Judex Expurgatorius: OR, A SHORT EXAMINATION OF THE DOCTRINE OF PURGATORY, In a SERMON upon 1 PET. 3.19.  
TOGETHER WITH An Orthodoxal interpretation of the Text.  
By AM: STAVELEY, A.M.  AUGUST: Scitote quia cum anima à corpore avellitur, statim aut in Paradiso pro meritis bonis collocatur, aut certè pro peccatis in inferni tartara praecipitatur. PSAL. 95.7. To DAY if you will hear his voice, harden not your hearts. 
LONDON, Printed by J. G. for RICH: LOWNDES, at the White-Lyon in S. Paul's Churchyard, 1655.   

TO THE RIGHT WORSHIPFUL John Wroth and John Davies Esquires.  
I Have sometimes perused, not without regret, that passage of the Historian, viz. Beneficia eo usque laeta sunt, dum videntur posse, solvi verum ubi multum ante venêre, pro gratiâ odium redditur. I must confess myself conquered by accumulated civilities from you, and mine own inability to make you the least recompense, for alas what are my endeavours? yet really not to belie mine own temper, I find in myself an ambitious greadinesse, to embrace all occasions, whereby I may express my gratitude towards you; witness this small Essay, whereunto I have took the boldness to prefix your names, not to plead for my weakness, but to patronise my obedience, choosing rather to run the hazard of (perhaps deserved) censure, than not to make a public acknowledgement of my many and deep engagements for your abundant favours. Ac pt (I beseech you) a thing born through the indulgence of Patronage, and in answer to your Commands, which I present as a testimony, how much greater my desires, than my abilities are to deserve the style of being  
Gentlemen, Your obliged and obedient Servant, Ambrose Stavely.   
1 PET. 3.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By which also he went and preached unto the Spirits in Prison. 
THere are two Volumes propounded to us Men, wherein God readeth Divinity-Lectures, and instructeth us in the glorious Mysteries concerning the eternal Power and Godhead: The Word of God, the Scriptures; and the Work of God, the Creation, are so many Tutors to the world below, teaching sundry lessons in relation to the world above.  
And these two books so exactly parallel each the other in their structure, frame, and constitution, that they cannot in reason but be looked upon as arguments of much strength and conviction to prove that they were both cast into the same mould, and the one came from the hand of the same workman with the other. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and temperature of the Scripture so proportionably answering the composition and model of the Universe, is a great demonstration, that one and the same hand was the Architect and contriver of them both: For as in the works of God, we have high Mountains in one place, and valleys, and plains in another; flats and shallows in one place, and heights and depths in another; some places altogether impregnable, and others again easily accessible: We shall see the like Checker-wortk interwoven in the Word of God, and all beautifully conspiring to render the Fabric of them both, suitable to the wisdom of him, who was their Author and Artificer. The body of the Scripture is made up of depths and shallows, of things near at hand, and things afar off; of things mysterious and profound, and things plain and obvious: There are contained in them some things whereof the weakest cannot likely be ignorant, and other things again which the strongest are not able to understand. God may be said to dwell in the Scriptures, as in the Scripture he is said to dwell. Sometimes he is said to dwell in light, 1 Tim. 6.16. and elsewhere he is said to dwell in darkness, 1 Kings 8 12. So in some passages of Scripture, God comes forth and shows himself in clear and perfect beauty unto the world, as in a Vision at noon day: Otherwhere he retires and hides himself behind the dark clouds of obscure and difficult expressions, where we may seek him long, and not be able to find him. In some veins and places of the Scripture, God sits as it were, upon the very Superficies, & Surface of the Letter, where even he who runs may read it; he speaks plainly unto men, and speaketh no parable at all; in others again he draws the Curtains between us and himself, or deals with us as he did with Moses; he puts us into the Cleft of the Rock, and covers us with his hand whilst he passeth by. There is a path (saith Job) which no fowl hath known, neither hath the Vultures or the Kites eyes seen it, it is as yet hid from the eyes of all living, and kept close from the fowls of the air, Job 28.7. Men who soar aloft, and fly the highest pitch of reason, wisdom and labour, yet fall short in giving us a perfect account of the Divine meaning in several passages of the Scriptures. And amongst the rest this parcel of Holy writ, penned by Saint Peter, and [dictated] to me for this day's employment (without any sinister construction be it spoken) is not the most inconsiderable, wherein God hath made darkness his secret place, his Pavilion round about are dark waters, and thick clouds of the sky, Psal. 18.11.  
