EIGHT SERMONS, PREACHED BY John prideaux, DOCTOR OF divinity, Regius Professor, Vice-Chancellor of the university of Oxford, and Rector of exeter college. THE several TEXTS and Titles of the Sermons, follow in the next leaf. Imprinted at London by Felix Kyngston, for John Budge, and are to be sold at his shop in Pauls Church-yard, at the sign of the green Dragon. 1621. THE several TEXTS AND TITLES OF THE Sermons contained in this book. Christs counsel for ending Law Cases, in two Sermons. MATTH. 5.25. Agree with thine adversary, &c. Ephesus Back-sliding. REVEL. 2.4. nevertheless, I haue somewhat, &c. A Christians free-will offering. PSAL. 110.3. In the day of thy Power shall the, &c. The first fruits of the Resurrection. 1. COR. 15.20. But now Christ is risen from, &c. Gowries conspiracy. 2. SAM. 20.1. And there happened to be there, &c. Higgaion& Selah, for the discovery of the Powder-plot. PSAL. 9.19. The Lord is known by the, &c. Hezekiahs sickness and recovery. 2. CHRON. 32.24. In those dayes Hezekiah, &c. CHRISTS COVNSELL FOR ENDING LAW CASES. AS IT HATH been DELIVERED IN TWO SERMONS VPON the five and twentieth verse of the fifth of Matthew. By John prideaux, Doctor of divinity, Regius Professor, and Rector of exeter college. MATTH. 5.9. Blessed are the Peace-makers. Imprinted at London by Felix Kyngston, for John Budge, and are to be sold at his shop in Pauls Church-yard, at the sign of the green Dragon. 1621. TO THE worshipful MY VERY WORTHY KINSMAN, edmund PRIAVX, Esquire, counsellor at Law, and Mistris MARY prideaux, his virtuous, and religious Wife. THe many kindnesses I haue heretofore received from you both, haue long sithence required a fuller acknowledgement, then yet I could ever meet with opportunity to express, howsoever I much desired it. In which respect being ouer-intreated by some friends, to publish these Sermons, I made bold to pass them under your names, assured by former encouragements, of your loving acceptance. They were my first assays in this kind, which riper judgements will soon discern, both in sundry defects, and superfluities. But my desire to do good to the meanest, shall in part( I trust) excuse me to all. Rom. 1.14. For we are all debtors( with blessed S. Paul) both to the wise, and unwise. Prou. 11.30. And as it must be our wisdom especially, to win souls: Ion. 1.21. so it behoveth all Gods children to receive from us with meekness, his statutes and judgements. Deut. 4.6. For this is your wisdom, and your understanding, in the sight of the nations, which shall hear all these statutes, and say, Surely this is a wise and understanding people. Your exemplary practise herein( which your Neighbours and Country can well testify) myself to my great comfort, haue often observed, both in private prayers, duly continued in your well-ordered family, and public esteem of the Word, and its true Professors. To which if this small Mite of mine may add the least life, or increase, I haue attained my purpose; in which I rest Yours ever in Christ to be disposed, John prideaux. From exeter college in Oxford. October. 12. CHRISTS COVNSELL FOR ENDING, LAW CASES. MATTH. 5.25. Agree with thine adversary quickly, whilst thou art in the way with him: lest thine adversary deliver thee to the judge, and the judge deliver thee to the Sergeant, and thou be cast into prison. 1 THese words( worshipful and beloved) are a part of that large and heavenly Sermon, which our saviour made in the Mount to his Disciples, and a great multitude, as appeareth in the first verse of this Chapter. A learned man calls it, Perkins in his exposition of Christs Sermon in the Mount. the key of the whole Bible; because by it is opened the sum of the Old and New Testament; and in that sense my text may be termed, the chiefest ward of this key; as being that which first discloseth the corrupt Glosses of the pharisees, and whereupon our saviour especially insisteth: Who having shewed before, that the sixth Commandement, not onely forbiddeth actual murder,( as the pharisees would grossly haue it) but also railing words, Ver. 22. {αβγδ}, vid. Bezae Annot. ibid. discontented gestures, rash anger,( as the several punishments declare, to which these things are liable) infereth thereupon an effectual exhortation, to concord, love, and charity, and first with their Brethren, in the two verses going immediately before. Ver. 23. If then thou bring thy gift unto the altar, and there remembrest, that thy brother hath ought against thee; 24. leave there thine offerring before the altar, and go thy way, first be reconciled to thy brother. And secondly with their Aduersaries, which is a higher step to perfection, in the words I haue red unto you: Agree with thine adversary quickly, whilst thou art in the way with him, &c. 2. The learned seem not to agree altogether about the sense and scope of these words. In hunc locum. Saint Chrysostome takes only the letter, and extends it alone to such contentions, as happen between party, and party, here in this world, before a civil Magistrate; and of this mind also are Theophylact, and Euthymius, among the ancient; Brentius, pelican, and Kemnitius, with some others, among the latter writers. Vid. Thomae Caten. But Cyprian, hilary, Ambrose, jerome, and Augustine, with the rest of the Fathers and schoolmen, expound parabolically, the way, In 5. Math. this life, the judge, Christ, the Sergeant, the Angels, the prison, Hell. Both sense are true( saith Abulensis) but the latter more principal; whose opinion I the rather embrace, because it tendeth to agreement, for which I labour. To omit therefore the curious discussing of the point, how, and by what reasons, both interpretations may stand, as fitter for the schools, then this place: I take the words to be uttered by way of a similitude, whose substance, or latter part, commonly called {αβγδ}, is here omitted, as easy to be gathered, by the shadow, {αβγδ}, or former part expressed; it being usual in Scripture, and common talk; and in this particular enlarged, may carry this sense: If a creditor of thine, to whom thou art fallen in band, should thereupon put thee in svit; the law is open, the judge must do right, the penalty is imprisonment: were it not wisdom, therefore for thee to hasten, and agree, before it come to a trial, that so by drawing the Court, thou mightst withdraw thyself from danger? The like is thy case here in this world, for brotherly reconciliation; whether thou be wronged, or haue wronged, seek peace, and ensue it, and that now, in the acceptable time, speedily without demurs. For thou art way-laid by death, and knowest not how soon thou shalt be arrested. If thou come out of charity before Gods tribunal seat; the Angels are his Sergeants, hell his prison, divels his hangmen, fire and brimstone his rack; iudgement must pass, and execution shall follow, and then to desire a composition will be too late. So that here you see( beloved) what both opinions yield, to further, and persuade this christian-like agreement: the first from the words, in regard of temporal damage, the second from the meaning, to avoid eternal undoing. 3. The sum is an earnest motive to Brotherly reconciliation with all men, and consisteth as it plainly appeareth, of these two parts: 1 A Precept. Agree with thine adversary quickly, whilst thou art in the way with him. 2 A reason thereof, in the words ensuing, lest thine adversary deliver thee to the judge, and the judge deliver thee to the Sergeant, &c. The precept( whereof only at this present, by Gods assistance& your Christian patience I intend to entreat) containeth in it these four circumstances, the 1 Matter whereof. Agree. 2 Party with whom. Thine adversary. 3 Time when. Quickly. 4 The place where. Whiles thou art in the way with him. Agree with thine adversary quickly, whilst thou art in the way with him. Agree, as becometh a man, with thine adversary, as it behoveth a Christian, Quickly, to show thy willingness, and whilst thou art in the way, to express thy careful providence. For by Agreeing, thou imitatest thy saviour, with thine adversary, thou excellest the Scribes and pharisees, quickly, thou out-strippest the sluggard, and whilst thou art in the way, thou preuentest the danger that is to come. And therefore give me leave once more to inculcate, and repeat again Agree, to save thy self, with thy adversary, to win thy brother, quickly, to redeem the time, and whilst thou art in the way, to speed the better at thy journeys end. 4 Agree: The original hath it in two words {αβγδ}. Which translators contend, who should express most significantly. The vulgar latin giveth it to this sense. Esto consentiens. Consent or think the same things with thine adversary. Erasm{us}, Habeto beneuolentiam. bear him good will. Castalion, Compone. Compound. Vatablus, Fac conuenias. See thou come to an agreement. The Syriac, {αβγδ} Be desirous of his friendship. An old translation which Saint Augustine seemeth to approve, Esto concors. accord, compound, or, make a full atonement: which is also liked by Beza, and in effect is the same with his: Esto amicus. Nec monet tantum vt animo benè velimus adversario, said vt cum eo transigamus, &c. Luk. 12.58. be friends let there be a perfect reconciliation, see there be an end of all brabbles betwixt you. For wee are not onely advised( saith he) to wish well to our adversary, and there let it rest; but to go to him, talk with him, conclude with him, and as Saint Luke hath it, Chap. 12.58. deliver ourselves from any thing he hath against vs. All which is included in this one word agree,& yeeldeth this main doctrine besides many other. That it is a necessary duty for every true Christian to seek reconciliation: A necessary duty( I say) of every true Christian, not onely coldly to admit, or to be content it should be so: but also earnestly to seek, faithfully to bring about, and joyfully to embrace an absolute, hearty, and brotherly reconciliation. 5 The proofs whereof are so many, and pregnant throughout all the book of God, that whatsoever is there written, may serve for a testimony. All the long art of divinity, is comprised in this one short word, love. As the Apostle observeth, Ga1. 5.14. Gal. 5.14. love the Lord thy God, is the first and great commmandement; and love thy neighbour, is the second like unto this; vpon which two hang the whole Law and the Prophets, Mat. 22.40. Mat. 22.40. In regard whereof, the chief subject of our saviours prayer, was unity, joh. 17.21; joh. 17.21. his chiefest legacy, peace, joh. 14.27. joh. 14.27. And by this shall all men know( saith he) that you are my disciples, if you love one another. joh. 13.35. joh. 13 35. For as there is one body, one spirit, one Lord, one faith, one baptism, one God and Father of all, Ephe. 4. vers. 4, 5, 6. who is above all, and through all and in you all: so it behoveth the members of this body, the guided by this spirit, the seruants of this Lord, the partakers of this faith and baptism, the worshippers of this God, and children of this Father, Jb. ver. 2. with all humbleness of mind,& meekness, and long suffering( as the Apostle exhorteth) to support one another through love, endeavouring to keep the unity of the spirit in the band of peace. Chap. 25. 1. Three things( saith the wise son of sirach) rejoice me, and by them, am I beautified before God and men: the unity of Brethren, the love of Neighbours, and a man and his wife, that agree together. And therefore ever will be remembered that good mind of faithful Abraham, Gen. 13.8. Gen. 13.8. who to cut off all debate betwixt his herdmen, and Lots; disdained not to go, the elder to the younger, the uncle to the Nephew, the worthier to the inferior, in this kindest maner. Let there be, no strife, I pray thee, between thee and me, neither between mine herdmen, and thy herdmen, for we are brethren. The like was Iosephs counsel to his departing brethren, Act. 4.32. Gen. 45.24. Gen. 45.24. Fall not out by the way. And the multitude of the first Christians, Act. 4.32. are said to be of one heart, and one soul, in regard of the faithful agreement which was between them. Whereupon the Author of the Sermons ad fratres in Eremo, Ser. 2. Qui pacem cordis, oris,& operis, non habet, Christianus dici non habet, &c. sticketh not to infer, That he that in heart and word, and work, contendeth not for this agreement, cannot be called a Christian. He that resteth not on this foundation, setteth his life and foot in slippery places, saileth in a tempest, walketh in a ruinous cliff, soweth on the sand, the new jerusalem being not a place for quarrelers( as Saint Basil gravely observeth) but an inheritance and reward for gentle natures. 6 A lesson ( beloved) for these contentious times, and dog-days of ours, to remember us, what wee are, whom we serve, what is expected of us, and how little we perform. The merciless debtor in the Gospel, should bee a pattern unto us all: Who for taking his brother by the throat, and exacting( as it should seem) no more, but his own, received this doom of his Master, Mat. 18.32. O evil seruant, I forgave thee all the debt because thou prayedst me: shouldst not thou also haue had compassion on thy fellow seruant, even as I had pitty on thee? But wee are so far, either from fearing such judgements, or imitating this pity, that like Ishmael( almost) we are become wild men, Gen. 16.12. his hand against every man, and every mans hand against him. So far from seeking this brotherly reconciliation, that being sought unto, we will scarce hear of it. But alas( selfewild and inconsiderate man!) little dost thou mark the steps thou treadest, or the downfall of this way, wherein thou postest. Shall thy God bee called the Author of peace, and wilt thou continue a maintainer of dissension? shall he receive thee, who reiectest thy Brother? or suppose thou wilt agree with him, who quarrelest with his, and thine own fellow members? No, no,( beloved) he hath taught us otherwise. Our trespasses are forgiven us, but with this condition, as we forgive them that trespass against vs. Where is thine adversary( saith he) whose injuries like the blood of Abel cry unto me for vengeance? Gen. 43.3. never look me in the face, except your brother be with you. So true is that which pelican hath on this place observed: Non experieris Deum tibi propitium, nisi proximus sentiet te sibi placatum: Thou shalt not find that God is pleased with thee, before thy neighbour perceive, thou art reconciled unto him. For as the spirit of man( it is an old Authors similitude) never quickeneth those members that are cut asunder or broken, Serm. 2. ad fratres in Erem. until they bee iointed again, and set together: so the Spirit of God never giveth life to us, except we be bound together in the bond of peace. This prepareth us to prayer, which must be without wrath, 1. Tim. 2.8. Iam. 1.21. it fitteth us to hear, which must be with all meekness, it provideth us for the Lords Supper, who accepteth no guest without this Wedding garment. Mat. 22.12. 1. Cor. 13. Though thou speak with the tongs of men and Angels, hast the gift of prophesy, knowest all secrets, canst remove mountaines, givest thy goods to the poor, and thy body to be burned; all this is but sounding brass, and tinkling Cymbals. Vaunt of no such offerings at the Lords Altar, before thou go,& be reconciled to thy brother. Go( I say) not expect when he will come unto thee, nor tarry till thou happen to meet him; but seek him out of purpose, inquire for him, commune with him. And where thy presence cannot, thy desire of peace( saith Gregory) must perform that office. satisfy him in thought, Dialog. l. 4. whom thy thoughts haue wronged; in words make amends, for thy injurious speeches; as also for thy deeds, let thy deeds recompense. For why should our stubbornness so far overmaster us; as to make our best services unacceptable to our King and Master? {αβγδ}; O the admirable benignity, and unspeakable goodness of God( saith that golden-mouthed Father Chrysostome on this place!) he despiseth his own worship, to maintain thy charity, he will not be found of thee, till thou hast sought this reconciliation. never pray, come not at Sermons, worship me not all( saith our Lord God) what haue I to do with your appointed feasts and solemn assemblies? my soul hateth the oblations of such as foster, or bring with them hatred in their souls. Wherefore ( beloved brethren) let us study to agree, that we may be beloved, and seek peace here, that wee may enjoy it in heaven. Prou. 30.27. The very grasshoppers can go forth quietly altogether by bands( as the Wiseman telleth us) and the kingdom of Satan is not divided against itself. Mat. 12.26. Now, if you will further know the party with whom wee are thus to agree, it followeth: Thy adversary] which is the second circumstance I before proposed, and cometh here in order to bee likewise handled. 7 Agree with thine adversary.] The word {αβγδ} in the original is not so largely taken, as aduersarius in the latin, which may signify any kind of enemy: but rather as we term in English in our Law matters, the plaintiff, in regard of the defendant; or the defendant, in respect of the plaintiff, Lib. 1. de purgat. c. 7. to be an adversary. Aduersarius litis( saith Bellarmine in a passage vpon this place) non iniuriae: an adversary, not so much for an injury offered, as in a trial to be had; and therefore may not so properly be expounded an enemy, as a friend or neighbour of ours, with whom we haue a case in controversy. What is answerable to this in the similitude, diuers are of diuers opinions. Some would haue this adversary to be the devil, Vid. Bucaseni. Enarrat. in. 5. Math.& Beaux-am. harmony. evang. Tom. 2. pag. 20. 2. Lib. 1. de. serm. Dom. in. mount. cap. 22. as Origen, Euthymius, Theophylact, with whom we are to agree,( as St jerome expounds it) by renouncing him wholly, as our promise was in baptism, and so shaking him off, that hereafter before the judge of heaven, he may haue no action against vs. But Caluin confutes this mainly; following herein Saint Augustine, whose argument is from the greek word {αβγδ}, be friends, or a well-willer: but between the devill& us there should be no such commerce, or familiarity. Others by adversary understand the flesh. This also liketh not Saint Augustine, neither Saint jerome, who think it hard, that the spirit should agree with the flesh, which ever lusteth, and rebelleth against it. Saint Ambrose would haue this adversary to bee sin. But what peace, or composition should be with that, which wee are bound by all means, to root out, and extinguish? Others therefore come nearer the truth, as Athanasius, Augustine, Gregory, and Beda, who would haue this adversary to be either God, or his law, or our own consciences. And surely the best way it is for us to cury favour with these; whiles opportunity and time is granted vs. Yet I take the exposition of Hilary; anselm, and Saint jerome, to bee more natural for this place; who go no further then the letter, but by adversary understand Dominum litis, quod est commune nomen utrique parti litiganti, as( Tremelius notes on the Siriack word,) any man that hath ought against us, or we against him; importing no other thing, but that the offender should seek, and the offended embrace, any christian-like agreement, without running to extremities. Whereupon I ground this general doctrine. That the goint to lawe of Christians, where a good end in private may be hoped for, or had, is contrary to that course of proceeding, which our saviour here prescribes in judicial causes. 8 A doctrine depending on the former, but yet in such a sort, that whereas there I insisted in general, vpon the matter to be fought, here I declare in particular, the manner how to find it: especially in such cases, as breed the greatest jars. Wherein I would not be mistaken, as though I went about to tax such courses, or vocations, as our Common-wealth alloweth; or held all public trials before a civil Magistrate, unnecessary. No, my text clean dasheth such anabaptistical conceits, wherein I find an accuser, a judge, a Sergeant, a prison, and all approved. My purpose is therefore only to show, what mutual moderation should bee practised of us all; in our private differences, and affairs. For as not to agree in such, dissolveth the bands of charity: so in wickedness to consent with any, is felony, treason, or conspiracy. So Herod& Pilate were made friends, Luke 23.12. Luk. 23.12. but yet continued enemies to our saviour. Cutpurses consent, Pro. 1.14. Prou. 1.14. but it is to do a mischief; and such cords never hold longer, then the strangling of their masters. But our causes should be lawful, in which we should agree, and personal, which wrong not estates, and of that nature, which need not so tedious a traversing. Of which the Apostle speaketh, 1. Cor. 6.7. 1. Cor. 6.7. Now therefore, there is utterly a fault among you, because you go to law one with another: why rather suffer you not wrong? why sustain you not harm? See how earnestly he presseth that, which our saviour before had preached, Mat. 5.40. Mat. 5.40. If any man will sue thee at the law, and take away thy coat, let him haue thy cloak also. That is, rather then seek private reuenge, which belongeth unto the Lord, and not to thee, bee content to lose a garment, or more of thy temporal goods: for he easily contemneth such( saith Chrysostome) who hopeth for eternal treasures in heaven. in Mat. c. 5. hom. 11. Gen. 39.12. he will leave his garment with joseph, in the hand of his mistress, to escape unspotted with the vail of honesty. And if wee must foregoe such necessaries,( saith Saint Si de necessarijs imperatum est, quantò magis superflua contemnere convenit? De Ser. Dom. in mount. l. 1. Augustine) as coat or cloak, or the like for quietness sake: how much more should wee contemn things of lesser value, especially at the command of such a Lord and Master, who will certainly see we shall be no losers by it? 9 This is counsel( beloved) of the Great lawgiver, not varying with the times, but as a law of the Medes and Persians, that altereth not. Hest. 1.19. Which if we could be content to follow, by kerbing and overtopping our impatient affections, would save us much travell, great charges, hot bickerings, infinite discontents,& ever end our causes to our truest advantage. Plutarc. in Pyrrh. Wee red in Plutarch in the life of Pyrrhus, of one Cyneas, a man of great employment about that King, who understanding that at the Tarentines entreaty, the King his master was resolved to make war on the Romans, took occasion to discourse with him in this sort: It is reported( O King)( saith he) that the Romans, are great warriors, and haue large command of puissant nations; put case wee overcome them, what benefit shall wee get thereby? Pyrrhus answered, That is question, which few wise would ask: why then, all Italy and Greece are strait at our command. Cyneas pausing a while, replied: But when wee haue Italy, and Greece, what shall wee do then? Pyrrhus not finding his meaning; Sicily( saith he) thou knowest is hard adjoining to us, and very well may be our next conquest. But having that( quoth Cyneas) shall our warres bee ended? That were a iest( quoth Pyrrhus) for who would not then to afric, and so to Carthage? the passage is not dangerous, the victory assured. True indeed( saith Cyneas) but when we haue all in our hands, what shall we do in the end? Then Pyrrhus breaks out a laughing. We will then, good Cyneas( quoth he) be quiet, and take our ease, and make feasts every day, and be as merry one with another as wee can possibly. Then Cyneas having that he would, thus closeth with him, And what letteth us now( my Lord) to be merry, and quiet together, sith wee enjoy that present without further travell, and trouble, which we are now a seeking with such bloodshed and danger;& yet we know not whether ever wee shall attain unto it, after that we haue suffered, and caused others to suffer infinite sorrows and calamities? The application is so manifest, that I need not stand vpon it. For ask but our contentions wranglers what they aim at by their going to law, and their vexing one another: their answer can be no other but to right themselves, that at length they may live quietly. But quiet thy bosom enemies at home( whosoever thou art) and thy cause shall be ended, before the action be entred. For through pride man maketh contentions, Pro. 13.10. Pro. 13.10. Couldst thou but once take order with this malicious affection, 'twere easy to compound with thy greatest adversary? Discordia filia inanis gloriae, Greg. Mor. l. 13. c. 31. Aquin. 2. 2 ae. q. 37. art. 2. But thou canst not be so base as to yield unto him; and yet wilt thou be so base as to yield unto the divell? hearken to the blessed Apostle: Let not the sun go down vpon thy wrath, Eph. 4.26. Eph 4.26. and it immediately followeth, Neither give place unto the devill. But thine adversary provokes thee to strife, and thou canst not endure it. But thy saviour commands thee to agree, and wilt not obey him? But should I lose mine own, to buy his favour? But wouldst thou wreak thy anger, to lose a kingdom? love suffereth all things, 2. Cor. 13.7. it believeth al things, it hopeth al things, it endureth al things, it seeketh not its own, but the things that are of God. If thy cause be good, and thy conscience unspotted, thou hast an advocate with the Father, 1. joh. 2.1, 2. Iesus Christ the righteous. This was the Kings attorney, that david retained, Psalm. 35.1. pled thou my cause( O Lord) with them that strive with me, and fight thou against them that fight against me. But we must haue writ vpon writ, and Action vpon Action, to undo ourselves, that we may vex our brethren: Eseck, and Massa, Gen. 26. Exod. 17. Esa. 8.6. and Meribah, the waters of strife and contention, are those we delight to drink of, the gentle Shiloah runneth too softly for our turbulent humours: whose counsel do we follow in this( beloved) but his, who was a liar and a murderer from the very beginning? Are we sheep of the Lords pasture, psalm 100. and yet like Dogs, and Swine will bee barking, and biting one another? Math. 24.29. and shall that seruant speed well at his masters coming, Luk. 12.45. who is taken molesting and smiting his fellow seruants? Hence therefore let Tale-bearers, and those Attournies learn, who set neighbours together by the ears,& egg them onward to contentions, whose Apparitours and Agents they be. For if blessed bee the Peace-makers, Mat. 5.9. for they shall he called the children of God, then cursed be such Brawle-makers, for they shall be called the Children of the divell. Mat. 5.9. But of you( dear Christian brethren) I am persuaded better things; you haue learned of the Wise man, Prou. 17.14. Pro. 17.14. that the beginning of strife is as the opening of waters, which will quickly drown, if they be not stopped. Take up therefore such contentions, as now, or at any time shall arise amongst you; confer together, lay aside all malice, use the help of your neighbours, and all other good lawful means. What? is it so, that there is not a wise man among you? no not one that can judge between his brethren? but a brother goeth to law with a brother( as the Apostle complaineth of the Corinthians: 1. Cor. 6.5. ) and I may add, most commonly for a matter of small moment. Rather make a friend of thy adversary, to join with thee in league against thy spiritual enemies,& that effectually, and that quickly, without any further prolonging; which is the third circumstance I observed in the precept,& will quickly here, by Gods grace, and your Christian patience, endeavour to run it over. {αβγδ}. 10 Agree with thine adversary quickly] Maturè, saith Castalion: citò, say the other interpreters: all cometh to one, seasonably, or presently, the present being ever most seasonable. Because in actions of this nature, the contrary to our common proverb is found most true, the more hast, the better speed: whence I gather, that delay in any Christian duty is always dangerous. To die well( saith one) is a long art of a short life, and a speedy beginning, is the shortest cut to this longest art. 2. Cor. 6.2. Behold( saith the blessed Apostle) now is the accepted time, behold now the day of salvation, and to day if ye will hear his voice, harden not your hearts, but exhort one another daily, while it is called to day, Heb. 3.13. Heb. 3.13. There is a {αβγδ} or a {αβγδ} to day, or now, in all the mandates almost of the King of heaven. So the Prophet Esaiahs search, Esai. 55.6. Esa. 55.6. our saviours Watch. Mar. 13.37. Mar. 13.37. the Wisemans memento, Ecclesiast. 12.1. contain no other thing, then that wise son of sirach so much beateth vpon, Ecclesiast. 5.7. Eccle. 5.7. Make no long tarrying to turn unto the Lord, and put it not off from day to day; All excuses are refusals, and delays are denials, when our saviour saith unto us, Come and follow me. For though his mercy afford us often-times many yeeres to repent; yet his Iustice permits us not one hour to sin. Peccanti crastinum non promisit( saith Gregory:) he promiseth not to morrow to the offender, who is always ready to forgive the penitent. And therefore Matthew was no sooner called, Mat. 9.9. Mat. 9.9. but presently he arose and followed. Hastily came Zacheus down from the three, Luk. 19.6. and received our saviour joyfully, when notice was once given, that he would bee his guest that day: and no sooner had he looked back vpon Peter, Matthew 26.75. Mat. 26.75. but he went out( saith the text) and wept bitterly. 11 I will not stand longer, for the proof of a point so evident, but come to apply it to ourselves. These things are written for our instruction, to admonish us to beware, how we defer our repentance. It is strange to observe our shifts here in, how cunningly we can coozen ourselves, and abuse Gods long suffering, for our longer sinning. But had we but the grace to consider what true conversion is, and the manifold difficulties that always cross it; most evidently it would appear, that all these are augmented, and strengthened by delay, and that by this deceit, more do perish, then by all the guiles and subtleties of Satan besides. For better considereth that old serpent, then we do, how that one sin draweth on another, how he that is not fit to day, will be less fit to morrow, how that custom groweth into nature, and old diseases are hardly cured. He knoweth, the longer we persist in sin, the more God plucketh his grace and assistance from vs. Our good inclinations are the weaker, our understanding the more darkened, our will the more perverted, our appetite the more disordered, all our inferior parts and passions, the more strengthened, and stirred up against the rule of reason; whereby his footing is the stronger, and our case the more desperate. Last of all, he is privy to the uncertainty, and perils of our life, to the dangers that may befall us, to the impediments that will always cross us: so that if once he win us to delay a little, he doubteth not but to gain our whole time from vs. Now shall we see this net, Prou. 1.17. and yet be entangled? know this guile of this old writhing serpent, and yet never endeavour to prevent it? Most commonly there is no man so yron-hearted, but he hath a purpose in time to amend his life. And when he seeth another to live religiously, and heareth the commendation of the Saints of God; he wisheth in his heart he were also such a one, Numb. 23.10. and groaneth oft-times in conscience, that he hath never endeavoured so to bee. But alas( my good Christian brother) what letteth at this instant, that this course should not be taken? What inconvenience would follow, if presently this were practised, which for ever should do us good? Thou shouldst prevent the evil day, which suddenly may overtake thee: thou shouldst haue thy lamp ready, whensoever the bridegroom passeth by thee: thou shouldst be furnished of a wedding garment, when the Master of the feast cometh to take notice of thee. The outward pleasures which thou seemest here to abridge, should be recompensed in this life, with the peace of conscience, and hereafter with eternal felicity. And if for the present by such means, thy gain be neglected, thou shalt surely find the increase another where. Now, can there be a weightier matter then thy salvation? Seest thou not by others ruins, the uncertainty of thine own estate? And are not these things true, which out of Gods sacred Word I haue proved unto you? What senselessness is it then for us( beloved) to make that the task of our old age, which should bee the practise of all our life, and to settle our everlasting, our only, our surest making or marring, vpon so tottering, and sinking, and sandy a foundation? We see, and know by experience, that a ship, the longer it leaketh, the harder it is to be emptied: a house, the longer it goeth to decay, the worse it is to repair: or a nail, the farther it is driven in, the harder it is to pluck out again. And can we persuade ourselves, that the trembling joints, the dazzled eyes, the fainting heart, the failing legs, of unwieldy, drooping, and indisciplinable old age, may empty, repair, pluck out the leaks, and ruins, and nails, of so many yeeres, flowing, failing, and fastening? But suppose we came to that age,( which is an extraordinary blessing of God, and not granted to many) and retain in it that vigour, which happeneth to very few, and enjoy that grace of God, which now and heretofore we so often haue despised: Imagine( I say) the best that may be hoped for, that thou mayest haue time hereafter to repent, and ability to use that time, and desire to use that ability, and grace to prosper that desire: whereby thou mayest vanquish Satan at the strongest, when thou thyself art at the weakest; yet consider herein thy foolishness, which in matters of less moment, thou wouldest bee loth to commit; each day thou knittest knots, which once thou must undo again; thou heapest that together, which once thou must disperse again; thou eatest and drinkest that hourly, which once thou must vomit up again, to omit thy ungrateful dealing with thy Lord and Master Christ Iesus, whom thou servest thus at length with the divels shavings, and then( forsooth) we will turn to be religious, when time will scarce permit us to bee wicked any longer. We see therefore( beloved brethren) the weight, and importance of this one word quickly. Though there be twelve houres in the day, joh. 11.9. wherein men may walk, no wisdom it is for us, to post over our repentance to the last cast. Non semper manet in foro paterfamilias( saith Saint Augustine:) The Lord of the vineyard is not always in the market, to set thee a-work: Ser. 1. de sanctis. and no marvel( saith Saint Gregory) if at the last gasp he forget himself, who in all his life neglected to remember God. Let us attend therefore to open, when it pleaseth him to knock. Act. 24.26. And not( as Felix did Paul) so answer his messengers; go thy way for this time, and when I haue convenient time, I will call for thee again: but rather with david to bee ready, when he saith, psalm. 40.7. Come, presently to reply, Lo, I come. When he saith, psalm. 27.8. seek my face, to echo immediately again, Thy face( Lord) will we seek. Samuels answer must bee ours at the first call, speak, Lord, 1. Sam. 3.10. for thy seruant heareth: and that not only quickly, but also when we are in the way, which is my fourth and last circumstance, before observed, and cometh now briefly in the conclusion to be considered. 12 Agree with thine adversary quickly] {αβγδ}, which all translate, whiles thou art in the way with him. Alluding perchance, to countrymen( saith Illyricus) who came some distance for iudgement, from their houses into the city, in which they had fit opportunity between themselves to discuss and take up all matters. But citizens( in my opinion) haue no less, they dwell near together, and may more conveniently meet, and dayes of hearing come not so fast, but space, and place may bee had, to compose in good sort such business. But figuratively in Scripture, this word way hath three especial significations. First, it is taken for doctrine, as Psalm. 23.3. Psalm. 23.3. show me thy ways, O Lord, and teach me thy paths. Which hebraism the schoolmen haue taken from the Arabians, when they put viam Thomae, or viam Scoti, for Thomas, or Scotus doctrine. Secondly, it signifieth the manner of living, counsels, behaviour, or endeavours of men: so Gen. 6.12. Gen. 6.12. All flesh had corrupted his way: that is, their manners: and the Lord knoweth the way of the righteous, Psalm. 1.6. Psalm. 1.6. that is, the counsels, actions, or endeavours of the righteous, or wicked. Lastly, it is taken for a mans life, josh. 23.14. as Ioshua 23.14. This day I enter into the way of all the world; and so in this place, whiles thou art in the way with him: that is, in the dayes of this thy pilgrimage, whiles thou art alive. Which directeth us especially to this conclusion, that After this life there remaineth no place for repentance, or reconciliation. 12 For alia est( saith Musculus on this place) praesentis, alia futurae vitae conditio. The condition of this life, and the next, are not both alike. Here there may be had a composition; but there the judge will proceed according to law; as the next words following my text do sufficiently confirm, thou shalt be cast into prison, and thou shalt not come out, until thou hast paid the utmost farthing. Here is no mention at all of pardon, but all of payment; pay, or stay: infinite hath been thy offence, and so must be thy punishment: not a dog to lick a sore, not the tip of a finger dipped in water, to cool a tongue, can be there obtained with an Ocean of tears: How much less Indulgences, or pardons, or Masses, or Pilgrimages, or any Intercession of the living, can alter the estate of the dead? But of this hereafter in the reason, when we come to speak of the prison which the Papists imagine to be their purgatory. Now a word or two by the way, for applying this doctrine taken from the way mentioned in my text, and so I will commit you to God. 13 This may serve( beloved) to hasten that speedy conversion, which in the point before I so earnestly urged. For if this life be the appoynted place and no other, wherein this quick reconciliation is to be sought, and wrought; then all excuses are cut off, whatsoever the divels sophistry, or mans backsliding tergiuersations can imagine. Otherwise, some peevish conceit might humour itself with such an idle contemplation. There is a great space between heaven and Earth; Gods iudgement seat, and the place wee go from; and can this bee passed in a moment? Besides, who can tell, whether my iudgement shall bee immediate vpon my departing? May not others be first examined? May not I be reprieved, till the last day of iudgement, and having that respite to be reconciled, so sue out a pardon? But our saviour meeteth with all such human fancies, and earthly cogitations. No( saith he) this agreement must not onely be quickly in regard of the time, but also in this life, whiles thou art in the way, and thy adversary with thee, both together, in respect of the place. just as that noble roman Popilius dealt in his embassage with King Antiochus( the history is recorded by livy) he maketh a circled with his rod, decade. 