TWO SERMONS, lately preached at LANGAR in the Valley of Belvoir.  
By C. O.  1. COR. 13.2. Though I haue the gift of prophesying, and understand all mysteries and all knowledge, yea, if I haue all faith, so that I could remove mountains, and haue no charity, I am nothing. 
LONDON Printed by W. Stansby, and are to be sold by John Parker at the sign of the three pigeons in Pauls Churchyard. 1620.   

TO THE RIGHT Honourable EMANVEL, Lord SCROPE, Baron of BOLTON, Lord Lieutenant of the county of york, and President of his majesties council established in the North, &c.  
RIght honourable, It was well observed long ago by that learned Father Saint jerome, that the Scriptures consist non in legendo, said in intelligendo; 
S. jerome in his Dialog. against the Luciferians.  Not in reading, but in understanding. For, they are even a pleasant Garden shut up, an wholesome fountain sealed: necessary it is that they bee opened, that they be unsealed, otherwise, they shall be unprofitable unto vs. They may well( saith Vincentius Lyrinensis) receive euidentiam, 
Vincent. Lyc. ad●ers. Haeres  lucem, distinctionem, they may bee explained, cleared, distinguished: so long as they still retain plenitudinem, integritatem, proprietatem; Their fullness, soundness, and propriety. But who shall attempt this great work? who shall dare to enter into the Land of Canaan, to encounter the sons of Anak? who shall take in hand to level the mountains, and make the rough places plain? who shall open the dark and difficult passages of the divine Oracles? 
●ract●nt ●●rilia ●abri. {αβγδ}.  Surely, not tradesman, not such as follow the Plough, not they which sit at the distaff, not mere Laikes; but such as are sanctified and called thereunto. They must do it who haue received Priestly Grace and Ordination, as it is written: The Priests lips should preserve knowledge, 
Mal. 2.7.  and they should seek the Law at his mouth: for he is the Messenger of the Lord of Hosts. They, I say, must do it, who are the successors of the Apostles, unto whom our most blessed saviour said, go, teach all Nations. 
Mat. 20.28.  Amongst these, I the last, the least, and unworthiest of many, haue, according to the measure of grace given to me, opened and explained the Holy Scriptures these ten yeeres and more. And this Summer in june last, your Lordship being absent, in mine ordinary course I took in hand, by Gods direction, to explicate two Verses of that most heavenly Sermon of our Lord in the mountain, which by all means I endeavoured to do sine offensione Fidei; without prejudice to the Faith, 
Fulgent. l. 2. ad Mon.  as Fulgentius would haue me: and with Vincentius Lyrinensis, Iuxta Catholici dogmatis regulas; According to the rules of catholic Doctrine, which in all my labours and endeavours, peculiar to my function, I desire strictly to embrace and follow.  
having opened and illustrated in this wise, the sense of those two sacred Verses before mentioned, in two short Sermonarie discourses; I am bold to present them unto you, my most honourable Lord and Master, under whom I haue now almost these ten yeers exercised my Priestly function; unto whom from my soul I do wish and pray for all increase of knowledge, of virtue, of grace and peace in our Lord Iesus Christ, LANGAR, july the 4. 1619.  
Your Lordships most humble chaplain, CHARLES ODINGSELLS.   

The chief things contained in the several Passages of the first SERMON.  

Passage I. THe circumstance of the time.  
Passage II. The number of Hypocrites.  
Passage III. Of prophesying, and the diuers sorts thereof.  
Passage IIII. Of false Prophets.  
Passage V. How Satan forseeth things to come.  
Passage VI. Concerning casting out of devils.  
Passage VII. The first manner of casting out.  
Passage VIII. The second way of casting out devils.  
Passage IX. The third way to cast out evil spirits.  
Passage X. An instruction arising out of the precedent doctrinal passages.    
Ea quae didicisti, ita doce, vt cum dicas nouè, non dicas noua, Vincent. Lyrin. adverse. haeres. Those things, which thou hast learned, so teach, as that in speaking after a new manner, thou speak not new things.  

prophesying, CASTING out OF devils, &c. The first Sermon.  MAT. 7. ver. 22, 23. 
Many will say unto me in that day, Lord, Lord, haue we not prophesied in thy name? and in thy name haue cast out devils? and in thy name done many wonderful works?  
And then will I profess unto them, I never knew you: Depart from me, ye that work iniquity.  
AT such times as our Blessed saviour was oppressed with multitudes of people following him, his manner was to retire himself into one of these three places: either into a ship, or into some solitary and desert place, or into some mountain. Now at a certain time, Saint Matthew the evangelist writes, 
Cap. 5. ver. 25.  There followed him great multitudes out of galilee, and Decapolis, and jerusalem, and judea, and from beyond jordan. And in the beginning of the next 
Cap. 5. ver. 1.  Chapter it is said, When he saw the multitude, he went up into a mountain, and there he made that famous and excellent Sermon, called by the ancient Fathers, Sermo Domini in monte, the Sermon of our Lord in the mountain, a part whereof are these two verses which I haue read unto you; wherein Christ sheweth two things: First, What will be the vaine-glorying of certain Hypocrites in the last day, many will say unto me in that day, Lord, Lord, &c. as ver. 22.  
Secondly, Wat censure he will give of them: 
The first Passage to the circumstance of the time.  And then I will profess unto them, as verse 23. When as the number of Gods elect shalbe accomplished, when this generation of Christians, which now groweth old and passeth away, shall haue an end, then shall the heauens being on fire be dissolved, then shal the elements melt with heat, then shall be the Day of the Lord, the day of Iudgement, the last day, when the son of man shall come in the clouds in the majesty of his Father; When all kindreds and tongues shall bee gathered unto him; and no man shall dare to contend in words or defend a lye, or contradict the truth; When all mens works shall be revealed,& none shal intercede one for another, but al shal fear: even then, In die illa in that day, many shall say unto Christ, Lord, Lord, &c.  