The Rabbins have a saying, there are four Keys in Gods keeping: The key of the Clouds, the key of the Womb, the key of the Grave, and the key of Food. I may add, that there is a fifth key in Gods bestowing likewise, which is the key of the Scriptures; and when we attempt to search into those Arcana Dei, we had need to pray that God would deal with us, as he did with the Apostles, To open our understanding, that we may understand the Scriptures, Luke 24.45. Since it is He alone who hath the key of David, that openeth, and no man shutteth, that shutteth and no man openeth, Rev. 3.7.  
I speak it not to monopolise any vain applause to myself (for I find not in me the least temptation or itching desire after ostentation) neither yet to discourage myself from a modest, reverend scrutiny into the meaning; but there is scarce a Text of greater difficulty, whereon more various, and divers expositions are fastened; so that I may take up the same language of Saint Paul, though uttered upon another case, Speak I these things of myself, or do not others say the same also? Saint Austin being consulted by Evodius about the meaning of the place, confesseth it did exceedingly puzzle him, and that he durst not affirm any thing about it: Will you hear him in his own Dialect? Quaestio (saith he) quam mihi proposuisti, ex Epistolâ Apostoli Petri, solet nos (ut te non latere arbitror) vehementissime commovere. And again, Vides quam latebrosum sit, & quae me moveant, ne affirmare hinc aliquid audeam: And the Jesuit Lorinus in his Commentary upon it, calls it, Difficilimum locum, a most difficult place, and rehearseth ten several expositions. And so Estius also upon the place saith, Locus hic omnium penè interpretum judicio difficilimus varieque expositus, etc. This place, in the judgement of almost all Interpreters, is most difficult, and is so diversely expounded, that Lorinus reckons up nine interpretations of it, to which he adds his own for the tenth, and yet hath not touched all neither. And both Estius and Lorinus note, that only Arias Montanus did think the place easy to be understood, but withal his exposition of it is such, that others will not easily embrace it. For as they relate, Arias by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Spirits in Prison, doth understand those eight persons shut up in the Ark, which was a prison to them: Bellarmine also upon occasion of the Controversy, about Limbus Patrum, and Christ's descension into Hell, treating of this place speaks thus;  autem hic locus qui semper obscurissimus habitus intelligatur. So that è confesso on all sides, this place hath been accounted most obscure: One sense pleaseth Origen, it dislikes another; Hillary approves one Paraphrase, another rejects it; Zwinglius and Aretius concur in one opinion, there are more oppose it than subscribe unto it. Calvin and his followers would have their meaning take place, and others no less eminent in judgement and learning refel it. I should exceed the bounds of Discourse, should I present you with each particular mentioned, together with what is requisite to be delivered in the remainder.  
In such a Sea of Controversies, and variety of Expositions, I confess myself sometimes almost at a loss, when I would resolve where to begin, & what method to prosecute for your present entertainment. But to avoid prolixity, there are only two I meet with which are most considerable; the former is that of the Romish Church, who thus comment upon these words, that Christ did free those ancient Fathers from Purgatory, wherein they remained imprisoned till at, or by his death, he paid their ransom, and satisfied his Father's justice. But this gloss of theirs being founded upon a false Hypothesis, is deservedly rejected as spurious and fictitious: but methinks I hear some say, how? is it founded upon a false Hypothesis? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is easy to create an adversary in a man's fancy, and afterwards foil him at pleasure; this sounds to the ear, but doth not satisfy the judgement. In examination therefore of this quarrel between us, I shall deal fide Romanâ, & fide Anti-Romanâ: with a Roman faithfulness, but an Anti-Roman Faith.  
The nature of a channel is best discovered by retiring back to the fountain, and it will not be a little conducible to our purpose, or inquire after the Authors, who first laid the foundation of this opinion, and how, and in what manner, in aftertimes it gathered so much strength, that to keep fuel at Purgatory-fire, it hath put all Christendom into a Paroxysm, and inflamed the whole world in an unextinguishable conflagration.  