5. l. 5. and pass we must not the compass thereof, till we haue fully resolved on an absolute answer. Such a circled we are all in at this present( beloved) and behold an urgent embassage from the King of Kings. Peace, or war, life, or death, hell, or heaven, are to be determined on of us, in this instant and place, and therefore let us bethink us( I beseech you) what to do. We find here no certain habitation, but onely( as my text intimateth) a way to pass: this passage hath all the dangers, and more then can bee imagined: The divell as a thief, the world like a bawd, the flesh like a false brother, to assault, entrap us, and lead us into utter darkness: every breathing we make, is the shortening of our life, and every step we go, is the hastening to our grave. Sands of the Sea, or Gnats in Summer, or leaves in autumn, are not more innumerable, then the heaps, and swarms,& mountains of calamities, which are every moment ready to fall vpon vs. And yet we like those outrageous Sodomites, Gen. 19.9. Gen. 19.9. will not suffer our brethren to host quietly by us, but will haue them out, to quarrel, and deal worse with them, though fire and brimstone fall on us the next day after. Good Lord, that man should so hardly be brought to consider himself, and remember thee! and yet so quickly to join with his enemy, and malign his brother; to forget, whose he is, whence he is, where he is, and which way he tendeth. We account him an idle-headed fellow, that will be building in every inn, where he may not dwell: a foolish pilot, that will bee anchoring in every creeke, where his business lies not: and a most desperate, and impudent thief, that will stab when he passeth along, from the prison to his trial. Our practise is the like, but wee will not think of it. Wee build where wee may not inhabit, anchor where we may not harbour, quarrel and fall out in that very way, nay in the very presence of that greatest Lord chief Iustice, who hath bound us to the peace, both with our brethren, and aduersaries. And now consider, I beseech you( beloved) would true men fall out in that way amongst themselves, where from every bush they may expect a thief? or soldiers be tumultuous, in such a garrison, where they ever stand in danger of their mortal enemies? That be far from us who march under the banner of the King of peace. Let it be the infamy of Cain, to rise against his brother: Gen. 4.8. and the curse of the Midianites, judge. 7.22. to sheath every man his sword in his neighbours side: and a just imputation laid on Ahab, 1. King. 18.18. that he and his fathers house had troubled Israel. But let us( beloved) according to our Captaines command, and precept, love one another, as he hath loved vs. We are all children of the same heavenly Father, children must dwell together; members of the same body, members must grow together; sheep of the same pasture, sheep must feed together; souldiers of the same army, souldiers must march together. Seest thou therefore a bruised reed? break it not: or smoking flax? quench it not: or a fainting soul? thrust it not: or one that is fallen? trample him not. rejoice not at anothers crosses, but fear what thou hast deserved, and what may befall thyself. Hearest thou of a Saul's overthrow? bewail him with david: though perchance he hated thee, and sought thy utter undoing. Hath a lion killed a disobedient Prophet? afford him in compassion, Alas, my brother. Brethren, and children, and beloved, and babes, and friends, are the most frequent titles we are called by in Scripture. O let us curb our swelling affections, and endeavour to be answerable to such excellent appellations. Archidamus( as wee read in Plutarch) being chosen an umpire to reconcile two parties, who had sworn solemnly to stand to his award, gets them into Mineruaes grove, and there enjoins them, that they should never depart thence, till they had reconciled themselves. O that my entreaty now, might bee as his policy then, to bring you all here present to the like exigent, that this moment might be the quickly, and this Temple the very way, out of which you might never pass, without a full resolution for this christian-like agreement. But this is his only to effect, who hath commanded it should bee so. Paul may plant, and Apollos may water, but it is thou( O Lord) that must give the increase. O thou therefore that art the Author of peace, and lover of concord, who givest unto thy seruants that peace which the world cannot give, Incline( we beseech thee) our stubborn, and carnal affections, so to love one another, as thou hast taught us: that thy eternal peace, which passeth all understanding, may keep our hearts and minds in the knowledge and love of thee, and thy son Iesus Christ our Lord: that the blessing of God Almighty, the Father, the son, and the holy Ghost, may be amongst us, and remain with us now and evermore: Amen. CHRISTS COVNSELL FOR ENDING LAW CASES. THE SECOND SERMON. MATTH. 5.25. Lest thine adversary deliver thee to the judge, and the judge deliver thee to the Sergeant, and thou be cast into Prison. such is the servile disposition of the sons of Adam, that in the ordinary passages of this life, fear more availeth then love, to work a consideration of their own estates: according to that of the Prophet, Psalm. 119. Before I was troubled, I went wrong, Ver. 67. but now haue I kept thy Word. The reason I take to be, the sharpness of our senses, and dulness of our understanding; this being more apprehensive of bitter, then that of sweet. In regard whereof, an injury more galleth, then a benefit contenteth, and we remember to reuenge the one, when we forget to be thankful for the other. So sickness more than health, crosses more than courtesies, imprisonment, more than liberty, make a deep impression. Aquin. 1a 2. ae. q. 25. ar. 4. ex Boctio. And fear( as the schools observe) is is one of the four principal passions, that usually ouerswayeth all our deliberations. Whereupon the holy Ghost, the deepest searcher, and expertest applyer, in all our affections, imperfections, infections, and defections, annexeth a penalty to his chiefest mandates. Gen. 3.3. Leuit. 20.5. eat not, lest ye die, Gen. 3.3. Commit not Idolatry, lest thou be cut off, Leuit. 20.5. Watch, lest he find you sleeping, Mark. 13.36. Mark. 13.36. Take heed, lest he spare not thee, Rom. 11.21. Rom. 11.21. It is his ordinary style, to rouse our security, and is here the burden of this song of iudgement. Agree with thine adversary quickly, whilst thou art in the way with him, lest thine adversary deliver thee to the judge, and the judge deliver thee to the Sergeant, and thou be cast into prison. 2 In the unfolding of the former part of this Text, it may be easily recalled, that it was divided into a Precept, and the reason thereof. The Precept was there enlarged, according to these four Circumstances. The matter whereof, Agree] the party with whom, thine adversary] the time when, quickly] the place where, whilst thou art in the way with him. The reason now follows to be further followed, carrying with it( as it were) threats, and whips, to scourge onward the assent; as though in more words our saviour had thus urged it: John. 9.4. I haue advised you quickly to agree, whiles space, and place is granted; to take order in the day, before the night approach, and not to suffer your brabbles to come to a scanning after this life: but if your frowardness be such, as to admit no good counsel, see what will be the issue. Appearance without delay, iudgement, without partalitie, imprisonment, without bail, will be strictly exacted, and inflicted. adversary, judge, Sergeant, Prison, no way to be shifted, or escaped, twice delivered, then cast, never to bee reprieved, or eased. think vpon these damages, before the action bee entred, for all this will befall, if agreement prevent it not. And this I take to bee the drift of our saviour, in the words I haue red unto you: The sum whereof is A Declaration of the exceeding danger, which attendeth the neglect of reconciliation. And is here exemplified by three circumstances, drawn from the rigorous proceeding of the 1 adversary: in these words; lest thine adversary deliver thee to the judge. 2 judge: And the judge deliver thee to the Sergeant. 3 Sergeant: and thou be cast into Prison. Lest thine adversary deliver thee to, &c. The first includeth an accusation, exhibited by the adversary. The second, a condemnation, pronounced by the judge. The third, an execution performed by the Sergeant. Facilis descensus averni. he tumbleth with a witness, whom the Lord forsaketh, and the divell driveth. From adversary to judge, from judge to Sergeant, from Sergeant to Prison: so one in the neck of another; that the first may check our impatience, for abusing our neighbour; the second, our arrogance, in presuming on God; the third, our security, for not considering what may follow, all our dulness, coldness, and benumb'dnesse, in matters of the weightiest importance, that ever may concern flesh and blood. give me leave therefore( Right worshipful, and beloved) to summon our startling meditations, to take some view before-hand, of these fearful assizes; where wee know not how quickly we all are to haue a trial. It is Syracides good counsel, Chap. 7.36. Eccles. 7.36. Remember the end, and thou shalt never do amiss. Sometimes Boanerges, Mar. 3.17. the sons of thunder( who preach iudgement) must as well be heard; Mat. 16.17. as Bar-iona, or Barnabas the son of a dove, Act. 4.36. or consolation. Let us take therefore a copy of the Declaration, that our defence may be the director and first of the first, which is the rigorous proceeding of the adversary, in these words, lest thy adversary deliver thee to the judge.] 3 About the first particle in my text, which in the original is {αβγδ}, some scruple ariseth, both for the reading, and meaning. The vulgar rendereth it, by ne fortè, which the Rhemists retain, in their, lest perhaps. Preferring such broken cisterns, before the fountains themselves. But this is well corrected by Erasmus( saith Beza) both here, In v. 25. and in diuers other places: the word signifying properly, ne quando, lest at any time( as our last translators express it, and our former understood it) without any fortè's, or peraduentures, Lib. 1. cap. 1. for which Saint Augustine first censureth himself, in his Retractations. howsoever this difference may seem exceeding nice, yet vpon it, are grounded two several interpretations. Sic temperauit,( saith the ordinary gloss, which Hugo, in hunc locum. and Lyra follow) such a moderation is intimated, by this particle fortè, that the penitent may hope for an after remission,& ideo dicit fortè( saith Gorram) quia potest fieri quod non. Auendado wheels on the same bias, with Thomas, and the rest of that side, In textum. except the learned Abulensis, who mainly stops it. This fortè( saith he) is not put by way of doubting; Ver. 3. but as that in the third of Genesis; ne fortè moriamur, or the like: in the seventh of Matthew, Ver. 6. Cast not pearls before swine, ne fortè conculcent eas; where there could be no doubt of consequence, but that man should die, and swine would trample such treasures. I should bee loth, by playing too much the critic on these particles, to be thought to red Grammar Lecture. The reconciling( in my understanding) is very evident, if wee take the exposition of the first, with Chrysostome, Theophilact, and Euthimius, in the literal sense, and of the latter, with Cyprian, Hilary, Ambrose, jerome, and Augustine, with the rest of the Fathers, and schoolmen, in the parabolical. For in the processes of this life, friends may interpose, or money prevail, or pity sometimes hinder a just prosecution; and therefore in regard of men, a perhaps may haue his place: but in reference to that greatest, and last account, Ne fortè, is as much as alias, which {αβγδ} in the Hebrew, and {αβγδ} in the Syriack translation, may very well also bear; as though the whole had been thus connected: Agree with thine adversary quickly, whiles thou art in the way with him: otherwise, or if thou neglect to do it, thy adversary will deliver thee to the judge, Vid. Buccasen.& Beaux-am. &c. Secondly, by adversary I understand, not the devil with Tertullian, Hom. 35. in Lucam. Origen, and In cap. 12. luke. Theophylact; nor the flesh with others mentioned by Saint Lib. de serm. Dom. in monte. Bellar. l. 1. de purgat. cap. 7. Augustine; nor conscience, with Athanasius; nor sin with Saint Ambrose; nor the Holy Ghost, with Chromatius; nor God, or his Law, with Gregory, Augustine, and Beda: although all these( as Buccasenus at large declares) may haue a good meaning; But( as I took it in the precept) with Hilary, Ubi supra. anselm, and Saint jerome, {αβγδ}, Dominum litis, either party contending, plaintiff, or defendant. But here Saint Augustine objecteth, I see not by what means one man should deliver another to that judge, before whom all are culpable: besides, put question I kill my adversary, can I then agree with him whiles wee are in the way, whom by such means I haue made out of the way? In hunc locum. The answer of Abulensis, and Maldonate sufficiently cleareth the first; Lest thine adversary deliver thee, that is, lest he be the occasion thou be delivered. Non repraesentatiuè( saith Buccasenus) as though he personally there should present thee with a Corpus capias, Ibid. said occasionaliter, which is Hugoe's word, be the occasion why Christ should pass sentence vpon thee. For do not the tears oft run down the widows cheeks, Ecclesiasticus. Ecclus. 35.15. 35.15. and from thence go up into heaven? So John 5.45. Moses is said to accuse: and Saint Hilary on this place, Hilar. Manens in ea simultatis ira arguet. The hatred shall accuse that remaines vnpacified. Which if the case so stand that thou canst not personally appease, by reason of his death with whom thou shouldst agree; true repentance( saith Abulensis) may obtain so much of God, who accepteth, in such necessities, the will for the performance. Which answereth fully Saint Augustines latter objection, and giveth clear passage to this doctrinal proposition, that The breaking of Gods Law, by any sin whatsoever, maketh us liable to eternal damnation. 4 For if the last jar with our adversary will bear such an action, what breach of Gods Commandement can be exempted? mark but the nature of the most petty fault that ever was committed, and we shall find it high treason against an infinite majesty. For whether sin be a word, or dead, or thought against the eternal Law, Vid. Aquin. 1. 2. q. 71. ar. 6. as Saint Augustine; or a revolting from our allegiance to Gods edict, as Saint Ambrose; or a straggling from a prescribed course to a due end, against nature, reason, or Gods Word, as Thomas, and the schools define it; ever it includeth a rebellious contempt, which by breaking the least commandement, setteth up( as it were) a flag of defiance against the Commander himself. fail but in one point of the Law, Iam. 2.10. Iam. 2.10. and thou art guilty of all. Aquin. 1. 2. q. 73. art. ad 1um. De operib. Redemp. lib. 1. cap. 8. ad Thes. 2. Though non quoad conuersionem ad creaturas,( as the schoolmen restrain it) yet quoad auersionem à Deo;( as Zanchius helps them out) qui tàm contemnitur in uno praecepto, quàm in caeteris omnibus. Wherefore the wrath of God is revealed from heaven against all ungodliness, Rom. 1.18. because such a one hath stretched out his hand against God, and made himself strong against the almighty. job. 15.25. This will further appear, by conferring but the back parts of Gods majesty, with mans unworthiness, and the severity of the judge, with the respectlesse presumption of the offender. For seeing that every sin is to be esteemed, according to the worth of the party against whom it is committed,( as the same injury offered to a peasant and a Prince standeth not in the same degree) hence it followeth, that the disobeying of an infinite Commander, is an infinite offence, and consequently deserveth a correspondent punishment. And howsoever, Psal. 92.6. an unwise man doth not well consider this, and a fool doth not understand it: yet certainly that is most true, which is observed by one, out of Saint Augustine, that in every sin we commit, as also in all other elections, there is balanced( as it were) in the scales of our reason, here, an Omnipotent Lord, commanding, for our eternal good, and there a deadly enemy, alluring to our utter destruction. Where notwithstanding, such is our damnable ingratitude, and malicious stupidity, we will fully reject the Lord of life, Act. 3.14. Lam. 1.12. and prefer a murderer, Haue ye no regard, all ye that pass this way, behold and see, whom ye daily pierce, and then tell me, what disgrace may be viler then this, or punishment too heavy for such a contempt. The incomprehensible Ancient of daies, Almighty Iehouah, who made all things of nothing, by his Word, and by the same can reduce them to worse then nothing again: whose look drieth up the deeps, and whose wrath, maketh the Mountaines to melt, the Earth to tremble, the rocks to rent, the Heauens to shiver, divels and Angels to quake before him. Before whom all Kings are as grasshoppers, all Monarchs, as Molehils, all beauty, base, all strength, feeble, all knowledge, vain, all light, dim, all goodness, imperfect; in such a case, with such an opposite, by such a creature, as man is, so extraordinarily graced by him, to bee weighed as Belshazzar, Dan. 5.27. in the balance, and found too light. This is that, which urgeth his mercy, and kindleth his royal indignation. Sometimes( as it were) passionately to expostulate, jer. 2.31. What iniquity haue your fathers found in me? Or haue I been a wilderness unto Israel, or a land of darkness? Then to exclaim, hear, O heauens, and hearken, O earth; Esay. 1.2. for the Lord hath said, I haue brought up children, and they haue rebelled against me. And go to the Iles of Chittim, and behold, and sand to Kedar, hath any nation changed their gods, which yet are no Gods? jer. 2.10.11. But my people hath changed their glory, for that which hath no profit. Last of all, if a man will not turn, he will whet his sword {αβγδ}, Chap. 21.9. ( as Ezechiel ingeminateth) A sword, a sword, both sharp, and furbished, and the strings of his Bow make ready against the face of the rebellious. Psal. 21.12. Thus saith the Lord God of Hosts, the mighty one of Israel, Ah, Esaiah. 1.24. I will ease me of mine aduersaries,& avenge me of mine enemies. All which doth justify God in his saying, Psal. 51.4. Mat. 10.30. and clear him when he is judged. For as his providence numbereth our hairs, so doth his Iustice our sins; whereof as none is so weighty,( without final impenitency) that may not be forgiven: So none so slight,( if he once enter into iudgement) that weigheth not down to hell. 5 This may be a caveat for us, ( beloved) first to beware of the leaven of the Romish Synagogue, who frame indulgences for Gods Law,& come with Peace, peace, when death is in the pot. Which that we may the more understandingly deem of, it shall not be amiss to touch a little on the positions, of their chiefest patrons. In which I intend to be exceeding brief, as aiming rather at our own reconciling with God, then quarreling with such obstinate aduersaries. Lib. 1. c. 2. Laethalia, quae hominem planè auertunt à Deo. Venialia, quae nonnihil impediunt cursum ad Deum, non tamen ab eo auertunt,& facili negotio expiantur, &c. Lib. 1. de Amission. grat.& statu peccat. cap. 14. Bellarmine de amissione gratiae,& statu peccati, besides other four divisions of sin, which he there relateth, hath this for the fifth, which he onely standeth vpon throughout that whole book. Of sin( saith he) some are deadly, and divert a man wholly from God; others, venial, which hinder him only a little: and those he termeth not so, ab euentu,( with Saint Ambrose, and Augustine) because it pleaseth God in mercy, vpon repentance through Christ, to pardon them( as wickliff, Luther& calvin most strongly ever maintained, against the schoolmen:) but ex natura sua& ratione peccati, being such, as cross not charity so in their nature, vt si velvet Deus non condonare,( it is the very upshot of the book before cited) that if God would not pardon them, but( as it were) in iustice do his worst, Poenam temporalem tantùm, non autem sempiternam exigere posset. he could punish them no further, then with temporal afflictions. They stand with perfect charity, saith In 4. sent dist. 17. Scotus: Remitted they may be without any infusion of grace, as Tom. 4. disp. 7. q. 4. part. 2 Gregorius de Valentia the Iesuite peremptorily defineth; they make us not spotty, or odious, in the sight of God, according to the gentle Censura Coloniensis. censure of the divines of Collaine,& therfore deserve not hell, but Purgatory, if In quartum sent. d. 21. q. 1. Aquinas may be believed. And to make it yet more plain, how bold they can be with Gods Iustice! We need not repent for them, saith Andradius, with bonaventure, in his fift book of the defence of the council of Trent; neither say to God, forgive us our trespasses, as the Rhemists would father on Saint Augustine, at the 8. verse of the 7. chapter of the Epistle of Saint Paul to the romans. When God had given a Command to Adam, Gen. 2.17. Of the three of knowledge of good and evil, thou shalt not eat: for in the day thou eatest thereof, thou shalt die the death; Cap. 3.4. the Serpent comes with a countermand, Ye shall not die at all: as though Gods meaning, and his words, had been clean contradictory. And is not this the dealing of our Aduersaries in this present controversy? For if every one be accursed, that fulfilleth not all the Commandements, Leuit. 26.14. all his Ordinances, Deut. 28.15. whatsoever is written, Gal. 3.10. if he violate the first, and greatest Commandement, Mat. 22.37. who loveth not God, with all his heart, and with all his soul, and with all his mind. And {αβγδ}. 1. joh. 3.4. every the most insensible staggering,( as calvin soundly urgeth) cometh within the compass of one of these circumstances; what presumption is it then in any Baalamite, Num. 23. to be hired to bless, where the Lord hath cursed, 1. Kings 22.6. and to say with Ahabs prophets, Go up and prosper, when Gods Word hath told us, we shall surely fall? Lib. 1. de Amiss. grat.& statu peccat. cap. 12. But Bellarmine hath devised certain shifts, to delude all these evident places, as first properly, and of themselves. These are not mandates( saith he) but degrees of the same commandement. Secondly, such places are not to be interpnted of venial sins, but of mortal onely, where finding in his own conscience, these fig-leaves too narrow to cover such apparent nakedness; he addeth thirdly, that we must not so strictly urge whatsoever the law hath enacted against venial sins, because( which is his fourth extraction out of the school limbiques) these are not against, but besides the law: and lest all this should fail, he strikes it dead at the last, with such a qualification: Quamuis peccata venialia, si cum mortalibus conferantur, non sunt perfectè peccata, absolutè tamen peccata nominari possunt, vt in sacris literis nominantur: lib. 1. de Amiss. grat.& stat peccat. cap. 12. Though these venial faults may be absolutely called sins, and are so termed in holy Scripture; yet perfectly they are not so, being conferred with mortal sins,& idcirco ex solis istis vocibus, de rebus ipsis non est pronunciandum. And therefore wee must not speak of such matters, as the Word of God directs us, but attend( as it should seem) such circumstances as the consistory of Rome shall prescribe vs. But can such husks satisfy any one that hath a father to go unto? The Iewes Massoreth are thought too saucy, for disliking some words in the old Testament, as offensive to modest ears, and adding their corrections in the margin, as though the holy Ghost had not known how to express his mind. But these are piddling criticisms to the Cardinals animadversions. With him, mandates must be degrees of mandates, and contra, shall be praeter; he will haue a milder censure for venial sins, or the text shall stretch for it. God saith plainly yea: he says expressly no. But if such chaff hold out weight in the balance of the Sanctuary, what proofs may Scripture yield to convince heretics? or heretics not pervert, to maintain their own fancies? The ark and Dagon, Christ and Belial, Bethel and bethaven may bee so united together. antiquity( I am sure) was little acquainted with such subtleties. {αβγδ}; who dares to term( saith Regul. Breuior. ad Interrog. 4. {αβγδ} Ibid. Interrog. 193. Basil) any fault little:& vae vniuersae nostrae justitiae( saith S. Confess. lib. 9. c. ult. Augustine) woe to our best works, or righteousness, if without Gods mercy, they come to a scanning. every offence( according to Gregory Nazianzen) is the death of the soul, and clippeth it( in the latin Gregories opinion) from soaring aloft. And howsoever Bellarmines former shift may wind from these also: yet his own men in reason should sit nearer to him. Gerson de vita spirituali Anim. Lect. 1a. opposeth himself purposely against this absurd distinction of the schoolmen. Richardus seconds him: almain thinks no otherwise: 2. Sent. dist. 42. q. 6. Roffensis joins with them both: Durand so proveth, that every sin in his own nature, is not only besides, but against Gods Law: Caietan. in Aq. 1.2. q. 88. art. 1. that cajetan is fain to come with this old Catholicon, simpliciter, and secundum quid, to help out Thomas his Master, 1. 2. q. 88. art. 1.& yet all will not serve. To hasten to a more profitable use, Michael Baius, not long sithence professor of divinity in louvain, acknowledgeth just so much, that every sin is mortal in its own nature, as we contend for. And all the world may see, that these Task-masters can show no other warrant, for gathering this stubble of venial sins, in the sense they urge it, but only from the roman Pharaoh, to make brick in Purgatory. But this avails not in Gods Court( beloved) and therefore our plea must be clean altered. Chap. 25.5, 6. For his thoughts are not our thoughts, nor his ways our ways: Esay. 55.8. Behold( saith Bildad in the book of job) the moon hath no light, and the stars are unclean in his sight: Psal. 130.3. and will a worm, or a shadow, a bottle in the smoke, stand up to try titles with him in iudgement? If thou, Lord, wilt bee extreme, to mark what is done amiss, O Lord, who may abide it? That which vinegar is to the teeth, smoke to the eyes, a carcase-smell unto the nose, a naked dagger to the heart: more is the smallest faltering of mortal man to the infinite iustice of almighty God. never can there be the like antipathy, or deadly feud, betwixt the most hostile creatures that ever were created, as betwixt the Author of al goodness, and this divels brat, sin. It crosseth his very nature, and he must needs crush it; it contemneth his prerogative,& therefore may not be tolerated. Iude. 6. Gen. 3.24. Gen. 19.24. 1. King. 15.29. 1. King. 16.12. 2. King. 10.11. It threw the Angels out of heaven, Adam out of Paradise, burned Sodom, disinherited Sauls posterity, plagued david, rooted out the whole families of jeroboam, Baasha, and Ahab, plucked at length the most beloved Son out of the bosom of his Father, to die ignominiously in the habit of a seruant. And yet such is our senseless stupidity, and ungrateful perverseness: we drink iniquity like water, and distaste it not; aclowledge Gods heavy indignation against it, and regard it not; see the dungeon ready to receive us, the scourges to torment us, the plagues to befall us; and yet by any maner of repentance shun them not. Who presumeth not on Gods mercy, as though he were not just? and is not bolder to offend this King of Kings, thē the meanest neighbour or friend he hath? what examples terrify us, or terrors effect, or effects declare, that we incline not to the position of Dauids fool, who hath said in his heart, Psal. 14.1. that there is no God? After so long teaching,& often hearing, many threats, and often punishments by famine, pestilence,& waters, remain there not Chams amongst us, who dishonour their parents? Ismaels that mock, and Esaus that vow reuenge against their fellow members, and natural brethren; Ioabs, to kiss, and stab, Absolons, to flatter, and rebel, pharisees for outsides, and Sadduces for belief, that rate at a mess of pottage, their heavenly birth-right? Iudas once sold his Master for thirty pieces of silver: but we often part with him, and commonly for half the money. What sophistications use we not to gilled over, and extenuate sins: not only to poison ourselves, but also to draw on others? To be drunk, and frequent lewd company, is now to be sociable and Iouial: swearing, a note of resolution: gulling, of a good wit: cheating, of a tried experience: extorting covetousness of a careful providence, and damnable dissimulation of a notable headed politician. How many of our greener yeers affect not rather the name of a good fellow, then of a good Christian? come at Sermons as at plays, to censure, rather then to practise; and take up all new fashions, both in garb and compliment, except that newness of life, which our saviour commendeth. But I tell thee( my good Christian brother) these leaks are not so little, but they may quickly sink thee; the very touch of this pitch is sufficient to defile: and thou tread but on the eggs of this wily cockatrice, thou shalt presently perceive that there lurketh a serpent. Were the Angels punished eternally for sinning once, and thinkest thou to stand out in iudgement with so many transgressions? must our thoughts be scanned,& shall our words escape? or our words be condemned, and yet our actions pardonned? Be not deceived, God is not mocked. Inclinations, motions, intentions, our most secret, and lightest sins, are as Elies sons, they will break our necks, if wee break not off them. Gods Word is a two-edged sword, which must kill our faults, or us; and if we stumble,& dash against the Corner ston, Mat. 21.44 it will fall vpon us, and grind us to powder. For as one spark of fire may burn a whole city, and one naked place in an armed man( saith S. Chrysostome) give way to a deadly wound: In Matth. Homil. 35. Vid. August. in johan. tract. 12. so the least grain of sin unrepented, may draw such mountaines of miseries vpon us, which all that we can do, or say,( without Gods infinite mercy) shall never be able to remove. O that we would therfore deal with these vanities, as joseph did with his Mistris, and break out at the first assault, into this or the like contemplation: Thus and thus hath the Lord done for me; he brought me into this world, to overcome this world, that by contemning this, I might enjoy a better. do not all creatures serve me, that I should serve him? and haue I ought of mine own, but onely by his bounty? how then should I do any wickedness, and sin against him, who beholdeth my least backslidings, and will surely punish them? He spared not the natural branches, and shall I haue an indulgence? hath his son suffered to redeem his enemies, and shall his enemies escape that contemn his son? No certainly( beloved) he is just, as well as merciful: if thou turn from his statutes, thou shalt be overturned. In a day that thou lookest not for, Math. 24.50. Psal. 18. and in an hour that thou art not ware of, the snares of death shall overtake thee, and pains of Hell shall compass thee round about. Thine adversary shall not onely deliver thee to the judge, but the judge deliver thee to the Sergeant: which is the second circumstance I before proposed, and followeth to led further your judicious considerations. 7 The judge shall deliver thee to the Sergeant. This judge all consent vpon to be Christ, to whom the Father hath committed all Iudgement. joh. 5.22. For though the Apostles are said also to judge, Luk. 22.30. and the men of niniveh, Math. Aquin. supplem. q. 89. ar. 1. Lomb. lib. 7. c. 18 12.41. yet this is but by way of assession, or approbation, as the schoolmen expound the former; or exemplarily, as produced to convince others, who haue less profited by greater means( as Beza and Piscator intimate of the latter) none having absolute authority, In 12. Mat. Luk. 12. v. 58. but he to whom all power was given, Math. 28.18. Next, what this word {αβγδ} should signify( for which Saint Luke hath {αβγδ}, the Syriack, {αβγδ}, the Rhemists and our last Translation, Officer, D. Fulke, Minister; some old Translations, Doomesman, Vid. Bell. lib. 1. de purge. c. 7. and we here Sergeant) there is some small difference. S. Ambrose& S. Augustine would haue it to be the good Angels, because these are said, to minister to our saviour, in the former Chap. at the 11. verse; to come with him, Chap. 16.27. to gather the tares, Chap. 13.30. But Chrysostome, Gregory, Theophylact, Hugo, and Abulensis, together with the Ordinary gloss, do think it rather the divels office. Ibid. For these are the cursed Iaylers of the damned, which must accompany them eternally in everlasting fire, Math. 25.41. Both opinions are probable( saith Bellarmine. In hunc locum. ) Piscator joins them together: and Buccasenus shows the reason. The Goates( saith he) are delivered to the good Angels, to be separated from the sheep, and from thence to the evil, to be tortured for ever. Whence I gather in stead of many, this one general observation: That there shall be a Iudgement hereafter, wherein every man shall receive according to his works. 8 I need not be curious in proving this point, which is received as a principle, in the Articles of our faith. That Sadduce, which denies it, denies also God, and shall sooner feel it, then haue time to prevent it. 1. Cor. 15.22. In a moment, in the twinkling of an eye, at the terrible sound of the last Trumpet, the son of man shall come in the clouds of heaven, Math. 24.30. with all his holy Angels in power and great glory: when the sun shall be black as sackcloth of hair, Reu. 12.5. the moon like blood, the stars fall unto the earth, as a fig three casteth her leaves, the heauens depart as a scroll rolled, and every mountain and Ile move out of their places; when the earth melteth, the sea roareth, the elements dissolve, nations howl, all the world flasheth with the terrible and all-consuming flames, mentioned by the blessed Apostle St. Peter; 2. Pet. 3.10. then shall we all appear before the Iudgement seat of Christ, Rom. 14.10. that every man may receive according as he hath done, 2. Cor. 5.10. And here( beloved) in a matter of so serious importance, it should be idle for me, to break out into the mazes, and vagaries of the schoolmen: as to determine with the master of the Sentences, 4. Sent. dist. 47. Ibid. that this last fire shall, as the first flood, rise just fifteen cubits above the tops of the highest mountaines; or with Nicholas de Orbellis, that the material cross, whereon our saviour was crucified, should be carried( as a Mace) before him, when he cometh to Iudgement, In supplem. q. 88 art. 4. or with Aquinas and the rest of that side, that the place of this Iudgement shall be in the air, right against mount olivet, over the valley of jehoshaphat. Well saith Artemidorus in his Onerocritiques, No dreams of a private man may haue a public interpretation. For what should we speak in such obscurities, that the Lord putteth not into our mouths? 4. Sent. dist. 47. Epist. 24. ad Hieronym. That which Lombard hath of the authority of Angels in this business, Puto hoc non arte sciri, quàm videatur. I think it cannot be known, before it be seen, or at least revealed; and St. Augustine somewhere of original sin, never be so inquisitive, how thou hadst it from thy parents, but labour to be cleared of it by the merits of thy saviour; may serve us here, to curb our curiosity. Let it not be thy care to conceive, where, and when, and with what circumstances, this iudgement is to be holden, but there, and then, and by good assurances, to bee delivered from the horrible damages thereof. Two kindes of judgements the Scripture mentioneth, on which wee may safely build. The first a particular, the second a general. This for the soul alone, at every mans several departure, as that of dives ad Lazarus, Luke 16.22.23. That for the soul and body, and all men together, at the last day, after the universal resurrection, Heb. 9, 27. The first respecteth us( saith Aquinas) as private persons; ubi supra q. 88. ar. 5. the second as parts of mankind: neither shall that be recalled, or mitigated in the second, which was determined in the first: but rather published, what there was privately passed, and what was in the particular begun, in the general shall be consummated, by reuniting the soul and body everlastingly together. 9 In both which, could we but think of with deliberation, the most strict, and severe proceeding of Gods vnmoueable iustice, it would cool our courages, and take down the presumption, that now so lavishly runs on in the score of Gods mercy. For though in this life, his ears be open to the petitions of the penitent, yet hereafter when he returneth to execute Iudgement, Math. 25.26. he acknowledgeth that he is a hard man, Math. 18.6. reaping where he never sowed, and gathering, where he strewed not. Who for offending a little one, will inflict a heavier punishment vpon the guilty, then the casting him into the Sea, with a millstone about his neck, and for defect alone of a wedding garment, will adjudge an invited guest, to utter darkness. Math. 22.13. And now( my beloved brethren) was Adam so hardly censured,( as it is thought) for one Apple? The Angels, for a thought: Moses and Aaron for once doubting: all Israel, for Achans taking one wedge of gold: the whole Tribe of benjamin, for forcing of one woman: and shall we think, in that terrible Day of the Lord, a day of darkness and dimness, a day of clouds, and storms, before so just a judge, so many accusers, for so heinous, voluntary, and continued crimes, it is possible for us to escape unpunished? Act. 24.26. Foelix trembled when Paul preached of iudgement: and Lemnius reports of a young man of the Emperour Charles his Court, Lib. 2. de complex. cap. 20. who for horror of the execution he was the next day to suffer, in one night became white, both in his head and beard. But could wee but restrain a little our thoughts, to the meditation of these fearful assizes, it would stop our lewd courses( as the light from heaven did Sauls) and make us to cry out with him, Lord, Act. 9.6. what wilt thou that we do? For alas, how will all our Gallants and Swaggerers behave themselves in that perplexity? all our hypocrites and extortioners? all our drunkards and Adulterers, when the judge shall come in this terrible majesty, this to fan, this to purge, this to separate the corn from the chaff, the wheat from the tares, the sheep from the Goates, without pity, pardon, or partiality? which way will they beturne themselves? what Apologies will they make? whose help and counsel can they use, in so desperate and sudden an extremity? who? where? what thing can yield consolation? when the Lord once bloweth against them( as the Prophet speaketh) with the fire of his wrath? Ezech. 