The second passage: The number of the Hypocrites.  II. The number of the right●ous who are few, is small, in comparison of the Hypocrites and unjust who are many; there is but a little wheat amongst a great deal of chaff; a little pure gold amids a great deal of dross. 
Esd. 2.8, 3.  Many are created, but few shalbe saved: and our saviour saith, 
Mat. 20.16.  Many be called, but few chosen. Of six hundred and odd thousands that came out of Egypt, only two, Caleb and josuah, entred into the Land of Canaan. There are few good, few righteous, but many evil, many Hypocrites; and of these Christ saith, Many will say unto me, &c. And what will they say unto Christ? They will not call him by a name of love, as the Elect do, who cry Abba Father; but they will call him by a name of Power, by a title of fear, saying not once, but twice, Lord, Lord. 
Chrysost. op. imp. s●per Mat. hom. 19.  Non enim semel sufficit illi dicere, Domine, quem necessitas timoris astringit, saith Saint Chrysostom: for it is not sufficient for him whom necessity of fear doth enforce, to say once Lord. Therefore they will say unto him in that day, Lord, Lord.  
Now come wee to the vaineglorying of certain famous Hypocrites, who will boast of three things: First, that they haue prophesied. Secondly, that they haue cast out devils. Thirdly, that they haue done many wonderful works; and all these in the name of Christ.  
III. 
The third Passage: Of prophesying.  Men haue in all times and ages had in great reverence and esteem, such as were accounted Prophets. But let us not deceive ourselves; let the blessed Apostle Saint John aduise us, 
1. John 4.1.  beloved, beleeue not every spirit, but try the spirits, whether they are of God: because many false prophets are gone out into the World. It is necessary therefore that wee distinguish of prophesying, 
four kinds of Prophesying.  which in the holy Scriptures is used in four senses. First, it is taken for revealing things done long ago, whereof there is no mention, no sufficient report or record: this, as Saint 
See D. Field 5. book of the Church, cap. 8.  gregory fitly noteth, is of as great difficulty, as to foretell things to come long before. So Moses Prophetically described the creation of the world, which was 2370. yeeres before he was born. 
Perkins Chron.  Secondly, prophesying is taken for revealing things done in the present a far off, or in secret, or things but contrived, or resolved on in the purpose of the heart: 
2. Kings. 6.12.  so it is written, that Elisha the Prophet in Israel  told the king of Israel the words that the king of Syria spake in his bedchamber. Thirdly, prophesying is taken for revealing things to come long before, in which sense it is commonly taken, because the Greek word {αβγδ}( whence the latin word Propheta, and the English word Prophet is derived) so signifieth. And thus many prophesied before Christ, as Moses, Enoch, Samuel and Eliah, &c. and many since Christ, as Saint Peter, Saint Paul, S. John, &c. Of these three precedent kinds of Prophesying I take it, it is that 
Keck. first Theol. lib. 3. cap. 3.  Bartholomeus Keckermannus saith it is probable which many of the learneder sort do affirm, that the gift of prophesying flourished unto the times of justin Martyr, who 
Abrah. Bucholcerin Chronol.  lived about 140. yeeres after Christ But how long the gift of prophesying lasted in the Church of the new Testament, it doth not, saith Keckerman, evidently enough appear, out of the Histories. 
Peter Mart. loc. come. Clas. 1. c. 3. sect. 13.  Peter Martyr Virmilius, less then an hundred yeeres ago, writes thus: In my iudgement it is not to be denied, but that there be yet in the Church, Prophets, but not so famous and eminent as they of old were: but this is but his private opinion. 
prophesying, in the fourth sense.  Fourthly, prophesying is taken for Preaching, or expounding the doctrine of the Prophets: so it is taken, 1. Th. 5. Despise not wrongs. Quasi dicat, Non spernatis verba Dei& praedicationes: as if he should say, Despise not the Word of God& preachings, saith Aquin. Exponentes enim divinam doctrinam, dicuntur Prophetae: for they, saith he, that expound the divine doctrine, are called Prophets: and so it is also taken in the 1. Cor. 14. where the Apostle saith, He that justifieth, edifieth the Church. The gift of prophesying in this sense, is perpetual in the Church, and must not fail. Therefore in the time of the Law the Lord ordained and provided, that there should be schools of Prophets among the Iewes, as there was one in jericho, another at Naioth in Ramah, and another at Ramoth Gilead. And now in the time of the Gospel, we haue universities and colleges throughout christendom, to train up such as shal expound the doctrine of the Prophets; and Christ hath appointed a continual succession of Pastors and Doctors, to whom he hath promised his gracious presence and assistance unto the end, as it is written in the two last verses of Saint matthew, 
Mat. 28.19, 20.  go ye therefore and teach all nations, baptizing them in the name of the Father, and of the son, and of the holy Ghost.  
Teaching them to observe all things whatsoever I haue commanded you; and lo, I am with you even unto the end of the World.  

The fourth Passage.  IIII. As in the time of the Law there were false prophets, who prophesied in the name of the Lord, using this glorious preface, Sic dicit Dominus, Thus saith the Lord: who nevertheless prophesied lies, as 
jer. 5.30, 31.  jeremiah saith, A wonderful and horrible thing is committed in the Land, Prophets prophesy falsely.  
Such were those 400. who being seduced by an evil spirit, enticed ahab the King of Israel, to go up& fight against Ramoth Gilead, 
1. King. 22.6.  saying, Go up: for the Lord shall deliver it into the hand of the King. Such haue not wanted in the time of the Gospel, who haue prophesied 
Chrys. ●p imp. supper mat. hom. 19.  In nomine Christi, in the name of Christ, but In spiritu Diaboli, by the spirit of Satan, as S. Chrysostom speaketh. Such, I suppose, were Prisca& Maximilla, the false prophetesses( who did veras prophetias adseuerare, Vinc. Lyrin.) the followers of the blasphemous heretic Montanus, mentioned in 
Euseb. Eccl. hist. l. 5. c. 13.  Eusebius. And indeed they that profess outwardly the name of Christ,( which is a knot combining al the Articles of the Faith, as saith Saint Augustine) may either prophesy false things, which shall never come to pass: or foreshow true events with an evil intention, to seduce and draw men away from God. And such in the last Day shal say unto Christ, Nonne prophetauimus in nomine tuo? Haue we not prophesied by thy Name? The gift of prophesy is not always joined with a justifying faith: It was not in Balaam, it was not in Saul, it was not in Caiphas, when they prophesied: for it is Gratia gratis data, a common grace, conferred sometime vpon the reprobate aswell as the Elect, vpon Saul the evil king, as well as Paul the great Apostle.  

The fift Passage.  V. evil and ungodly men and women, may foreshow things to come, but in spiritu Diaboli, by the spirit of Satan: For, Satan forseeth things to come two ways: First, in their causes: Secondly, by revelation from God.  
The causes whereby he forseeth, are either necessary, and so by mathematical rules he foretells the opposition and coniunction of the celestial orbs, and such like; or else they are contingent, which may bee so or otherwise: so he foresees Dearths, Droughts, Pestilences, Warres, Victories, Subuersions of kingdoms and Common weals, and such uncertain events, wherein he is many times deceived. Sometimes again he foretelleth things to come, because God hath revealed them unto him as his seruant, ready to execute vengeance, as is gathered out of Lactantius, 
Lact. divin. instit. l. 2. c. 17.  in the second book of his divine Institutions, and the seventeenth Chapter. And so it is written in 
job 2.1.  job, There was a day when the sons of God came, to present themselves before the Lord, and Satan came also amongst them, to present himself before the Lord. By this means the Witch of Endor using Necromancy, raised up the devill in the habit of Samuel, who declared before-hand to King Saul, his death, saying, 
1. Sam. 28.19.  To morrow shalt thou and thy sons be with me: The Lord also shall deliver the Host of Israel into the hand of the philistines. Sometime the devill foretells things, either because they are resolved on to be speedily put in execution, or already do●●, but in remote places far off. ●o Lactantius writes, that Castor and Pollux meeting P. Vatinius( or Vatienus, as the Orator hath it) going to Rome,  told him, that Perses the King of Macedonia was taken and conquered that day: which by letters was verified within a few dayes 
Lactan. diu. institut. l. 2. c. 8.  after. And this the evil angel did by celerity and swiftness of motion; for both the good and evil Angels can do much, quoad motum localem, by local motion, gliding presently from East to West like the lightning.  
Many haue pretended Religion, and the Name of Christ in foretelling, but haply by such means as I haue formerly mentioned: and it is not unlike but they may bee in the number of those, who will say unto Christ in the last Day, Lord, Lord, haue we not prophesied by thy Name? But and if wee take prophesying here, for expounding and explaining the Predictions of the Prophets: then, no doubt, as there was Balaam amongst the old Prophets, and Iudas amongst the twelve Apostles; so amongst many thousands, since the Ascension of Christ, many perhaps haue been, who haue taught the Doctrine and Faith of Christ, but haue not lived the life of Faith, haue not lived the life of the sons of God, haue not brought forth the fruits of the gospel, Deum praedicantes lingua, said blasphemantes vita, as Saint 
Au●ust vpon the psalms.  Austin speaketh, praising or preaching God with their tongues, but blaspheming him by their wicked lives. And these are like to come to our saviour in the last Day, saying, Lord, Lord, haue not we prophesied by thy Name?  