Chemnitius a learned Author, who gives us the Narration, or if you please, the History of Purgatory, tells us that he finds Plato, who flourished about 400 years before Christ's incarnation, to be the first who laid the structure of Purgatory; and afterwards, when the Platonic Philosophers began to be in admiration with the Ecclesiastical Doctors, this Thesis of his had so much liberty, as to be controverted in the Church. Now nothing else but humane Inference, and Philosophical ratiocination inclined Plato to broach this opinion; Eusebius in his book, De praeparatione Evangelica, having transcribed a large dispute of Plato, out of his Tractat. de Anima, in reference to a future life, informeth us, that Plato believed, that such men who seemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, insanabiles esse, to be incurable (as such who committed murder praemeditately, or the like) were cast into a place of torment, from whence they never were to be set at liberty. Such who committed great sins, but were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Medicabilia, crimes curable (as if out of sudden passion, they committed Manslaughter, or such like) but yet spent the rest of their life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in sorrow and repentance; they proportionably to their crimes were cast into flames, but of a different nature from the former, and after a years expiration in sufferance, approached to the Lake Acherusias, where they implored mercy from him whom they had offended: And if they would entreat their Adversary to be reconciled, they were free, otherwise there to remain till they had sued out their pardon. On the other side such who lived transcendently pious, ascended to a place of bliss, there to reside without disturbance: Those whose conversations in this world were of a different nature, neither reaching to a full measure of perfection, nor tending to downright profaneness passed by Acheron into a Lake of Fire, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being purged, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are absolved, and afterwards receive a remuneration for their good deeds: Thus Plato. And it is observable that when Eusebius relates some opinions of Plato, and that purposely too, to show Philosophers held some tenants not dissonant from the doctrine of the Church, he makes mention of two places only for the dead, as agreeable to Scripture, adding nothing of a third place, or of Purgatory, which questionless he would not there have admitted had the doctrine of Purgatory then been known or received in the Church: And Saint Austin does not dissemble it in his book, De civitate Dei; that punishment in Purgatory after death, was the position of Platonic Philosophers, and the same Saint Austin rehearsing that verse of Virgil, Quique sui memores alios fecêre merendo, wonders to meet with such an opinion in the Poet, that the dead received comfort by the merits and suffrages of the living; adding moreover, that without any authority of Scripture this Thesis crept from the School of Plato into the Church of God.  
I should trespass too much upon your patience to enlarge myself in this particular; but if I do not too much flatter myself, nor too fond indulge mine own credulity, I have already produced enough to clear it, that Pontificial Purgatory received its Original light from Plato's dim lamp; So that Tertullian upon mature deliberation pronounceth, Philosophos esse Hareticorum Patriarchas, that Philosophers were the Patriarches of Heretics. Thus backed by no other authority, did this doctrine at first advance itself into the world, when the Jews being mingled with the Gentiles, learned their work as the Psalmist speaketh: For the Israelites seeing how Heathens expressed their Philostorgie, and natural affections towards their dead friends, in superstitious Sacrifices and Exequys, this practice begun in the declining of Judaisme to take place amongst them. And on that account, after the time of the Prophets, the Jews introduced Prayers and Sacrifices for the Dead; about 170. years before Christ's Incarnation; the first Precedent and Example whereof we meet with, is the 2 of Macchabees 12. with which book whosoever is acquainted, shall find the whole frame and fabric of the Jewish Government perturbed and disordered, the face of it, both as to Ecclesiastical and Civil relations quite changed: Israel had lost her former beauty wherewith she was renowned, and the whole state of affairs depraved and corrupted; Their Empire ruinous, their Doctrine unsound, their Manners, their Rites, their Langnage, their Names all extinguished, and in one word, in affection of conformity with two other Nations, they were wholly degenerated into Heathenism. No warrantable rantable Precedent or Example had they, no precept, no promise encouraging this action of theirs, only what themselves had copied forth from the custom of those Gentiles, amongst whom they had their conversation; whereas neither in the books of Moses, (which are, as I may so term them, the Headquarters of the Scriptures) nor yet in the Prophets, we shall not find the least syllable, tending to advantage their opinion or practice, nor do the Romanists themselves stick to assent to us in this Position: And should I tell you, that those books of the Macchabees are not Canonical, and by consequence, no infallible standards for Speculative or Practical Theology, it is no more than what I am able to justify, having the suffrages of learned and judicious Authors, corroborating this assertion; To omit Lyranus, who says, Non sunt in Canone, leguntur tamen per constitutionem Ecclesiae Romanae: But withal, ut sobrie legantur. S. Austin in his second Book De Doctrinâ Christianâ, Chap. 8. reckoning up the Books accounted Canonical, omitteth these books of Macchabees in his Catalogue, so that it seems that learned Father esteemed them Apocryphal. And Saint Jerome saith expressly, Legit haec ad aedificationem plebis, non autem ad authoritatem Ecclesiasticorum dogmatum confirmandam. The Church reads them indeed for instruction of the People, but not to confirm any Ecclesiastical Tenent; moreover adding, Eorum quippe authoritas, ad roboranda ea quae in contentionem veniunt, minus idonea judicantur. Their Authority is insufficient to decide a Controversy. To this agreeth Saint Cyprian, Lege quidem in Ecclesia, volui non tamen proferri ad authoritatem ex his fidei confirmandam. This now was the sense of the ancient Fathers.  