21.31. above them( as anselm describes it) an angry judge, ready to condemn them, beneath, a gaping Chaos, with grisly fire and brimstone, eternally to engulf them; on the right hand, their sins accusing; on the left hand, ugly fiends to drag them to execution; within, a gnawing conscience; without, loathsome companions, the world burning, all creatures amazed, the last sentence thundered out in this dreadful manner: Math. 25.41. go ye cursed of my Father, into everlasting fire, prepared for the divell and his angels. Vpon the pronouncing of which, what imagination can conceive, or tongue of men and Angels express the ruthful and dismal departing of the damned reprobates? Parents, from their Children, Husbands from their wives, Brothers and Sisters from each other, so to be sundered, that never pity, or comfort may afterward be expected? this is that which should stick closer to the brawny hearts of our careless worldlings, judge. 3.21. then Ehuds dagger did to fat Eglons: and awake them to look about, whiles space, and place is granted. O my dear Christian brother, then thou shalt truly find, that this is no bugbear, wherewith wee are threatened at this present: one cup of could water given, Math. 10.42. one pleasure abandoned, one injury endured here in this world for Christs sake, but especially the treasure of an unspotted conscience, shall give thee at that instant greater comfort, then all the dignities and delights of a thousand worlds. But thou supposest this far off, and therefore the less regardest it. senseless, and inconsiderate as we are! haue we been so often deluded, and yet discern not this last, and deadliest bait of that old Serpent the divell? It is not for us( I confess) to know the times and seasons, Act. 1.7. which the Father hath put in his own power: and therefore to particularise with some, that the Brightman in c. 9. Apocalyps. Ann. 1696. vltimus est terminus Turcici nominis. Turkish Monarch shall haue its period, just 81. yeeres hence, and the Papacy 71. or with Napeir prop. 14. c. 116. Alsted. praecog. Theol. cap. 16. ubi vid. plura de fine Mundi pag. 526. others in like curiosity, that the end of the world shall fall, within the compass of those dozen yeeres between 1688. and 1700. is more then my Algorithme finds demonstration for: yet if by a cloud, we may conjecture of a storm, and by the budding of the fig three, that Summer is near at hand, warrantable it is to teach at this present, which the Apostle S. John did 1500. yeeres sithence, that these are the 1. joh. 2.18. last times, which how much longer they are to last, neither the Math. 24.36. Angels, nor any creature can exactly assure vs. jonas had for the ninivites, Cap. 3.4. yet forty dayes: but for ought we know, within forty houres, this time may come, when time shall be no more. For what signs thereof are mentioned in Scripture, which are not already fulfilled, or what summons haue been omitted to warn us to provide? False Christs were to come, and they haue been discovered; persecutions to arise, and they haue been endured; Antichrist to be revealed, 2. Thess. 2.8. and behold, he is conspicuous, with his Locusts and followers: warres, and rumours to trouble all the world, and they haue been felt, and heard: pestilence, and famine, earthquakes, and strange prodigies, false prophets, and false brethren, increase of iniquity, and frozennesse of charity, what man so simplo that speaks not of, and daily almost complains not? Two signs onely remain which can be doubted of: The preaching of the gospel throughout the world, and the conversion of the Iewes to Christianity. But the first( according to most Writers) was accomplished in the Apostles time. For went not their sound out thorough all the earth, and their words unto the ends of the world? Rom. 10.18. or at least now is, as jo. Fredericus( in a peculiar tract) hath shewed, by spreading the gospel amongst the East Indians, Vid. Pareum in 11. cap. ad Roman. Dub. 18. Vid. Marlorat. in Rom. 11.26. and Americans. And for the latter, though Chrysostome, hilary, Ambrose, jerome, and Augustine, with diuers of our new Writers, very probably collect, that before the end, there shall be a general conversion of the Iewes: yet Caluin, Bucer, and Musculus, with diuers others of good note, expound that Israel of God, Rom. 11.26.( the onely place that intimates such a matter) either allegorically, of the faithful, or of some persons, to be converted in all ages of the jewish Nation: All falling at length on Origens uncertainty in this point. Quis autem sit iste omnis Israel: what all that Israel is, that shall be saved, He onely knoweth, and his son that saveth them. Small hope may therefore be grounded on such ambiguities. To these if we further add the prophesy of Rabbi Elias, not disliked by most of the Ancients, and the Cabala of Rabbi Isaac on the first verse of Genesis, related by Genebrard, Chronol. lib. 19. which all drive at the period of 6000. yeeres. By the Septuagints, Iosephus, Eusebius, Augustines, Isidores, and Alphonsus the Astronomers account, this date is out already. And according to the truer supputation of those that follow the Hebrew text, not far from finishing; the times for the Elects sake being to be shortened. What is left therefore( B.) for us, but to watch, and be ready( as our saviour counseleth,) lest our Master come, and the bridegroom pass, and this day as a thief overtake us, when wee are least provided of it? St. jerome professeth, that whether he eat or drink, or did any other thing, this voice did always seem to trumpet in his ears, Surgite mortui,& venite ad judicium, arise you dead, and come to iudgement. And nothing can better us more, then the remembrance of this like sentence, uttered by our saviour: Come, give an account of thy Stewardship, for thou mayest be no longer Steward. certainly there can be in this case but two kindes of deliuerings; the first, from our sins, to a better estate; the second, for our sins, to an incensed judge. If the first befall thee, no happiness can be greater then thine; but if the second, without redress thou shalt be cast into prison: which is the last circumstance I before proposed, and will hasten by reason of the time briefly to conclude. 10 And thou be cast into prison. {αβγδ} saith the Syriac, domum vinctorum; to wit, by the Sergeant, to whom the judge delivered thee. That which breeds here a scruple, is what this word prison should signify. conveniunt similitèr omnes( saith Bellarmine, lib. 1. de Purgatorio, cap. 7.) All Interpreters concur in this, that by this prison is meant hell: and thus far he speaketh ingeniously. But mark the poor shifts of so great a scholar, to set up his Dagon again, that hath so often fallen, before the ark of God; he is fain to rak hell itself, to find out Purgatory. For this he goeth onward, In quo tamen multae sunt mansions; aliae pro damnatis, aliae pro his qui purgantur. In this hell notwithstanding are many mansions, some for the damned, others for them which are to be purged. But a more ample map of this place, we haue in his second book of Purgatory, and cap. 6. where having rejected 7. opinions, concerning this subterranean Geography, the eighth he borroweth from the schoolmen, and seemeth to approve, that this infernum, or hell, is a place within the bosom, or bowels of the earth, divided( as the higher regions) into four parts, whereof the lowest sink, or coalehouse, is hell; next above that, Purgatory, then Limbus infantum, where children go, that die vnbaptized; above all, Limbus Patrum, where the Patriarkes were fain to lodge, before Christs Passion; but then were removed, and the place left empty. This scantling of time will not permit me to examine all particulars, how our aduersaries could come to so perfect notice of all these places, as also so distinctly to understand, what persons are there to be purged, and for what sins; how grievous the punishment is there inflicted, by devils, in a corporal fire, Vid. Bellar. ubi supra. how long it shall endure, what suffrages, masses, or indulgences will assuage it, or remove it, that the souls can neither merit, or demerit in such a case, that they are always certain of their eternal salvation, and this to be firmly believed as an article of faith; It will ask( I say,) more time, then your patience can allow me: I will strike therefore at the roote, and so pass along. To make all this good unto us, Bellarmine produceth 10. places out of the old Testament, and so many more out of the new. To all which in general I answer: First, out of Bellarmine himself in the last chapter of his first book of Purgatory: Where being urged by Peter Martyr, and our men, that Purgatory is not found in scripture, and therefore can be no matter of faith; hath nothing to say but this, Ad primum ergo respondeo, Non est necesse vt Scriptura ubique omnia dicat. It is not necessary that the Scripture should every where mention all things, especially where it may be patched up with apostolical traditions. On which when Bellarmine also relieth, for the proof of this Ignis Fatuus; what doth he, In eundem locum. but in effect( as Iunius well notes against him) overthrow his scripture forces? Sith traditions take no place, but where scripture faileth, Lib. 4. de verbo dei non scripto. Lib. 2. Epist. L. 12. Deipnosop. convenit inter nos& adversarios ex solo literalis sensu peti debere argumenta efficacia. Bellar. l. 3. de verbo Dei. cap. 3. Lib. 1. de purgat. c. 7. by his own doctrine in his first general controversy. But as that lunatic Thrasylaus mentioned by Horace, and Athenaeus, thought all the ships to bee his own, that arrived in the haven at Athens: so wheresoever there is fire doubtfully mentioned of in Scripture, our aduersaries strait convey it, to heat Purgatory kitchen. Secondly, I answer in particular, to the words of my text, which he especially buildeth vpon. First, that they are symbolical( as himself confesseth) and therefore according to Aquinas and their own schools, prove nothing. Secondly, whereas this particle {αβγδ}, or until, may seem to enforce a deliverance from this prison, and so by some show of consequence, their Purgatory, the argument being thus framed: Thou shalt not come out, until thou hast paid the uttermost farthing; therefore, afterward thou mayest come out. Saint Augustine( as he acknowledgeth) instanceth against this, both by that place of the Psalmist, Psal. 110.1. Sit thou on my right hand, until I make thine enemies thy footstool; as also in that of the evangelist, Mat. 1.25. joseph knew not Mary, until shee had brought forth her first begotten. Where the first implieth not, that after Christs enemies were subdued, he should sit on Gods right hand no longer; nor the latter helpeth the inference of helvidius, that after our saviours birth, joseph knew his wife. Saint Augustine therefore concludeth, that donec in this place signifieth, non finem poenae, said continuationem miseriae: not an end of pain, but the continuance of misery; Semper solues( saith Hugo out of Remigius)& nunquam persolues. Thou shalt ever be paying, yet never satisfy. Which exposition Caluin, and Bucer, and Musculus do not only embrace: but anselm, and Beda, Thomas, and Gorram, Ammonius, and Auendado, Maldonate, and jansenius, with I know not how many of their own consorts. But Bellarmine urgeth this further, and therefore we must further follow him. Ubi supra. Exempla B. Augustini non satisfaciunt( saith he.) S. Augustines examples, or instances satisfy not. For in the first; Sit thou on my right hand, until I make thy enemies thy footstool, although I cannot infer, therefore afterward Christ shall not sit on Gods right hand; yet this is a necessary consequence, therefore there shall a time come, when Christs enemies shalbe made his footstool. So in the second, he knew her not, until she had brought forth. Though I cannot gather, therefore he knew her afterward, yet this I may argue, therefore she was to bring forth. And no other is the consequent in this place, thou shalt not come out, until thou hast paid the utmost farthing. Therefore there shall be a time, when the utmost farthing shall bee paid. But to this utmost strain of Bellarmines sophistry, a mean Logician may easily answer; that all this concludeth but a a necessity of the thing to be done, not a possibility of the party to be able to do it. In. 26. ver. 5. cap. Mat. Ostendit debitum soluendum( which I take to be the meaning of Piscators answer) non debitorem soluendo: If it argue the debt to be paid; it enricheth not the debtor to be able to pay it. So that by equipollency it falleth to be such a connexiue proposition: If thou pay the utmost farthing, then thou mayst be delivered; which I deny any man can ever pay( having, by offending an infinite God, deserved an infinite punishment) and therefore must always lye by it. For if some pains may satisfy Gods Iustice in Purgatory, for a small offence; should not greater pains proportionably in hell, do the like for a greater offence, and so by consequence, the devils themselves( which was Origens error) in time might bee freed? The Fathers father not( howsoever Bellarmine martiall them) this glowing, and local Purgatory; but rightly understood, are as far from it as it from truth. For they make it not a hot-house for the souls of the elect, farmed by the Pope to the devill at a yearly rack rent: but abdita quaedam receptacula( as Lombard hath rightly delivered out of ancient learning) certain unknown places of repose, 4. Sent. dist. 45. where purged at their dissolution from the body, by virtue of Christs passion, they rest from their labours in expectance of the compliment of that ioy, which they shall receive together with the body, at the reuniting again, in the general Resurrection: wherefore Saint Augustine concludeth, Lib. de peccat. Merit.& Remiss. cap. 28. Vid. Tabulam. Mercat. vniuers. Non est vllus ulli locus medius, vt posset esse nisi cum diabolo, qui non est cum Christo. just therefore as some Geographers, for proving of a black rock many hundred miles about, directly under the North Pole, sand us to Gyraldus Cambrensis; he to a Priest of Norway; the Priest to an Oxford Magician, who was carried thither to see it by the devill, if wee will beleeue the narration: So the best proofs of our aduersaries for their Subterranean Purgatory, come by many deductions, from the same Author; as it appeareth by the diuers apparitions they so confidently allege for it. But we taking parabolically this prison, for no better place then Hell, may resolve without difficulty on this position, That the wicked shall be turned unto Hell, and all the people that forget God. 11 I take it in the words of the Prophet, Psal. 7.19. to cut off all occasion of farther proof. The use is a terror to careless worldlings, that run the broad way spoken of by our saviour, and never mark where it leadeth. Come on therefore, thou inconsiderate and reckless Christian, and look before thou leapest, and if thou wilt needs to this prison, see thy entertainment. Horrible( out of doubt) was that storm of fire and brimstone, which consumed Sodom, and the Cities of the plain. Gen. 19.3. And fearful was that seventh plague of Egypt, Thunder, and hail, Exod. 9.23. and Lightning running vpon the ground. And inferior to neither, was that prodigious death of Corah, Dathan, Num. 16. and Abiram, when the earth opened her jaws, and swallowed them alive into the pit with all their goods and families: but these are but a preface, a spark, a drop, a nothing to the everlasting tortures of Gods extremest vengeance. never eye hath seen, nor ear hath heard, nor heart of man hath conceived the infinite bitterness of these last vials of wrath. A bottomless dungeon, a lake of Gods wrath, a pool of fire and brimstone, a ghastly {αβγδ}, pitchy mists, deadly fogs, hideous confusion, chains of utter darkness. Tophet prepared of old, deep, and large, burning with fire, and much wood, and the breath of the Lord kindling it as a river of brimstone. These very names of this Prison, mentioned in Scripture, should daunt, and amate the most presumptuous worldling, that by altering of his course of life, he might avoid the thing itself. Of which, should I but farther relate the fearful descriptions, frequent in Fathers, and schoolmen,( wherein all notwithstanding come too short) I should not much rack your patience with horror, by reason of mine own insufficiency, as abuse it with prolixity, by going beyond my time. O God! to depart from thee, to accompany the devill and his angels, to bee excluded from heaven, into everlasting fire, always scorched, and never consumed; ever dying, and never dissolved; sinking eternally, and never come unto the bottom; weeping, gnashing, freezing, frying, without the least drop of hope, or hope of pity; I quake, and stop, and dare to go no farther. O indignation of the Almighty, fall not vpon us: for our flesh trembleth for fear of thee, and we are afraid of thy terrible judgements. Wee aclowledge our lightest offences, to deserve thy eternal anger, and this prison to be due for our daily transgressions: but spare us, good Lord, for thy son, who sparedst not thy son for us: let not the thought of our last end be so the last end of our thought, that by forgetting thy iustice, we neglect thy service,& presume in the least sins, to offend thy infinite majesty. hear us, good Lord, for thy Church, and thy Church for thy son, and thy son, for both; to whom with thee, and the holy Ghost, three persons and one God, be ascribed all honour, power, and dominion, both now and evermore. Amen. EPHESVS BACKSLIDING: CONSIDERED AND applied TO THESE TIMES. IN A SERMON PREACHED AT OXFORD, IN St. MARIES, THE tenth of july, being the Act Sunday. By John prideaux, Doctor of divinity, Regius Professor, and Rector of exeter college. John 6.67. Will ye also go away? Imprinted at London by Felix Kyngston, for John Budge, and are to be sold at his shop in Pauls Church-yard, at the sign of the green Dragon. 1621. TO THE RIGHT worshipful MY VERY REVEREND AND WORTHY patron, Dr BODLEY, CANON OF exeter, AND person of SHOBROOKE IN DEVON. SIR, BEing overruled by some friends to print this Sermon, not framed, nor intended to any such purpose: my choice was easier to whom I should dedicate it. The world seeth how much I am bound to you, for the late real kindness conferred on me. For which, to show myself thankful by all honest means, the less you expect it, the more I hold it due. Our saviour, who most avoided popular applause, See thou say nothing to any man, Mark. 1.14. Luk. 17.16. misliked not the samaritan, Mat. 21.12. that turned back to give thanks. And much it were to be wished, that in these daies thankes would serve. But since buyers and sellers haue broken into the Temple; Mat. 26.15. Judas'es what will ye give me, Act. 8.18. and Simon Magus' offering, make most bargains for benefice. Whereby God is dishonoured, worthy men dis-hartned, hirelings preferred, good laws deluded, holy things profaned, the Church stained, the people starved. The more remarkable therefore hath been your free dealing with me,& your religious kinsman's M. Periam's, with M. Orford of our college. If such Patrons might be patterns for disposing the Lords portion, many in the country might bee better taught, and in our universities sooner employed. myself with this favour of yours am the more affencted, because it comes from my native country, to which my best services were otherwise devoted. Besides, it stands with a kind of conveniency( in my desires at least) that exeter college especially, should bee patronized from exeter; from which it first had it's name and Founder, and for which it hath bread( as by Gods grace it shall continue to do) so many men of worth. Concerning this ensuing discourse, I haue little to say. It must speak for it's self, now it appears abroad. judicious is that position of Saint Augustine, Mens lives are as their loues: Haud quicquam facit bonos vel malos mores, nisi boni vel mali amores, epist. 52. Amor est vis ainae, naturali quodam pondere ferens eam in locum vel finem suum, Lib. de nat.& dignit. divini amoris cap. 1. whereof Bernard gives the reason, because love is to the soul, as weight to the body, it carries it to his right place, if it bee rightly placed. As long as the lark soreth upward, shee sings without danger of the Net: but stooping to gaze on the Fowlers deceitful glass, she is quicly ensnared. We are all too far enamoured with the glympses of things below; where the divels gins are always in a readiness. Our ancestors first love was more wisely fixed. My song therefore hath been, return, return, Cant. 6.13. O Shulamite, return, return! Which howsoever may sound harsh in some mens censures; yet the better sort( I trust) will conceive my meaning to be good. Homil. 7. in ep. ad Philip. He that runs in a race,( saith S. Chrysostome) is not so much to eye the spectators, as the mark. And, Readers, it cannot meet with more understanding, then it had hearers. Next to Gods glory, and the Churches good, if you accept it kindly, I attain my scope: To whom it is due first fruits, from him that assuredly resteth Yours to dispose in the Lord Iesu, John prideaux. From exeter college in Oxford, August 5. EPHESVS BACK-SLIDING: CONSIDERED AND applied TO THESE TIMES. REVEL. 2.4. nevertheless, I haue somewhat against thee, because thou hast left thy first love. THere is nothing so dangerous to the estate of a Christian, that travaileth here from Egypt to the heavenly Canaan, as spiritual pride, and carnal security. For seeing that all our life is but a temptation,( as Saint Nemo securus esse debet in ista vita, quae tota tentatio nominatur, vt qui fieri potuit ex deteriore melior, non fiat etiam ex meliore deterior. lib. 10. Confess. cap. 32. Augustine confesseth;) great heed must be taken, lest he that should grow on from worse to better, by his careless negligence fall away from better to worse. This was the Angels case of Ephesus, as my Ver. 1. Text sheweth; whom he that holdeth the seven stars in his right hand, and walketh in the midst of the seven golden candlesticks, ( that is, Seb. Meyer apud Marlorat. in hunc locum. Rhemist. Annotat. Viegas in 1. cap. Apoc. Sect. 14. Ribera ibid. Bulling. conc. 7. v. 5. upholdeth the Ministers of his Word, and continually suruayeth his Churches, to repair defects) vouchsafeth in this regard to rouse by an Epistle. That seeing unsensible decays continued, in time prove great breaches, sliding leads to falling, cooling to benumb'dnesse, drowzinesse to sleep, slackness to defection, indifferency to senselessness, and a loathing of all Religion; Ephesus might look about from whence shee had fallen, and repent, and do her first works: lest the sudden approach of her Lord should take her loitering, and by removing her Candlestick, prevent her conversion. 2 For the clearer passage to the words, some difference must bee reconciled among Interpreters, who are meant especially by the seven Angels, to whom these seven Epistles are in general directed. Vestigat arcan. sensus in Apocalyp. Antuerp. 1614 lib. 2. Notat. 1. Alcazar the jesuit, in his new painted bulk vpon this revelation, says, the Bishops; in hoc cap. disp. 2. fox, Fulke, Bullinger in hoc caput conc. 6. Viegas in hoc caput, sect. 1. Perer. in cap. 1. disp. 15. Pererius his fellow( together with some Ancients, Arethas, Andreas, Ansbert, and anselm,) think rather the people; S. Ambrose, Haymo, and Beda, join both together: and this is best approved of our reformed Interpreters. For howsoever the inscriptions be to the Angels onely, who signify( according to most) not celestial spirits, but the Pastors of those Churches, yet the contents concern their In tantum Angelorum nomine Ecclesias Catholicas volvit intelligi, vt jubeat Angelos poenitentiam agere. Aug. in Apoc. Hom. 2. flocks as near as themselves, and therefore in the former Chapter wee haue, verse 11. What thou seest, writ in a book, and sand to the seven Churches which are in Asia. Not that it is all one to writ to the Church, and to the Head and governor thereof,( as the In ver. 1 um. not. marg. Rhemists hence would gather, to scrue in, and interest their Pope to dispose of all things:) but rather to express the bond betwixt the people and Pastor, whose faults he is to reprove, or answer for; and therefore it stands him vpon, to communicate what he receives. Now this particular Pastor here of Ephesus, In hunc locum. Comment. in ver. 1. Lyra would haue to be Timothy. Ribera labours to refute that out of Metaphrastes; but Pererius and Alcazar take Lyra's part. Others name Onesimus, some Tychicus. Be it either, or neither, it matters not, the Spirit of God being silent. For the best may grow remiss, and need daily inciting. As Ephesus here, Vid. D. Ioach. Vadian. in epitome. 1. Nat. Hist. li. 36. cap. 14. Euseb. lib. 3. Hist. Eccles. cap. 18. Baron. Annal. Anno Christ. 98. ver. 2. ver. 3. the Metropolis of little Asia, and glory of Iönia, famous amongst the Gentiles, for her situation, and Temple, which( as Plinie reports) was 220. yeeres in building; famous amongst Christians, for Saint Iohns residence, and Saint Pauls Epistle unto them; nay, which our saviour here commends in such ample terms, for her forwardness in labour, for her constancy in patience, for her zeal in reforming manners, for her discretion in dismasking heretics, whose constancy, patience, labour, and that for a right end, for his names sake, and that without failing or fainting, are ingeminated with good approbation, immediately before my Text; may haue somewhat notwithstanding, that is out of frame; their friends may oversee it, themselves may scarce perceive it, Chap. 1. v. 14. which the flaming eyes of Christ will pierce thorough to censure, nevertheless I haue somewhat against thee, because thou hast left thy first love. 3 As though with his beloved Spouse he had thus debated the matter: think not, Ephesus, but I take notice of all thy doings and sufferings; thy labours please me well, I approve thy works, I pity thy patience, and cannot choose but commend thy discipline; but O that this first affection were seconded with the like alacrity! for do not I perceive thy coldness in devotion, thy carelessness in Preaching, thy slackness in performing any deed of charity? Hast thou not begun in the Spirit, and now art sinking back to end in the flesh? Ephesus, I love thee, and therefore may not soothe thee; much good( thou seest) I speak of thee, yet somewhat I haue against thee. I remember the kindness of thy youth, it was hearty and thorough; but time hath cooled it, and thou art grown remiss. Cant. 2.6. Jbid. v. 5. My left hand is under thy head, and my right hand doth embrace thee, I daily stay thee with flagons, and comfort thee with apple, Cant. 1.7. as thou hast occasion; but thou hast turned aside to the flocks of thy Companions, so that when I come with my bedewed head, Cant. 5.2. and dropping locks in the night, to find my accustomend entertainment, saying, Open unto me, my sister, my love, my dove, Ibid. ver. 3. my undefiled: thou tellest me, thy coat is off, and thou canst not put it on; that thy feet are washed, and thou art loth to defile them: such excuses thou hast to put me off, and make me withdraw my self. Ibid. ver. 4. Whereat though thy bowels are sometimes moved, yet stirring not to give entrance as thou wert wont to do; pretend what thou mayst, say what thou wilt, dissemble how thou canst, it is manifest thou hast left thy first heat of affection. And this I take to be the complaint of our wronged heavenly Salomon, included in the words I haue red unto you. The sum is, 4 An Inditement of Ephesus for backsliding and security. Wherein observe the 1 Exception, nevertheless; 2 Accusation, I haue somewhat against thee. 3 Fault, because thou hast left thy first love. A Church militant cannot be without Exceptions; where exceptions are to be taken, Christ sticketh not to accuse; and accuse he doth never without a fault. The first sheweth our infirmity; the second, our saviours integrity, and the third, sins malignity. That wee may be humbled in the first, and directed by the second, to correct the third: Within these bounds I shall endeavour, by Gods assistance, and your Christian patience, to confine my meditations. He that hath an ear to hear, revel. 2.7. let him harken what the Spirit saith unto the Churches; to the Churches, as well of great britain, as those of little Asia. For howsoever we flatter ourselves, our defections are more deeply to be accused, and perfections as subject to a nevertheless, the note of exception to Ephesus, notwithstanding all it's good parts; which falleth here in order to be first considered. nevertheless. 5 As in Arts, so in Acts of morality; few verities are so general, that admit not exception. If a Church might pled immunity, Ephesus might here stand vpon our saviours testimony. For are not her labours in peace, and patience in trouble,( as Aretius well observeth) once and again repeated, In hunc locum. and commended? evil men should haue little ease in her, ver. 2. for she could not bear them. Dissemblers should not deceive her, for shee would try them, 1. Cor. 15.32. and find them liars. The beasts that assaulted her, Act. 20.29. shee fought with; the grievous wolves that were prophesied to enter amongst them, shee endured and resisted. ver. 20. Chap. 3.1. ver. 14. jezabel prevailed in Thyatira, Sardis had a name without life, Pergamus was tainted with Baalisme, and Laodicea's luke-warmenesse, was loathsome to Gods stomach. Ephesus notwithstanding escapes all this, nay, her hate to the Nicolaitans for their community of wives, Chap. 3.16. and promiscuous lusts( as Irenaeus and Theodoret object unto them) is registered afterwards as an especial commendation. ver. 6. Lib. 1. cap. 27. vid. Euseb. lib. 3. hist. Eccles. ca. 26. Theod. Heret. Fab. lib. 3. Ignat. Epist. 9. What could a man here pick out, that he might justly censure? who would not esteem such a Church, to be in the road way to happiness? yet when Christ comes with his fan, there is chaff found amongst the Wheat. Much is well, yet somewhat worse then it was, or ought to be; the good is fostered, the ill excepted at. nevertheless.] Many things might be here gathered for our instruction; one especially from our saviours manner of reproof, Richard. de Sanct. victor. Viegas. which may be a pattern unto us all in that behalf: first, to take notice of, then ingenuously to confess Gods graces in any( if any be found at all) before we be too busy with the imperfections of our brethren. For this puts the faulty out of suspicion of bitterness in the reprover, it encourageth men to do more, when somewhat is commended,& keeps them from desperate resolutions, by retaining them in a hope of a possible recovery. Aretius. It breeds a loathing of sin, by ranking it by virtue, whence it's ugliness is the more discovered, and his iudgement the sharper censured, that embraceth so foul a Monster, to the blemishing of those good parts, which otherwise might highly grace him. Those that will fish for mens souls, must look how they bait their hooks: and too harsh an increpation( saith Gregory) is like an Axe, Ferrum de manubrio prosilit, cum de correptione sermo durior excidit, &c. Curae Past. part. 2. cap. 10. that flieth from the handle, it may kill thy brother, when it should onely cut down the briars of sin. But this I note onely by the way, not purposely follow, as not so necessary for these soothing times, wherein most are rather too pleasing, then piercing. Ephesus here so commended, and yet excepted at so mainly, directs us more vsefully to this observation: That the best Churches may be subject, and are liable to exception. 6 It is usual with the Fathers to compare the Church to the moon, Ambros. lib. 5. Epist. 31. Aug. in Psal. 10.& 104. in regard of her visible changing, like to the others waxing and waning. But the similitude holds as well, in respect of her borrowed light, and spotted face; all the beams she reflecteth to the world, are darted vpon her by the sun of righteousness; and yet by reason of her unequal temper, in her brightest shining, she appeareth spotty. herself acknowledgeth so much, Cantic. 1.5. I am black, but comely( O ye daughters of jerusalem( as the Tents of Kedar, as the curtains of Salomon. Lib. 3. de doctrine. Christ. c. 32. Whereupon Saint Augustine commendeth this rule of Ticonius the Donatist, which he calleth, De permixta Ecclesia. Whereby( saith he) the Scripture, by reason of the temporal communion between the godly and wicked, attributeth that promiscuously to either, which originally groweth but from the one. Salomons curtains( indeed) belong to the Church, but Kedars Tents are Ismaels, who may not inherit with the free born: yet the beloved consisting of both, hath the titles of both, those spots will not out; there will be such a speckled breed, as long as the flocks cast their eyes on motley vanities, in the gutters of this world. All the types in holy writ, whereby the Church is shadowed unto us, most evidently show so much. The floor hath in it Wheat and chaff, Math. 3.12. The net good fish and bad, Math. 13.47. See but into the nuptial banquet of the son, is not there one found without a wedding garment? Mat. 22.11. Was there not a Cham and unclean beasts in the ark? Gen. 7. foolish Virgins amongst the Brides Attendants? Mat. 25.2. Ibid. ver. 32. Goates in the great shepherds flock? And in his stately Palace, 2. Tim. 2.20. vessels as well to dishonour as service and glory? 2. Esd. 8.2. So that, that of the angel to Esdras, may here pass for canonical, when thou askest the earth, it shall say unto thee, that it giveth much mould whereof earthen vessels are made, but little dust that gold cometh of: even so is the course of this present world, and the Churches case in this present world. 1. Cor. 5 1. Ibid. cap. 15. Thus the Corinthians were polluted with an incestuous person, and troubled with Sadduces; Gal. 3. Rom. 12.2, 16. Coloss. 3.8. 2. Thess. 3.6. ver. 6.& 15. ver. 9.& 13. ver. 14.20. ver. 24. cap. 3.1. cap. 3.16. the Galatians bewitched, the romans, Colossians, and Thessalonians, had haughty spirits, brabbling Sophisters, brethren that walked disorderly, crept in amongst them. But what need I look back so so far? appear there not here amongst these seven Asian Churches, an odious company of Nicolaitans? Hath not Satan here his Synagogue and seat? Balaam and jezabel, their bawds and Panders? read we not of depths of Satan? Names of those, that make a show to live, without life? lukewarmness, and vaunting, and senselessness, among so many especial commendations? The Fathers testimonies for this point, are not sentences, but volumes. It is the main scope of Saint Tom. 2. Orthodox.& Luciferian Dial. jerome against the Luciferians, and of Saint Tom. 2. Epist. 164. ad Emeritum Donatist. Tom. 7. Contra epist. Parmen. lib. 3. tom. 7. cont. Crescon. grammat. lib. 3. cap. 37.38. lib. 1. de civit. Dei ca. 35.& passim alibi praecipuè tom. 7. Can. 2.2. Augustine, against the Donatists, and Pelagians, to prove that it is a poor pretence, to make a schism in the Church, in regard of some dislikes, which might, and should be amended. For at what time was it ever so free, that no exceptions could be taken? As a lily among thorns, so is my love among the daughters. Non dictum est( saith Saint In Psal. 99. Augustine) in medio alienarum, said in medio filiarum; It is not said amongst strangers, but amongst the daughters. The sons of her mother against her, Esaiah 9.21. Ephraim against Manasses, and Manasses against Ephraim, in one Nation; the Math. 10.35. father against the son, and the mother against the daughter, in one house; Gen. 25.22. Esau struggling with jacob, in one womb; nay, the Rom. 7.23. natural man against the spiritual, in the same members. And yet if we would go farther, wee may chance to meet with {αβγδ}, james 1.8. a double-soul'd man( if I may so speak) by reason of unstable distractions in the same mind. To such a lunacy are subject all things under the moon. Whiles wee dwell with Mesech( as david complaineth) some enemies to peace will bee sure amongst vs. Psal. 120.5. There will be always tares to be weeded, ulcers to be cured, ruins to be repaired, rents to be amended, sinks to be purged, lepers to be cleansed, manners to be reformed, controversies and heartburnings to be taken up and composed. And the reasons for it are diuers; that the Elect might be employed and tried, 1. Cor. 11.19. Rom. 2.1. Reprobates left vnexcuseable, Gods strength appear in our weakness,& his mercy, and Iustice, in such variety of objects. Otherwise how should the Church be militant without an adversary? Or why should it daily pray, forgive us our trespasses, if here it might attain to be freed from all exceptions? Go therfore( saith the Lord to Ezechiel) and set a mark vpon the foreheads of the men that sigh, and that cry for all the abominations that be done: not about the suburbs onely, Zanch. lib. de relic. Christ. cap 24. thes. 11. Aug. lib. 2. Retract. cap. 18. cap. 9 4. Aug. Tom. 2. ep. 164. ad Emeri tum Donatist. Mat. 24.40. In Psal. 99. Luke 17.34. but in the midst of jerusalem? For how should jerusalem be untainted? seeing of two men together in the field, the one should be received, the other rejected, of two women grinding at the Mill, the one should be taken, the other left. What place more secure then our beds?( as S. Augustine sweetly amplifieth) yet thence it also followeth, that of two men lying together, the one shall be taken, and the other left. Thus the Church must bear those whom she cannot discern; and lament, what shee cannot amend: shee must not make a rent in the coat that is seamless; it is reserved for the Angels only at the last day, Mat. 13.41.& 25.32. between the sheep and Goats to make a separation. 7 How then can some fanatical spirits of our daies, See Bernards separatists schism& plain evidences, together with Dr. halls apology against Brownists, Lib. de Baptist. Donatus separated for some bad ones in the Church. novatus and Lucifer, for want of strict discipline. Audius for some lesser abuses as Epiphan. witnesseth, Haeres. 70. Mornaeus de Eccles. cap. 2. with any show of reason be excused( beloved) who, vpon dislike of our discipline, and some ceremonies they fancy not, retire themselves to conventicles, from their natural mother; where they haue almost, as many sects, as sectaries, one testifiing( as they speak) against another, with no less gull, then giddiness? But these Saturnine, and melancholy-complectioned wanderers( as Zuinglius justly terms them) are fitter for a Physician to purge, then a divine to confute. Their reasons are long sithence answered by the Fathers, against Donatus, novatus, Lucifer, and Audius: I will touch therefore at them only, and so pass along. They reckon up disorder in our Discipline, corruption in manners, superstition in Ceremonies, and the unworthy coming of all sorts to the receiving of the Sacraments. But these things can only be matter of reproof, not sufficient, or efficient causes of separation. When from the sole of the foot, to the crown of the head, no soundness was found in Israel, did Esaiah fly to rail, or rather stay to preach? All the ways( crieth jeremiah) are polluted with the whoredoms, and filthy lusts of Iuda; where he continueth notwithstanding to lament, not persuadeth to forsake. So our saviour baulked not the proud pharisees, or poor publicans, Esa. 1.6. Ierem. 