The sixth Passage: as casting out devils.  VI. The second thing the vainglorious Hypocrites will boast of, is the casting out of devils out of the possessed, And in thy Name cast out devils? almighty God in judging sin, sometimes permitteth Satan to enter into men or women, to vex and torment them, as appeareth in the Gospel. But because he is a God of mercy, he still in Iudgement ever remembreth mercy, and so provideth means to cast out the evil and unclean spirits, that they may no longer afflict his Creatures, then he in his wisdom thinketh necessary, and behoveful for his own glory, and the good of his Church.  
There are three means, whereby Satan is cast out: First, jussu, By command. Secondly, Oratione& jeiunio, By prayer and fasting. Thirdly, Consensu, By consent.  
VII. 
The seventh Passage.  Almighty God the supreme Lord, who alone is his own Being, and the Being of all other things, as 
Bern. de cons. ad Eng. l. 5. cap. 3.  Saint Bernard saith; by his Word created Men and Angels; yea, by his Word he created all things, Dixit, 
Psa. 148.5.  & facta sunt; he commanded, and they were created: by the same sovereign power and authority, he commandeth devils to enter into men, and they willingly obey; again, he commands them to come forth, and they cannot but obey. So our saviour, meeting one possessed in the Synagogue at Capernaum, said unto the unclean spirit, Come out of him, Mark. 1.25. 
Mark. 1.25.  And the Text saith, he came out of him. And in the first Chapter of that gospel, being in the country of the Gadarens, 
Mark. 5.8.  he commanded a Legion of devils to come out of a man: and they came out.  
And this power Christ Iesus did not onely exercise himself, but gave it to his Apostles, Neque tantùm ipse Daemonijs imperauit, said etiam apostles hoc munus elargitus est, saith 
Locorum come. clas. 4. c. 9. sect. 10.  Peter Martyr. Thus St. Paul cast out a spirit of divination out of a Maid at Thyatira, saying to the spirit, 
Act. 16.18  I command thee in the Name of Iesus Christ, to come out of her: and he came out the same hour.  
Wee read of one in the ninth Chapter of Saint Lukes gospel, the forty-ninth Verse, who neither had received power to do Miracles with Christs Disciples, neither had the Lord Iesus sent him, neither did he follow Christ; who notwithstanding cast out devils in the Name of Christ; so that the Apostles disdained and envied at him: yet our saviour forbade him not: nevertheless, as Saint Ambrose noteth, to such our saviour saith in my Text, 
Ambros. apud ●ho. Aquin. in a●reo up. sup. evang. in luke. 9.  Non novi vos, I know you not. There were also certain vagabond Iewes, 
Act. 19.13  who took vpon them to call over them, which had evil spirits, the Name of the Lord Iesus; saying, Wee adjure you by Iesus whom paul preacheth. These used exorcism, and adjured the evil spirits by the Name of Iesus, but not by the Spirit of Iesus; and therefore Satan prevailed against them: for 
Act. 19.16.  he lept on them, and overcame them, and prevailed against them, so that they fled out of the house naked, and wounded.  

exorcism  This charging of unclean spirits to come out of men possessed, was a special kind of adjuration or exorcism, whereof there is no example in the old Testament: but in the gospel was begun by Christ himself, and continued in his Name by his Apostles and their Successors in the Church, unto the time of justine Martyr& Tertullian, and after; for 
Ruff. hist. Eccles. l. 1. cap. 4.  Ruffinus reporteth of that holy man Paphnutius, that he did daemons verbo tantùm fugare; only by word drive away devils. And 
Soz. l. 4. cap. 15.  Sozomen writeth of Arsacius the Persian Confessor, that meeting a man possessed, Christum nominauit, he but name Christ, and the devill was cast out. But this miraculous and singular gift of the holy Ghost, as it seemeth to the most judicious and learned, is now ceased; and so the office cum dono miraculorum desijt: is ceased with the gift of miracles, saith 
Bucan. loc. come. 42.  Bucanus: which particular time of ceasing of miracles, I shall speak of hereafter. As for that order of Exorcists, which is yet retained in the Church in some parts of christendom by a perpetual succession, it seems to haue human institution, for the author and founder of it; superstitious custom for the nourisher and preserver of it. For is it not, as 
Calu. in Act. c. 19.  Mr. Caluin writes, Inanis titulus sine effectu? a vain and empty title, without any profitable fruit or true correspondent effect? Thus much of the first way of casting out devils.  