I might expatiate my discourse, to show the vast difference in manner of composing those two books, the Genius running through the veins of the one, being altogether unlike that of the other: But he whosoever was the Amanuensis of the second book, hath given occasion enough to suspect it, acknowledging he had Epitomised it into one volume, from the works of one Jason of Cyrene, who had digested the History in five books, as in 2 Macehabees 2.23. you may at leisure peruse, which place, when you consult, be pleased to take a view of that slender, and childish Apology, made at the end of the Story, which scarce relisheth of a masculine temper, much less of a Divine inspiration; 2 Macchabees 14. ver. 38, 39 And it is not unworthy of our observation, that in all Histories it cannot be proved; after the time of Macchabaeus till our Saviour's days, that this custom of Sacrificing or Praying for the Dead, was retained or used amongst the Jews: Indeed the Rabbins after Christ's time, having their eyes blinded, and their hearts hardened, renewed it afresh, and (Lyranus relating it) as from the example of Razis killing himself, they counted it an Act meritorious, to be felones de se, their own Executioners; so from the practice of Macchabaeus, the Rabbins instituted Memorials for the Dead: And to this day in their Synagogues, they have Memoriales Libellos, out of which twice every year, from their Pulpits, publicly they rehearse the names of the deceased: And at the close, prayer is made, that God would in mercy remember their Souls and place them in Paradise, with Abraham, Isaac and Jacob. Thus have I dealt impartially in this History, which how much, or how little it patronizeth Roman Purgatory, I leave it to the arbitration of any indifferent Judge; and whereas our adversaries confess, that they cannot produce any other place speaking plainly to strengthen their Doctrine; manifest is it, how ruinous is their structure, whose very basis and foundation is so infirm and tottering. Having now cleared it, that the Academies of the Gentiles, were the Seminaries of this opinion of Purgatory, teaching it the Jews, when their Religion was decaying under the Law; it now remaineth to be treated, how it had its entrance amongst Christians, under the time of the Gospel: That Christ and his Apostles propounded no such Doctrine, might be insisted on, did not the time prevent me. But if we examine the Springhead of it, whence first it did descend, we shall find the occasion of its Introduction into Christian Churches, was no more warrantable, than of old into the Jewish, both of them alike invalid: I can now stand but only to present you with a short view of it, which in brief was this; Presently after the Apostles were taken out of the world, there went abroad some Apocryphal Comments under their names, which being dissipated, began to be obtruded, if not to be believed, yet to be disputed, and in process of time, gathered strength under the arrogated title of Apostolical Tradition: Amongst the rest, one Hermas, whom report maketh to be Saint Paul's Scholar, and he only averreth it as being dictated to him from the vision of an old woman, where the relation is so weak and ridiculous, that it is beneath seriousness to repeat it: Whereupon Chemnitius maketh this Animadversion, Et haec lector benè notet quod: Purgatorium quando sub novo Testamento primum quasi de longè emicare caepit anile commentum ab anu personula profectum fuit. I shall not need to English it. The like spurious stuff is Fathered on Saint James, and Saint Andrew, to the former whereof, is imputed a Mass, wherein is contained prayer for the Dead, and a nameless Author, penning a book of the Acts of the Apostles, mentioneth, that S. Andrew interceded for an old dead Man: And Irenaeus writeth that there were some Heretics in his time, who pouring Oil and Water with some certain invocations, upon the head of the deceased, thought thereby they mitigated their pains, if any were inflicted upon them, I should be too prodigal of my time, in pursuing the series of the History, how Clemens Alexandrinus and Origen were somewhat tainted with an opinion concerning Purgatory, but so, that it was quite of a different nature from that which the Romanists endeavour to propagate; For Origen's Purgatory admitteth no ease, relaxation or redemption, by the prayers or works of the living, but that every one expiateth for himself, and therefore indebted to none but themselves for their releasement. And Clemens Alexandrinus affirmeth it very dubiously, (if we may give credit to Chemnitius) who only says, Forsan cessabunt supplicia post hanc vitam; So that at best his is but conjectural, and (it may be) this in succeeding generations, was controverted in the Church, till