3. Mat. 9.12. Mat. 2.17. that needed the Physician; and St. John leaped out of the Bath,( as Irenaeus reports it) not out of the Church wherein he found Authors differ in this Relation see iron. l. 3. c. 3. Euseb. Hist. lib. 3. cap. 22. Theod Haeret. fabul. lib. 2. Hieron. in scrip. Eccles. de joh. Baronium Tom. 1. anno. 74. either Ebion, or Cerinthus the heretic. But the Church( say they) must be pure without spot or wrinkle, Ephes. 5.27. True( saith St Lib. 1. Retrac. c. 19.&. l. 2. c. 18. Augustine) ad hoc est electa, non, vt iam sit talis, said quae praeparetur. It must strive so here to be, and shall be so hereafter; but yet it is not; save onely in desire, and Christs acceptation. So Saint Ser. 3. de Fest. omnium Sanct. Bernard out of Saint in Hieremi. cap. 31. jerome, the Apostle speaks not of the Church which now is, but of that which shall be after the Resurrection. The end is here expressed, which Christ drives at,( saith judicious in hunc locum calvin) not that which is performed for the Church already. But do not the Esai. 48.20. jer. 50.8.& 51.6. Reu. 18.4. Prophets( say they) charge us to fly Babylon, and all the abominations of Antichrist, lest we bee partakers both of her sins, and plagues? Most true; and we haue done it, not so much by a Junius in lib. singular. praepos. controu. 4. general. Bellar. c. 17. A papatu, non Ecclesia; ab Idolis, non templo; à tyrannidè, non republica; à peste, non urbe, recedimus, planè coalituri quamprimum Anti-Christum cum prauis humorib{us} euomuerit. Mornaeus de Eccle. cap. 10. local separation, as a necessary renunciation, not of the good shee hath, but of the poison shee hath added. Here then cometh their Hebrew song, which they sing in a strange land, being the main objection they always harp on: If you( say Ainsworth against Bernard. Robinson against Dr. Hall. they) might shake off Rome for the Antichristian leprosy, whereof shee would not be cured; why might not we do the like by you, for the Babylonish garments, which yet you retain as the execrable thing amongst you? The case would prove far different( beloved) if these reformers dad but the patience to discuss it. For first, our refraining, rather then separation, from Romes community, was for known, and convinced abominations, of Armin. thes. 22a prodigious tyranny, manifest heresy, open idolatry, whereunto we were commanded by the holy Ghost, directed by the Fathers, and Councils, admonished by their own men; as Lib. de Religione, cap. 24. thes. 17.18, 19. Zanchius judiciously proves, and these our wayward brethren cannot choose but aclowledge. between whom and us, the quarrel is far otherwise; we say, for things merely indifferent; they find very doubtful and controuersiall. Secondly, our reformation was orderly by the Magistrate, authorised by God in that behalf: theirs tumultuous, as near to rebellion, as without warrant. For as in Religion, the body is one thing, the skirts and outward government another; so in reformation, private profession is one thing, and public injunction another. profess the grounds of Religion I may and must, either without, or before, or against my Prince; but to reform in public government, where something is truly amiss, who gives me warrant? 2. Chron. 34. Nehem. 2. Ezra. 1. Did the Israelites attempt it without josiah? or Nehemiah without Artaxerxes? or Zerubbabel against Cyrus? In those times( indeed) the Prophets prophesied, but built not, they directed, but corrected not. ever their hearts smote them, in but meddling with the skirt of the Lords Anointed in this behalf. Whom if they could not win to redress all abuses; they held their duties discharged, and the fault transferred on the hinderers; whom they stayed to pray for, not forsook to disgrace. Whence ariseth a third difference betwixt our renouncing Rome, and these mens leaving vs. Wee were never the Popes subiects, as they were queen Elizabeths, and are now King Iames'es. Our Forefathers( indeed) acknowledged a certain pre-eminence of that See; but it was but as a matter of course, and courtesy, at most of human constitution, not of necessity, or obligation by the Word of God. And is it all one to shake off thy lawful Magistrate, to whom God subjecteth thee, and thy debauched companion, or whorish neighbour, with whom thou mightest ever haue stood in equal terms? add to this the encroaching of the Papacy, as much vpon the prerogatives of Commonwealths, as the Liberties of the Church: If the like could be objected to us, wee should be content to hearken. Last of all, wee were pressed in Popery, to assent to their blasphemous heresies, Zanch. de relic. cap. 24. thes. 16. and damnable Idolatry; no man might be safely silent, or refrain in those acts, which were most against his conscience. Now these men cannot complain of the like hard measure amongst vs. The refusal of conformity brings no man to the stake; it stops only in some courses, some dangerous private Spirits, Dr. Hall decade. 6. Epist. 5. from wrangling about circumstances, to unite all against the common adversary, that strikes at the foundation. For who ever took discipline to be more essential to the Church, then Order in an Army, or a Hedge to a Vineyard, or Proportion in a Body, or a hem to a Garment? An Army, Vineyard, Body, Garment, may be, but perfect and well it cannot bee, without these things. Now a discipline they aclowledge amongst us, but not right. Say it were so,( which they shall never be able to prove) wilt thou forsake thy house, because the wall is mud? or leave thy vineyard, because the hedge in some places is ruinous? doth a guest invited to a banquet, strait leave the table in a fume, for the misplacing of a trencher, or napkin, or because some dish is not served in aright? Diuers moderate spirits there remain among us, who perchance approve not all our ceremonies, yet run not to Amsterdam, as holding such a remedy more Nulla potest à schismaticis tanta fieri correptio, id est, emendatio, quanta est schismatis pernicies, Tertul. de Praescrip. cap. 60. 1. John. 4.1. 1. Cor. 14.32. dangerous then the cause. The disciples of Christ( I am sure) took wiser courses, when the brethren had a controversy amongst them about legal Ceremonies, Act. 15. the Apostles and Elders came together to consult, that private spirits might be tried, and the Spirits of the Prophets subjecteth to the Prophets. Who if they give no satisfaction( as too oft it hath fallen out in Popish conventicles,) a faction crying down the truth, and the most, the best, no posting is prescribed to the Popes inerrability; or separation allowed, to the wronged parties; but the Apostles rule is to bee followed, Philip. 3.16. First the ground must be preached, Vid. Parei. iron. cap. 12. {αβγδ}. wherein the agreement is, and whereto we haue already attained; then followeth walking so far by the same rule, minding the same thing. In which walk when we come to the point of parting, cross ways must not be taken, or schisms raised, but the perfect must forbear the weaker, and expect Gods good pleasure, Ver. 15. who will reveal in due time( as the Apostle there promiseth) to those that are otherwise minded, as much as concerneth his children to understand. Vid. Aug. Tom. 7. in Donatist. sparsim per libros sex. Thus Cyprian behaved himself, in regard of the Donatists: who, though he dissented from the catholics in the point of rebaptisation; yet he forsook not the unity of those Churches, which censured his opinion, to associate himself to a company of schismatics. Saint Augustine saith, that God permitted him so to fall, De Baptismo contra Donatist. lib. 7. cap. 49. that his example might more benefit the Church, in maintaining unity, then his Iudgement hurt it, in defending the error of rebaptizing heretics. Aug. de vera Religione, Tom. 1. cap. 6. 8 Thus he that bringeth light out of darkness, maketh scandals, the trial and triumph of his chosen. Infidels he proposeth to be converted by them, heretics to be the touchstone of our doctrine, schismatics to be the credit of our constancy, Iewes to bee the foil of our beauty; some must be invited, Idem. ibid. some excluded, some left, some lead on by our even carriage: so many tasks are laid vpon the few labourers, who in the Lords great harvest shall ever find no less to suffer, then do; both scouring them from idleness, and ministering matter of conquest, according to that of Saint Augustine; Open enemies, and false brethren, benefit most commonly the Church by the providence of God; Jbid. cap 8. Non verum docendo quod nesciunt, said ad verum quaerendum carnales, ad verum aperiendum spirituales Catholicos excitando. It was Lucifer the heretics perverseness, that drew S. jerome unto the stage; the wickedness of julian that brought cyril to writ; Arius stirring, that cleared the article of the Trinity, by Great Athanasius; Pelagius wilfulness, that edged on Saint Augustine to sift and discover so narrowly the frailty of mans free will. And to touch a little on our latter times, were it not the monks absurdities, that first set Luther a-work? the Schoolemens mixtures,& brabbles, that occasioned Caluin, Martyr, and the rest of our worthies, more closely to stick unto the text? seldom there threateneth a goliath, but a david ariseth; or a false heart forsaketh his station, but presently some one or other is ready in the gap. So our Harding yielded us a jewel, our Campion an Humfryes, our Stapleton a Whitaker, our Martin a Fulke, our Hart a Rainolds: to spare the modesty of the living, who take the same courses. And I make no doubt, but that Socinus blasphemies, Arminius subtleties, Vorstius novelties, Bertius quiddities, shall rather bee an occasion of farther clearing, then shaking the settled truth amongst us; as the clamours of the ubiquitaries haue been, for the Sacrament, grace, and predestination in the reformed Churches of germany. Courage, courage therefore( my dear Christian brethren) we see the ground whereon our lot is fallen. whatsoever now happeneth, hath been foretold, and foresampled, and therefore should be the less offensive, because so well foreknown. Our task remaineth, to gather with Christ, Luk. 11.23. not scatter with the envious, or separate with the malcontent; and when we haue done our best, yet somewhat may be objected, that maketh against vs. The accusation of Ephesus, and second member of my text; whereof I will endeavour to gather somewhat. 9 {αβγδ}] by an usual Ellipsis, for {αβγδ}, I haue against thee, In hunc locum, vid. Bezam in Mar. 6.19. de phrasi {αβγδ}. for I haue somewhat against thee, or to accuse thee of: as both Beza and Camerarius observe. Men may oversee much, or dissemble what they see, or please themselves with the present, or be misinformed by others; but our saviour deals more roundly& soundly. I haue( saith he) not a suspicion only, but somewhat, as before for Ephesu's commendation, so here against her. Sweet Iesus! art thou become an accuser? wilt thou our onely advocate bee extreme to mark what is amiss? Luk. 22.31, 32. It's Satans office to winnow; thy prayer was wont to be, that the faith of thine might not fail: and may somewhat now incense thee, that hast paid the ransom for all our sins? But fear not little flock; he that strikes, will heal. This somewhat through his mercy will prove as much as nothing. Satan accuseth through malice, to condemn; but Christ through love, to amend thee. In textum. Non deserit ad poenam,( saith Richardus à Sancto Victore) said monet ad poenitentiam. His accusations are instructions, his chastisements peace, his precious balms shall never break our heads. As a Surgeon being to lance his best-beloued child, in Ezechiel. homil. 11. Non parcit, vt parcat, non miseretur, vt magis misereatur, Hieron. in Ezec. cap. 7.4. he long handleth softly( saith Gregory) before he strikes, and then cutteth and weepeth, and weepeth, and cutteth again,( as Saint Bernard feelingly expresseth it;) otherwise sparing would bee spilling, in such a pleurisy, which cannot bee cured without letting blood; so this great Physician of our souls will not stick to reprove any thing, where something may grow, to set all things out of order. Whence I infer, that The smallest faults in the Church are not to pass uncontrolled: No toleration is to be granted for any thing that is amiss, either in Pastor, or people. 10 As the plague is in the body, so is sin in the soul; nothing sooner infecteth, spreadeth, killeth: being like a bemired dog, that in fawning, defileth; Mat. 13.31. speedier then a grain of Mustard-seed, from the least seed, becoming the greatest amongst herbs. Not to quash therefore in the egg this venomous Cockatrice, is to foster it against ourselves, till it be unconquerable; and not to purge the least leaven thereof, is to endanger, and corrupt the whole mass of goodness. In regard whereof, the walker amongst the Candlesticks, with the two-edged sword in his mouth, hath furnished out his Prophets to be fit for such a purpose. One hath his forehead as an Adamant, harder then a flint, not to be dismayed at mens proud looks, howsoever they be hard-hearted, and impudent, Ezech. 3.8. Another is a fenced brazen wall, not to be prevailed against, Ierem. 15.20. And hence grew the resolution of poor silly Prophets, not to favour the least offences in the greatest persons. Samuel is bold with Saul, Wherefore didst thou evil in the sight of the Lord? 1. Sam. 15. Verse 19. Nathan with david, wherefore hast thou despised the commandement of the Lord? 2. Sam. 12. Verse 9. So Hanani to Asa, Verse 9. Thou hast done foolishly, 2. Chron. 16. Azariah to uzziah, It pertaineth not to thee, uzziah, to burn Incense to the Lord, Verse 18. 2. Chro. 26. John Baptist to Herod, It is not lawful for thee, to haue thy brothers wife, Verse 4. Math. 14. No sin in his own nature, may pass here for venial;( as the Bellarm. lib. 1. de Amissione grat.& statu peccat. cap. 9.& seq. Romanists soothe there Popelings;) nay concupiscence itself, so extenuated by the Thom. 1.2. q. 85. ar. 3. Bonau. in 2. Sent. d. 32. q. 1. schoolmen, and pargetted over by the Bellarmin. de Amiss. grat.& statu pecc. lib. 5. cap. 5. Greg. de Valent. in 1. 2. q. 82. disp. 6. q. 12. punct. vnice. Iesuites, must here come under the lash. For Gen. 6.5. is not exception taken to the very imagination of the thoughts? Doth not david aclowledge the wickedness of his shaping, and pollution of his conception, Psal. 51? And that chosen vessel S. Paul, five times in the sixth to the romans, six times in the seventh, and three times in the eighth, disclaim, by the name of sin, our original corruption? What fault more pardonable in these our dayes, then the remissness of a father to untoward children? Or the carefulness of a young man, to hold his own? Or the forwardness of a man of parts to purchase preferment? 1. Sam. 4.18. Mar. 10.21. Yet Eli smarted for the first, and the young man in the gospel( otherwise commended) was touched by our saviour for the second, Act. 8.23. and the gull of Simon Magus was broken for the third. The reason whereof is pregnant. The commandement is peremptory against all( as the Apostle urgeth it) Thou shalt not lust. Rom. 7.7. Now a Botch is never cured, as long as the core remaineth. Excrements grow in dead carcases, Scintilla erat Arrius, &c. lib. 3. Comment. in Galat. c. 5. while the humour lasteth. And the fire increaseth, as the fuel is ministered. Arrius was but a spark in the beginning,( saith Saint jerome) but being not then trodden out, it cost the world a groan to quench his heresy. The least cranny or hole vnstopped( as Saint Chrysostome well adviseth) is sufficient to sink the largest ship. Wilt thou then except at a moat in thy brothers eye, and canst thou favour a sin to fester in his conversation? In cap. 2. Apocalyps. 1. unhappy friendship( saith Carthusian) quae illum quem diligit, tacendo tradit diabolo! God save every good Christian from such a friend, who by soothing and forbearing, will damn his soul! He betrayeth therefore his brother, that favoureth his ears, to break his neck, seeing somewhat uncontrolled, may grow to any thing, Math. 12.45. & one divell finding entrance to an house swept and garnished, will quickly get a company far worse then himself. 11 If then no fault in a Church, in a family, in a private person, in substance or circumstance, whether it be much, or somewhat, must be suffered vnchecked; what impudency arms our aduersaries the Papists, to mention a toleration of their superstition, especially amongst us, whose eyes God hath so far opened to see their abominations? Hath the Lord so mercifully freed us from this spiritual Egypt, and shall we again be longing for their Pepons and onions? Hath he enlightened us so clearly by the lantern of his Word, not to make use of it ourselves, but to see how grossly our aduersaries are misseled to cross it? It cannot be the conceit of a true Christian, to be so false-hearted to his Lord and Master. If Baal be God, profess it wholly; but if the Lord be God, Deut. 22. Ver. 11. cursed be such halting. A plow of an ox and an ass, a garment of Linsie-woolsie, Mermaids half fish and half flesh, centaurs half horse and half man, are monstrous and abominable in his jealous affection. Deut. 7. ver. 1.& seq. When the Lord thy God shall bring thee into the land( saith Moses to Israel) which thou goest to possess, thou shalt make no covenant with the people thereof, but down with their groves, and burn their Images with fire: no marriages must be made between them and Gods people: and reasons are given; Exod. 23.33. It will turn thy children to serve other gods; It will be a snare unto thee. And did it not prove so to strong Samson, to wise Salomon, to vxorious ahab, to all that ever were drawn to this indifferency? It is not for nothing then, that Esay and jeremy were so earnest with Israel, Esai. 52. Ierem. 51. 2. Cor. 6.14. to sever themselves from Babylon: Saint Paul with the Corinthians, not to bear the yoke with vnbeleeuers: {αβγδ}. 2. joh. 10. Saint John with all, not to afford as much as an Aue, good day, or good night to an obstinate heretic. And not to tyre your patience with examples in this kind; Bellar. in Praef. ad primam controu. Theod. lib. 4. hist. cap. 14. the very Boyes of Samosatene, solemnly cast into the fire a Tennis-Ball, in the midst of their Market place( as Bellarmine himself relates out of Theodoret) because it had but touched the foot of the ass, whereon Lucius road, their heretical Bishop. But what need I instance in Christians? The Heathens themselves haue been ever scrupulous, not rashly to allow of such a blending, or mixture of Religions. It is the ancient latin of the old Law in Tully, Lib. 2. de legib. Nemo habessit Deos novos& aduenas, nisi publicè ascitos: private men, must submit themselves, to public conformity: new gods, and strange gods, must come in vpon examination. In regard whereof Atilius Regulus by a decree of the Senate( as livy testifieth) was to gather all books of Ceremonies, at a certain day, Lib. 25. to stop variety of Religions. So Herodotus reports, that the King of Scythia slay Anacharsis the Philosopher, Lib. 4. for worshipping the mother of the gods after the Athenian manner. Heliogabalus( indeed) with Adrian, In Heliog.& Adrian. jovinian. Socrat. lib. 3. cap. 21. Valens Arianus Theod. l. 4. c. 22. Nicephor. libr. 10. cap. 32. and some other roman Emperours( as Lampridius records it) commanded all manner of worship in one Temple; but it tended to no other purpose, then the like stratagem of julian the Apostata, who gave heretics freedom amongst right believers, not that he cared for either, but that by their mutual distractions, he might destroy both. Tum enim reddidit Basilicas haereticis( saith Saint Augustine) quando templa Daemonijs. Epist. 166. Such a good commodity came by the toleration of heretics, that they that could endure it, should take divell and all for company. Excellent therefore is Saint Basils resolution to the President of Valens the Emperour; Theodoret. lib. 4. cap. 17. Those that are thoroughly seasoned with true Religion, will rather suffer all kindes of death, then give way for the altering of one syllable. A man would think that there were but small difference( it is but a little Iota) between {αβγδ}, Lib. 2. cap. 18.& 19.& Hist. Tripart. lib. 5. cap. 21.33. Vid. Bellar. de laicis, l. 3. c. 19. and {αβγδ}, yet the right believers could never be brought,( as Theodoret witnesseth) either to omit the one, or admit the other. sylvanus and Eustathius boldly told the Emperour himself( it is recorded in the 5. book and 24. Chapter of the Tripartite history) Power thou hast( O Emperour) to punish us, but never to drive us from the tenants of our fore-fathers. To add politic considerations, I list not. The world seeth how little, Polonia and our nearer neighbours haue gotten, by practising this Alcoran divinity of tolerating diuers Religions: Azoar. 2.& 119. which howsoever Parsons, with others of our homebred vipers, in their diuers supplications to His majesty, Lib. 3. de Triplic. homin. office. cap. 14. haue presumed most impudently to pled for: yet Weston their own man, most earnestly detests it; prompt. Cath. ser. 6. post. Pasc. Stapleton rails at Lib. 3. Polit. cap. 7. Vers. 5. Bodin, for but mentioning such a liberty; the Rhemists conclude out of Cyprian, and hilary, vpon the fourth to the Ephesians, that it is not to be endured. And mark but BELLARMINES own words( who is of the same opinion, in the nineteenth Chapter of his book de Laicis) Catholici non patiuntur in suo grege ullos, qui ostendunt ullo signo externo, se favere Lutheranis. The catholics( saith he) do not suffer any in their flock, that show by any outward sign, that they do but as much as favour the lutherans. And would they expect that of us, which they themselves profess, to be impious to ask, and irreligious to grant? or should wee endure such impudency, that offereth to propose that which supposeth us to be Atheists? What do they then but betray Religion, and expose themselves to all sides hatred, who in such a case, but stagger, or express not themselves? If therefore thou be on our side, tumble out the roman jezabel at the window, howsoever shee be painted. Babylons Brats must not be dandled, but dashed against the stones. Psal. 137.9. Phynea's zeal, Iehu's march, Iosiah's resolution, Luther's heroical spirit, haue ever best prevailed against the mystery of iniquity. For who finds not that Rome is as a nettle? it stings where it is gently handled; and provideth powder, and poisoned knives, where she is not manacled. The voice of more then man, and louder then a Trumpet, is therefore necessary for you( fathers and brethren) in these dangerous times, to be inquisitive for the truth, and to speak home, and resolutely, that somewhat be not defective, through our default. Hath God enjoined us to be watchful Pastors, and shall we sleep, or fly, or take no notice, when the wolf cometh? Are wee seers, and shall wee wink at any thing? Especially seeing that a cloud rising from the Sea, 1. King. 18.44. but as big as a mans hand, may soon overcast the heaven, and procure a storm; and a few runagates coming from beyond the Seas, may quickly infect a whole Country of weaklings, never fore-stalled by true grounds, but naturally carried to sensuality, and superstition. Who if they dare set foot sometimes in such places as this is,( for where will not the devill intrude, and his imps follow?) to the entangling of some vncatechiz'd giddy-braines, with shows of learning, and counterfeit antiquity; let us haue somewhat against them to nip them in the bud, Psal. 58. that ere ever their Pots be made hot with thorns, so indignation may vex them, as a thing that is raw. 12 Last of all, for the rest of you( my brethren;) If somewhat may not be amiss, but all means must be used, for the redress thereof: suffer yourselves to be lead with all alacrity, and meekness, either by the gentle, or rough hand of those that are your Teachers. You must not think( with Ahab) that we trouble Israel, 1. King. 10.17. when we permit you not to settle on the least dregs of your sins; or to cry out with him, when wee speak plain unto you, 1. King. 21.20. Hast thou found me, O mine enemy? frantic man! because I tell thee the truth, am I become thine enemy? Art thou so possessed, that when thy saviour comes to free thee from legions, wilt thou exclaim outrageously, Mark. 5.7. What haue I to do with thee, thou Iesus, thou son of the most high God? I should stick on this point( beloved) which is a great stop to the progress of the gospel. For, when the Preacher brings the words of the wise, you come not provided with the ears of the attentive. every learner will be a censurer, and an offender, a correcter. All are gone out of the way, there is not one that doth good, no not one, and yet( as the Lord complaineth by his Prophet Hosea) no man must strive, Hosea. 4.4. or reprove another, for the people are as they, that strive with the Priest. And is not this a just cause, why( as here he taxeth Ephesus) so our saviour in like manner should haue somewhat against us? And because we may presume to expostulate with the Iewes in Malachi, Cap. 1. Ver. 2.6. Wherein and wherein do we so much transgress? Let me thrust into this great harvest a little farther my sickle, to remember our natural dulness with a therein& therein. atheism and flattery are eminent in the Court; therein our saviour hath somewhat against us: sacrilege grates the Church, simony is forced vpon the ministery, therein and therein our saviour hath somewhat against vs. In the whole Commonwealth when usury grows a vocation, drunkenness& whoredom, the practise of good fellowship, stabbing and swearing, a note of resolution, oppression a kind of Iustice,& tithes the Preachers portion, the domains of such men, who commonly are worst-affected to Church or Religion; be not herein and herein many somewhats which our saviour may most palpably urge against us? Ieremie's book, Chap. 36.8. Chap. 2.1. and Ezechiel's role written within and without, cannot contain the particulars I might here descend unto. Somewhat might be had against Husbands, that suffer their wives& children to be Recusants, when they themselves can strain to profess any conformity. Somewhat against wives, 1. Cor. 14.35. who commanded to harken at home, will needs be Teachers abroad, being Antichrists chiefest factors, to vent his superstitions; who should be as the fruitful vine vpon the house; Psal. 128.3. but prove the twyning ivy that plucketh down the wall. Somewhat against Magistrates, and Officials, who are lukewarm, or false-hearted in Gods cause, to the deluding of good laws, and increase of superstition. Somewhat against Reformers, who busying their tongues most commonly in things that pertain not to them, disable themselves through faction, to do good in greater matters. beloved brethren, parity is not purity, nor the wisest preaching, the wrangling about ceremonies, nor the vilifying of faulty Ministers, the profitablest lesson the ignorant people can hear: zeal may run without discretion, and do more hurt then good. Then strain at Gnats, and tithe mint and cummin, when thou hast reformed the greater breaches of the Law. And here if I should go further, more might be had against sacrilegious hypocrites; who pretend purging, and intend spilling; who are sweeping Gods House, and prying into every corner, not to restore the groat that is lost, but to take away the penny that is left. Achan's stoning, and Belshazzar's doom, and Iudah's hanging might lesson these men sufficiently, from such dangerous meddling with consecrated things: whereto the old emblem may serve for illustration; If thou snatch from the Lords Altar, with the ravenous Eagle, but a gobbet of a sacrifice to cram thy young ones, some coal( perchance) may stick unto it, which brought to thy nest, will set all on fire. And to draw to an end in this point; who seeth not what a great deal more might be had, against parents for indulgence, children for riot, masters for hardness, seruants for unfaithfulness, young men for idleness, old men for covetousness, Tutors for carelessness, Schollers for dissoluteness, Pastors for coldness and nonresidence, people for contempt and profaneness, many for pride and luxury, all for unthankfulness; who in so great plenty haue stored up so little, in such continued peace, haue made so small profit, vpon so good advantages, haue gained no more ground of our aduersaries. Alas( beloved) with what nails or goads shall I fasten this doctrine to our consciences? Plenty, peace, means, will all one day accuse us, for looking back with Lots wife, when we should haue hastened forward; which was the fault of Ephesus( as the sequel sheweth) wherein I will labour to prevent your weariness. 13 Because thou hast left thy first love, {αβγδ}. The Rhemists give it, Because thou hast left thy first Charity. Some critics put a difference, betwixt dilection, love, and Charity, making love more then dilection, Polon syntag. lib. 9. cap. 10. Illiricus. ( as Cicero seems to do) and Charity more then love. But this curiosity is here needless, especially to set love and charity by the ears, which so well agree in {αβγδ} the original. The time permits me not to sift things narrowly. Not to trifle therefore on the word: love, according to Saint Augustine( as lombard cites him in the 27. dist. of the 3. of the Sentences) is the most right affection of the mind, by which God is loved for himself, and our neighbour, for and in God. I include not here that incomprehensible love, which is in God, or rather God himself, essentially, notionally, and personally, considered( as the schoolmen haue ventured to speculate) but content myself with an habit, infused by God, effused in good works, Vid. Altenstaig in verbo charitas. diffused amongst our neighbours. Whose efficient, end, and object, is God himself; subject, mans heart; fruits, obedience, patience, and the not-seeking of our own; companions, sincerity and constancy; opposites, distrust of our selves, diligence non diligenda; aut aequè diligence quod minus vel amplius diligendum est, aut minus vel amplius quod aequè diligendum est; contra ordinem charitatis diligit. Bonau.& Gabriel ibid. ex Augustino. and a hard conceit of our brethren. This love is as orderly, as forward; and heedy, as hasty in her proceedings. For things not to be beloved, it loveth not; things of different worth, it loveth not alike; things of equal esteem, it esteemeth not partially;( as Saint Augustine wittily observeth) but above us, it findeth God; in us, our own souls besides us, our friends and enemies to spend its strength vpon. Thus our Angel here of Ephesus began to do, and continued to do, for ought I find objected. For it followeth not, thou hast run into ill courses, thou hast shaken off all goodness, thou beginnest to be hateful and loathsome: neither red wee absolutely,( as joachim, in textum. Lyra, and the best Interpreters observe) Thou hast lost thy charity; no( saith Thomas, Ansbert, and Richardus,) it was not the habit that was extinguished, but some degrees slaked, the fault was in the manner of doing, thou hast not lost thy love; Aretius. Brightman. Viegas sect. 7. Perer. in Apoc. cap. 2. disp. 5. but {αβγδ}( too true an allusion to the name) thou hast remitted, thou hast diminished, thou hast cooled, not that thou now hast, but that which thou hadst, not thy love absolutely, but thy first love. Whether this happened, through the instability of free will, which headlong to ill, is drawn onely to good, whereby as in violent motions, the progress is slower then the beginning; or because Gods grace is supernatural, and resteth in man as in a strange subject, unprepared and opposite to it's sweet motions; or that the flesh with Amalech, sometimes gets ground, to force the soul in jeopardy, to lift up the hands for help; or for that our course is a race, or daily striving against the stream, where tripping, or failing in a stroke, doth quickly cast us back; or that our spiritual life in some sort is answerable to our carnal, full of heat and humors in our first growth, which afterward in age are cooled and dried up; I stand now not to discuss. What this first love should here be, and wherein it consisteth, some difference may be found among Interpreters. Arias Montanus fetcheth it far, In textum. as though it should signify the love received in the first creation; Hugo holds it a defect in preaching; Arethas a neglect of almsdeeds. But what need such scruples? Why might it not rather be a decaying in all the virtues before mentioned; as Saint Ambrose, and Richardus, with our latter Writers, more judiciously take it? The first love therefore that every convert hath, Heb. 6.4. is his ardent affection at his first enlightening, and tasting of Gods holy Spirit; whereby the ioy for his freedom from sin and Satan, carrieth all his faculties to adore the Author of it. The marks whereof are, the renouncing all things, in comparison of it; Mat. 13. the enduring of losses and afflictions to retain it; joh. 6. the reverencing of Gods Word and Ministers, Coloss. 3.1. for increasing of it; a struggling against sin, the flesh, and world, that they may not hinder it; Luk. 19.6. 1. Thess. 1.9, 10. a relieving of Christs needy members for the expressing of it; a continuance in the powerful means of praying, preaching, hearkening, meditating, conference with good company, for the continual renewing and preserving of it; Heb. 10. not quenching the motions of the holy Spirit, flying all occasions of back-slyding, suspecting especially these four enemies, spiritual pride in the best, carnal policy in the greatest, worldly prosperity in the richest, and abuse of Christian liberty in the gallantest. In all which, or in most, or at least in some, our angel and Church( as it should seem) had been here defective. They halted in their march, abated their edge, began to be weary of well-doing, and like as the children of Ephraim having their bows bent, Psal. 78.9. turned themselves back in the day of battle. Which our saviour here taxing, for a sin not to be suffered, it directs us to this conclusion; which I propose in Saint Bernards words, In Purificat. B. Mariae, Serm. 2. In via vitae, non progredi est regredi, In a Christian course, to bee slack, or at a stand; is a falling away, or a turning back again. 14 The walk of a Christian shows it, which must be from strength to strength, psalm 84.7. His path as the morning light, that shineth more and more unto the perfect day, Prou. 4.18. he runs in the savour of his saviours Ointment, Cant. 2. Sam. 3.1. 1.4. For as the house of david, in the long war between it and Saul, ever grew stronger and stronger; Ezech. 47.3, 4, 5. Luk 14.10. the waters in Ezechiel, deeper and deeper; the word to the humble guest in the gospel, Sit up higher: so in this warfare under our heavenly general, 1. Tim. 1.18. we must alway fight, in his vineyard always work, Mat. 20. 1. Cor. 9.24. in the race he hath appointed us, always run, until wee obtain the victory, the penny, the crown, which is laid up for us in the world to come. For the motion of a Christian must not be like that of the planets in their epicycles; now ascending, then descending, sometimes stationary, anon retrograde; but rather as the beasts mentioned by Ezechiel, Chap. 1.9. Leuit. 6.12. who passing forward, returned not again: his charity is as fire vpon the Lords Altar, always kindled, and never extinguished; his grace not as a standing puddle, that quickly putrefieth, but as the fountain of living water; John 4. that bubbleth, Ver. 14. and springeth up to everlasting life. He revolts not with Demas, 2. Tim. 4.10. disappoints not which Meroz, judge. 5.23. stands not still with the idlers in the gospel, Mat. 20.3. nor followeth afar off with timorous Peter: but thrusts himself forth with david in to every good action, O God, Psal. 108. my heart is ready, my heart is ready. I will sing and give praise, with the best member that I haue. Psal. 63.5. And as long as I live, will I magnify thee in this manner, and lift up my hands in thy name. For what great matter is it( saith St Augustine) to begin well, and not to hold on? Like a meteor, to give a blaze, De bono Perseu. c. 1. and suddenly to vanish without heat, or light; like a Locust( saith Gregory) to flyrt up, Locustarum saltus, Gregor. Moral. l. 31. cap. 12. 1. Sam. 10.7. Act. 8.13. Mar. 6.20. 1. King. 21.27. Luk. 18.10. Act. 24.25. and presently to fall on the earth again. Saul at his first entrance behaved himself well. Simon Magus believed, Herod hearkened, Ahab fasted, the pharisees prayed, Felix trembled, and Socrat. lib. 3. c. 1. julian the Apostata in the beginning made a faire show: But minimè certè est bonus, qui melior esse non vult; good he cannot be( saith Epist. 9.1. Bernard) that will not be better; and si dixeris sufficit, perijsti; say but once thou art good enough, and Saint Lib. de Cantico novo. Augustine will pronounce thee in a manner vndonne. For faintness in this case, is failing; loytryng, leaving; standing, or staggering, an absolute starting back. Ephesus here but trips, and the spur( you see) is presently in its side: Thou hast left thy first love.] 15 In making use of which doctrine, the time will scarce permit me to point at particulars. For how fitly would come here to be taxed, lukewarmness in our profession, dulness in our calling, deadness in our charity, repining in our patience, remissness in our discipline; from many of which, Ephesus( as you haue heard) was free. What a gulf( if comparison were made) would too plainly appear, between the first onset of our heroical reformers, and the flagging seconding of them in these our daies: as also to encourage the true hearts, that strive as yet amongst us, to express their first love; what exhortation could bee earnest enough? what commendation correspondent? what thankes, and prayers to God sufficient, for the continuance, and increasing of his blessings vpon them? But I must not trespass so far on your patience. I will but lap therefore with Gedeons souldiers at the river, judge. 7. 1. Sam. 14. or touch the hony, as jonathan, with the tip of my rod, and leave the farther applying to your private religious meditations. 