The eighth Passage. The second way to cast out devils.  VIII. The second way of casting out of devils, is by prayer and Fasting. The fervent Prayer of the faithful is of great force and efficacy. 
jonah 2.2  jonah the Prophet prayed, De profundo, out of the deep of the Sea, out of the belly of Hell, or the grave, and he was heard: and Saint 
Aug. in Psal. 2●.  Austin saith of his Prayer, Penetrauit omnia, dirupit omnia, pervenit ad aures Dei, It pierced all, it broke thorough all, it came to the ears of God. And the blessed Apostle Saint james saith, that 
james 4.17, 1●.  ELIAS prayed earnestly that it might not rain: and it rained not on the Earth by the space of three yeeres, and six moneths. And he prayed again, and the heaven gave rain, and the Earth brought forth her fruit. This was a strange and miraculous effect, to restrain the Clouds that they might not give the early and the latter rain for three yeeres and six moneths, so long to make the Heauens as brass, and the Earth as Iron. It was admirable that the Prophet should open and shut the Heauens by Prayer. And why may not fervent and faithful Prayer in the Name of Christ, be of power to eiect and cast out devils? 
Sozom. Eccl. hist. lib. 4. cap. 17  Sozomen writing of Arsacius before mentioned, saith, There was a Dragon or Serpent lurking in an hole by the high-way side, who with his breath slay the Passengers, before they could see him: but Arsacius, coming to that place, prayed: and the Serpent of his own accord came out, and dashing his head twice against the Earth, killed himself. And why may not fervent and faithful Prayer bee of as great force to cast out the old Serpent, the vnclean spirit? seeing it is not onely, Deo sacrificium, a sacrifice to God, but Daemonibus flagellum, a scourge to devils. And to put all out of doubt, 
Mat. 17.21.  Christ the Truth itself, saith in the gospel, There is a kind of devils which goeth not out but by Prayer and Fasting. 
S. Chrysostome.  Fasting addeth much wisdom, maketh a man like an angel from heaven, and encountereth the incorporeal powers, said& Oratione opus ●st quasi principaliori, but yet, saith Chrys. Prayer is necessary as the more principal. And Fasting is available, as one of the two wings, that must make our Prayers fly up unto God, as Saint 
Austin. in Psal. 42.  Austin writes: for indeed it doth, Orationi deuotionem& fiduciam donare, saith Saint 
Ber. Ser. 4. de Quadr.  BERNARD, It makes us more devout and confident. This way of casting out devils ●… y prayer and Fasting, in as much ●… s it is done by ordinary means, may be in a true sense said to bee ●… rdinarie.  
IX. 
The ninth Passage.  The third way of ca●… king out of devils, is consensu, ●… y consent, or rather collusione, by ●… ollusion. The first way was mira●… ulous, the second, though in ●… ome respect extraordinary in re●… ard of the effect which is not ●… rdinary, yet is not properly mi●… aculous. This third is altogether ●… mpious, diabolical, and vnlaw●… ull, and since the plentiful working of Miracles ceased, more usual and ordinary. For ●… ome not endued with any singu●… ar gift of working Miracles, ●… aue taken vpon them very im●… eriously to adjure devils with ●… rieuous Comminations, implo●… king the aid of the Saints departed, to drive evil spirits out of the possessed: and if the evil spirits vpon such adjuration depart, they do it not unwillingly, but fain Obedience, to establish Superstition and Idolatry. For i●… pleaseth them, as well to possess●… the souls of men, as to cruciate and torment their bodies.  
They make show, as if they were afraid of certain frivolous and ridiculous exorcisms, and so they go forth, but it is by convention or compact; Quum ex pacto facile posset pati Satan, se ex corporibus eijci, vt in animi●… facilius regnet: Seing Satan can easily suffer himself, as 
Beza in Mat. cap. 12. 16.  Master Beza notes, to bee cast out of the bodies, that he may the bette●… rule and reign in the minds.  
This kind of casting ou●… devils was well known to the Iewes in the dayes of our blessed saviour: for when as he by the finger of God had cast a devill out of a dumb man possessed; the envious and blasphemous pharisees charged him with magical arte and collusion, saying, 
Mat. 9.34  He casteth out the devils through the prince of the devils. Such was the malice and envy of the pharisees, as Rabanus observeth, that they would either deny the works of Christ, or if they could not deny them, they would labour to pervert them by sinister interpretation; as if he had not done them by divine Power, but by the help of the evil angel. This their monstrous, insolent blasphemy, our Lord Iesus mightily reproved, cleared himself fully of that horrible imputation, as we read in Mat. 12.25 To cast out devils, by consent, is proper to Satan and his Vassals, who haue no justifying Faith, no saving Grace, no hope of eternal Life, to whom the kingdom of heaven doth not appertain: these the devil useth as his instruments, to expel his fellow-Angels, and all to this end; that divine Honour may bee given to him, and he worshipped as God: and these pretend the Name of Iesu●… and will seem to do it in th●… Name of Christ. But what saith Saint 
Chrys. opus imp. in Mat. hom. 19.  CHRYSOSTOME? Daemonia autem eijciunt in nomin●… Christi, habentes spiritum inimici●… They cast out devils in the Nam●… of Christ, having the spirit of th●… enemy. Magis autem non eijciunt●… said eijcere videntur, colludentibu●… sibi Daemonibus ipsis: Or rather●… saith he, they do not cast them ou●… but seem so to do, the devils vsin●… collusion among themselves. Th●… end is to seduce ignorant men, t●… blind and harden the Reprobate. These hypocritical Ex●… rcists are such, as will say unto our Lord Iesus, in the Day of doom, Nonne in nomine tuo ●… iecimus Daemonia? Haue wee ●… ot by thy Name cast out De●… ills?  
X. 
The tenth passage to application.  Out of the precedent ●… assages of this Sermon, we may ●… asily collect and conclude thus ●… such, that the gift of prophe●… ying and the power of casting ●… ut devils, are not infallible ●… arkes of a right catholic, do ●… ot necessary argue the child of God: for they may be severed ●… om saving Grace, from Faith, ●… nd good works; seeing they ●… re ranked amongst common Graces, which are sometimes ●… ound in the Reprobate, as well ●… s the Elect; Quoniam aliquando ●… er malos homines fiunt, Because sometimes they are done by evil men, 
Lyran. in Mat. c. 7.  as Lyran writeth.  
Therefore, to conclude for this time, let us never admire and dote vpon these common graces in wicked men; but let us firmly beleeue in Iesus Christ crucified, and bring forth the fruits of tru●… Christian Faith. Let us continu●… fruitful and zealous in goo●… works unto death. So will ou●… Lord and saviour know us i●… the last Day, so shall we be saved so shall wee enter into the kingdom of Glory. Amen.  
Tri-uni Gloria.   

A discourse OF MIRACLES, Preached at LANGAR in the Valley of Beluoir.  
The second Sermon.  
By CHARLES ODINGSELLS.  1. Cor. 13.2. Though I haue the gift of prophesying, and understand all mysteries and all knowledge, yea, if I haue all faith, so that I could remove mountains, and haue no charity, I am nothing. 
LONDON Printed by William Stansby. 1619.   

The chief things contained in the several Passages of the second SERMON.  

Passage I. OF Miracles in general, and the difference betwixt true and false Miracles.  
Passage II. The first property of a true Miracle.  
Passage III. The second property of a true Miracle.  
Passage IIII. Concerning Wonders wrought by the concurrence of natural causes.  
Passage V. Of Wonders against nature, and of curing Diseases by Charms, &c.  
Passage VI. The third property of a true Miracle.  
Passage VII. What we are to think of Miracles reported in the ecclesiastical Histories, the ancient Fathers and Doctors.  
Passage VIII. Of the time of ceasing of Miracles.  
Passage IX. Of Christs manifesting himself, as a judge in the last Day.  
Passage X. How Christ is said not to know Sinners.  
Passage XI. Of the separation of Sinners from Christ.  
Passage XII. The cause of their separation.  
Passage XIII. The conclusion applying the next precedent passage.    