the Grecians seeing how apt such disputes were to conciliate secret approbation, in a Council about the year 550. by public authority exploded it, so that never after did the Eastern Churches receive it, until about the year 1430. Greece being infested by the attempts of the Turks, in hopes to procure assistance. Paleologus Emperor of Constantinople, endeavoured to make up the breach between them and the Latins: To which purpose at Ferrara and florence Agents met on both sides, to compose the difference, where the great Controversy betwixt the Eastern and Western Churches, concerning The Procession of the Holy Ghost, was fully discussed and desided, but their concurrence in this was not satisfactory to the full; the Bishop of Rome presseth strongly, that amongst the rest of the Articles of Faith, there should be a subscription likewise to Puratory, to the Supremacy of the Roman See, and to Transubstantiation in the Eucharist: The Grecians reply, their Commission extended no further than to treat with them, concerning the Procession of the holy Ghost, & as for any other Questions newly stated, they could come to no positive determination, without licence from the Eastern Churches: If Greece will withdraw her hand from subscribing, Rome is resolved to hold her hand in furnishing them with Auxiliary supplies: At last necessity tyrannising upon Paleologus, they are forced to join with Rome, which accordingly was done in the year, 1439. but scarce were 14. years expired, viz. in the year 1453. when behold Mahumet Emperor of the Turks surpriseth Constantinople, and with a puissant Army, invading the Grecian Territories, subdues all the Eastern Empire to his Dominions, which sad and Tragical passage the Grecians interpreted as the effects of a just judgement from Heaven upon them, persecuting them for their base dissembled compliance with the Latins, and therefore broke off all league and familiarity with them, and as formerly, so to this day constantly and stoutly renounce and disclaim Purgatory, resolving rather to suffer slavery under the Turks, where they enjoy their Religion, than submit themselves to the unbounded, unlimited, usurped jurisdiction of the Roman Patriarch.  
In sum, therefore (for I take no delight in Polemical Discourses) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Old women's Fables, Apparitions, & Spectrums of the dead, consultation with, and answers from Devilish and Heathenish Oracles, these at first created Purgatory for Orthedox Divinity, which Rome must now stickle to uphold, especially since the revenues coming in thereby warms her Bishop's Kitchen, & if fame belies him not, provides him his second Course. I am now sensible, that by reason of the straightness of the time, I must necessarily retract my first resolutions when I propounded to myself the method in handling this branch of holy Writ, which was then to have alleged the Latin Fathers, where I find some affirming Purgatory, others remaining Sceptics in their judgements, suspending their Verdicts either Pro or Con, others again downright denying it: As for citations of Counsels, themselves have given me occasion enough to spare that labour, not denying but that the four first General one's were ignorant of Purgatory, neither was its doctrine ratified by any other ancient one till that of Florence celebrated in the year 1439. where the Grecians reduced to Exigencies were compelled to assent, though afterwards they did Palinodiam canere, repenting themselves of their cowardly Pacification, as hath already been spoken. If the Council of Trent be further alleged against us, the whole world hath had sufficient notice of those juggle, impostures and bribings of suffrages used in their proceed, we can therefore without much astonishment, hear their anathemas thundering against us, whilst we hear God himself pronouncing, That if we or an Angel from Heaven preach any other Gospel, let him be accursed, Gal. 1.8. But to what purpose should I fight a duel with a Cloud, when by our learned Adversaries acknowledging the difficulty of the Text, and the rehearsal of the variety of senses, whereof it is capable; thus much is obtained, that the words have not in them such an undeniable, unquestionable meaning, as to promote Purgatory, but that other expositions may reasonably be inferred from them.  
The second interpretation I meet with, be pleased to take with this short Paraphrase; that Christ from the beginning being Head and Governor of the Church, came in the days of Noah, not in Body, which then he had not, but in Spirit, and preached by the mouth of Noah, for the space of 120. years, to the disobedient, which would not repent, and therefore are now in Prison reserved to the last judgement: Thus Beza.  