16 Where first( If I listed to be contentious) the Rhemists note on these words of my text, might give sufficient occasion. For Ephesus being here accused, to haue left her first love; By this( say they) is plainly refuted that, which some heretics hold; that a man once in grace and charity, can never fall from it. Onely to clear the place, and pass by purposely what otherwise might here be sifted; I answer briefly, This note is a notable instance of the ignorant and perverse dealing of these glossers, who either understand not us, or the text, or their own men, or else of purpose catch at any thing, to delude their simplo Proselytes. For do not their own men distinguish, between the habit of charity, and the act, the cause, and the effect, the essence, and the degrees, the action, and the maner of performing? And haue not our men made it plain enough, that the grace we affirm cannot bee lost, is {αβγδ}, not {αβγδ}, Gods working favour, not mans inconstant work, depending not on mans free will, but Gods free election, whose decrees are unalterable, and gifts without repentance? But Satan may be here set against Satan; the Iesuites against the Rhemists. Viegas words are, Non amisit charitatem, In textum. ibid. said de charitatis feruore nonnihil remisit; the angel fell not here from charity, but was not so hot as before. It was not priuatio( saith Pererius) but a kind of Laodicean lukewarmness. They performed not, duly, daily, often, earnestly, to so many, in so many things, the good they were wont to do: which they further confirm to be the exposition of Arethas, abbess joachim, Richardus à sancto Victore, Lyra, Pannonius, Hugo Cardinalis, Carthusian; and that deduced manifestly from the very text. For love the angel did, but not as at the first; grace he had, but not so working, as at the beginning; work he did, but not with that alacrity and zeal he was accustomend to do. Tzebi was flourishing, Dan. 8.9. Deut. 32.15. but faltering; jeshurun was fat, but lazy. 17 A reproof as necessary for our times, as our times are far from the first reformation. When the chief of the Fathers and ancient men, that had seen the first Temple, beholded how much the second was inferior to it; howsoever some Iuniors sang and shouted, they wept aloud( saith the text) Ezra 3.12. More our good Fathers would now lament, if they lived but to see us their degenerate posterity. me thinks we should stand together in this comparison, as the men of Chica in the Maps, near the straights of Magellane, by our travelers of Europe: they as the sons of Anak, we as grasshoppers; so far from attaining their forwardness in Religion, that diuers account it their glory to be snarling at them. But such comparisons would prove odious to be farther prosecuted. To say no more; If Luther's zeal, or Caluine's judicious painfulness, could be found in some mongrel temporizers, that are so forward to censure them; I should think among some professors, our first love were in some measure recovered. Fathers and brethren, is this a time to make a doubt, whether the Pope be Antichrist or no, seeing his horns and marks are so apparently discovered? And must we now fall back to bee catechised by lombard, and Aquinas; as though our own mens doctrine, so evidently grounded on Scripture, not refusing the touch of pure antiquity, or any true schoole-learning, were not conclusiue, and acute enough, for our abstractiue capacities? Our first love to Gods Word was a great deal more fervent; when so many burned in defiance of Romish mixtures. O that the consideration hereof, would rouse up every one of us in our several places, to remember, whence wee are fallen, and to do our first works! How happy would it bee for Ministers, to show their first love to the truth! for hearers, to make good their first love to their Ministers! for both, to join together, in an holy emulation, to profess, and express, the first love of our zealous predecessors? And if ever the Lord marched before his Church in a pillar of cloud and fire, Exod 13. to guide them in the way they are to walk; now he doth before us( beloved) to mind us of our vngratefulnesse, and to set us in a course, to return to our first love. What a blessing is it to haue a royal King, so able and resolute to withstand Popery! a Clergy so eminent, a People( for the most part) so forward, that maugre Achitophels projects, Sanballets stops, some wolves among the Pastors, some Foxes among the Lambs, the main notwithstanding goes constantly forward for the pursuit and recovery of this first love. Distractions( I confess) may dismay,& discontents affright the godly, to make us the more solicitous to hold fast that we haue; but comparing our helps, with the assaults, and our case, with our neighbours that dwell about us, we shall find cause to confess with david: truly God remaineth yet loving to this our Israel; Psal. 73.1. Psal. 147.20. and he hath not done so to any nation. For to return home to ourselves of this place, doth not the late bounty of so many famous benefactors, so fresh in our memories, so obvious to our senses, put all good men in comfort, that this first love, in diuers of our daies, is not altogether extinguished? By that Knight of immortal memory sir Thomas Bodley. I cannot express it sufficiently; Our Library built, and furnished, our schools mounting, so many Colleges enlarged! what arguments can bee more evident, that this first love is revived in some, to strre it up in others, and to maintain it in us? 19. Doctors of divinity Proceeders. At this present, the Lord hath given the Word, and behold the company of Preachers! who, as that Angel that came up from Gilgal to Bochim, Iudges, 2. will for the most part( I make no doubt) be shortly amongst you( beloved) to stir and set you a weeping after your first love. And to end with that which follows my text, Often to remember from whence we are fallen, Vers. 5. and repent, and do our first works, is the path our saviour here prescribeth to led us to our first love. The meditation of his sudden coming, and the endangering of our present happiness, are the motives to hasten this first love. To hate the abominations of Popery, Vers. 6. ( as the Ephesians did here the deeds of the Nicolaitans) is an evidence of a soul prepared, for the entertaining and relishing this first love. Hast thou a mind to the three of life, Vers. 7. which is in the midst of the Paradise of God? O harken then to strive, and strive to overcome! for this is the price, that our saviour here proposeth to them that persevere, to retain their first love. O Lord, thou art acquainted with our backslidings, and seest the rubs that are cast athwart us: Draw us therefore, wee beseech thee, that we may follow thee; turn our brawnie hearts, and wee shall bee converted; that acknowledging our many imperfections, and the necessity of reproving them, wee may shake off all worldly encumbrances, to recover and embrace our first love; through thee the best-beloued, our only saviour and Redeemer: to whom, with the Father, and the holy Ghost, be all honour and glory, both now and for evermore. Amen. A CHRISTIANS FREE-WILL OFFERING. AS IT WAS DELIVERED IN A SERMON ON christmas day, at Christ-Church in Oxford. By John prideaux, Doctor of divinity, Regius Professor, and Rector of exeter college. Imprinted at London by Felix Kyngston, for John Budge, and are to be sold at his shop in Pauls Church-yard, at the sign of the green Dragon. 1621. A CHRISTIANS free-will offering. AS IT WAS DELIVERED IN A SERMON ON Christmas day at Christ-Church in Oxford. psalm 110.3. In the day of thy Power shall the people offer thee free-will offerings with an holy worship; the due of thy birth is of the womb of the Morning. THis psalm is an evident prophesy of our saviour Christ, our saviour himself so interpreting it, Mat. 22. mark 12. and Luk. 20. Some Iewes would make it to be Eliezers gratulation for his master Abrahams victory against the five Kings, Gen. 14. Others, Dauids thanksgiving for his escaping Saul, and settling in the kingdom. But the wiser rabbis refer it no otherwise then wee do, to the messiah alone,( as Lyra on this psalm noteth:) and that Caluin ever went about to wrest, or apply it to david, is a malicious slander of hurnius and Gesner, as Pareus sheweth at large, in his second book calvini orthodoxi, cap. 41. Now this prophesy fore-describeth, first, the calling of the messiah to the Office of the Mediatorship, both Kingly and Priestly, in the four first verses: and secondly, the administration of his Kingly Office in the three following verses to the end of the psalm. His calling to this Kingly Office, is solemnized first by a Commission: Secondly, by a promise. The Commission graceth him first with Title, my Lord; secondly, with Peace, Sit thou on my right hand. The Promise: assureth Him first of the crushing and trampling of his enemies under foot in the residue of the first verse. Then, of the general spreading of the gospel from whence, and among whom; verse. 2. Lastly, of the condition of the believers, who should be willing in their offerings, holy in their worship, innumerable for their multitude, verse. 3. The Priestly Office succeedeth, confirmed, first, by an oath, The Lord hath sworn: and further illustrated by the type of Melchizedech, verse 4. on which the Author to the Hebrewes at large commenteth, chap. 7. To this the administration of his Kingly Office is annexed, and further amplified, first, by the successful onset, The Lord shall wound Kings, judge the Heathen, fill places with dead bodies, smite in sunder the heads of diuers countries; verse 5, 6. Then by his triumphant victory in lifting up the Head to reign, after he had passed the brook of all tribulations and crosses, with resolute expedition according to his Fathers appointment, verse the last. Thus wee haue the general view of the whole psalm, which( according to Cassiodore) is the absolute sum and comprisall of th messiah doings and sufferings, manifested at large in the Old and New Testament; Totum hic summatim dicitur quicquid in utroque Testamento continetur. so that this third verse falleth out to be a particular touch of the believers application; the former exhibiting the Kiegs Due, this the Subiects Duty: In which may it please you to observe the circumstances, 1. of the time,] In the day of thy Power. 2. of the Persons] amplified by their, 1. devotion,] The people shall offer thee free-will offerings with an holy Worship. 2. Hidden increase& innumerable multitude, The due of thy Birth is of the womb of the Morning. The first may be referred to the solemnity of this Time: the second may mind us of our duties in celebrating this Times solemnity. The third may rest as a comfort to the afflicted Church: whose lot though it sometimes fall as a lily among thorns, Esay. 1.8. or as a Lodge in a Garden of Cucumbers, or as a besieged City: Yet it will prove at length to bee a goodly heritage, through the good will of him that dwelled in the Bush, Deut. 23.16. who shall water her furrows with the dew of heaven, and lead her forth by the riuers of comfort. The points therefore I am to stand vpon, may be reduced to these three heads, 1. The Incarnation of Christ. 2. The duty of Christians. 3. The hidden and fruitful propagation of the Church of Christ. Which may be connected thus for our better memory, and more ready practise. The son of God( as vpon this day of his Power) manifested himself in our flesh for our Redemption: therefore let us offer unto him freewill-offrings with an holy worship, that so amongst us the multitude of the faithful may increase, as the numberless drops of dew from the mornings womb. Of which high mysteries if my discourse come short( as needs it must) of your expectation, I trust, my known distractions in another kind, and small time allotted for a business of this consequence may be in stead of an apology. That which shall be now defective in me, may be made up hereafter( when God shall give leave) by Dr. Godwin the reverend dean of Christ-Church. him whose turn in a case of necessity I now supply. For the present, I shall be forced from my wonted method of Doctrines and uses, to propose what I haue to say by way of explication and application, which experience will teach a man to be the readiest course, though both in effect come to one. First then, of the Incarnation of Christ manifested to the world, especially vpon this day, and here foretold in general in these words of my text, In the day of thy Power.] 2. The exception that may here be taken to the reading( which is according to the most common translation of our Church books,) will prove vpon scanning to be nothing material. The original indeed hath it in this order, as our last translation sets it: Thy people shalbe willing in the day of thy Power. But no man( I trust) will be so critical, to put any great difference betwixt, In the day of thy power shall thy people offer thee free-will offerings;& The people shall be willing in the day of thy Power. In the day of thy strength, saith the vulgar: of thy force and valour, In die virtutis, fortitudinis, exercitus. say Tremellius and Iunius: Of the assemblies, say they of Geneua: of the Armies( saith Munster;) at such time as thou shalt bring thy bands and join battle, as Vatablus, Castalio, and the Chaldy Paraphrase haue it. All which the original {αβγδ} may bear without any straining. Now the better to gather the meaning, wee are to consider, that Vid. Pelbart. Ros Theolog. l. 3 Altenstaig. verb. Aduentus, Hospinianum de Origine Festorum Christian. pag. 131. divines do mention a fourfold coming of Christ: the first in the flesh; And the Word was made flesh, joh. 1.14. The second, into the harts of the faithful; Behold, I stand at the door and knock; if any hear my voice and open the door, I will come into him and sup with him, revel. 3.20. The third, at the hour of every mans death: Watch ye therefore, for ye know not when the Master of the house cometh, mark 13.35. The fourth, at the universal and dreadful day of Iudgement: For then shall ye see the son of man come in a cloud, with power and great glory, Legenda aurea in principio. Luk. 21.27. In reference to these four comings of Christ, the Church, by a laudable custom, hath anciently celebrated the four sundays, immediately going before the feast of the nativity, by the name of advent sundays, that prepared before-hand, with the due meditation of so inestimable a benefit, we might solemnize the nativity, with the greater triumph. Which here to be meant certainly( though not onely) by the day of power, The Church red it for one of the psalms appoynted for evening prayer for this day. may be easily gathered by the former verse: For when began the root of jesse apparently to sprout, or the rod of power to be sent from Sion, among the midst of the Gentiles, Christes enemies, but at the breaking down of the partition wall, published first in jerusalem, and from thence to all the world, by the Apostles preaching? All which notwithstanding( saith lombard) had ground and beginning from the coming of our saviour in the flesh. 3. Sent. d. 1. Whence we are to conceive somewhat more to be meant by the day of Christs power, then by power in itself, considered without this adjunct of day. His power indeed from the beginning was ever sufficiently manifested by the Creation of the world, preserving of the Church, conversing with the Patriarkes, entering into league with Abraham and Isaac, wrestling with jacob, leading his people thorough the Wilderness,( he being Gen. 14. Moseses Deut. 18. great Prophet, josh. 5.13. {αβγδ}. Iosua's Captain of the Host of the Lord, Iob's job. 19. {αβγδ}, Chap. 7. Esayes Immanuel, Chap. 3. Zacharie's Ioshua, Dan. 8.13. {αβγδ} Daniel's Palmóni, as here Dauids {αβγδ} to whom all the Types and Sacrifices of the Law had reference; and therefore in jury must needs be well known, whose name was so great in Israel:) Yet to us, to us( I say) the Gentiles that sate in darkness, and in the shadow of death, the manifestation of this power never appeared, before this fullness of time, this acceptable year, this day of Christs power springing from on high had visited us, as it is fully, Plenè& breviter de Incarnatione. though shortly here set down( saith Cassiodore) in the doctrine of the Incarnation. 3. In which, for the farther enlarging of our meditations, as this time occasioneth, wee may observe first, the conception, secondly, the nativity of our saviour; his conception shows him to be the son of God, his nativity the son of man; another manner of conceiving could not haue been void of sin, another kind of birth had called his Manhood in question. In this conception we shall most profitably inquire, First, who took our nature vpon him: Secondly, how: Thirdly, by what efficient it was immediately brought to pass. Who? the second person in the trinity, joh. 1.14. The Word was made flesh and dwelled among vs. That the Incarnation was most agreeable to the second person in the Trinity, the In 3. Sent. d. 1 schoolmen labour to show: First, out of the properties attributed to him in Scripture;( and if I may so translate their term appropriata;) Secondly, out of his approprieties. The properties are four. First, he is called the son: and who so fit as the heir to fetch home the lost prodigals, and make them coheirs with him. Secondly, he is termed the Word, as readiest at all assays to declare his Fathers will, preach his Law, Ps. 2. and manifest his name: joh. 17. Thirdly, in that he is the express image of his Fathers person, Hebr. 1. who could more conveniently restore the image of God which was declared in vs. Lastly, the mediatorship best sorted with the middle person in the trinity, to take our nature, and to become a mean for reconciling us with God. The Approprieties which are also four, wisdom, Strength, Equality, Pulchritude,( observed by Saint( Augustine and Hilary to bee attributed to the son,) do further clear the conveniency of his Incarnation. The wisdom of God was fittest to restore the things that were made in wisdom, Psal. 104. The strength of his arm, to triumph over Hell and Death: Turrecremata, Dom. 1. advent. q. 3. True equality, to rectify them who ambitiously had lost themselves by affecting to bee as Gods: and beauty to cover their deformities, whose gayest flourish is but as a menstruous garment. The Father could not so conveniently haue assumed mans nature, by reason of his internal attribute of innascibility: and lest there should haue been two sons in the trinity. Neither could this haue been performed by the Holy Ghost, without the communicating of the name of the son( saith lombard) to more persons then one. Thus the schoolmen had leisure to contract that which the Fathers by subtle search in this point had hammered out against the old heretics, who now beginning to revive again in our new Arians and Samosatenians, it stands us vpon to bee catechised in these( otherwise needless) subtleties, that some may always stand in the gap, and the truth bee not wronged by our slight and negligent maintaining of it. 4. It appeareth by that which hath been briefly touched, who took our nature vpon him. It willbe harder to express that which followeth, the manner, how? for who shall declare his generation? Esay 53. In vigiliâ Natalis Domini. In the assumption of our flesh( saith Bernard) three mixtures, the omnipotent majesty of God made so admirably singular, and singularly admirable, that the like were never done, or ever shall be vpon the earth. For there were married as it were,& linked together Deus& homo, Virgo& matter, Fides& cor humanum, God and Man; a maid and a Mother; Faith and mans heart: every word in this point inuoluing a mystery, and novelty, or misplacing of a phrase in the jealousy of careful antiquity, hath been censured for an heresy. For they ever warily affirmed the human nature to be assumed, but the divine to bee united. They constantly maintained the distinction and integrity of both natures against Eutyches confusion; united notwithstanding in one and the same person, against Nestorius distraction. Alex. ab Hales, sum. Theol. part. 3. q. 7. m. 1. art. 1 This person the schoolmen more nicely pronounce to be one, not by that incomprehensible unity which excludeth all multitude or multiplicity: for that belongeth onely to the persons in the Deity: but by an union which requires a composition, In 3. Sent. d. 6. q. 3. not huius ex his,( as Durand speaketh) but huius ad hoc; not a framing of a third thing out of diuers parts united; for so the Godhead and the manhood must not be said to concur as parts for the making up of this person, but such an adjoining of the things united the one unto the other, that the natures remaining distinct( as Lib. 3. cap. 10. Agatho rightly teacheth) and all their properties and operations, the subsistence notwithstanding is but one, and in this case( according to Athanasius) one, not by the conversion of the Godhead into flesh, but by taking the manhood into God. The Fathers haue much laboured to express this popularly. Lib. de recta fidei Confess. justine Martyr and in Symbol. Athanasius bring the similitude of the soul and body. Saint Ep. 99. Augustine and In 3. sent. d. 1. Scotus of two accidental forms in one subject, as of the same man, who is both a Lawyer and physician. Peri Archon. lib. 2. Cap. 6. Origen, Orat. in nativit. basil, and Ortho. fid. lib. 3. Cap. 11. Damascene of a piece of glowing Iron, to which the fire is incorporated: and this is best approved by Brentius and Kemnitius. Ibid. lib. 3. ca. 5 Damascene again and In vigil. Natal. serm. 3. Bernard compare the mystery of the Incarnation with that of the Trinity; that as there wee beleeue three persons in one nature: so here wee should aclowledge three natures, of flesh, soul, and deity( as Saint De Trinitat. lib. 13. cap. 17. Augustine speaketh) in one person. But the most expressiue is that of a three and a scions engraffed to it, which becometh one with the stock, yet retaineth it's own nature and fruit. Thus In 3. sent. dist. 1. Lib. 3. de Incarnat. Cap. 8. Aquinas, bonaventure, and with them most of our orthodox writers: all which notwithstanding( as Bellarmine in this point truly sheweth) come short of the thing. Wherein our Lutherans are furthest out, by grounding the hypostatical union on the transfusion of the proprieties from one nature into another, and not( as they ought to do) on the communication of the subsistence from the Deity to the Manhood. This onely is sufficient to make good these harder speeches in appearance. God hath purchased the Church with his own blood, Acts 20.21. And where the son of man being vpon earth, is affirmed to be in heaven, joh. 3.13. for subiects of a loser composition afford in a manner the like Synechdochicall predications in the concrete( to speak with Logicians) not the abstract. So a Philosopher dieth( saith Saint Augustine) but not Philosophy; in his 89. Epistle. The Man Christ is every where, but not the manhood; and with these generalities wee rest informed of the manner of this conception. The efficient succeedeth, which is the Holy Ghost; Matthew 1.20. Much remaineth to be spoken, and the time weareth: I can but touch therefore at matters, and so away. Vid. Turrecrem. in vigil. Nat. Dom. q. 4. The action of the Incarnation being opus ad extra, or external, belongeth( as you know by a received rule in divinity) to all the three persons in the trinity, though it be terminatiuely in the son( as the schools speak) and appropriated here to Holy Ghost: To the Holy Ghost( saith Saint Augustine) by reason he is the conueier and distributor of all the boundless graces and mercies, that flow to us from the deity, among which, a greater, then this of the Incarnation cannot be conceived. Some haue laboured to open this more plainly by this obvious comparison: Three sisters( say they) concur to the weaving of one seamless coat, which the Second onely weareth, and the third immediately setteth on: So mans nature was assumed onely by the son, united by the Holy Ghost, though wrought by all three. But in such profundities it is dangerous venturing further then the text enlightens vs. This we haue expressed by an angel concerning the secret of this conception: Luke 1.35. The Holy Ghost shall come vpon thee] as for a work that goeth beyond all substitution of any created Excellency: And the power of the most High shall overshadow thee] either as a shelter to free the sacred embryo, from original infection, to which Adam's flesh was liable, and actuate it in the womb by an unconceivable operation; or as a cloud to overshadow it from our ambitious prying( as Caluin and Stella take it) who neglecting and loathing that wee are bound to learn, 1. Sam. 6. will endanger ourselves with the Bethshemites to look too far into the ark. 5. Thus far of the Conception of our saviour, being the dawning( as it were) of the day of his power, which hath brought us to the nativity, wherein this sun of righteousness appears above the Horizon. Here the nativity must be said to be( with Damascene and Aquinas) of the person, Lib. 3. part. 3. q. 35. art. 1. and not of the human nature, as some will speak unadvisedly. For the human nature is onely the term of this action, Actiones sunt suppositorum, non naturarum. the Person the subject: who was born of a Virgin, that yet ever remained a Virgin, Maria virgo an te partum in partu, post partum erat porta clausa. Augu. ex Ezech. 44. vid. Turrecrem. in vigil. nat. Dom. q. 3. ( howsoever helvidius dreamt the contrary;) and that by opening the womb, not utero clauso, as the Papists imagine, to make way for their poetical transubstantiation:( for not the bearing of a child, but the knowing before of a man is opposite onely to virginity) as true philosophy and sense might teach them. Now in this blessed nativity of this Virgins son, we are briefly to take notice of these four circumstances; the time, the place, the manner, the manifestation. For the time we need not trouble ourselves with the differences of Chronologers, Hebrew and greek, Vid. Sleidan. de 4. Imper. lib. 1.— Genebrard. lib. 1. Chronolog. greek and latin, old and new, wherein, two scarce meet in one reckoning, either for the year or month, much less for the day, as diuers haue laboriously shewed: but rest ourselves on the general certainties which the Scripture affords vs. When the sceptre therefore was departed from judah( according to Iacobs prophecy, Gen. 49.) when the first Temple was destroyed and the second was yet standing, foretold by zachary and Aggie, Hag. 2.7. under the last Monarch in the last of Daniel's weekes, which some would haue to end precisely at Christs passion; others, as the overthrow of jerusalem by Titus and Vespasian: Origen, Driedo, Vid. Willet in Daniel pag. 295. John 1. jansenius, and Melancthon, at his nativity, when the Romans out of their Sybills, Herod from the Iewes, the Iewes out of their Prophets, the Easterlings from Balaam's star, were so possessed with expectation of such a King to be born, that it was not the question of the Iewes alone, but the inquisition almost of all the world, Who art thou? Art thou Elias? Art thou that Prophet? Art thou he that should come, or do wee look for another? Then in this fullness of time appeared the morning of the day of His power, Gal. 4.4. wherein the seed of the Woman advanced forward to break the serpents head. The place which He honoured with His birth, was not ruling Rome, or glorious jerusalem, but little Bethlem, Mich. 5.2. little in comparison of many thousands of judah. Hieronym. in 2. Matth. There was another Bethlem in Galilee, near Nazareth, where joseph and the Blessed Virgin great with child then dwelled, but all the world must be taxed by Augustus that ruled all, Luke 2. to occasion a removal of this holy couple, that so prophecies might be accomplished by Gods secret hand, that guideth the projects of the greatest, and Statesmen unwittingly bring to pass what he had before determined. That which politic Augustus and cruel Herod never dreamed of, and the proud Scribes and pharisees would haue held madness to haue noted poor joseph and Mary for, King david foresaw in the Spirit, and truly gave notice of it: Psal. 132. lo, we haue heard of it at Ephrata, and found it in the fields of the wood. And where could this bread of life be more conveniently born( saith Gregory) then at Bethlem, which is by interpretation the house of bread? in little town and houell, to show the vanity of pompous and luxurious buildings: as a pilgrim in an inn and stable, to mind us of our condition in this life, from whence he came to reduce us to the many mansions of his Father. Psal. 22.6. Esay. 53.2. Thirdly, the maner of his birth was so mean; that the Scripture might be fulfilled, that from the bottom of humility, he might the more gloriously ascend to the top of power: that the great ones of this world may be hence lessoned not to swell in such outward vanities, and disdain their poor brethren. That the difference might be the more conspicuous and apparent betwixt his First and his Second coming,& to teach us to expect our portions and diuidends, not here, where he had nothing, but hereafter, where in all abundance he hath provided for vs. Last of all, the manifestation of this gloriously mean nativity, was so disposed of by the Fathers providence, that though the most neglected it, all notwithstanding had that notice, which might leave thē unexcusable. The shepherds in the fields, and the wise-men of the East, Iewes and Gentiles, Herod and all jerusalem were troubled at it, King and Subiects; Bethlem and all those coasts were filled by the relation of the Sepheards, town and country. In the Temple aged Simeon and Anna spake to all that looked for redemption in jerusalem, men and women. Luke 2. And it is worth the noting, to consider how it pleased God to vary the manner of this manifestation, and to fit it according to mens diuers conditions and capacities. The eastern Astronomers shall haue directions from a star, Herod a stranger from strangers, the Priests and Scribes from the Prophets wherein they were best studied, holy Simeon and Anna in the midst of their deuotions, had a revelation from the holy Ghost, which best fittted them. But the ruder shepherds had the plainest message both by word and tokens, as being vnfittest to beleeue, or to bee believed without uncontroleable evidence. 6. I need to hold you no longer in the point of the Incarnation, so wonderfully foretold, so precisely effected, so plainly manifested in this day of the Lords Power, which here our Prophet speaketh of: the application now should follow of all the circumstances, if I thought your godly meditations in this behalf had not prevented me. And yet( I know not how) Knowledge and devotion are sometimes so far sundered and estranged, that the further we wade in the one( without the especial operation of Gods Spirit) the less wee respect the other. A man would haue thought the Iewes had had fair warnings enough of this day of this power, to haue daunted them at least from such violent oppositions, and persecutions; and we are hot vpon the Scribes and pharisees, as they were vpon their ancestors, Math. 23. If wee had been in their dayes, and case, we would haue hastened with the Sepheards, followed the star with the Wise-men, been at Bethlem, spent our dearest blood, to convey the child with his Mother from Herods tyranny; told the Scribes and Priests to their teeth, that they were Serpents and Vipers. Thus we crackle what wee would haue done, in a wandring kind of speculation; but from performing at home what we should do, the very same temptation now hindereth us, which then inveigled, and overthrew the Scribes and pharisees. St. Augustine, in his tenth book de civitate Dei, and 29. chapter, endeavouring to express the cause why porphyry and the rest of the Platoniques, should be so averse from Christianity, seeing they believed in their own Philosophy, things of as great impossibility, falleth at length vpon this issue; Huic veritati vt possitis acquiescere, humilitate opus erat, quae ceruici vestrae difficillimè persuaderi potest. For the receiving of the Christian Truth, humility must be a preparative; but that you hold a yoke too uneasy for your necks. Vpon which he presseth them further: You can beleeue( saith he) porphyry in his book de regressu ainae; and Plato shall haue credit in his assertions, that the World, and sun, and moon, are living creatures, and haue souls: but when Christians tell you of a Resurrection, you strait forget your selves, and your own tenants. But what is the cause of this diversity? No other surely so apparent as this; Christus humilitate venit,& vos superbi estis: Christ came humbly into the World, and you are proud. This was also the very stumbling block of the Iewes: They were so fastened to the earth, and to the conceit of an external Monarchy here below, that it could never be beaten into their brains but their messiah should be an earthly conqueror, who should advance his followers to be Magnifico's, and Rulers over all the earth. This conceit seemed also to haue possessed Zebedees children, and therefore their mother must put in for a promise of places like to be about our saviour in his expected temporal kingdom; and the Disciples after the Resurrection, were casting about some such matter: Acts 1.6. Lord, wilt thou at this time restore the kingdom to Israel? So natural a thing it is for flesh and blood to plot for somewhat, especially how to become great here, howsoever it lose by the bargain hereafter. Thus we can observe,( B.) and reprove in others, but yet go on to practise it ourselves, as though our estate and case were of a different nature; otherwise why cannot a little content us, who show ourselves in the managing of that we haue, to be worthy of nothing? or why should a mean estate be the subject of scorn, sithence our saviours choice hath thus graced it in the day of his power, but that( as Saint Augustine hath it) He was humble, but we are proud? Should it not make us tremble, to cloath ourselves with the Fleece, and not feed the flock? make it dainty to trouble ourselves with winning souls, which Christ hath purchased with his dearest blood? plot more for a poor preferment here, then for a kingdom hereafter? take the purple rob vpon us, but turn off the cross, to be undergone by any Simon of Cyrene, whom we happen vpon in the way, but that( as S. Austin hath hit the right vein) our pride looks askew vpon our Masters humility? It this stateliness that makes us unlike our saviour, and all his true Disciples, that haue followed him, and gone before vs. For to speak nothing of the Fathers, and those men( as it were) of another world, what is the reason we come so far short in learning, gifts, and zeal of our Reformers, and Masters, who haue gone( as it were) but yesterday before? why is there such a sensible decay of Doctrine, and Discipline, among the best, but for that we vie, who should be greatest, and not who should be holiest, aim more at the esteem of men, none the praise of God, and still forget this lesson of our saviours humility. he was humble in the day of his power; we account ourselves disgraced, if wee be told fully of our faults. The remedy for all this is the direction which followeth, Thy people shall offer thee free-will offerings with an holy worship; which is the duty of the faithful, and second member of my text, that followeth now in order briefly to bee considered. 7 Thy people] Thy, implieth a propriety, People, a Congregation, at least a multitude: except the people be Gods, in vain a holy worship is expected, and singularity in this thing is not so acceptable, or fit, as the united deuotions of a Congregation, or people. This people shall offer] Here is their external forwardness, exemplary, to draw on others. They shall offer to The] Not to others, Saints, Angels, much less their shrines. Our Prophet seems not to be acquainted with any such doctrine. They shall offer thee free-will offerings] This is the inward ground which He especially here respecteth, that giveth to will and to do, and onely searcheth the hearts and reins. With a holy worship,] composed of inward sincerity and outward decency, according to the first and second Commandement. Thus I paraphrase the words as they lye in my translation. Those that red it otherwise, may frame some other deductions, but in substance not much different. The vulgar latin is here wholly wide from the original, in rendering it Tecum principium, which the schoolboys of douai( for their childish translation out of the latin, credits them no further) construe, With thee, the beginning. The error( as it should seem) of the greek gave some way to this, {αβγδ}, which diuers of the Ancients afterward took for a ground to prove the eternity of the son of God: but by a mere mistake, both in the pointing of the Hebrew, and then reading {αβγδ} with thee] for {αβγδ} thy people] and next, {αβγδ}, which may signify, principality, not beginning( as the vulgar) for {αβγδ}, deuotionum, saith Pagnine, and Montanus: spontanearum voluntatum, according to lo Iuda, Munster& Vatablus. Ingenuitatum, addeth Iunius, and the rest dissent not, which is sufficiently expressed in both our English translations: Thy people shall be willing, or offer thee free-will offerings. It may be( as Moller on my text conjectures) that the vulgar mistook ח for ח letters much alike, and so came in the difference. In hunc locum. Bellarmine would fain justify that reading, by chopping and changing points& letters at his pleasure, but his own men concur not with him. Such criticisms( I know) are harsh in a Sermon, but the text must be cleared, that the ground be sure. That which follows with an holy worship] some red, in ornatibus sanctis, referring it to the Priests Robes, or garments: so Moller and Piscator. Others in decoribus, or decoris locis Sanctuarij, in relation to jerusalem, and the Temple, as Bucer, Iunius, and Caluin. Saint jerome seems to mistake ד for ד, and therefore in stead of {αβγδ}, reads {αβγδ}, in the mountaines of holinesse, all which our last translation very well compriseth, In the beautyes of holinesse. To fasten then vpon some certainty: Two things may be hence gathered, as the graces and lustre of all Christian worship; cheerfulness in the undertaking,& sincerity in the performance. Both which, as they concern a settled Church or congregation, must be set forth unto the world in regard of the place, the Temple appointed for that purpose, for the more solemnity. In respect of the administration, in vestures or gestures, or some mark of difference, which shalbe thought fittest, for decency and edification, between the Priest and people. There may be a holinesse without external beauty; and there is external pomp enough, not grounded vpon inward holinesse. But such unlawful divorces should not dismay us, from a ready, and voluntary striving, for regaining, and maintaining, this blessed match of beauty and holinesse. This was Gods own precept, 3. times repeated in one chapter, Deut. 12. The free-will offerings,& the rest of that nature, must not bee huddled up in private, but brought to the place, which the Lord had chosen, and there must they eat before the Lord, and they must rejoice in all that they put their hand unto, they, and their house-holds, vers. 7. which is again repeated to the like purpose, vers. 12. And ye shall rejoice before the Lord your God, you, and your sons, and your daughters, and your men seruants, and your maid seruants, and the levite that is within your gates; And the third time at the 18. verse, And thou shalt rejoice before the Lord, in all that thou puttest thy hand unto. Surely, dulness, or murmuring, or coldness, or external formalities aiming rather to please the world, or stop mens censurings, then proceeding of inward willingness, is so far from acceptation at the hands of God, that he pronounceth it worthy of all reproach and punishment. What a volley of curses are there thundered forth, Deut. 28. but when or for what offences, are they especially inflicted vpon Israel? The cause is plain in the 47? verse, Because thou servest not thy Lord with joyfulness and gladness of heart for the abundance of all things. Agreeable to this, was dying Dauids exhortation to his heir apparent Salomon, 1. Chron. 