A discourse OF MIRACLES, &c. The second Sermon.  MAT. 7. ver. 22, 23. 
Many will say unto me in that day, Lord, Lord, haue we not prophesied in thy name? and in thy name haue cast out devils? and in thy name done many wonderful works?  
And then will I profess unto them, I never knew you: Depart from me, ye that work iniquity.  
THE third vaunt of those vainglorious Hypocrites( mentioned in the former Sermon) in the Day of fiery trial, will be this, Nonne per nomen tuum fecimus multas virtutes? Haue wee not by thy Name done many wonderful works? That is, many works of power and great virtue, yea, of extraordinary power and virtue, produced besides or above the order of Nature, and so arguing the infinite Power of God: this the greek word {αβγδ}, and the latin word virtutes, are taught to signify.  
When our blessed saviour was in his own country, Saint mark saith, {αβγδ}, he could do there no mighty work, that is, no Miracle, by a metonymy, taken from the efficient, as Master Beza expounds it. S. 
Theoph. Lyranus, and Ferus, vpon this Text.  Theophilact, Lyranus, and Ferus, in their Commentaries vpon this place, where the same word {αβγδ} is used, expound it of the Miracles of these hypocrites. But what Miracles were they? S. 
Chrys. ●pus imp. in Mat●h●. 19.  Chrysostome will tell you, Non vtilia& necessaria, said inutilia& vacua: Not profitable and necessary, but unprofitable and vain, saith that holy Father.  
I. 
The first passage.  The Prophets in the time of the Law, wrought many wonderful works, many Miracles: our Lord Iesus, and his Apostles and Seruants wrought also mighty Works or Miracles, and that very many; and here the Hypocrites also boast of their miracles, of their wonderful works, Haue we not in thy Name done many wonderful works? All were called miracula( in a large acception of the word) a mirando, Miracles or wonderful works, because men admired and wondered at them. But wee must observe a notable and remarkable difference betwixt the Miracles of Christ, the Prophets, and Apostles, and the miracles of these boasting Sinners. The first were true Miracles, the latter deceitful, false and lying wonders. The first profitable and necessary, the latter vain and fruitless.  
It is a matter of some difficulty to discern true Miracles from false, seeing our blessed saviour saith, 
Ma●. 3.22.  False christs and false prophets shall rise, and shall show signs and Wonders to seduce, if it were possible, even the Elect. And Saint Paul saith, that 
2. Th●s. 3. ●.  Antichrist shall come after the working of Satan, with all power, and signs, and lying wonders.  
It stands us then vpon, to take heed● that wee bee not seduced and deceived, and to learn to distinguish aright betwixt true and false miracles; which that wee may the better do, I think it shall not bee amiss to follow the direction of 
Th. Aqui. in 2. Thess. cap. 2.  Thomas Aquinas, who teacheth us, that three things must concur to a true Miracle. First, Vera ratio facti. Secondly, Vera ratio Miraculi. Thirdly, Debitus finis. First, It must be truly done. Secondly, It must be truly miraculous. Thirdly, It must haue the due and proper end of a Miracle. From hence Hieronymus Zanchius seems to haue borrowed his definition, 
Zanch. tom. 3. l. 4. cap. 12.  or rather description of a true Miracle, who saith, It is a true visible outward work simply admirable, done for excellent ends, especially for the salvation of men, and the glory of God.  
II. 
The second passage.  The first property of a true Miracle, is to be truly done, not in show and appearance onely. The want of this makes the deceits, the impostures, and slightie conveyances of Satan( whereby things seem to bee that which they are not) no true miracles. For he can by Gods permission, move and trouble the spirits, the blood and humors of mans body, and so cause strange imaginations and phantasms in the phantasy; whereby it comes to pass, that men and women think they see many strange& uncouth things, which indeed they see not. For he will so strongly delude the inward phantasy, as that he will even palpably deceive the outward sense.  
He may by Gods permission, either assume a true body, or make of the air and other Elements, feigned, counterfeited bodies, as of Men or Women, of Birds, or Beasts, and other living Creatures; so per fascinum, he hides and cloaks that thing which is present, and makes another thing seem to be there, which indeed is not present. By this means, 
Aqu. in 2. Thess. 2.  Simon Magus caused a ram to bee beheaded, but afterward the ram appeared alive, and a man beheaded; and presently after, the man, who was thought to be beheaded, was seen alive, and so supposed to bee raised again from death. Thus the devill either assuming a true body, or hiding himself in a counterfeit body, like to 
2. Sa. 28.  Samuel the Prophets body, deceived Saul the King, who thought it was Samuel indeed. And it seems, that this error did possess the Iewes long after unto the dayes of Syracides, as is easily gathered out of the 46. Chapter of Ecclesiasticus the 20. Verse.  

The third Passage.  III. The second property of a true Miracle is, that it always be truly miraculous. And that work is properly and truly miraculous, whose immediate cause and manner of working is secret and hide; not known to some Creature, but absolutely and simply unknown to any. This goes beyond and above the whole order of nature,& therefore is properly the work of the right hand of the most High, Qui solus facit mirabilia, Who only produceth miraculous effects, and therefore blessed is he, according to that elegy of the Kingly Prophet. 
Ps. 72.18.  Blessed be the Lord God, even the God of Israel, which onely doth wondrous works. Hereupon it is supposed, that the devill cannot of himself produce the least true Miracle; so 
Zanch. tom. 3. l. 4. cap. 12.  Hieronymus Zanchius resolveth, and Doctor 
Whit. 2. Contro. de Eccl. quaest. 5. cap. 12.  Whitaker saith, Ego non existimo daemons posse vel paruum miraculum facere, quia hoc omnem vim creaturae superat. I do not think that the devill can work the least miracle, because it exceeds all the power of the Creature: his meaning( I take it) is, that he cannot do it by his own power: for it is granted, that both evil angels and evil men may work true Miracles, Dei ipsius virtute, By the power of God himself, using them as his instruments. And our saviour tells us here, that in the last Day many will say to him, Lord, Lord, haue wee not by thy Name done many wonderful works? nevertheless, he will profess unto them, I never knew you: Depart from me, you that work iniquity.  

The fourth Passage.  IIII. Satan and his instruments the Magicians, can by the concurrence of natural causes work strange effects. They can( as some seem to dispute) not only produce or bring in an accidental, but even a substantial form to matter, per naturalium virium copulationem: By conjoining natural powers. 
Pet. Mart. come. loc. clas. 1. ca. 8. sect. 2.  They know that worms, and Frogs, and Serpents, are bread and generated of putrefied matter, if so be that heat bee applied in such a degree. And this, as some think, is not hard for them to do, applicando actiua naturalia passiuis: by applying natural agents to natural patients. They that thus dispute, argue Philosophicè magis quàm Theologicè: more like Philosophers then divines; greatly magnifying the power and prerogative of nature: for, surely, this would seem a wonderful work, supra spem& facultatem mirantis: above the expectation and faculty of the admirer. But as for those Serpents which the Magicians of Egypt shewed before Pharaoh the King, it is more 
Zanch. tom. 3. l. 4. cap. 12.  probable, that they conveyed them suddenly out of some place where they were, and put them in the room of the rods cunningly, deceiving the eyes, and deluding the sences of the Beholders.  
No doubt, many strange works haue been effected by the force and concurrence of natural causes, the reason whereof, because men understand not, therefore they are astonished, they stand aghast, they admire and wonder at them: 
Aristot. Metaph. lib. 1. cap. 2.  for as the Philosopher teacheth, {αβγδ}, he that doubts and wonders, seems to be ignorant, seeing Ignorance breedeth wonderment and admiration.  