Now I am the more willingly inclinable to embrace this exposition, because (besides the agreeableness it hath with the precedent and consequent verses) S. Austin in his forementioned Epistle to Evodius renders it, if not in the same words, yet in effect to the same sense: By the spirits in Prison he conceived to be meant men that lived in the days of Noah, whose souls were in their mortal bodies as in prisons, to which men Christ in his Spirit by Noah preached, though nevertheless they would not believe: Bellarmine and Estius acknowledge this to have been the opinion of Saint Aug. concerning these words of Saint Peter, and that it concurreth very nigh with Beza's exposition.  
This interpretation is embraced not only by Bede whom Bellarmine mentions here in following Saint Aug: but also by Aquinas, and others, as Estius observeth, who also addeth that Hesselius (a Romish Author) doth understand the place much after the same manner: And as Lorinus relateth Diegus Paiva one who wrote in defence of the Council of Trent doth directly expounded the words as Beza doth, though he would not have it thought that Paiva received it from Beza.  
But against this interpretation it may perhaps be objected, that the Spirit by which Christ went and preached to the Spirits in Prison, is opposed to the Flesh, and must therefore signify Christ's Soul, not his Divine Nature.  
I answer, that Christ's Divine Nature is most fitly understood by the word Spirit, even as by the word Flesh, is to be understood, not only his Body, but his whole Humane Nature: in respect of which Nature, Christ was put to death, and was quickened by his Divine Nature: Thus Oecumenius expounds it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; put to death in the Nature of the Flesh, that is, Humane Nature, and raised again by the power of the Divine Nature, by which he went and preached, etc.  
And why should this Exposition seem strange, when as Flesh is put for Christ's Humane Nature, and therefore on the other side, the word Spirit may denote his Divine Nature? But again it may be objected, that Saint Peter saith, Christ [went] and preached, etc. Therefore it is meant of the Soul, not of his Divine Nature, in which respect it cannot be said, but improperly, Christ [went] and preached.  
I answer, there is no necessity to take it properly in the words of Saint Peter, more than in the words of Saint Paul, Ephes. 2.17. When he saith Christ came and preached peace unto the Ephesians, which must be meant of Christ coming and preaching by the Apostle, for otherwise he in his own person did not preach unto them. And thus Estius notes it to be expounded by S. Ambrose, the interlineary gloss, Aquinas, Lyra and Cajetan: it is objected again, that by Spirits in Prison, cannot be understood Living Men, except Saint Peter should on purpose speak improperly, and obscurely.  
I answer, not Living Men, but the Souls of Men separated from their Bodies, are termed Spirits in prison, as being in the Prison of Hell, when Peter wrote of them, though they were not so, but were joined to their Bodies, and so both Souls and Bodies joined together, were living men, when Christ preached unto them by the mouth of Noah. For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spirits in Prison or Custody, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] signifying any kind of receptacle, Rev. 18.2. are those Souls of Men that lay so sheathed, so useless and unprofitable in their Bodies, immersed so deep in carnality, as not to perform any service to God, who inspired and placed them there, and 'tis elsewhere a figurative speech, to express wicked men, who are called Prisoners and in Prison, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Isa. 42.7. and Isa. 49.9. and bound in Prison, Isa. 61.1. to these Christ, that is, God eternal, who was yesterday, and to day, and forever, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went and preached, in or by that Spirit, not personally, but by Noah the Preacher of Righteousness, to the old world, by whom he gave those treatable warnings, to them who made no use of the light of Nature, premonishing them of that Deluge of wrath, which God was preparing against impenitent and obdurate sinners. Taking this to be the true and genuine meaning of the words, (for you will much assist my modesty, if you please to call it satisfaction) there naturally arifeth this ensuing Corollary. That  
God, before he proceedeth in judgement against a People, giveth some signal premonitions, to forewarn them of their intended ruin.  