28.9. And thou, Salomon my son, know thou the God of thy Fathers, and serve him with a perfect heart, and with a willing mind. The reason he addeth, is pressiue, For the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts; If thou seek him, he will be found of thee, but if thou forsake him, he will cast thee off for ever. And what need wee in this point go further, then this our kingly Prophets royal practise? Good God, how ecstatical in this kind are the flashes of his deuotions? sometimes, in cheering up his own dulness, Why art so vexed, O my soul, and why art so disquieted in me? Sometimes, in exciting others, O clap your hands together, blow up the trumpet in the new moon, in our solemn assemblies, bring hither the lute and harp. The Church could never meet with the like inuitations as his, O come, let us sing unto the Lord, let us hearty rejoice in the strength of our salvation: Let us come before his presence with thanksgiving, and show ourselves glad in him with psalms. And, O be joyful in the Lord, all ye lands, serve the Lord with gladness, and come before his presence with a song. In the virgin purity of the primitive Churches devotion,( when plain honesty was held the best policy, and formality without sincerity, as borrowed too scandalously from the stage, was denied institution and induction into the Church of God) then these things were as religiously applied, as now they are often repeated. But the world is altered, though God, heaven, and the way to it, remain continually the same. The more to blame are those humorous schismatics, that snarl at this, and the like festivals, and are come now at length to that jewish niceness, as to deny the dressing of meat vpon the Sabbath day; I say no more, from such the poor may expect poor Christmasses. Another sort run in opposition, to take up all such times with gormandizing, and gambols, in stead of these free-will Offerings in the beauty of Holinesse; but neither of these are worthy to be further mentioned. Our course must be in the mean, according to Nehemiahs direction, Chap. 8. verse 10. Who when the people that returned from the captivity, wept at the reading of the Law which they had so carelessly transgressed: go your way( saith he) eat of the fat, and drink the sweet, and sand portions unto them for whom nothing is prepared. And his reason is remarkable: For this day is holy unto our Lord, neither be ye sorry, for the ioy of the Lord is your strength. This course if we took, on such, and the like Holy dayes, the fruit would appear at length, in the secret increase of the faithful, which I haue signified to be meant in that which follows. 8. The dew of thy birth is of the womb of the morning.] The exact unfolding of which words, may yield matter enough for another Sermon: but I presume not so far to trespass vpon your patience, and therefore will onely touch them, and so conclude. The differences that at the first entry do here arise, are first, concerning the readings, then, the sense. In the reading, there grows a diversity both in the pointing, and words. For some would haue the kingly accent Athnach( which is here under the word {αβγδ} the morning) to supply( as usually it doth) the place of a colon, or middle distinction: and then the reading may Be( as our last translation hath it, with Iunius) In the beauties of holinesse, from the womb of the morning, and there stop. Others take it, as a note of the sentence onely inverted: so Piscator, Munster, Moller, and the most that I haue seen. And Gesner gives instances of this reading, which I follow without prejudice to the other. The vulgar here again is strangely besides the text. For in stead of, From the womb of the morning, thou hast the dew of thy birth; it hath it,( as the douai renders it.) From the womb before the day-star I begat thee. No colour is for it, but from the greek. I cannot stay to sift the ground of this mistake. read but onely Epiphanius in his 2. book, the 65. heresy, against Paulus Samosatenus, and you shall see the inconvenience, of depending too much vpon other mens references, and taking up things at the second hand. That good Father in that place, conferring all the greek copies, of Aquila, Symmachus, Theodotion, the first and sixth edition; at last falls vpon the original, which he sets down in greek letters with his own interpretation, word for word, but his Hebrew is such that I think few Iewes would ever understand, or aclowledge. For in stead of {αβγδ} from the womb] he hath {αβγδ} for {αβγδ} the morning, or from, the morning.] {αβγδ} for {αβγδ} to thee the dew.] {αβγδ}] One word, which he sets down as Hebrew for dew: And last of al for {αβγδ} thy birth] he hath put {αβγδ}, a word never heard of. Which I mention not for any disgrace to that learned Father, who hath so well deserved of the Church: but that it may appear, how much we are beholding to those Linguists, that haue spent their labours, to make these fountains more clear for vs. For vpon these diversities of readings grew diuers expositions, some, referring it to the person of Christ, others, to his members. In regard of the person of Christ, Lib. 5. adverse. martion. Dialog. cum Triphon. Tertullian and justine Martyr, understand it of his Incarnation, as if by the womb of the morning, were meant the Virgins womb, wherein Christ was conceived without the help of man, and born in the night before the rising of the day-star. Melancthon and gualther mislike not this, Vid. Moller. but deduce it in another maner. Athanasius, Hilary, Ambrose, Augustine, with most of the Ancients who follow them, interpret this onely of Christs eternal generation, and Bellarmine with Gesner, strives to make it available against the old heretics. In which case I say no more, but wee haue no need to depend vpon such deductions, Part. 1. q. 32. art. 1. Et ibid. q. 46. art. 2. but that Aquinas his rule is good( which Caluin of some hath been taxed for following) cum quis ad probandam fidem Christianam adducit rationes quae non sunt cogentes, cedit in irrisionem infidelium; credunt enim quòd huiusmodi rationibus innitamur,& propter eas credimus. Such arguments therefore are better spared, in a choice of diuers more urgent. In regard whereof, I take this, with the current of our later writers, to be rather understood of the propagation of the Church by the seed of the Word. Of which two things, are here intimated, first, their secret increase, as the morning dew, which is found vpon the grass, though no vapour or cloud appears from whence it hath descended; and secondly, their multitude, which as the morning drops, in every age more multiply, then man can take notice of. The Spirit of God therefore never ceaseth from the propagating Christs Church, though men neglect their duties,& all the world oppose it. And here I might take occasion to discourse how the Church is sometimes invisible, and yet ever fruitful: sometimes, personated by hypocrites, and yet springing still as the corn among the weeds, in persecution flourishing, in exile from one place, entertained ever in another, known still to bee by her members, but onely known to God, how many the members be. But I perceive the time hath prevented me. The application of the whole is: This is the day of Christs power, wherein we are to tender our free-will offerings, prayers, praise, and thanksgiving, unto the Lord of Hostes, in the beauties of holinesse, now he cometh down unto us( as our Prophet speaketh) like the rain into a fleece of wool, even as the drops that water the earth. Let us conclude therfore with the end of that same 27. psalm, Blessed be the Lord our God, even the God of Israel, which onely doth wondrous things: And blessed bee the name of his majesty for ever; and let all the earth be filled with his majesty. Amen, Amen. THE FIRST FRVITS OF THE RESVRRECTION. A SERMON PREACHED ON EASTER DAY, AT St. PETERS IN THE EAST, in Oxford. By John prideaux, Doctor of divinity, Regius Professor, and Rector of exeter college. Imprinted at London by Felix Kyngston, for John Budge, and are to be sold at his shop in Pauls Church-yard, at the sign of the green Dragon. 1621. THE FIRST FRVITS OF THE RESVRRECTION. 1. COR. 15.20. But now Christ is risen from the dead, and become the first fruits of them that slept. THis day is this Scripture fulfilled in our ears,( B.) and containeth the happiest tidings that ever was imparted to flesh and blood. For fiducia Christianorum( as Tertullian begins his book de Resurrectione carnis) is Resurrectio mortuorum. The chiefest string that Christians haue to their bow, is their undoubted persuasion; that the dead shall rise again. This the truth( saith he) constraynes us to beleeue; this truth is revealed in Gods Word; this revelation is no where expressed in shorter and plainer terms, then in these words of the blessed Apostle, which now I haue red unto you. I shall not need to waste time, or suspend your patience with an ouer-logicall demonstration of the coherence with that which went before It may suffice by the way, only to take notice of First, the Apostles auditory▪ Secondly, his manner of proceeding. His Auditors were the Corinthians, great critics, prove to factions and emulations, standing much vpon their Philosophy and strains of subtleties, whereby the Apostles plain course of teaching was contemned as vulgar, his Person vnderualued, his Followers esteemed weak and simplo, as his apology discovereth in the four first chapters. Besides this, they had gotten a trick to bolster out one another, for what misdemeanour soever, and to undergo rather the frown of any foreign jurisdiction, then quietly to haue matters composed among themselves, chap. 5. and 6. And how could this choose but draw on greater scandals, as quarreling about virginity and marriage, which should haue the pre-eminence? chap. 7. Abuse of Christian liberty to the overthrow of their weaker brethren, chap. 8. and 9. irreverent behaviour both of men and women at Prayers, Sermons, and receiving of the Sacraments, chap. 10. and 11. Odious comparisons between Preachers and Linguists, tongues and miracles, miracles and other spiritual gifts, as if any of these were our own, or of other use then to edify one another, from the beginning of the 12. to the end of the 14. chapter. No marvel then if in a Church so tainted, some fell, out of their presumptuous profaneness, to question also the Resurrection: which, how the Apostle here meets with in this 15. chapter, may be noted farther as a pattern for disputants in divinity to imitate. For first he comes not vpon them with philosophical Quiddities, or apocryphal fragments, to justify an article of such consequence. Nay( saith he) I haue delivered unto you, first of all that which I also haue received, how that Iesus Christ died for our sins according to the Scriptures, and that he was butted, and that he rose again the third day according to the Scriptures, verse 3, 4. The Scriptures therefore are the grounds, and foundation of apostolic building. And that according to the Scriptures, all things came to pass, he bringeth in eye-witnesses, verse, 5.6. Cephas the Foreman, and if his word would not bee taken, an eleven more of the same rank to justify it. And in case also that these should bee excepted against, vpon a suspicion of partiality; there are ready five hundred brethren besides, which all saw Christ at once, after his Resurrection, and diuers were alive at that time to witness it. And lest our Apostle might bee noted, as too confident vpon hearsay, last of all he was seen of me also( saith he) as of one born out of due time, the last and the least; but all comes to one, for whether it be I or they, so we preach, and so ye believed. But here the Corinthians might except, admitting these proofs as strong for the Resurrection of Christ: Doth it thereupon also follow, that our bodies shall likewise bee raised? Yes ( saith the blessed Apostl) e otherwise there were no avoiding of those prodigious absurdities; preaching and faith should be vain, the Apostles found false witnesses, the living, in their sins, the dead, perished, Christians, of all professions the most miserable. Let a scholar then gather the arguments, and he shall find the first fairly categorical: That which the Scripture hath expressedly delivered, and so many eye-witnesses beyond exception are ready to avouch, must needs be true without contradiction, and cannot be denied without impiety; But Scriptures and witnesses are clear for Christs Resurrection: therefore that is an argument beyond all exception. The second is hypothetical, forcing a number of intolerable absurdities. If Christians are not to rise again by virtue of Christs Resurrection, as Christ did, then the Preaching of the Apostles is a fopperie, the faith of Christians, vain, the forgiveness of their sins, a fancy, the hope of their dead, a delusion, their estate in this life, beyond all others the most wretched; but such inferences are no way to be endured; therefore it must be ever firmly held, that not onely Christ rose again, but that Christians by virtue of his Resurrection, are also to be raised. uncontroleable therefore is this minor proposition, which the Apostle here assumeth, But now is Christ risen from the dead, and become the first fruits of them that slept. I could not pass along this goodly Field of corn( B.) without plucking some ears, which were eminent above the rest: for where may a man presume rather then in such an auditory as this, where Knowledge, and Humours abound, and the devill is most busy? that some are proud, and factious, standing vpon their gifts, to the vilifying and discouraging of their weaker brethren? others profane& peremptory, to reject all good order, irreverently to abuse the Word and Sacraments, and turn all Gods graces in a customary wantonness? On the other side, what hearers may be imagined to be more understanding of the Apostles logic, for settling of their own consciences against all atheistical opposers, and the profitable imparting of it to the strengthening of others? every one therefore in his passage may rub out the corn of such ears as he liketh. I shall deal with the whole heap, which the Apostle hath here in good measure, and running over, shaken together, in this narrow vessel: But now Christ is risen again, and become the first fruits of them that slept. 3. The words, as you see, of their own accord, fall asunder into these two parts. First, the ground of our Resurrection, in these, But now Christ is risen from the dead] Secondly, the Fruits of this rising of Christ, And is become the first fruits of them that slept] The first includeth the cause, the second the effect, of the greatest good that ever befell mankind. join both together, and no logic ever instanced in the like Enthymeme: Christ is risen again, therefore we shall also rise. That Merchant can never break, who hath sold all to purchase this Plot of ground; and thrice happy is that beneficed man, who hath so payed his first fruits. When the witty Athenians heard this doctrine of the Resurrection of the dead, Act. 17. howsoever some Epicures, and stoics gaine-sayd, verse 18. others mocked, verse 32. yet the wiser sort were desirous to haue it repeated again, and certain claue unto Paul, and believed, of the Noblest and best rank amongst them, as Dionysius the Areopagite, and a woman name Damaris, and others of both sexes, by their good example. We are all Christian Peripatetiques( B) and therefore as our Apostle elsewhere admonisheth us, Rom. 13. {αβγδ}, must walk honestly as in the day, and be armed against the epicurism and Stoicisme of such brutish opposers. Now the custom of the place will shortly call for a repetition, and I make no doubt, but many a Denys and Damaris will stick to that which shall be spoken. This is a day of good tidings, and better then the Lepers could bring to the almost starved samaritans, of the flight of their besiegers, and the plenty left behind them, and therefore wee should not do well to hold our peace; for now is Christ risen from the dead] the ground of our former freedom and future happiness, which cometh now in order to be first thought on. 4. But now is Christ risen from the dead] If I did not purposely now abstain from controversies, I could here from this particle {αβγδ}, referred to the word {αβγδ}, now is Christ the first fruits, take occasion to discuss against some needless muttering in these dayes. First, what became of the Fathers before the Resurrection of Christ? whether they were in Limbo( which Bellarmine in his sermons of the Resurrection, takes for a ground, and Rhetorically descants vpon) and many of the Fathers and schoolmen give way to it: or else enjoy the presence of God, in a degree of happiness, competent to souls separated, as also from the word Christ, referred to {αβγδ} Christ raised, to require whether this were done by his own Power as Redeemer, or else by Gods omnipotency, helping His inferiority, as a distinct Agent, with that ability that he wanted in himself, for such an achievement. Besides, a doubt might be also moved concerning the object raised, whether it were the person entire, or natures dissevered; and if so, whether the Godhead, or manhood? or if the manhood, whether the body only, or soul, or both, or how? The schoolmen you know make work for such speculations, vpon the 3. of the sentences, the 21. distinct:& the 3. part of Aquinas the 53. question. The practise whereof we haue in Abulensis on the 22. of mat. spending at least 24. disputations vpon this and the like curiosities. And lastly, quarrels might arise, and are picked, from the words {αβγδ}, from the dead, what should be the terminus, or bound, from whence the soul of Christ returned, whether from purgatory, or the prison of the Patriarkes?( as too many haue ventured to define) or from Paradise, or Hades of Blessed Spirits, as others would haue it; or that his descent was no farther then the grave, and the passion torments, as a third sort stiffly defend. But this dayes solemnity, houres compass, places custom, your expectations, should be wronged, to bee so entertained, being content( I trust) to take by the way in gross: First, that the Fathers before Christ, and those that follow, like the Cherubims within the veil, look vpon the same mercy-seat: For Christ was the lamb slain from the beginning of the World, Apocal. 13.8. in Gods immutable purpose, and therfore takes away the sins of the World, as well before, as after this actual Resurrection. 1. Cor. 10. Brethren, I would not haue you ignorant,( saith our Blessed Apostle) that all our fathers were under the cloud, and in the Sea; and were all baptized unto Moses, in the cloud, and in the Sea, and did all eat the same spiritual meate, and did all drink the same spiritual drink; for they drank of the spiritual rock that followed them, and that rock was Christ. Secondly, that the Person of this Christ was raised, the Godhead( one with the Father and the Holy Ghost, and the same Actor in all external effects) reducing, and conjoining the soul again to the body, John 10.17. I haue power to lay down my life and to take it. Thirdly, that this return both of soul and body, was from the state of the dead, by losing the fetters of death and Hell, in which it was impossible he should be withholden, Acts 2.24. This may satisfy for the present, those that can content themselves to bee wise with sobriety. My progress therefore shall rather touch on these especial passages, that concern the main. First, how this resurrection of our saviour in the old Testament was prefigured and fore-prophecied. Then, how manifestly foretold by himself, and shrewdly feared by his persecutors, before his death: Afterward, how vncontroleably witnessed, both on the present day, when it was done, as also in the forty dayes, wherein he conversed with his Disciples, before his ascension. For this especially maketh for the settling of our Faith in this grand Article. This is opus diei, the work of the day, which Satan cannot endure we should take due notice of: we are all negligent( beloved,) and need remembrancers to mind us of that which wee know in the most received points of christianity: tis to good purpose therefore, though no new thing may bee brought to inform the understanding, to set the meditations notwithstanding on working, to recount with Selah's and Halleluiah's, Tehillah's and Tephillah's, all praises and thankes-giuings for the infinite benefits we haue received. 5. And here for the old Testament, if the bringing of joseph out of the pit and prison, Moses from among the flags; Samsons rising at midnight from the midst of his enemies, and carrying away the gates of Gaza on his back: the quitting of the three Children from the furnace, and Daniel from the Lions den( which the Fathers take as Types of the Resurrection) should be called in question. I shall proceed more urgently, to demand with Isaiah, Chap. 53.1. Who was he that came from Edom with died garments, from Bosrah, glorious in his apparel, and traveling in the greatness of his strength? What is meant by his treading the winepress alone; and staining all his raiment with the blood of the trampled, but the victory of Christ over death, and hell, in this day of his Resurrection? This the Father himself acknowledgeth, Psal. 2.7. Thou art my beloved son, this day haue I begotten thee: which according to the Apostles comment, Acts 13.33. is referred not to his eternal generation, or temporal incarnation, but to this ( hodiè) of his resurrection. Of the same, the son interprets the being of jonas in the Whales belly, mat. 12.39. And who knows not that the holy Ghost by two Apostles, both Saint Peter and Saint Paul, denies that text in the 16. psalm, Thou shalt not leave my soul in hell, to be properly meant of david, but principally,( though Typically) of that holy One, who lay not so long butted as to see corruption. Such evidences the old Testament affords us, which are notwithstanding but glimpses, and shadows, in comparison of those we haue in the new; where it is observable as a thing extraordinary, that this article is cleared more, then any of the rest. That the Disciples might no way doubt of it, he foretells then in plain terms, Matth. 20.18. Behold, we go up to jerusalem, and the son of man shalbe betrayed unto the chief Priests, and unto the Scribes, and they shall condemn him to death, and shal deliver him to the Gentiles to mock, and to scourge, and to crucify him, but the third day he shall rise again. And howsoever the Iewes took advantage of a speech of his to this purpose, Destroy this temple, and in three dayes I will raise it up, John 2.19. and made it the chief ground of their accusation against him, Matth. 26.61. Yet their importunity with Pilate, to haue his Sepulchre sealed, and their care to set a watch about it, of their own faction, discovered their more then suspicion, that he might rise again, as they remembered that it was given out when he was alive, that he had fooretold himself. All these assurances before his Passion, make for the certainty of his Resurrection. But greater evidences follow after, that admit no delusion. If a man should but deal with the feed janissaries of the High Priests and Scribes, vpon their own grounds, their own testimony were enough to convince them. Mat. 28.13. His Disciples( say they) came by night, and stolen him away while we slept. Mentita est iniquitas sibi. O the sottishnes of human policy, when once it begins to tamper against the determinate counsel of the almighty! His Disciples, a few, and silly unarmed men, that were at their wits end, to think what should become of themselves, a poor sort of scattered sheep of a smitten shepherd, that fled from him when he was yet alive, would they vpon the sudden bee so hardy, as to venture their dearest lives, to recover a mangled carcase, in so desperate a piece of service, so unlikely to take effect, so hazardous to the undertakers, so little beneficial, if they had success? why had they not then attempted to do it( as Chrysostome well observeth) the first night, before the Guard of Souldiers was set? for the text is plain, Mat. 27.62. It was the next day following his funeral, before the souldiers came, and so long the ston and seal had remained untouched. To omit the unlikelihood of vnbinding him, and leaving the linen clothes behind, in a case requiring so much dispatch; they are manfestly taken in their own tale: For if the souldiers were asleep( as they blanche the matter) quomodo furtum viderunt? Tom. 10. Ho. 26. ( saith Rhemigius out of Saint Augustine) how could they witness that his Disciples stolen him? But if they were waking, and saw it, what letted them to hinder it, and apprehended the attempers? No: if they had made inquiry, and desired to be rightly informed, many in jerusalem would haue told them of opening of other graues besides this, Matth. 27.52. for company, and that of known and holy Saints, long before that time butted, and their bodily appearing unto diuers, to show there was somewhat more then the theft of a few poor fishermen, which was accompanied with the strangeness of so great a miracle. All which circumstances notwithstanding, might be spared in regard of the proofs that follow, which doubtless are so distinctly registered by the Penmen of the Holy Ghost, not to be taken in gross, but particularly considered, for the stirring up of our faith and deuotions. 6. Some later divines, for order and memory, rank them into Apparitions, and Testimonies. His appearances afore his Resurrection were either the same day it was done, or in the forty dayes following, before his Ascension. The same day, we red that he appeared five times. To Mary Magdalen, out of whom he had cast seven devils, making so notorious a convert, the first evangelist of his Resurrection, Mar. 16.19. To her again, and the other mary, admitting them then to touch his feet, and worship, and to carry news thereof to the Disciples, Math. 28.9. Thirdly, to Cleophas and his fellow, as they were going to Emmaus, instructing them first as a stranger in this very point, and afterward, discovering himself in breaking of bread, Luk. 24. Fourthly, to Cephas or Peter alone, as you haue in the fift verse before my text. And last of all, to all the Disciples,( Thomas only wanting) where they were assembled together, the doors being shut, showing them his hands, and his side, for their more assurance, that it was no delusion; and taking them so together, that if one would not trust his own eyes, he might be confirmed by his fellowes, who saw it as well as himself, John 20.19. So speedily, the very same day, with such evidence, so often, was the Article of the Resurrection confirmed. In the forty dayes after, we haue six of the like appearances. To the Apostles,( and Thomas being among them) eight dayes after, whose doubting gave occasion for the farther instruction of all, John. 20.27. To Peter, and six more of the Disciples, as they were a fishing at the sea of Tiberias, John 21.2. To james,( as some conjecture) for the strengthening him against his martyrdom, being the first of the Apostles that was to suffer, Acts 12. To the eleven Disciples vpon a mountain in Galilee, to make good that he had promised by the women, mat. 28. To more then five hundred brethren at once, mentioned here by our Apostle. And to all those last of all, that were present at his Ascension, from the mount of Oliues, acts 1. To which eleven Apparitions, before his Ascension, if wee had that to Saint Paul, acts 9. it will make up the full dozen or jury, to quit our cause, and cast opposers. But if apparitions should seem to any too subject to counterfeiting, we haue a cloud of witnesses besides to confirm it. From heaven, of Angels, he is risen, he is not here, satisfy your own eyes, Come see the place where the Lord lay, Matth. 28. From women in earth, who were unlike in such a case to vent a guile, because they scarce believed it themselves, They haue taken away( saith Mary Magdalen, who little thought of his rising) the Lord out of the sepulchre, and I know not where they haue laid him, John 20. From the Disciples, who had eyes inow vpon them, to antitype them for failing in the least circumstance: whereupon they esteemed the first relation of the women, Luke 24.11. as idle tales, before experience had taught them that the Lord was risen indeed, and had appeared to Simon, Lu. 24.34. These things were so sifted, so evident, so manifest on all hands beyond exception, that impudence itself might stand amazed, not daring in any sort to disavow it. It was made apparent to Iewes and Gentiles of both professions, to Disciples and Souldiers, clergy and Laity, to men and women, both sexes were satisfied, in the evening and Morning no time excluded. In the garden, vpon the way, in the city, at the sea, vpon a mountain in galilee, vpon another, overlooking jerusalem, within door, without, no place ever shunned. They could not bee deluded by hearsay, for their eyes saw him, a mist was not cast before their eyes, for their ears heard him. As near as might be he came to their smelling, Luke 20.22. ( if such a sense were fit to discern in such a case) for he breathed vpon them, they beholded him eat and drink with them, of such meate as was by miracle provided for them, wherein taste might haue his portion in the discovery. But more then all the rest, he shewed them his hands and his side, Luke 24.29. told them, that a spirit could not haue flesh and bones, as he had, wished them to handle him, caused Thomas to thrust his hand into the wound in his side, for his own and the fuller satisfaction of them all. It were strange therefore that touching, and handling, the sense of feeling, so often, so freely, by so many admitted, to make experiment about it's proper object, should in so main a point be deluded. Out of all which premises you see the Apostles conclusion, and the ground of our faith inferred in the very words as my text hath it: Now is Christ risen from the dead] which I haue laboured so fully to declare, not so much to convince opposers, as to confirm the weak believers. 7. For here I make no doubt( B.) but all good Christians will bee forward for application to themselves. Some vpon the consideration of Satans absolute overthrow, hells harrowing, deaths swallowing up in victory, will follow the conquerous triumphs, with their heartyest acclamations. Others in a sort dejected, with the meditation of his former passion, will now cheer up their thoughts in this glorious amends; As the Israelites for their escape from pharaoh, Deborah for the defeating of Sisera, the Israelitish women for the overthrow of goliath, expressed their exceeding ioy in set songs, and thankes-giuings: Much more every one in this case, should turn sacred Poets, and make holy Anthems, to their own souls and consciences, to celebrate the solemnity of this festivity. O what ioy must it needs be to a good heart, to recount, that when the devill and his complices had spit all their venom, against the only means of our Redemption, when they had( as they supposed) taken the Lion in a trap, delivered him to the jailor Death,( if I may so speak) without bail and mainprize, shackled him sure with bolts and seal, for ever stirring to disturb them again; That then the Lord awaked as one out of sleep, psalm 7.5. and like as a Giant refreshed with wine! He smote his enemies in the hinder parts, and put them to a perpetual shane. Then the huge ston was rolled away, the seals broken, the Guard frighted, the whole plot spoyled. What ailed thee, O thou Earth, that thou so trembledst,& thou ston, that thou wast so driven back? ye Souldiers, that ye fled like cowards, and ye graues of the Saints, that ye could not keep in your dead? It was the Lord that returned from the slaughter, leading captivity captive, and now having drunk of the brook in the way, lifted up his head to be Ruler in the midst of his enemies. Long was it before his dearest Followers could be possessed with this truth, but having once the hynt, how their hearts burned within them to impart it to others. Mat. 28.8. Mary ran to bring the Disciples word: joh. 20.3. Peter and John ran to see whether it were truth or no. Luk. 24.33. The two Disciples could not rest in Emmaus,( howsoever like to be benighted,) but back they must the same hour to jerusalem, to acquaint their fellowes what had befallen them in their walk: Luk. 24.34. Their fellowes prevented them with the same news, before they could haue time to speak. Amongst all which congregations, no doubt but the blessed Virgin his mother bare the most affectionate part, which notwithstanding is no where here mentioned: to show, that this Spiritual jubilee was beyond the taking notice of the nearest earthly relation. No( B.) we need not fain the Suns dancing, or Hermes vision, or Paschasinus holy well that was filled of his own accord every Easter day, or the annual rising, as vpon this day, of certain bodies of Martyrs, in the sands of egypt, which some frivolously maintained, to amplify the glory of this Resurrection. p. 3. q. 53. ar. 1. Aquinas giveth five reasons of it: The commendations of Gods Iustice, which was to recompense so great humiliation with the like exaltation: the strengthening of our faith: the assurance of our hope: the reforming of our lives: the compliment of our salvation. he might haue added for a sixth out of the blessed Apostle, His mightily declaring himself to be the son of God, Rom. 1. But all these are in a manner comprised in the part of my text that followeth, being the effect and fruit of Christs Resurrection; which succeedeth now in this place to be likewise discussed. 8. And become the first fruits of them that slept.] I cannot more fitly enter vpon this second part of my text, then with the words of the Psalmist, Psal. 126. When the Lord turned again the captivity of Sion, then were we like unto them that dream: As old jacob at the relation of his son Iosephs being alive, Gen. 45. the news was beyond expectation so good, that he took it for a dream, rather then a true narration. Then was our mouth filled with laughter, and our tongue with ioy. Then said they among the heathen, The Lord hath done great things for them, yea the Lord hath done great things for us already, whereof wee rejoice. The ground whereof is this, whereof I am now to speak: Christ is risen from the dead, and is become the first fruits of them that slept. {αβγδ} made, become, not in acceptation only, in regard of Gods mercy in admitting his sufferings for our sins, but by desert also, in satisfying the Iustice of God the Father, and paying the utmost farthing, wherein mankind had run into arrearages. Become the first fruits] Like unto that is the old Testament sanctifying al the after-haruest, lieu. 23 Rom. 11. not of al without a difference, lying under deaths custody, but of them that slept, in expectation of him before this Resurrection; and those that follow, who shal awake by virtue therof, Psal. 141.8. Ezech. 37.3. & as members, follow the Head. Our bones lay scattered before the pit( saith david) like as when one breaketh& heweth wood vpon the earth. And now, son of man, thinkest thou that these bones can live? I haue warrant to prophecy vpon them that they shall live, and to make good what I say, out of this ground of our Apostle: Christ is risen from the dead, and by virtue of this Resurrection they shall surely live. You know( B.) by that which hath been spoken, the antecedent being cleared, that Christ is risen again, the consequent might be called in question, De Christo servat. p. 2 cap. 3. (& is by Faustus Socinus) how thence it should follow that wee shall also be raised? This the Apostle wisely foresaw, and therefore maketh it good, by three invincible arguments. Two are couched in these few words, He is become the first fruits of them that slept. As the first fruits are accepted, so the whole mass speedeth, and those only that sleep, shall haue a time to awake. The head above the water, the members can never be drowned. The third argument in the two next verses following, is of like force: As by man came death, so by man came the Resurrection, and if in Adam mans nature offending, became the prisoner of death: why in the same restored by the Son of God, that assumed it to that purpose, should not al in the like sort be made alive? It is true that some bodily rose again before this Resurrection of Christ, as in the old Testament, the widows son of Sarepta raised by Elias, the Sunamites son by Elisha, and another also at the touch of the same Prophets bones in the sepulchre, long after he was buried: as also in the New, the Centurions daughter, the widows son of Naim, putrefied Lazarus, the brother of Martha and mary: But the case between their Resurrection and Christs, is much different. First, in the effect, these rose not to live immortally, but to die again, as the schoolmen give the reason. Secondly, in the efficient, Christ rose by his own victorious power, but these by virtue of this Resurrection of Christ, as our reformed Writers more fully haue declared. 9. The order in which this shall come to pass, and how the dead shall be raised, what difference there shall be between these corruptible carcases of ours, and the same refined by this Resurrection, how in the Resurrection, one star shall differ from another in glory, and what shall become of those that are found living vpon the earth, at the Lords coming, is fully added by our Apostle, in that which followeth my text, but without the compass of my intended scope. These texts sufficiently illustrate the point I haue now in hand. Christ is the beginning, the first born, Colos. 1.18. the first begotten of the dead, Apoca. 1.5. The faith in whose Resurrection shall save us, Rom. 10.9. And therefore if wee beleeue, that Iesus died, and rose again, even so them also which sleep in Iesus, will God bring with him. Which conclusion is in the words of the Apostle, 1. Thes. 4.14. And this he so insisteth vpon in al his trials, as though the Creed of a Christian had consisted of no more articles. In his tossing between the pharisees& Sadduces, Men and brethren( saith he) I am a pharisee, the son of a pharisee, of the hope& Resurrection of the dead I am called in question, Act. 23.6. After, before Felix the governor, I haue hope towards God, which they themselves allow, that there shall be a resurrection of the dead both of just and unjust, Act. 24.16. before Festus and Agrippa, Why should it be thought a thing incredible with you, that God should raise the dead? Chap. 26.6. And having therefore obtained help of God, I continue this witnessing both to small and great, saying none other things then these which Moses and the Prophets did say should come, that Christ should suffer, and that he should bee the first that should rise again, and should show light unto the people and to the Gentiles, verse. 