The fift Passage.  V. Other rare effects are wrought, even contrary to Nature, that is, Gods order set down in nature, preserving the course of nature: and these cannot properly be called Miracles, in Saint Augustines iudgement; for as he saith, 
Aug. in sent. Prosp. sent. 283.  Naturarum conditor Deus, nihil in miraculis contra naturam facit: God the Creator of nature, doth nothing in Miracles against nature. So then, Simon of Samaria flying by the help of the devill in the air, contrary to the nature of man, did not in that a true Miracle. They which cure diseases by words, by charms, and enchantments( whereof many examples are reported in Plin. l. 28. 2. in Franc. Vales. de sacr. Phil. c. 3. in Fernel. de abdit. rer. cause. l. 2. c. 16.) do it not indeed miraculously, but against the nature of those means, by some other evil unlawful means. Peruse the Writers human and divine, and, I think, they will almost all( except Trallianus and Galen, as he is reported by Trallianus, lib. 9. cap. 4.) accord, that words, whether written or pronounced, haue in, and of themselves, no such virtue or efficacy: Falsum est prorsus& ab omni ratione alienum, vim esse per se ullam verbis, aut aliam, quam significandi ex hominum placito, Fra. Vales. de sacr. Philo. cap. 3. It is altogether false and disagreeing from reason, that there should bee any virtue in words of themselves or other, then to signify as men please. The Heathen 
Plin. Nat. hist. l. 28. cap. 2.  Plinie can say, Viritim cuiusque sapientissimi respuit fides: No wise man whatsoever doth beleeue it. But indeed, as almighty God suffereth Satan and his instruments to inflict strange and unnatural diseases, so he permits them sometimes by evil means to take the same away. Such diseases are trans naturam, 
Fern. de abd. rerum cause. l. 2. cap. 16.  beyond nature( as the learned physician Fernelius calls them) and therefore are not obedient to the rules of his Arte; whereupon it cometh to pass, that men and women, either through ignorance, or diffidence in God, forsaking him, seek unto his enemy the devill, and his Charmers, and Enchanters, rather then they will haue themselves, or their friends, or their cattle any longer afflicted: But such courses are altogether unlawful; the Lord our God hateth and abhorreth them; for, wheresoever such charms either pronounced or written, are used, ibi semper vel apertè vel tacitè inuocantur daemons: There devils are always, either openly or secretly called vpon, saith 
Zanch. tom. 3. l. 4. cap. 15.  Zanchy: and so one great evil is remedied and taken away by another that is greater. But they that purposely do evil, that good may ensue, are such as the blessed 
Rom. 3.8.  Apostle speaks of, Quorum damnatio iusta est: whose damnation is just. It is the evil of punishment to suffer bodily affliction: this may befall Gods children, 
H●b. 12.6.  for he scourgeth every son whom he receiveth. But it is the evil of sin, yea a most heinous sin to commit idolatry, to go to Charmers and Enchanters, that they may take away the evil they haue inflicted. Wherefore, howsoever Trallianus thinks it honest, omni machina aegris succurrere: by all means and devices to relieve the sick; yet 
Pet. Mar. loc. comm. clas. 1. c. 9. sect. 31.  Peter Martyr saith well▪ Excantatione tollenda non est excantatio: One enchantment or witchery must not bee taken away by another. And what writes Fernelius of such like cures? take his iudgement; 
F●rn. de a●d rerum cause lib. 2. cap. 16.  his words are these, Nec certa, nec tuta, said fallax, captiosa& periculosa est sanatio: The cure is neither safe, nor certain, but deceitful, captious, and dangerous; yet by that means the devill makes men admire and wonder at such cures, that they may give unto him divine honour. I haue heretofore dissuaded you of this Parish of Langar, from running to them that use charms, and are good at words( as they call them here in the Valley) I haue forbidden you to resort to such. But how comes it to pass, that you will not obey? Do you think that Gods hand is shortened, that he cannot save, as in times past? or his ear heavy, that he will not hear, as in former times? is it because there is no God in Israel, that you go to inquire of baalzebub the god of Ekron? haue ye not red it? hath it not been  told you? haue ye not heard it many times? did you never yet understand, what the Lord our God commandeth in his Law? 
Leuit. 19.31.  You shall not regard them that work with spirits, nor gainsayer: ye shall not seek to them to be defiled by them. I am the Lord your God. And in another place, 
Deut. 18.10, 11, &c.  Let none bee found among you that useth witchcraft, or a regard of times, or a Marker of flying of Fowles, or a Sorcerer, or a Charmer, or that counseleth with a Spirit, or a Sooth-sayer, or that asketh counsel at the dead; for all that do such, are abomination to the Lord: and Christ in the last Day will profess to them, I never knew you: Depart from me, ye that work iniquity.  

The sixth Passage.  VI. The third property of a true miracle is, it must haue debitum finem miraculi: the due end of a miracle, saith Aquinas: it must ever aim at Gods glory and man salvation, saith Zanchie. Many rare and strange things are and haue been wrought by the magical illusions and conveyances of Satan, and his vassals, working diversly, as I haue shewed, above the ordinary conceit and expectation of men; and also besides, if not against the ordinary course of nature: All which are done to an evil end, namely, to deceive, and to delude, to draw men away from the true God, to devour and destroy souls: As for the Magicians themselves, the devils instruments, by whom he useth to work wonders, 
Lact. diu. Inst. lib. 2. cap. 17.  Lactantius words may well bee verified of them, Et vita,& salus eorum, qui haec fecerint, immolantur: Both the life and salvation of them which do these things, are sacrificed. But unto whom? even unto Satan. Our saviour foretold, that false christs and false prophets should arise, and show signs and wonders; But to what end? to seduce, if it were possible, 
Mark. 13.22.  even the Elect. Saint Paul also foretold, that Antichrist should come with all power, signs, and lying wonders, and with all 
2. The. 2.2.  deceivableness of unrighteousness in them that perish. Such signs, such powers and wonders, by Gods permission may bee truly done, and participate much of the nature of a true miracle. Yet, because they are done to an evil end, to deceive, to destroy souls, to nourish idolatry, they are false miracles, In quantum deficiunt a debito fine, In as much as they fail& come short of the due end: for true miracles must ever bee destined and directed to the salvation of mankind, and the glory of the eternal God, as it is written; 
1. Cor. 10.3.  whatsoever ye do, do all to the glory of God.  

The seventh Passage. object.  VII. But here some will say, What shall wee think of those, almost innumerable miracles, reported in the ecclesiastical Histories, in the ancient Fathers,& Doctors of the Church? what, are they all true?  
To this I answer; They that writ them( howsoever endued with rare gifts, and worthy Instruments of Gods glory) were men, and so might err in that, as well as points of greater consequence, matters of faith; and somuch the rather, because they received many of them by report from others. again, they that did them, were men,& so might err, quoad finem& intentionem, in regard of the end and intention; for who knows whether in every particular miracle they did intend and aim at a right and due end? Surely, me thinks, Seneca's moral rule used in another case, may here not unfitly bee applied, 
Sen. Ep. 3. ad Lucil.  Vtrumque vitium est,& omnibus credere& nulli: to beleeue all and to beleeue none, is neither of them good; it is neither safe to beleeue all, nor pious to beleeue none: To beleeue all, many will think were too rash; but to beleeue none, I am sure were too irreligious. Therefore, as the blessed Apostle speaketh of Doctrines, so say I of those Miracles, 
1. Thes. 5.21.  prove all things, hold fast that which is good: prove them ex ratione facti, ex ratione miraculi, ex ratione finis; prove them( if it may be) whether they were truly done, whether truly miraculous, whether destined to a true end: and then, quod bonum est retinete: hold fast and approve that which is good.  