Christ here by his Spirit went and preached to the Old world, before he brought upon them the Deluge, and inundation of waters: God is not in this case like the Cannon, which first Executes, and then Reports, but he first makes the Report, that afterwards there may be no need of the Execution. God needed not to have given these men any warning of his judgement, they gave him no warning of their sin, no respite: Yet that he might approve his mercies to the very wicked, he gives them one hundred and twenty year's respite of repenting. How loath is he to strike, who threats and treats so fruitlessly, so ineffectually? Had he delighted in revenge, how easily, how justly might he have surprised them unawares? whereas giving them warning, it was a sign he desired to be prevented: The same Method doth he observe towards Sodom, displaying his white flag of Mercy, before he hung forth his black flag of Defiance; just Lot warneth them like a Prophet, adviseth them as a Father: Nineveh had Jonah dispatched to her, to stand Sentinel, yet within forty days, and Nineveh shall be destroyed. Nor was Israel exempted, from being partaker of this royal favour: God sent his Prophets to warn her to repentance, Judges 6.1. And he sent them Prophets to bring them back again to the Lord, 2 Chron. 24.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint chrysostom. He foretelleth what he will bring upon us, for this end, that he may not bring it upon us, and warneth before he striketh, to make us careful to avoid the stroke: Peruse all the Prophets of God in former days, employed for Israel's reducement, and we shall find Promises mixed with threats, and still, Thus saith the Lord, or, The word of the Lord came unto me, is prefixed in the Frontespiece of all their Embassies. She had her sedulous watchment standing upon the top of her Towers, striking up Alarms at the approach of dangers. Nor doth he only premonish by the voice of his word, but his works likewise have oftentimes a language in them, calling upon men to provide for their safety and security: Jerusalem may bear me witness in this particular: The prodigious Earthquakes, the portentous Eclipse of the Sun, the Comet like a flaming Sword hanging over the City, and continuing a year, the great Light shining about the Altar, and the Temple, about nine a clock of the night, upon the Feast of unleavened bread, the Meteors seen through all her Regions; the apparation in the clouds, of Chariots and troops, of armed men encompassing her walls, and many such things of the like nature, Eusebius calls them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prodigies and Sermons of God himself, manifestly foresignifying the approaching desolation: Thus God dischargeth these warning-pieces over our heads, before he gives fire to the Murdering-pieces at our Hearts, and in brief, these three ensuing Reasons may be given: 

1. Ad benevolentiam indicandam.  
2. Ad apologiam tollendam.  
3. Ad vindictam acuendam.    
1. Ad benevolentiam indicandam, to declare his loving kindness to the Sons of Men, God who is rich in Mercy, Eph. 2.4. and delighteth to be styled the God of Mercies, Nehem. 9.31. and the Father of Merciet, 2 Cor. 1.3. abundantly manifesteth his mercy in dealing thus graciously, in giving such timely notice of his approaching judgement, and therefore is it he that doth arripere ansam, take all advantages as it were, and lay hold on all occasions to do good, but to punish and take vengeance is opus alienum, as some expound that in Isa. 28. His strange work, his strange act, an employment wherein he taketh no delight: As I live, saith the Lord, I have no pleasure in the death of the wicked. Hence proceed those debatements, those rollings and soundings of bowels, those yearnings within him to show compassion, as if it were possible he could, he would reconcile his Justice and Mercy, to be Just to the Sin, and yet be Merciful to the Sinner: O Ephraim what shall I do unto thee? O Judah how shall I entreat thee? and why will you die O house of Israel? These are the Expostulations God useth with men, whereby they may discern how they have provoked an unwilling inflicter: Vengeance cometh on heavily, and draws a sigh from God, when he is necessitated to prepare his Rod, to unsheathe his Sword, to bend his Bow, and make ready his Quiver: Heu consolabor! Ah I must, I see there is no remedy, ease me of mine Adversaries, and avenge me of mine Enemies. Slow to anger, and loath to strike.  Quique dolet quoties cogitur esse ferox. 
But gracious and merciful, and of great kindness, abundant in Truth, Joel 2.13. which is the first reason assigned for our Doctrine.  
2. Ad Apologiam tollendam, to cut off all manner of excuse, to elide all their Apologies, to evacuate all the evasions which the wits of men are apt to frame and contrive in their own behalf. If I had not come and spoke unto them (saith our Saviour) they had not had sin, but now they have no cloak for their sin, John 15.22. Here is that which shall stop the mouths of all profane men, that neither would Judgements drive them, nor Mercies draw them to repentance. Whosoever heareth the sound of the Trumpet, and taketh no warning, his blood shall be upon him: Ezek. 33.4. God demands, What could have been done more? 
Isa. 5.  as if he would have been better to us, had we been better to our own selves. 
Sed nos per nostrum, non patimur scelus  
Iracundo Deum ponere fulmina.  Sinners standing out against all admonitions, wove the web of their own ruin, and are the unhappy Artificers of their own destruction; Julian gave for his Arms in his Escutcheon an Eagle struck through the heart, with a flight Shaft feathered out of her own wings, with this Motto: — Propriis configimur alis. A perfect Emblem of depraved man. Our Death flies to us with our own wings, and our own Feathers pierce us to the heart: Perditio tua ex te, O Israel; thou hast destroyed thyself, O Israel: we must say with Jerusaleus, The Lord is righteous, but we have rebelled against him; which may serve as the second Reason for confirmation of the Doctrine.  