22.23. He had reference no doubt to that of Isaiah: Thy dead men shall live, together with my dead body shall they rise: awake and sing, ye that dwell in dust, for thy due is as the due of herbs, and the earth shall cast forth her dead, Chap. 26.19. But what seek wee a surer discharge, then the Master himself of this first fruits Office affords us, I am the Resurrection, and the life: he that believeth in me, though he were dead, yet shall he live? John 11.25. 10. For farther amplifying of this point, I will not spend much time, to take notice of the ancient heresies concerning it, reduced to five heads, and refuted by Alphonsus de Castro. The first( granting the souls immortality) denied only the bodies restoring, as Simon Magus, and his adherents, the Ophytes, Valentinians and Carpocratians. The second, admitting the Resurrection of the body, imagined it to be so altered, and turned it a Spirit, that it could not be said to be the same. To refute this fancy, wherewith Eutychus Bishop of Constantinople much troubled the Church, Gregorius( before he had the title of Great or Pope) made a journey thither from Rome, and handled the matter so wisely before Tiberius the Emperour, that Eutychus book de Resurrectione was adiudged to the fire. A fit dispatch also for the devilish pamphlets of Ostorodius and his damnable associates, which now in this Sunshine of the gospel,( among diuers far worse) set abroach the same opinion. And the Arminians( as the world seeth) are too ready to take after them. The third heresy is laid to the charge of Origen by Theophilus Aleaxandrinus, Paschal. 2. as though he should hold the Resurrection of body with such a clause, that after it had risen once, and so flourished for certain ages, it should again be dissolved, and brought to nothing: but Epiphanius cleareth Origen for this, burdening him with the flat denial of the Resurrection of the body. In regard whereof, Alphonsus will credit neither of the relators, because their testimonies( saith he) concerning Origen, do not agree. As little heed is to be given to the imputations of Guido Carmelitanus against the Arminians, putting on them, that they hold Christ rose vpon the Saturday, which Alphonsus makes the fourth Heresy. For who finds not by friar Waldensis, and Widdiford, against Wickliff, Peter Cluniacensis, against the Petrobrusians, Bernard of Lutzenburg and others, against the Waldenses, what small trust is to be given to such relators, when the authors cannot be had, to speak for themselves? Last of all, there wanted not those who affirmed, that in the Resurrection no women should be found, but all then should be turned into men; abusing that place of the Apostle, Ephes. 4.13. of the growing of all unto a perfect man, unto the measure of the fullness of the stature of Christ. But Saint Augustine elegantly refutes them De civitate Dei, lib. 22. cap. 17. interpreting man in that place to include, as homo, both sexes, and wittily concluding out of the 22. of Matthew, where our saviour tells us, that in the Resurrection they neither mary, nor are given in marriage: erunt ergo qui vel nubere hic solent, vel ducere uxores, said ibi hoc non faciunt. Therefore shall then( saith he) be the parties which on earth were married, or marriageable, but there they shall be freed( as the Angels) from any such relations of man and wife. Now partly to give some satisfaction to curious demaunders, but more I think out of their itching humours, to make work for their wit; the schoolmen haue presumed to define of the qualities of those that shall rise again, of their stature, age, place, appearance, crownes, and coronets, more then our Apostle, after his return from the third heaven, ever thought fit to acquaint us with. To better purpose a great deal the Fathers press this point; justine Martyr, Athenagoras and Tertullian, to convince the Gentiles; Irenaeus, Ephrem, and Augustine, to stop the mouths of heretics, gregory Nissene; Chrysostome, Cyprian and Ambrose, labour especially in a concionatory and Pareneticall kind of strain( wherein they were excellent) to settle the conscience, persuade the will, and strongly to work vpon the affection. Saint jerome bynds himself against the particular errors of John, Bishop of jerusalem: Damascen the greek master of the sentences, is full of collections out of the Ancients. Lactantius, Prudentius, hilary and Paulinus, took a delight to hallow their divine strain in poetry with so sacred a subject. Sedulius thought it not enough to in title the memorable Story of the Bible, which he had comprised in verse in four books, Opus Paschale, Easter work: but needs he must repeat the same again in prose under the same title; which the last Bibliotheca Patrum hath now also taken in, from the library of Peter Pithaeus. The time allotted will scarce give leave, to point but at the scope of each of them. They never thought this doctrine of the Resurrection enough repeated, or sufficiently taught, or learned. Their philosophical answers out of the grounds of the Physikes, to show the possibility of it, their reasons borrowed from the Ethikes, to prove how it stands with conveniency and iustice, and their excellent similitudes of the phoenix, corn▪ the rising of the sun after his setting, and the like to illustrate the same, are testimonies of their extraordinary learning, pains, and piety, and patterns for us to follow, in the due consideration of so Sacred a mystery. 11. But alas( B.) our thoughts( for the most part) are taken up with other matters: the commonness of this great treasure, maketh us all to vnder-value it; wee can talk of it vpon occasion, aclowledge it to be an especial Article of our creed, brand with the deserved note of infidel, him that in any sort should question it: and yet come too short( God wot) in the due esteem of our saviours conquest of death, the primary and meritorious cause of it, or of the virtue of the first fruits, whereby the whole mass is hallowed, or the happy condition of those, who are not dead, but sleep, and reposed in their graues, as in a bed, at the voice of the last trump to awake again. Surely our Apostle accounted all things but dross and dung, in regard of this Knowledge of Christ, and the power of his Resurrection, Philip. 3.10. But our auersnesse, and neglect is such in this behalf, that I fear me, such spiritual theme are least studied vpon, and the Apostles price of this knowledge, amongst the wits of this age, held somewhat too dear. The consideration of our Forefathers devotion, should set an edge on our dulness. Good God! what ado there was between the East Church, and the West, about the precise time of this solemnity? all were for the thing, but the emulation was about the time, who in every circumstance should be most exact. Pope Victor and his adherents were for the Sunday, in regard that it was the day of the week, that our Lord rose from the dead. Polycarpus and those of the East Church, tied themselves to the time of the jewish Passeouer, which might fall vpon any day of the week besides. These pretended traditions from james and John: the other from Saint Peter and Saint Paul: And when Irenaeus and other good men that interposed, were not able to take up the matter, the council of Nice became so far umpire for the Sunday,( as we find related by Athanasius and Eusebius,) and Constantine the Emperour, so strongly backed it with his imperial letter,( which is yet to show in Socrates and Theodoret) that the not-conforming to the councils ordering in that behalf, was made a branch of the Quarto-decimanian heresy. How justly this was done, and vpon what grounds, I censure not; those that desire to bee farther informed in the point, may red what Hospinian de origine Festorum: Bellarmine in his 3. book de cultu Sanctorum, cap. 12. Morney in the beginning of his book of the mystery of iniquity, haue gathered out of the Ancients: only I may not omit that which a reverend Bishop of our Church hath farther observed: Should we esteem so highly of every Lords Day, that it may not be profaned, or( because it is de jure divino) by the Church altered? And should Easter day, which containeth the ground of the change, from the jewish Sabbath, to our Sunday, the archetype( as he calls it) or the prototype of all sundays in the year, bee in any sort scanted of its due celebration? What should I speak of the Cycli Paschales, or the golden number, sent by the Alexandrians to the Romans, as a rare invention in golden letters, for a directive calendar, to find out the true seat of Easter, when hippolytus, the martyrs Prime( for now wee so commonly call it) was found erroneous? Dyonisius( also a martyr) and Bishop of Alexandria, was ready to mend it; and as farther process of time discovered any sensible difference, there wanted not care and study to set all right again: so Eusebius corrected Dionysius; Theophilus of Alexandria, Eusebius; Prosper, Theophilus; Victor of Aquitayne, Prosper; Victor, Capuanus; and Dionysius Exiguus, the former Victor. And when about the year 454. near vpon the council of Calcedon, Easter fell so high in april, that they doubted they were in the wrong, what ado keeps lo in his Epistles to Paschasinus of Lilibaeum in Sicily, to julian Bishop of the Ile of Coos, to the Emperour Martian himself, and his wife Eudoxia, to solicit Proterus, Bishop of Alexandria, to set all right again. Where I inquire not why the Popes infallibility should not serve him to keep a true account in ecclesiastical matters, as well as others? The like thing fell out in Saint Ambrose's dayes, and likewise in the time of Innocent the first. Vpon which occasion, we haue that Fathers 83. Epistle, to the BB. of Aemilia, and Innocents letter to Aurelius, Bishop of Carthage, entreating him to call a synod, that the matter might be more fully bated. So highly they valued this times solemnity, in regard of the first fruits consecrated in Christs Resurrection, that they held the failing in the smallest circumstance, a note of ingratitude, and a kind of sacrilege. To prevent therefore such inconveniences in calculation, the task at length was laid on those of Alexandria, as held the best Mathematicians after Ptolemies time. And hence we haue the Paschales, as yearly almanacs sent abroad by them, to inform all other Churches, and maintain uniformity. Eusebius mentioneth some of these Epistles, sent first by Dionysius even under the persecution. Three of that kind are now extant under the name of Theophilus Alexandrinus, translated into latin by Saint jerome, and lastly reprinted in the last Bibliotheca Patrum at Colen, containing, besides the evidence of the custom of keeping Easter, matter well worth the reading. And to intimate that onely, which time will not suffer me farther to enlarge, a man shall hardly turn over the Ancients, but ever and anon he shall fall vpon Sermons, or Homilies for Easter, questions and answers concerning the exact form of keeping Easter: hymns and Anthems composed for the celebration of Easter: Facts of greatest consequence reserved, as Baptizing, of the Catechumenie, absolving of the Excommunicated, receiving of the Lords Supper, in most solemn manner; and all for the honour of this great Day. The feast of first fruits, this roche hashanah,( containing many mysteries, besides common solemnities) this holy time of Easter: It is strange, to observe how many books wee find written together, by the most devout men, even in times of persecution, by Anatolius Bishop of Laodicea, Theophilus, of Caesarea, Baccillus, of Corinth, Melito, of Sardis, Irenaeus, of Lions, hippolytus, the Martyr, and the great Doctor Clemens Alexandrinus; and all for the due maintaining of this custom of keeping Easter. Chrysostome deposed, and Athanasius wanting a fit place, would needs notwithstanding keep Easter: the one, in a spacious room built for the public Baths of Constantinople; the other, in a Church at Alexandria not consecrated: So heinous a matter they thought it to neglect the due observing of Easter. 12. And to come at length to our own selves, and customs, derived from sacred antiquity, what means our preparation by a Lent-fast, the solemn repetition of these Easter Sermons, rather then any other, the extraordinary concourse to the Lords Supper, at this time of the year especially, but to draw us by all circumstances, to reckon with him for our Easter duties, that hath so effectually payed our first fruits for us, at this holy time of Easter? What these duties are, our Apostle elsewhere sheweth. As Christ was raised up by the glory of the Father, so we also should walk in newness of life. Rom. 6.4. And if wee be risen with Christ, why seek we not those things which are above? Col. 3.1. Our dulness in our vocations, deadness in our deuotions, faintness at the approach of death, and the grave, are arguments that these Resurrection Sermons cannot be too often repeated. Wherefore, brethren, be ye steadfast and immovable, always abounding in this work of the Lord, for as much as you know that your labour is not in vain in the Lord. For what cross or temptation can amate a Christian soul, that can make but the true use of this short text, Christ is risen again, and become the first fruits of them that slept? turn such a man to fight with beasts, after the manner of men; present before him the stake or tortures; the assurance of his restoring by the Resurrection, is a Supersedeas to him in all his trials. Vpon this affiance he will profess with old Ignatius, that it belongeth to Gods wheat, to be ground with beasts teeth: he will resolutely, with Saint Laurence on the Gridiron, offer both sides to be broiled. In losses, in sickness, in disgraces, in all assaults of Satan, in the pangs of death, he will be always repeating with job, job 19. I know that my Redeemer liveth, and that he shall stand at the latter day vpon the earth, and though after my skin, worms destroy this body, yet in my flesh shall I see God. Last of all, in the death of our parents, and children, brethren, sisters, or friends, or any other, who are near and dear unto us, what comfort so present as this, so surely grounded, so fit to be applied, That Christ is risen from the dead, hath satisfied the utmost farthing, hath broken up the prison, turned the death of the faithful into a sleep, out of which, by virtue of his Resurrection, they are to awake again, unto a far more happy estate. Seeing therefore that Christ our Passeouer hath been thus sacrificed for us, and payed the first fruits whereby wee are restored, and reconciled to God the Father, let us keep this feast not with old leaven, neither with the leaven of malice and wickedness, nor dicing, nor absurd dancing, or ridiculous legend-preaching to make the people laugh, which Durand and Beleth commend in their popish Bishops, as Hospinian at large declareth, but with the unleavened bread of sincerity and truth: This is the day which the Lord hath made, let us rejoice and be glad in it. Let our hearts dance for ioy, and in our songs let us praise him. Tell it out among the heathen, and when our children or Iuniors shall ask, what mean these solemnities at this time that the Church is so careful to observe, before any other; let us amply relate unto them, how we were utterly lost in Adam, and became the prisoners of sin, death and hell: but now is Christ risen again, the first fruits of them that sleep, for their everlasting recovery; the benefit whereof, by no triumphs, laud, and thanksgiving, can be sufficiently expressed. O thou therefore that of stones canst raise up children unto Abraham, and reuiuedst Lazarus when he stank in his grave, make our dead hearts sensible of the virtue of thy Resurrection, that seconding thy first fruits with a serious awaking to righteousness, we may triumphantly meet death in the face with this happy {αβγδ}, O death, where is thy sting? o grave, where is thy victory? hear us, o Lord, for his sake, who dyed for our sins, and rose again for our justification: to whom with thee and the blessed Spirits, be all praise and glory both now and ever. Amen. Gowries conspiracy. A SERMON PREACHED AT St. MARIES IN OXFORD, the fifth of August. By John prideaux, Doctor of divinity, Regius Professor, and Rector of exeter college. Imprinted at London by Felix Kyngston, for John Budge, and are to be sold at his shop in Pauls Church-yard, at the sign of the green Dragon. 1621. GOWRIES conspiracy. 2. SAM. 20.1. And there happened to be there a man of Belial, whose name was Sheba, the son of Bichri, a Beniamite, and he blew a trumpet, and said, We haue no part in david, neither haue we inheritance in the son of Ishai: every man to his tents, O Israel. THere is no state so settled under the Sun, but subject it is to manifold alterations. St. Ambrose gives the reason in his sixth book and 39. Epistle, because true Rest and security keep their residence in heaven onely, and not here on earth: and therefore( as Saint Augustine writes to Celestinus in his 63. Epistle) in this world are not any way to be expected. If any might presume to speed better then others, Kings might pled their prerogative: but being in the same ship with their inferiors, they are forced to run the hazard of the same tempests. So generally that old verse falleth out to be true, Interdum pax est, pacis fiducia nunquam. above many others, a man would haue thought King david, a King of Gods own making, a man after his own heart, so beloved at home, so feared abroad, so compassed on every side with inward and outward blessings, had at length been sufficiently guarded from any extraordinary attempts of traitors or treason. he had so miraculously escaped Saul, subdued the philistines, recovered jerusalem from the obstinate jebusites, the finger of God appeared in all his actions, and victories, he wanted not friends, and kindred, his Captaines and soldiers were terrible, his sons many and towardly, his treasure boundless, and his own valour and experience famous amongst his subiects and borderers, so that desperateness itself might haue trembled to haue given him the onset: Yet the text here sheweth, that as the best men haue their faults, so Gods dearest children want not their crosses. In the matter of uriah, david in three respects had been scandalously too blame, in murder, adultery, and the underhand betraying of a poor Innocent. The first whereof, God repaid by the murder of his own son Ammon, and the death of the child begotten in adultery. The second, by the deflowering first of his daughter Tamar, by her own brother, and then of his own wives, by his incestuous son Absalom; who as he raised out of his own bowels to turn traitor against him,( as appeareth in the five former chapters) so here he ordereth the malice of Sheba to raise another commotion, justly punishing sin by sin, and working his own ends, by such perverse instruments. The brand therefore of Absalom is scarce here quenched, when Sheba steps forth to blow new coals of rebellion; Of which treacherous attempt of a disloyal and false-hearted subject, against his most religious and lawful sovereign, I haue taken in hand vpon this day and occasion, especially to treat of. 2. Where not to burden your attentions with unnecessary curiosities, observe, I beseech you, with me in the general, These three circumstances: 1. The occasion given by a contention between the Israelites, and the men of Iuda, in the former Chapter, and here accidentally embraced by a treacherous disposition, And there happened to be there. 2. The traitor lively deciphered in his colours, a man of Belial, whose name was Sheba, the son of Bichri, a Beniamite. 3. The treason itself, first, confusedly breaking out in the doubtful sound of a Trumpet: And he blew a trumpet. Secondly, distinctly uttered in express rebellious terms:& he said, We haue no part in david, neither haue we inheritance in the son of Ishai; every man to his tents, O Israel. The occasions, advantageous, the traitor, malicious, the treason, perilous. As the occasion unexpectedly, draws on the traitor; so the traitor violently sets on foot the treason. Whence we may easily gather, the danger of occasions, the rancour of disloyalty, and the unconstant levity of an incensed multitude; And for memory we may thus connect it: When occasion is offered,( howsoever they otherwise strive to appear good subiects) traitors will bee ever ready to vent their treasons. Of all which, whiles I shall plainly discourse according to my tumultuous provision, I trust, my occasions shall privilege me from those sinister censures which pass vpon matters without due notice of circumstances. But be the manner of propounding taken as it may be: the doctrine( I am sure) will not be gainesayd, being occasioned by this dayes celebration, against traitors and treasons, of which my text containeth a notable example, with the occasion intimated in the first words. 3. And there happened to be there] Casu, saith Iunius, with the Chaldy paraphrase. Accidit, saith Castalio. fort fortunâ, saith Vatablus. The Greekes haue a double rendering, {αβγδ}, called hither as it were by chance,( as some would haue it) which others express by {αβγδ}, occurrit, as being an adventure, which was occasionally met with. Whether this Sheba were a party in Absaloms rebellion, and then came in with Amasa, vpon the overthrow in the wood of Ephraim, Chap. 18. or that afterward he thrust in among the ten Tribes at Gilgal, to congratulate the Kings victory, to conduct him back with honour unto jerusalem; the text expresseth not, and I hunt not after conjectures. Once this is manifest, that here he was; for so run the words in the original {αβγδ} ibi evenit, vel casu erat, there he happened to be( as Arias Montanus with Pagnine expresseth it word for word) which intimates, that his being there was merely accidental. And howsoever Saint Augustine mislike in his writings, the name of chance, and fortune, in regard it might be offensive, by a customary heathenish interpretation: Yet the Scripture applied to our capacities, often hath it; forasmuch as things most certain by Gods disposition and providence, in respect of mans circumspection, may be termed casual. God( out of doubt) here had a purpose,( as Brentius and Peter Martyr well observe) either to make a further trial of Dauids faith and patience; or to curb him from being too presumptuous vpon the strange recovery of his state, and kingdom; or to lesson him in the variable fickleness of a wavering multitude, and teach him to depend wholly on him, and none other. As on the other side who seeth not, that Sheba's inveterate malice was ordered to be dis-vizord, and punished, by such a public attempt, and shane? howsoever this, we may build vpon by the connection of these words, with the latter end of the former Chapter, that the heat between Israel and Iuda, who should seem most officious to their King, gave the hint to a false-hearted traitor, to raise a new rebellion. Whence I infer, That hypocritical traitors watch their times, and are ready to vent their villainy, vpon the least advantage. 4. So Cain sets vpon his brother Abel, when he had severed him from his parents, and they two were alone in the field together, Genesis 4.8. Simeon and levi, brethren in iniquity, take their time to murder the Sichemites, when they were sore of their Circumcision, Gen. 34. Dalilah knew well enough, that there was no shaving of Samson, till he was thoroughly lulled asleep, judge. 24. But the most unnatural treason that a man in this kind shall ever light on, was that of Adramelech and Sharezar, Sennacheribs sons, who took the vantage of their father at his deuotions, in the house of Nisroch his god: the story is set down, 2. Kings. 19.37. Where in stead of the word {αβγδ}, his sons, in the original, we find the vowels set in the text( which is somewhat strange in that tongue) without their consonants: Perchance to intimate closely, that so many circumstances, concurring otherwise for the aggravating of the offence, as subiects to lay violent hands on a King, and that in the Temple, and that at his deuotions, to add further, that it was done by his own sons; howsoever it be more vocal then the blood of Abel; yet the manner of setting it down, should show it also to be scelus infandum, a wickedness too monstrous to be fully expressed. And yet we need not go far, to find the like among the people of God; so far doth Satan prevail with the ambitious humours of irreligious miscreants. Two sons there were, that david had, whom he especially( as it were) doted vpon, above the rest of his children, beautiful Absalom, and gallant Adoniah, and both of these take their vantages( as far as in them lay) to tumble their aged Father down from his throne, and bury him alive, to make way for their prodigious, and preposterous purposes. The former, by the peoples favour, which he had gotten by his hypocritical popularity; the latter, by his fathers feebleness, backing himself by the countenance of violent joab, and disloyal Abiathar. This hard measure received good King david, at the hands of those, of whom he best deserved. He saw the law of nature, violated, conscience of so heinous a fact, contemned, his indulgence repaid, with monstrous ingratitude, his tried valour, outbraued by his own subject, who could not be ignorant of it. But that which touched him nearest, was, that in his person, and through his sides, Religion, and the name of God was blasphemed among the heathen: in comparison of which, he held the virulent railings of damned Shimei, too slight to bee taken any notice of. Behold, Chap. 16.11. ( saith he to Abishai and the rest of his seruants) my son, which came forth of my bowels, seeketh my life; how much more now, may this Beniamite do it? Let him alone, let him curse: for the Lord hath bidden him. Thus a broken and contrite heart, standing at the bar of Gods Iustice, and daunted at the multitude of it's own inditements, is willing to put up any thing, in lieu of his own satisfaction. he will speak for the devilish traitor, persisting in the height of his villainy, entreat the young man Absalom gently for my sake. He will lament his death, as untimely, and vndeserued, O my son Absalom, my son, my son Absalom, would God I had died for thee, O Absalom, my son, my son! But the judge of all the World is not subject to such passions, nor satisfied( most commonly) in such a sort, without exemplary punishment; none shall touch his Anointed for evil, but evil shall hunt those wicked persons to destroy them. The traitor here in my text, could not be ignorant of this. For if he had never taken notice of Corahs conspiracy, and the punishment thereof: Chap. 4. Baanah's and Rechabs betraying of Ishbosheth, and the end of it: Yet Absalom's fact, and iudgement, could not be unknown unto him; every one of the people could haue told him, how miraculously his huge army was defeated, by a small number, with the loss of twenty thousand; how strangely the Wood devoured more people that day then the sword. It must needs then be in the mouth of every one, that a thicke-bough'd oak performed the part of a good subject, to apprehended the traitor, that his Mule left him to the gallows, who had renounced his allegiance to his King, and Father; that the earth refused to receive him; heaven, was shut against him; none of all his troupe left to guard him, who had in so high a nature wronged the creator of all, in his Anointed Vicegerent. Last of all, I make no doubt, but diuers also observed, and spake of the extraordinary hand of God, expressed in Ioab's violence, in the speedy dispatching him, notwithstanding the Kings express charge to the contrary, accompanied with his infamous burial, in a great ditch, or pit, like a carrion, under a heap of stones: whereas formerly he had ambitiously provided a stately monument for that purpose, to wit, a Piramis, or pillar in the Kings dale. Some of which express tokens of Gods vengeance against such Rebels, at the least, all joined together, so lately acted, so freshly bleeding, so notoriously spread abroad& known, might haue amated this traitor in my text, from venturing again so soon, if he had had the least spark of grace, or common humanity, or policy in him. But malice is blind, desperatenes admits not of discourse: he must needs on, whom the divell violently pusheth: an opportunity was given, Sheba's false heart was tender, and must needs take fire. Seing he happened to be there, when such an occasion happened to fall out, he would take advantage to vent his malice, whatsoever became of it. 5. A lesson first for Kings, and Magistrates, not to rely too much vpon those that are of none, or a suspected religion: For howsoever they kiss,& cry, Master, with Iudas, or profess they haue somewhat to say from God, as Ehud told Eglon: judge. 3. yet they carry a two-edged dagger under their raiment,( as there he did;) which is too loose in the scabbard, ( as Ioabs was) and will bee the readier to strike you vpon any advantage given them. Godoliah was too confident on his own innocency, and the loyalty of those that spake him fair; whereupon when he was truly informed by johanan and others, that ishmael the son of Nethaniah, was suborned by Baalis King of Ammon, to slay him, he believed them not; but answered johanan in anger, Thou speakest falsely of ishmael; jer. 40. and the last verse. But the event proved it too true; for his security gave the advantage, which the traitor taking, performed that most wicked design; which made all the miserable remnant of Israel to smart for it. In consideration whereof, no doubt, Zerubbabel, and the chief of the Fathers returned from the captivity, took afterward a better course, Ezra 4. For when the treacherous enemies of the Church, made a proffer to join with them in the re-edifying of the Temple: No( say they) you haue nothing to do with us to build a house unto our God, but we ourselves together will build it to the Lord God of Israel. So suspicious were they, that they who remain false-hearted to God, would never prove trusty to his faithful seruants. david himself in diuers places complains of such kind of people, in the five and thirtieth Psal. When they were sick( saith he) I put on sackcloth, and humbled myself with fasting; I behaved myself as though it had been my friend, or my brother, I went heavily as one that mourneth for his mother. But in mine adversity they reioyced, and gathered themselves together, yea, the very abjects came together against me, and that unawares, making mows at me,& ceased not. In the 41. psalm he taketh up the same theme again, and displayeth their hypocrisy: If he come to see me, he speaketh vanity,& his heart conceiveth falsehood against himself, and when he cometh forth, he telleth it. And this he takes most unkindly of all in the 55. psalm: For if an open enemy or adversary had dishonoured, or magnified himself against me, I could perchance haue born it, at least hide myself from him: but when they that profess religion, and fidelity, shall prove the vilest miscreants, this is that the earth will groan to bear; and heaven will not suffer unrevenged. Now if ever there were a generation of vipers, that unnaturally make their passage to light, thorough their mothers bowels; our treacherous fugitives, and home-bred Papists, may most justly be esteemed such, whom no benefits can win, no allegiance bind, no hazard deter from attempting( on the least advantage) the utter overthrow of their Prince, and country. I need not to go beyond sea for instances. Were they ever quiet in queen Elizabeth's dayes? or hath the mercy of our gracious sovereign( whom God so miraculously hath so often freed from their villainy) wrought in them any remorse of conscience? No surely( beloved,) for seeing the Pope himself hath mounted to this height, onely by such treasonable practices against his own Prince and others; when they hold such grounds in their schools, that the Pope may loose, and make void the oath of allegiance that subiects haue taken to their lawful Princes: that vpon a pretence they are fallen from the Church, and are turned heretics; he may depose them from their Thrones, and dispose their kingdoms to others; that the excommunicated, or deposed, in such a case, may be lawfully murdered by their subiects, and the children for ever disinherited, though no way involved in the Fathers fault; that such powder-plots undergone for the sea of Rome, are so far from treasons, that they are justly termed martyrdom, and often are rewarded with canonization, or the like. What hope( I say) may remain that such, so bread, so taught, so believing, will ever prove loyal? When they confess their poor conformity, they yield for the time, to be for want of strength, which should soon appear in other colours, if Sheba's advantage were once given: The more it stands good Subiects vpon, to be solicitous, and watchful for their Princes safety. Nets, and snares, and gins, and pits, and traps, were not onely laid for david, but are renewed daily, against such religious Princes, as make conscience to tread in Dauids footsteps. And to what shall we attribute the miraculous escapes of our Religious sovereign, with the confusion of their engineers? hath there been any circumspection used extraordinary? or retyrednesse, for prevention? or a guard, to keep off? or new law to cut off al such fals-hearted Sheba's, who may happen to be amongst us, to do a mischief? The world seeth, that with us it is far otherwise. It is therefore onely Gods extraordinary protection, that hath hitherto freed him from such apparent, and remediless dangers. The Gowries had dispatched him; Watson and his complices had surprised him; the Powderplot had blown up him and all his, if this mercy of God onely had not prevented the divels malice, and our security. O then how should this stir us up, to commence our suits to the same protector, for the continuance of his favours in this behalf! For let us depend vpon it( beloved) as long as there is a Pope, and devill; Princes professing the Gospel, shall never bee secured from Gowries and Garnets. Some malcontents will lurk in the throng, among better-affected subiects, who haue swallowed a morsel either of ambition, with Absalom, or of reuenge, with Bigthan, and Teresh, or of covetousness, with Iudas, or out of an old grudge, with Sheba will bee hovering for their advantage, who cometh now in the next place to be personally indicted, and arraigned by name for a traitor. 6. A man of Belial, whose name was Sheba, the son of Bichri, a Beniamite] The traitor here is deciphered by four notable circumstances: First, by the character, or badge of his profession, he was a man of Belial. Secondly, by his proper name, whose name was Sheba. Thirdly, his parentage comes in question, the son of Bichri: and lastly, Jemini& benjamin idem sunt: vel saltem, temini erat magnus Princeps inter Beniamitas: Abulen. is mentioned his Tribe, a Beniamite, or( as the original hath it in the same sense, as Abulensis sheweth) a man of jemini. That which wee translate to the word, out of the original, A man of Belial; Iunius, renders Nequam: Castalio, improbus: others with Saint jerome, Vir sine jugo disciplinae, an Apostata, that would not conform himself to any good order: With which accord the greek; {αβγδ}, say the 72. {αβγδ}, say others: all which joined together, scarce express the thing, he being a lewd, ungodly, dissolute, pestilent son of the devill, which could endure no law, or to live within any compass, brother to Elie's sons, 1. Sam. 2. which are thus described in the text, Now the sons of Eli were sons of Belial, and they knew not the Lord, that is( as Abulensis glosseth on it) howsoever they professed him for a fashion, yet in heart, and other actions they flatly denied him. This name Sheba in the Hebrew signifieth seven, or the seventh; perchance because he was the seventh brother, and therefore presumed further vpon the strength of his family. Celebris, nobilis: Osiander. But the same word signifying also an oath, might as well haue minded him of his oath which he had taken to obey his King, and was vpon no occasion to bee violated. That which follows, The son of Bichri, Strigelius,( I know not vpon what ground) would change into {αβγδ} vnus è proceribus, a great Noble man, for birth, means, and authority. True it is, that {αβγδ} or {αβγδ} which signify the first born, or the first fruits, with a little inflection may be varied to that purpose; but what need change of the text, if the collection may bee had without it? far more passable is the inference of Abulensis, that except he had been some great man, he would never haue ventured for such a purpose, to haue blown a trumpet, and the multitude would rather haue slain him outright, then vpon such a motion, to haue given ear unto him. Well therefore he may be presumed to be a man of eminency, as Catiline among the Romans, or Gowry amongst his countrymen, of greater nobility and note, then desert, or honesty, which the circumstance following doth more then intimate; A Beniamite, or a man of jemini: for why should this be added? but( as most Interpreters take it) to show the ground, why Sheba was so ready to revolt from david. ever there remained a sting between the Beniamites, and david; especially of those that were any way kin to Saul, for the translating of the kingdom from Saul's posterity, to david. And howsoever the express disposal of good was known to all Israel in it; yet malicious men will take no satisfaction, especially where a kingdom is the object of their difference. So Shimei, which reviled him in the 16. Chapter, is said to be of the family of Saul, that we might take notice of the reason why he did it. david was easily induced to beleeue Ziba, grossly belying Mephibosheth, for aspiring by tumult to the kingdom, as having experience of the inward grudge, that most of Sauls family bore him; which here breaking out in Sheba, he is termed a Beniamite, to make it the less strange to them, who desire to know the reason. In sum thē, howsoever these words may seem to import nothing further then a bare narration; yet vpon weighing, and laying circumstances together, here appeareth, first, the ground of treason, whence it generally ariseth: and secondly, the disgrace, that it necessary draweth with it. The ground is twofold; first, a rotten heart fully possessed by Belial; for no man becomes a traitor, that hath any relics of grace in him: The second ground is most commonly hatred, accompanied with ambition, and desire of reuenge for some wrong received. The disgrace is likewise double; first, striking to the actor himself, that undertakes so foul a fact; and next, to the family, whose blood thereby is tainted. All which the text affordeth; A man of Belial; behold the heart corrupted: a Beniamite, there's the reason of the grudge. In like manner the name of Sheba chronicleth the personal blot: and the son of Bichri, the imputation sticking to the family. All which, in stead of a doctrine, yield this essential definition of a a traitor: A traitor is a man of Belial, who to the disgrace of himself and his whole family, impiously conceiveth, and rebelliously venteth his hatred and disloyalty against his lawful sovereign. 7. The meanest Logician will here easily find the genus to be {αβγδ}, a man of Belial, and the difference drawn partly, from the proper object, his lawful sovereign, and partly, from a necessary adjunct, the infamy both of person, and family. The grounds whereof are so clear, that it needs no further illustration: proofs there are plenty, if it were my purpose to use them: Curse not the King, no not in thy thought: Eccles. 