The eight Passage.  VIII. As touching the time when true visible Miracles should cease, which I promised to speak of in the former Sermon, I find that Saint Chrysostome disputing the matter, why they were done in the Disciples time, and not in his, 
Chrys. in 1. Cor. 2. Hom. 6.  saith, {αβγδ}, Then they were profitably done, that is, in the Apostles time, and now they are profitably left undone, speaking of his own time. And he gives the reason of it, Because if men did rely vpon visible miracles, Faith would be less. And Saint 
Aug. de vera relic. cap. 25.  Austine in his 25. Chapter of true Religion, saith, The catholic Church being planted and dispersed thorough the whole world, Miracles were not permitted to last unto his time: his reason is, Ne animus semper visibilia quaereret,& eorum consuetudine frigesceret genus humanum, quorum nouitate flagrauit: Lest the mind should always seek visible things, and mankind grow could through the custom of those things, by the novelty whereof it was hot and fervent. But this 
August. Retract. l. 1. c. 13.  Saint Augustine did afterwards retract in these words, said non sic accipiendum est quod dixi, vt nunc in Christi Nomine fieri nulla miracula credantur: But that which I haue said, is not so to be taken, as that no Miracles should bee believed to bee done now-a-daies in the Name of Christ. And then he relates what was miraculously done, even at that time when he wrote his Retractations. So it seems, that Saint Chrysostome and Saint Augustine spoken of the ceasing in their time, of such plentiful and ordinary working of visible miracles, as was in the Apostles time, and after. But when, and at what particular period of time the working of visible Miracles since should wholly cease, I cannot affirm any thing: but leave it to the determination and resolution of the Church, whose directions I am always ready to follow, in whose iudgment I willingly rest. This only I am sure of, that invisible Miracles are wrought daily and plentifully in the visible Church: for to convert a sinner, is a miracle. It is a greater work, saith Saint 
See Master Copley in his Doctr. and moral obser. c. 1.  augustine, for a sinner to bee made righteous, then to create heaven and Earth. 
Prosp. de Promis.& Praed. part. 2. c. 30.  Saint Prosper saith; It is more to justify a sinner, then to raise one from the dead. To make a profane Vnbeleeuer, a true believer, is a Miracle; nay, to unite Faith and a mans heart in one, is omni miraculo mirabilius, saith Saint BERNARD, more miraculous then any Miracle, and is one of those three mixtures or unions, which 
Bern. in Vigil. Nat. Dom. ser. 3.  Saint Bernard calleth singularly admirable, and admirably singular. But many, who haue by the preaching of the gospel converted sinners unto God( they themselves being averse from grace) will come in the last Day, and say unto Christ, Haue wee not by thy Name done many wonderful works? converted many monstrous, horrible, perverse sinners? And what will our LORD then profess unto them? I never knew you: Depart from me, ye that work iniquity.  

Christs Censure of Hypocrites.  