3. Ad vindictam acuendam, when these distributions of favours prevail nothing but to encourage and harden men in their sins: it exasperates judgement, and sharpens revenge against them. Laesa patientia fit furor, Love neglected, turns into the most desperate Hatred, as the sweetest Wines make the tartest Vinegar: The more bonds of Duty, the more Plagues for neglect: This was it which aggravated Israel's sin, that God had known her of all the Families of the Earth, therefore he would surely punish her for all her iniquities, Amos 3.2. When wisdom had made her unsuccessful addresses to the world, in the first Chapter of the Proverbs, when her warnings were all slighted, her invitations neglected, as if her eyes had flashed like Lightning, her voice echoes and resounds like Thunder; Because I have called and ye refused, I have stretched out mine hand, and no man regarded; but ye have set at nought all my Counsel, and would have none of my reproof, I will laugh at your calamity, and mock when your fear cometh; and to the end of the Chapter, she goes on enraged with an holy fury; which things being premised; I shall give you one or two inferences, with which I shall put a period to my present employment.  
First, Gratitudinem suadet, It strongly obligeth us to grateful returns of Prayers, and Praises: God though he hath put a cup of affliction into our hands, yet is it sweetened with some ingredients of Mercy; though he hath fed us with bread of Adversity, and waters of Affliction, yet are not our teachers removed into Corners, Isa. 30.20. we need not with Elie's Daughter, name England, Ichabod, the Ark and glory of the Lord is not as yet, God be thanked, taken away from us. Even amidst the neighing of Horses, and rattling of Armour, amidst the sound of the Drums and Trumpets, still have we those who blow the Trumpet in Zion, and sound an alarm upon God's holy Mountain. Speak O Son! whether in all thy travels from East to West, from one quarter of the Heaven, even to the other, did thine eyes behold such an enlightened Goshen, blessed with the number of God's Ambassadors, faithfully discharging their Ministerial duties? let us therefore labour to live answerably and proportionably to this Mercy, let us walk as becometh the Gospel. It is storied of Marcus Manlius, having deserved well of the Roman state for defending the Capitol, afterwards upon occasion, fell into disfavour with the people, was adjudged to death; however, their gratitude prompted them so fare, as that they would not execute him in any place, from whence they might discover any part of the Capitol: at last in the Peteline Grove, from whence no Pinnacle of that Edifice could be discerned, he was put to death; It is a wonder men can find any corner to sin in, any place to let lose the reins to a licentious exorbitancy, especially since which way soever men turn their eyes, they meet with some signal objects of Divine favour, and should be engagements to stop and check us in our full career of sinning: nay yet more, to take up the Prophets Hallelujah; O enter into his gates with thanksgiving, and into his Courts with praise, be thankful unto him, and speak good of his name; For the Lord is gracious, etc.  
Lastly, (though many more might have been added) excitet industriam, let these premonitions have what they chief call for, and that is our amendment and reformation, Discite justitiam moniti non temnere divos. Sure I am, every one of us, have had our hands in pulling down judgements, we are therefore deeply concerned to prevent them for the future: From the highest to the lowest, we have contributed our Talon, and cast in our Oil to increase the flames: Let us at last after so many warnings shot off from Heaven, bring our buckets to extinguish them. To what purpose think you is it that God all this while hath not stopped the mouths of his Harbingers, nor yet canceled their Commission? These Olive-branches in their Mouths, are real invitations to reconciliation: We woo, and we woo, we entreat, and we threat, and all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and will neither move or conquer us?  
I believe there is none such a stranger in our Israel, but knows how it fareth with us, and that the time is come, that God arise and have Mercy upon us, yea the time is come: For why her Servants think upon her stones, and it pitieth them to see her lying in the Dust.  
That which remaineth for us to perform, is, that we entreat Almighty God, that being taught by his Word, and admonished by his Rod, and humbled under his correcting hand, we should fly to his Mercy, acknowledge his Justice, implore his Favour, for the pardon of our Sins, for the amendment of our Lives, and for the Salvation of our Souls, and all for the merits and mediation of Jesus Christ the Righteous: To whom with the Father, and the Holy Ghost, be all Honour and Glory, Praise, Power, Might, Majesty, Dignity and Dominion ascribed. Amen, Amen.  
FINIS.