The ninth Passage.  IX. SO come we to the Censure of Christ, touching these Hypocrites, wherein observe wee four things: First, He openeth himself unto them; Then will I profess to them. Secondly, He protesteth ignorance of them, I never knew you. Thirdly, he separateth them from him, Depart from me. Fourthly, He sets down the cause, why he did separate them from him, and that was their evil quality and condition, Ye workers of iniquity.  
almighty GOD many times seemeth not to regard sinners, but delayeth and deferreth his anger, as himself speaketh in ESAY, 
Esay 42.14.  I haue long time holden my peace, I haue been still and refrained myself: and in the book of psalms, to the profane sinner he saith thus: 
Ps. 50.21.  These things hast thou done, and I kept silence: Thou thoughtest that I was altogether such a one as thyself: But I will reprove thee, and set them in order before thine eyes. The time will come, that the Lord will bee avenged of his enemies, of them that transgress his Law: for as the 
Homer.  Pagan tells you, {αβγδ}, he hath an avenging eye, to observe all the ways of the sons of men. {αβγδ}. The Mills of GODS Iustice grind slow, but grind small. And therefore Saint Chrysostome saith, 
Chrys. Op. imperf. in mat. 7. Hom. 19.  Long delay goeth before great wrath, making the Iudgement of God more just, and the punishment of sinners more worthy and deserved. And yet, the Preacher of jerusalem observes that, 
Eccl. 8.11.  Because sentence against an evil work is not speedily executed, therefore the heart of the children of men is fully set in them to do evil. Our Lord Iesus held his peace, and seemed to dissemble, to take no notice of the iniquity of these sons of Belial in their life time: but at the general doom, when the secrets of all hearts shall bee disclosed, then will he unmask them, then will he pull off the glorious vizard of their foul hypocrisy; then will he profess unto them, I never knew you. O bitter sentence of the most just judge, who will say to them in that Day, I never knew you.  
X. 
The tenth passage.  Here our saviour protests his ignorance of them; but you must not so understand it, as if he had not known them at all: for what knoweth not he, in whom are hide all the treasures of wisdom and Knowledge? 
Col. 2.3.  What knoweth not he, who knoweth all things? there is then something more implyed in these words, then in outward show they seem to express. To bee known of the Lord, saith Saint 
Aug. in Psal. 1. v. 6.  augustine, is to remain and abide: not to bee known of him, is to perish: as it is written, 
Psal. 1.6  The Lord knoweth the way of the righteous, but the way of the ungodly shall perish. To bee known of the Lord, is to be predestinate. 
2. Ti. 1.19  The Lord knowe●h who are his, saith the blessed Apostle. But how? Per notitiam divinae praedestinationis: By the knowledge of divine predestination, saith 
Aquin. in 2. Tim. 2.  Aquinas. To be known of the Lord, is to bee elect and chosen of him: as it may well bee understood, ieremy the first& the fift verse, where the Lord saith of ieremy, Before I formed thee in the belly, I knew thee: and whereas our saviour saith, My 
joh. 10.27  sheep hear my voice, and I know them, 
Alcuin. ap. Th. Aqu. in aur. oper. sup. evang.  Alcuinus expounds it, Et ego eligo eos: And I elect or choose them. So then, to bee known of the Lord, is to bee predestinate and elect, and to remain in the grace of Predestination and Election: not to bee known of him, is to be rejected and reprobate. These forlorn ones could not continue in the Grace of Predestination and Election which they never had: and therefore in that Day of terror, Christ shall profess unto them, I never knew you.  
almighty God, in the Prophet Amos, speaketh to the sons of Israel in this manner, 
Amos 3.2  You onely haue I known, of all the Families of the Earth. For the better understanding whereof, you must learn to distinguish betwixt Knowledge simply so called, and Knowledge of approbation: and again, betwixt Knowledge of approbation, and knowledge of reprobation, as 
Lyra. in sept. cap. Mat.  Lyranus distinguisheth, by Knowledge simply so called, the Lord knew both Iewes and Gentiles, all Kindreds, and Families of the Earth, yea, he knows all particular Creatures whatsoever, tam Vermiculum in Terra, quam Angelum in Coelo: As well the worm vpon the Earth, as the angel in heaven. But as by his knowledge of reprobation he knew onely the children of wrath, vessels prepared to destruction: so by his approving knowledge, he knew onely the posterity of jacob, he knew onely the sons of Israel, of all the Families of the Earth: for he onely choose them, as Master Caluin expounds the words of the Prophet 
C●luin. in Amos 3.2.  Amos, Ego vos libere elegi,& elegi solos: that is, I haue chosen you freely, I haue chosen you onely: according to the sweet Singer of Israel, 
Psal. 147. verse 19, 20  he show ●is words unto jacob, his Statutes and his judgements unto Israel, he dealt not so with any Nation. By knowledge simply so called, and by knowledge of reprobation, Christ knew these false Prophets, these ●ypocriticall Exorcists, these false Wonder-workers mentioned in my Text: But by his approving Knowledge he never knew them; and therefore in the Day of fiery trial, he will profess to them, I never knew you.  
XI. But that which follows, 
The eleventh passage.  infinitely aggravates the woe and misery of these wretched ones, in that Christ will separate them from him, saying Discedite a me: Depart from me. They once professed the Name of Christ outwardly, they prophesied and cast out devils, they wrought Wonders by his Name: so in a sort they were with Christ, in a sort they were conjoined to him, and that was, Per Gratiam communem: by common or enlightening Grace, not saving and justifying Grace, which onely maketh men gracious& acceptable to God, but by common Grace, which may bee given freely, as well to Iudas, and Simon of Samaria, as Simon Peter, or Saint Paul. Thus were they conjoined to Christ our blessed saviour, they would needs retain unto him, they would needs use his Name,& wear his Cognizance, but he never entertained them as his domestical seruants: they were like those mentioned in jeremy, of whom the Lord said, 
jer. 4.14  The prophets prophecy lies in my Name, I sent them not, neither haue I commanded them: neither spake unto them: They prophesy unto you false vision and divination, and a thing of nought, and the deceit of their own heart. But what saith God by 
Eze. 13.3  Ezechiel? Wo unto the foolish prophets, which follow their own spirit, and haue seen nothing. Yea, endless and unspeakable woe shall bee unto them, unto whom our saviour will say, Discedite a me: Depart from me. Who can conceive or express the horror and terror of these words? Whither shall they turn them? Alas, whither shall they go, who shall, will they, nill they, be enforced to go away from the Lord Iesus? Nothing can be added to the terror of these words, of this comfortless command, Depart from me, as if our Lord should haue said to them, I am the Way and the Truth: but go from me, and wander in the by-paths of eternal error and confusion: I am the Light and the life of men, but away from me, get you, O foolish Hypocrites, into the kingdom of perpetual darkness, into the Land and Region of death: Vt qui modo videmini esse ante me, postea nec videamini: That you who appear before me now, may never appear hereafter, as Origen speaks.  
All they that depart and go away from God, by iniquity in this life, shall after be compelled to depart from Christ in the other life, receiving the wages of sin, the second death. They that are far from Christ in the time of Grace, shall bee farther from him in the time of glory: for they shall perish, as it is written, 
Ps. 73.27  Lo, they that are far from thee, shall perish, thou hast destroyed all them that go a whoring from thee: such are false Prophets, conjurers, Workers of lying Wonders; these are far from God. And why? Because as Saint 
Aug. in Psal. 73.  Augustine saith, they haue desired earthly things,& sought them, A Daemonibus& Diabolo, From devils, from Satan: Therefore shall they bee destroyed, therefore shall they perish, Non vt non sint, said vt male sint: Not so as to haue no being, but to haue an evil being; to haue a most wretched, to haue a most painful and dolorous being, and that in horror and darkness, ever dying, and never dead, continually cruciated and tormented with the worm and the Fire; The worm of conscience, and the fire of Hell; 
Esay 66.  The worm that dieth not, and the fire that never goeth out.  
XII. 
The twelfth passage.  The reason why these desperate Miscreants should bee separated from Christ, is, because they are Workers of iniquity. It is not then their pretended prophesying, their casting out of devils, that can save and deliver them in the Day of Gods wrath; but it is their working of iniquity that shall surely condemn them. As the Children of God do habitually work righteousness, so the sons of Belial habitually work iniquity, practising a custom and trade of sinning. They that work iniquity, commit sin, as it is rinsed by Saint John, that is, they transgress the Law of God willingly, and purposely, with a full consent of will, and delight of heart, and therefore are they, saith Saint John, ex 
1. joh 3.8.  Diabolo: of the devill. The suggestion of sin, according to Saint 
Greg. respons. ad vndec. interrogat. Aug. Arch. Can●uar.  gregory, is from Satan, delight in sin is from the flesh: It is begun by suggestion, but said and nourished by delight. So long then as the flesh remaineth flesh, delight in sin remaineth in it: whereupon the same holy Father saith, every Sinner sinneth in suo aeterno, in his eternity. Voluissent quip sine fine vivere, vt sine fine potuissent in iniquitatibus permanere: They would live without end, that they might sin without end, Greg. exposit. moral. in 42. ca. job, lib. 34. cap. 11. If a Sinner might live ever, he would sin ever: as he abideth unregenerate and carnal ever, so he continueth a Sinner ever, so he lives, and so he dyes. And this 
The reason why finite sin is punished with infinite punishment.  is the cause( as divines do observe) why almighty God doth punish sin justly with infinite and endless punishment: seeing it is in the Reprobate infinite, both in regard of the object which is God, and the subject which is the soul, as also in respect of the progress: for it goeth on still, it changeth nor, it remaineth immutable, as the will continueth immutable. Hence it is, that our saviour in the last Day will not say unto these miserable ones, Depart from me, you that haue wrought iniquity; but in the present Tense, Qui operamini; ye that work iniquity, you that haue an habit, a trade and custom of sinning. As if he should haue said unto them, Although you haue not now means and occasion to do evil, yet you still retain an affection and desire to sin; death hath separated your souls from your bodies, but it hath not altered or changed the purpose& desire of your souls. 
Aug. in Psalm. 50.  AEtas deseruit, non cupiditas, strength, age, and means may fail you, but your desire is the same, it never leaves you. Therefore, Away from me, ye Hypocrites: Depart from me, ye that work vanity, ye that work iniquity.  
XIII. 
The 13. Passage. Application.  Hence you may gather, beloved, that it is not so much sin, as continuing and lying in sin, that bringeth damnation. O do not then continue and stand in the way of sinners, sit not in the chair of pestilence, do not commit sin with full consent of will, do not incline unto wickedness with your hearts, be not workers of iniquity. O ye, that love the Lord, see that ye hate the thing which is evil, bee not like the profane ones of this age, who follow all impiety, all unrighteousness, all uncleanness with greediness, who drink up iniquity like water. Be ye not like unto them; do not, by lying in sin, make the Grace of God become in vain unto you, do not frustrate and evacuate unto you the cross of Iesus Christ. Though through frailty of the flesh, or temptation of the enemy, you may fall by sin in action; yet never entertain sin in affection: Although you may haue the fact of sin, yet never haue a purpose and will to sin: but hate sin with a perfect hatred, and as the son of sirach saith, Flee from sin as from a Serpent; the teeth thereof are as the teeth of a lion, to slay the souls of men.  
To the end you may not bee like vainglorious Hypocrites( who boast of prophesying, of casting out devils, and working Miracles, but indeed do operari iniquitatem, work iniquity:) you must not onely remove 'vice out of the way, but in stead thereof intertayne virtue; you must not onely avoid sin, but also intertayne grace: you must bring forth good fruit, being arbores justitiae, Trees of righteousness, as Esay speaks: being like the three planted by the water side, which( as that sweet Singer of Israel saith) bringeth forth fruit in due season. And to conclude all in a word, I beseech you by the cross of our blessed LORD and saviour IESVS CHRIST; ever whilst you live, be pious toward God, be righteous and charitable towards Men, be sober and temperate in yourselves. And, as the Kingly Prophet exhorteth, Eschew evil, and do good, persevere therein unto death, so shall you rest in the everlasting Tabernacles, so shall you dwell in the heavenly jerusalem, so shall you reign in the kingdom of glory with Christ, and an innumerable company of Angels and Saints, not for a time, but for evermore. Amen.   
Tri-vni Gloria.  
FINIS.