10.20. 1. Pet. 2. Rom. 13. But fear God and honour him, not only for wrath, but for conscience sake, as Saint Peter and Saint Paul jointly teach vs. certainly he that faultereth in his allegiance to man the deputy, manifestly reuolteth from God, the deputer. And he that shaketh off this sacred bond of obedience, hath first resigned heaven, and made shipwreck of a good conscience. I need not cast about in this for any further confirmation: the other particles in the definition are no less evident. For why is Sheba here name so precisely with his Father and Tribe, but to be left as Pilate in our creed, gibbeted up( as it were a carcase) for detestation to all posterity? It was a heavy doom for Amalek, to haue his remembrance to be utterly put out from under heaven, Exod. 17. as also for jeroboam and Baasha, to be grubbed up by the roots with all their offsprings. But the curse seems far more disastrous, to be remembered with a brand of infamy, and to be chronicled with Bigthan and Teresh, as blots to their name and family. Thus Iudas weltreth in Aceldama, and no man pities him: Achitophel hangs himself so politicly, that no man, so much as in conceit, will cut the halter. God would not haue the names of such to putrifie, with their carcases, but posterity shall ever bee tossing them to their everlasting infamy. So general is that of the Wiseman applied particularly to an adulterous woman, Ecclus. 23.25. His children shall take no roote, and her boughs shall bring no fruit. A shameful report shall shee leave, and her reproach shall not be put out. For as the righteous shalbe had in everlasting remembrance: their name shall be called vpon, that is, psalm. 112. Gen. 48. continued, & advanced in their issue: Esay. 56. psalm 10.7. nay their eunuchs, that keep Gods Sabbaths and please him, shall haue a better name then of sons and daughters. So the name of the wicked shall rot: It shall be left as a curse unto Gods chosen, Esay, 65.15. The sins of their fathers shall be had in remembrance, and the sins of their mothers shall not be blotted out, Psal. 109.14. So jeroboam is seldom name, but Nebat is fetched in, to bear a part of the reproach and scandal. seven times in this Chapter, mention is made of Sheba, and so often the son of Bichri is added. Such a stain, one false traitor leaves vpon a whole family. ulysses in the Poet, by the light of nature could well vantage his cause by it: where to justify his own pedigree, and girds at ajax, he could handsomely say of his ancestors, — Neque in his quisquam damnatus& exul. Treason is of a deeper tincture, deserving a heavier doom, and therefore of all true Christians the more earnestly to be detested. It shall be needless to make further application of that which hath been in this part delivered, except it would please more particularly, first, parents, hence to be admonished, for the bringing up of their children in obedience in their tender yeeres, lest their after-rebellions reflect, to the blemishing of their whole families. Next, kinsfolk, to proclaim such degenerate, and race them out of their genealogies, that shall so far link themselves with Belial, as to be accounted his children. Last of all, all sorts may judge how to esteem of such, that under pretence of Religion, sow the seed of flat rebellion, and learn of david a subject, how to behave themselves towards their Kings, such as david was, who when he had Saul at an advantage, that against all right, and Iustice sought his blood, and might haue had him slain, but by a words speaking: 1. Sam. 26. As the Lord liveth( saith he) the Lord shall smite him, or his day shall come to die, or he shall descend into battle and perish: The Lord forbid that I should stretch forth mine hand against the Lords anointed. To which purpose he had spoken to Abishai before, whose fingers itched to smite him, Destroy him not; for who can stretch forth his hand against the Lords anointed,& be guiltless? In which doctrine if Bichri had well catechised his son Sheba, it might perchance haue restrained him from blowing a trumpet,& stirring rebellion, by such a damned outcry, or proclamation, We haue no part in david, neither haue we inheritance in the son of jesse; every man to his tents, O Israel. Which is the treason itself, the last member of my text, wherein I will strive to recompense my former tediousness. 8. Those whom Belial once possesseth with Iudas, and wins to bee traitors, shall haue counsel crafty enough suggested by the same master, which in all likelihood might bring about their devilish designs. But he that dwelleth in heaven, hath such a hook in their nostrils, that he twines them in and out, as he sees most convenient: So that commonly their policies stead them no farther then Achitophels, by an orderly disposing of all things, to hasten their shameful execution. Sheba here is not to seek for the managing of matters to his best advantage. Wherefore first he blows a trumpet, the unexpected sound of which, in so clamorous a tumult, and bickerings( as was formerly shewed to bee between Israel and judah) was the onely means to procure him audience. That being once gotten, he presently falls to a forcible persuasion, sorting it to the exasperated passions of the men of Israel, which notwithstanding he groundeth vpon the harsh speeches used by the men of judah. This cannot be better understood, then by reflecting our eyes to the 3. last verses of the former Chapter. david being freed from Absalom, is to bee brought back by his subiects with honour unto jerusalem. Cap. 19.11, 12. Now he had secretly sent to the men of judah, that they should be the foremost. The other Tribes, in an officious emulation, take this unkindly, and thereupon expostulate with the King, Why haue our brethren, the men of Iuda, stolen thee away? do they not think that we are as faithful subiects, and affect our sovereign, as well as they? They of judah reply, The King is near kin to us, and in that respect we challenge a pre-eminence. Yea,( say the Israelites) haue not we ten parts in him, and in that respect more right? why then did ye despise us, that our advice should not be first had in bringing back our King. How the men of judah put this off, the text mentioneth not, onely it followeth {αβγδ} harder or fiercer were the words of the men of judah, then the words of the men of Israel: It might be, they used some opprobrious speeches, which the Israelites being great in number, thought very disgraceful to endure: Where the King holding it not safe to interpose, he being so lately shaken, and the humours not thoroughly settled. In comes this Sheba vpon the nick, and sets all again in a combustion. do the men of judah( saith he) think so basely of us, as though we being ten to one, must give way to them? Can not we make good our own parts, without dependence on them for King, or counsel? seeing they so arrogantly stand vpon, that david is their Kinsman, and therefore wholly theirs by inheritance, so that our interest in him is a far off, or none at all: let us leave him to them, and let them know, that whole Israel hath as fit men to reign, as that one Tribe of judah: for what part may we challenge in him, who is wholly for his own kindred?& what was Ishai his father? was he not an obscure man yonder at Bethlem Ephrata, and this david his shepherd? shall we then, better descended, continue to bee his vassals, as though the father had been King, and the man succeeded as his lawful heir apparent? judah tells us we haue no part in david, and we know that the kingdom of Israel was not Ishai's sons Inheritance. every man therefore to his tents, O Israel, and stand vpon his own guard: we shall quickly provide for ourselves, without being beholding to them. And to this sense most Interpreters do paraphrase Sheba's seditious speeches: from the drift of which, and effect, we may deduce this observation, That there is not a more dangerous inducement to damnable Rebellion, and Treason, then to bee possessed with a conceit, that a lawful King, and his liege people, may be in any case partend; or, that kingdoms are from the peoples choice, and not from Gods appointment made hereditary. 9. This lesson of Sheba here first proposed to malcontents, those men of Israel afterward in Rehoboams time had gotten by heart, and therefore when their young King answered them not according to their mind, in the matter of taxes and subsidies, which wicked jeroboam had set on foot, every one had ready at his tongues end, 1. Kings, 12.16. What portion haue we in david, or what inheritance haue we in the son of jesse? To thy tents, O Israel: Now see to thine own house, david. But had these men but remembered so well, that which their wise King Salomon, long after Sheba's destruction, had left them for a better direction, proverbs 8.( where he bringeth in the wisdom of the most High thus proclaiming, By me Kings reign, and Princes decree Iustice: By me Princes rule, and Nobles, even all the Iudges of the earth:) they might haue found, that the bond of obedience to Princes, is not so loosely knit by God, that subiects may dissolve it at their pleasure, or vpon any discontent, or injury, whatsoever cry, We haue no part, and renounce our inheritance. For as a head never so rhumatike, and the fountain of all diseases in the rest of the members, may not bee therefore partend from them, for fear of a worse inconvenience, neither can the members upbraid it,( as the Apostle and Nature teach us) with these contemptuous terms, I haue no need of thee: So the head in the body politic, must keep his place howsoever, till that highest authority take it off, who first set it on, to change it for a better. The more pernicious in reformed States and Common-wealths, is the wicked band of Antichrist, who take vpon them to sever those, whom God hath so linked together, where finding it too hard a task against conscience and nature, to persuade the thesis, That subiects may rebel against those, whom God hath advanced to be their lawful Kings; they come in with the hypothesis, to inveigle the weak or malcontents, that Kings excommunicated by the Pope, are deuested of that dignity, as Samson was of his strength by the shaving of Dalilah; and therefore they may be dealt with, as other men, who are public enemies to Christianity. Thus they cease not most diuelishly to spread in their slanderous pamphlets, virulent libels, and secret whisperings, which must go by tradition from hand to hand, to misled simplo women, and work on desperate humours, who discontented that all things run not as they would haue it, assure themselves of redress in any change whatsoever. Now what is this in effect, but to preach on Sheba's text, We haue no part in david, nor any inheritance in the son of jesse? What other conclusion do they drive at in all their Volumes, against the Kings Supremacy and subiects Oath of allegiance, but to make their followers conceit, that they haue no part in King james, nor any inheritance in the lawful successor of blessed queen Elizabeth? This doctrine( it should seem) the earl Gowrie had learned, and brought from Italy, who in many things may be paralleled with Sheba, to make up the conclusion. 10. As Sheba was vnus ex proceribus, according to Strigelius, Nobilis and celebris, saith Osiander, nobly and honourably descended; so was Gowrie. Sheba lived in place of note, and credit, amongst those of his Tribe and country: Gowrie herein was not much inferior. There never appeared other then good correspondence before, between Sheba, and King david: the like was between Gowrie, and our sovereign. For after the just execution of his father, in his majesties minority, he restored( this traitor his son) his lands and dignities, advanced two or three of his Sisters to wait on the queen in her privy chamber, used that wretch Alexander graciously, who so wretchedly was the chief actor in the plot. But favours rather exasperate, then win, where a poisoned heart turns all to the worst. For as Sheba( as it should seem) ever bore a secret grudge to david, for a wrong conceived, offered to the house of Saul: So did Gowrie to the King, for the death of his Father. Thus both played the hypocrites, both watched but the opportunity, both violently took it being offered, both attempted, and both by the providence of the King of Kings were wonderfully defeated. Sheba is set down in my text to be {αβγδ} a dissolute son of Belial, moulded in gull and venom, without conscience to undertake any villainy. And what can we make better of Gowrie, a mere Atheist, without any sense or touch of Religion, as Sprott afterward confessed at his arraignment 1608? his complices, Rashtiltaig, and bower, of the same stamp: his recourse to Necromancers, and enchanted characters found at his death about him, testify no less. So that Sheba here comes behind him( for ought wee find) as being not linked to Belial in so firm a band. Last of all, as Sheba sped afterward, so Gowrie had his due, at the first onset, King james being delivered,( as david,) to magnify the deliverer in the imitation of david, which he there did presently vpon his knees, in the midst of his own seruants, they all kneeling round about him in the place of his delivery, and hath celebrated this day ever since, for a thankful remembrance. And now( beloved) what remaineth for us, but to unite our hearts and prayers in a thankful congratulation? david will well help us to express ourselves, as in most of his psalms of thanksgiving, so most compendiously, for this purpose, in the 21. The King shall rejoice in thy strength, O Lord, exceeding glad shall he be of thy salvation. His honour is great in thy salvation, glory and great worship shalt thou lay vpon him. And why? Because the King putteth his trust in thee, O Lord, and in thy mercy( we trust) he shall never miscarry. Let all his enemies( O Lord) feel thy hand, let thy right hand find out them that hate him. Make them like a fiery oven in the time of thy wrath: Thou( Lord) shalt destroy them in thy displeasure, and the fire shall consume them. Their fruit shalt thou root out from the earth, and their seed from among the children of men. For they intended mischief against thine anointed, and imagined such a device as they were not able to perform. Therefore hast thou put them to flight, and the strings of thy bow were made ready against the faces of them. Be thou therefore exalted( O Lord) in thy own strength, that wee may ever sing, and praise thy power. To whom, three persons in one Deity, Father, son, and Holy Ghost, bee ascribed all Honor, and Glory, Might, majesty, and Dominion both now and evermore. Amen. Higgaion& Selah: FOR THE DISCOVERY OF THE POWDER-PLOT. A SERMON PREACHED AT St. MARIES IN OXFORD, the fifth of november. By John prideaux, Doctor of divinity, Regius Professor, and Rector of exeter college. Imprinted at London by Felix Kyngston, for John Budge, and are to be sold at his shop in Pauls Church-yard, at the sign of the green Dragon. 1621. HIGGAION ET SELAH. psalm. 9.19. The Lord is known by the iudgement which he executeth: the wicked is snared in the works of his own hands. Higgaion Selah. THere is no man that compares the words of my text with the occasion of this dayes assembly, but will straightway aclowledge the fitness of this acknowledgement, as at all times never to bee forgotten, so especially vpon this day and occasion, with an Higgaion and Selah to be remembered, The Lord is known by the iudgement which he executeth; the wicked is snared in the work of his own hands. This perchance will receive the more life, when it shal appear, that david in this whole psalm may well bee made our spokes-man, as composing it for a celebration of some extraordinary deliverance, and leaving it to the Church as a pattern for imitation. And so much may bee collected from the title itself, that in the original is {αβγδ}, which our last translators( as you may see) frame to the chief Musician, and his instrument; Iunius, to the tune of triple, or counter-tenor; an excellent applying of such faculties, which now most commonly are abused. But others either by disioynting the words, or straining the points, or taking vantage of inuersion of letters, and diuers significations of the same roote,( as In hunc locum. Moller and Lorinus at large inform) bring it about either to be a thanksgiving for Pharaoh's destruction, and the first born of Egypt, or Goliah's overthrow, or Nabals fall, or Hanun's discomfiture, for abusing Dauids messengers; or according to Saint jerome, and Aquinas, expressed in the vulgar edition out of the Septuagint, pro occultis filii, for the discovering and punishing of the secret plots of Absalom his son. For those that expound it of Christs Victory over death and Satan, mistake an application, for an interpretation,( as Burgensis well taxeth Lyra:) And others observe not the difference in the genders, that would make {αβγδ} to signify the Flourishing estate of the Church, Iuuentutem candidam, and so gratify their mother by a broken title. Out of all which differences, this consequent may be picked for our purpose, That for any notable deliverance, either from tyrants, as pharaoh, or terrible inuaders, as goliath, or churlish neighbours, as Nabal, or open truce-breakers, as Hanun, or bosom traytors, as Absalom, the Church is to express her ioy and thankfulness in an extraordinary manner, as receiving herein an earnest, that the time at length shall come, wherein the overthrow of Antichrist by the lamb, shall be celebrated in heaven, with everlasting Halleluiah's. This the Papists themselves cannot complain to be wrested: for whereas we translate( according to the original) the last verse of this psalm; Put them in fear, O Lord, that the heathen, or nations, may know themselves to be but men; they say according to the vulgar, out of the seventy Interpreters, which In hunc locum. Bellarmine takes vpon him to make good; Appoint( Lord) a lawgiver over them. And this lawgiver, their douai divines with the Interlineary gloss, acknowledged to be Antichrist; the heathen, to be men of heathenish conditions: Gentiliter viuentes( saith the gloss.) So that to make, by way of application, the Pope, this tyrannical lawgiver, the Gentiles, his seduced assassinates, this deliverance, the powder-plot, or a treason of the like nature, is but to take the hint, that they themselves haue given, and the insisting on a notorious instance, included in the general. It would set an edge on our deuotions, and excellently direct our meditations, but to take a view in the passage, of our Prophets carriage in the whole frame of this thanksgiving, how hearty he begins to vow praises, and rejoicing, and singing, and every kind of setting forth Gods marvelous works in this behalf; how sincerely he acknowledgeth his iustice, his uprightness, his care of his Chosen, his kerbing of the adversary. For when he ascendeth his throne, to make inquisition for blood, outgo the names of the wicked, their destructions haue a period, down they sink into the pit, turned they are into hell, their own lawgiver shall play the tyrant, to set them onward with a mischief, so that woeful experience at length shall teach them, to know themselves to be but men, whereas the innocent on the otherside, shall bee wonderfully delivered, to show forth all Gods praises in the gates of the daughter of Sion, and rejoice in his salvation. Of all which my text is( as it were) the moral, comprising the pith of all: The Lord is known by the Iudgement which he executeth; the wicked is snared in the works of his own hands; Higgaion Selah. 2. The words include in them without forcing, three parties, The Lord, the wicked, and the godly, with their several attributes, Execution, punishment, and triumphing. Which connected together as they lie, yield unto us three points, especially at this time to be stood vpon: The 1. Iudgement of God. 2. success of traitors. 3. Churches applause, both for the one and the other. The Iudgement, known, the success, fit, the applause, tuned to the highest key. So that in the first, wee haue Gods Iustice, in the second, his wisdom; in the third, his Mercy, presented to our considerations in a most heavenly order. All which, if it please to haue in one word, and conceit as an arraignment, the awe of the judge, will command attention, who first takes his place to execute his authority, in these words: 3. The Lord is known by the iudgement which he excuteth] The wonderful events which the ignorant attribute to fortune, the superstitious, to saints and idols, the politicians, to their plots, some, to their own worth, most, to the means, and the extraordinary concurrence of second causes, the Penmen of the Holy Ghost ascribe ever unto the Lord: they held it the best Analytiques, to resolve all such effects into their first principle. In describing of the like matters among other writers, you shall find Alexander did this, or Caesar thus behaved himself, Nestor gave this counsel, and such effects ensued vpon it: But when Moses and joshuah handle their weapons more valiantly, then any of these, Abiah and his son Asa, overthrew greater forces, then ever any of these encountered. Chusai, for counsel, and Salomon for wisdom, had never their parallels among any of the nations. The text most commonly thus expresseth it: Deut. 1.2. and 3. josh. 10.42. The Lord delivered Sihon and Og into the hands of Israel. Israel overcame, because the Lord fought for Israel. The Lord smote that huge army of a thousand thousand Ethiopians, 2. Chro. 14.12. before Israel and judah. And howsoever Chushai played his part, 2. Sam. 17.14. 1. Kings 3.28. yet the Lord is said to defeat the counsel of Achitophel: and Salomons famous decision between the two harlots, is said to be the wisdom of God. Such prevention is used against self-conceit, and vayne-glorie, and simplicity, in referring honour to it's proper object, that wee should not assume to ourselves, that which belongs to him that made us, but in all such blessings, and favours, endeavour with all alacrity, that the Lord may ever be known to be the first mover, and principal effector. Now as the Lord is known to be omnipotent by his works of creation, merciful in our redemption, infinite, wise, and provident, in composing and disposing all to his own glory, and the good of his Church; So his Iustice can bee never more conspicuous, then by the iudgement that he executeth] Men may be often wronged by their careless security, or prevented by celerity, or mistaken in the carriage, or overtaken through ignorance, or seduced, by flattery, or deluded, by equivocation, or perchance abused, by credulity, or outfaced, by bravery, or terrified, for fear of a worse inconvenience: But when the Lord ariseth to execute Iudgement, and when his glory shall appear, the fierceness of man shall turn to his praise, and the fierceness of them shall he refrain. The drowning of the old World, the burning of Sodom, the rooting out of so many nations, to plant his chosen Israel, sufficiently makes in the execution, that many things which escape, in this life, mans control, find at length a judge, that will be known in their punishment. If pharaoh will not know the Lord, at the mouth of his seruants, he shall feel him at length to his cost, in the bottom of the water: and if Herod so forget his Commission, as to rob God of his honour, such a iudgement may presently seize on him, as to make his chiefest flatterers to loathe him. All the World almost is a map of instances in this kind: it were but following of a common place to repeat them, and to cloy your Christian attention with that you know. 4. 1. Sent. d. 18. bonaventure distinguisheth of two sorts of judgements, the first, in this World, which he calls judicium Poenitentiae, inflicted especially to draw all to repentance: the second, in that to come, from which there is no declining. My text dealeth only with the first, not as it properly signifieth the distinct apprehension of an object, or a true conclusion, from certain premises; or a definitive sentence according to law, or the authority of the judge to determine, or power, to execute, or the cause, that comes in question, or a custom, that hath gathered strength by long acceptance, or the Text of Scripture, that giveth direction how to judge: vpon which diuers significations, Scotus and Illiricus plentifully enlarge themselves; but by a metonymy for the punishment, that is inflicted vpon just grounds. For herein the execution manifesteth the iudgement, and by this iudgement especially, the Lord is known. The causes of it, are sin; the subject, notorious offenders; the effects, generally, amazement, specially, comfort to the innocent, and horror to their aduersaries. This the Lord taketh vpon himself to execute, as often as his Ministers, either for want of power, or courage, or information, are driven to a stand: and for these purposes especially, that the Church might haue a breathing in her continual combats, and her persecutors, a taste of the anger that is to come. According to the sentence of this Iudgement, Corah's conspiracy was plagued by the earths opening, Absalom hanged by the hair, Sennacherib had a hook put into his nostrils; Ieroboam's, Ahab's, and Baasha's families, were grubbed up by the roots, for their treasons, and idolatry. And as old Babylon's stately Palaces were turned to disconsolate habitations, for Zijm and Ohim: so new Babylon's redoubled abominations must look for no better issue: For though shee haue a long time raised mists, to dazzle the eyes of her followers, the Scriptures haue been locked up in an unknown tongue, idols, and heathenish ceremonies, obtruded in stead of preaching, implicit faith, for plain catechizing, Princes, terrified with the bugbeares of briefs, and bulls and excommunications, traitors, honoured with martyredome, all villainies justified, under the mask of zeal, and ignorance commended, as the mother of devotion: Yet the Lord will ever be known by the judgements which he executeth, when shee cometh in remembrance before God, to give her the cup of the wine of the fierceness of his wrath: Reu. 18. as a millstone thrown into the bottom of the sea, so shall shee sink down into the pit of destruction. In an hour shall her Iudgement come vpon her, the Kings of the earth, and Merchants, shall take notice of it, with wailing and alas, and the saints with a double hallelujah, whiles her smoke ariseth up for ever and ever. 5. This doctrine of Gods judgements, so plainly delivered in his Word, so effectually urged, and so often repeated, vpon any notable occasion; as it should strike a terror into the wicked, not to kick against pricks; so should it animate the godly in all extremities, with the assured dependence vpon a happy issue. But alas( beloved) these things stick with us most commonly, no longer then they are in acting. Three impediments may be observed above the rest, which frustrate in diuers the good use of this doctrine, Contempt, neglect, and mis-interpretation by soothing ourselves in our own courses, and turning the stream of Gods judgements another way. Of the first humour are those, which our Prophet describeth in the next Psalm: The ungodly is so proud, that he careth not for God, neither is God in all his thoughts; His ways are always grievous, thy judgements are far above out of his sight, and therefore he puffs at all his enemies. If you urge unto the like judgements, executed vpon others for the same offences, his contemptuous answer is ready, Thus I shall never be cast down, there shall no harm happen unto me. This is the resolution of Antichrist and his followers, as most Interpreters with Saint jerome and Saint Augustine note vpon that place. judgements never so known, executions never so evident, shall no way deter them from their damnable projects. But this is the greatest iudgement of all, Epist. 55. ( as Saint Cyprian well observeth) Non intelligere delicta, ne sequatur poenitentia; not to take notice of our faults, lest repentance should thereupon follow. Secondly, the neglect of Gods judgements appeareth in those men, who are truly affencted at the first, but as a pang, tis quickly past over, and as news, it soon grows out of date. pharaoh was no sooner quitted from one plague, but presently his heart was hardened, to draw on another: and the Israelites that were so much affrighted at the horrible end of Corah, Dathan, and Abiram, even the morrow after fell vpon Moses and Aaron,& upbraided them for killing of the people of God; such small impression is left on us by the stripes of others. Birds and other brute beasts, most commonly avoid that place where they are sensible by a token that their fellowes haue miscarried: but we look on others judgements, as furnished with a supersedeas from all arrests, and argue from their punishments how well they haue deserved, without the least reflex vpon our own mutable condition. A third sort play with such examples, and shift off the application from themselves. These will rather ascribe Noahs flood, to an extraordinary aspect or concourse of watery planets, or the drowning of Pharao's host, to the inconsiderate venturing vpon an high tide, rather then to Gods wrath for sin, who sendeth such judgements on some, to make all the rest afraid. So our Italianated fugitives pass over the powder-plot, by terming it onely the rash attempt of a few poor unfortunate Gentlemen; by means whereof, their proselytes; are hardened to the like courses; whereas such terrible judgements should teach them to know the Lord: and executions make them sensible, De civit. Dei, lib. 2. cap. 33. how desperately they are seduced. But perdidistis utilitatem calamitatis( as Saint Augustine justly upbraideth the Pagans) miseri facti estis,& pessimi permansistis. Wherefore should ye be smitten any more? The whole head is sick, and the heart is faint. Those that contend so much for a judge of the controversies between them and us; why observe they not out of Gods judgements, which side the Lord favoureth? Haue any of their damnable projects by Summeruile, Parry, Babington, and his complices, Lopez and his abettors, Campion, Parsons, and their adherents, taken any expected success? Haue the Popes bulls and curses wrought any strange effects? Haue Watson and the Powder-miners attained to the end they sought after? If God then haue ever defeated such malicious designs, and shewed by his judgements vpon the actors, how much he detesteth such practices; they might well gather, that their courses are not warrantable, or that( as some of them in indignation haue blundred out) the judge of all the World is become a lutheran. For what virtue haue they ever found in their Agnus Dei's, Medals or superstitious relics, to make their plots successful? or truth, in the promises of their ghostly Fathers? May they not easily perceive themselves to bee made the miserable instruments of Antichrists ambition, who sells the souls of men, Apoc. 9. to buy himself reputation? If we are such damnable heretics, as they would make us, how comes it about that the Lord so takes our part? Is it possible, their doctrine, that is so catholic, or those catholics, that are guided by an infallible head, should venture so far, and attain so little? profess such infallibility, and be so often deceived? If men were not drunk with the wine of sodom, or nursed with the blood of Dragons, or steeped in the gull of bitterness, such palpable tokens of Gods judgements so directly against their proceedings, so mainly in favor of their opposites, might breed at least a suspicion that something is amiss, and return them to a serious examination, to know where the fault resteth. But Leopards change not their spots, Apoc. 9. deaf Adders hear no charming. Trumpets may be sounded out against them, and vials powred out vpon them, yet their Idols shall not be left, nor their sorceries, thefts, or fornications abandoned. Being scorched with the sunshine of Gods Word, in stead of repentance, they turn to blaspheme: and when Egyptian darkness hath notoriously environed the seat of the Beast, they will rather gnaw their tongues for pain, then aclowledge Gods arrest that seizeth vpon their Abaddon. But behold, all ye that kindle a fire( saith the Lord by the Prophet Isaiah) and that compass yourselves about with sparks; Chap. 50. walk in the light of your fire, and in the sparks that ye haue kindled: but this shall ye haue of my hand, ye shall lie down in sorrow: the snare that ye laid for others, shall entrap yourselves, which is the success of the wicked, and comes in the next place to be considered. 6. The wicked is snared in the works of his own hands.] As before, the Iustice of God appeared in the execution of his judgements; so his wisdom here may be observed in the manner of punishment. The wicked] not simply {αβγδ}, as the seventy: or generally peccator, a sinner or an offender, as the vulgar: but {αβγδ}, impius, improbus, irrequietus, vagus, as the root in the original will bear; ungodly, lewd, turbulent, wavering, irreligious toward God, debauched in manners, turbulent in the Common-wealth, unsettled in all things. Such a one is snared] as a fellow that digs a pit, and falls himself into the midst of it( for so the similitude runs in the former verses, and Interpreters aright apply it.) Or as one that provideth powder to do a mischief, and himself is blown up with it, so they are plagued, so they are paid home in their own inventions. And this is a plot, a work, a matter of pain, and charge, and a vexation unto them, not begun or continued by others, but contrived by their own hands. A wonderful iudgement of God to inform his Chosen, that his wisdom disposeth all for their good; and a terror to the wicked, to daunt them in the like projects, and make others take heed by their example. This the heathen themselves haue observed, {αβγδ}. Chiliads of their proverbs testify so much; {αβγδ}, Thou hast played the Politician, to undo thyself. {αβγδ}, buzzing as a fly about the candle, to charged his own wings. So in the Scripture Adonibezek confesseth, Threescore and ten kings having their thumbs and their great toes cut off, gathered their meat under my table; as I haue done, so God hath requited me, Iudges 1.7. pharaoh took an order for the making away of the Hebrew Infants; and was requited at length with the death of his first-borne. Hamans gallows set up to hang Mordecai, served for his own strangling. Herod slay the infants of Bethlem, and was punished in the end, by murdering of his own children. When Hildebrand had suborned a villainy to provide a great ston, to let fall on the head of the Emperour Fredericke, as he came to do his deuotions, according to his accustomend maner in the Church of Saint Mary of mount aventine, the fellow making more hast, thē good speed, tumbled down with the ston himself, and there was broken in pieces by the same engine, wherewith he treacherously would haue crushed his sovereign. The story is distinctly set down by Benno the Cardinal in the life of Gregory the seventh. And who reads not, how Alexander the sixth was poisoned with the same liquour he had provided to make away some of his Cardinals? This measure had Agag by Samuel; 1. Sam. 15.13. As thy sword hath made women childless, so shall thy mother be childless among women. Psal. 137. It was wished to old Babylon, Happy shall he bee that rewardeth thee as thou hast served us: And must befall the new; Reue. 18. Reward her as she hath rewarded you, and double unto her double, according to her works: in the cup that she hath filled, fill to her double. How much she hath glorified herself and lived deliciously, so much torment and sorrow give her. This cannot bee expressed in plainer terms, then our Prophet hath it in the 37. psalm: The ungodly hath drawn out the sword, and bent their bow, to cast down the poor and needy, and to slay such as be of a right conversation. But their sword shall go thorough their own heart, and their bow shall be broken. Which before, more directly to our purpose, wee may find set down in the seventh psalm, The ungodly hath graven and digged a pit, and is fallen into the destruction that he made for other. For his travell shall come vpon his own head, and his wickedness shall fall vpon his own pate. And did not this shower of snares, to the amazement of themselves, and their adherents, by the just iudgement of God strangely accompany the work of our powderplotters? Who knows not, that Catesby, Rookwood, and Grant,( the principal actors in that hellish design) as they were drying powder at Holbeck in Worcester-shire, were disfigured, and maimed, by the firing of the same powder? and not long after how the same Catesby, and Percy desperately were slain at one shot, proceeding from powder? So justly they were snared in the work of their own hands, that themselves vpon their knees were forced to confess it. This is registered by the hand of a King, who had best means to know it, and greatest reason to relate it, to the terror and shane of all such devilish assassinates. Now let their Apologists return from beyond the seas, grin like a dog, and put on the impudence to smother it. 7. They will tell us that their catholic doctrine in no sort countenanceth it; and the faults of some malcontents, are ever to be distinguished from the equity of the cause. But this is but a gilded pill, compounded onely for those of their own complexion, a sophism, a shift, an afterreckoning; which is as soon discovered, as their books are opened. We are not such dastards( saith Gretser in his vespertilio haeretico-politicus) that wee fear openly to affirm, Pag. 159. that the Pope of Rome may( if necessity so require) free his catholic subiects from their oath of fidelity; if their sovereign handle them tyrannically:& further he adds, If it be done discreetly and warily, it is a meritorious work. But say now, that subiects should proceed to execution, vpon such way made by the Pope, should they not( think you) therefore bee justly punished as traitors? Aphoris verbo Clericus. No, saith Emanuel Sa. especially if they be of the Clergy: for the rebellion of a clerk against a King, is no treason, in as much as he is not subject unto him. Then perchance the Laity is left only to the stake, as having no such warrant to exempt them from King-killing. Instit. Tit. 23. 5. 11. Simancha will help that too: As soon as a Christian King becomes heretical, forthwith his subiects are freed from his government over them. This is short work indeed. But may he not then be left to Gods Iudgement, until it shall please him in mercy to free the people from that yoke? No sure( saith Bellarmine) especially if he go about to infect his subiects: De Summo pont. lib. 5. cap. 7. De visib. monar. lib. 2. cap. 4. Pag. 194. Then they are bound( adds Sanders) as soon as may be, to set another in his place. They ought to expel him( saith Philopater) as the enemy of Christ, from having authority over Christian people. And this he affirms to be the undoubted doctrine among the learned, and agreeable to apostolical truth. Here is apostolical truth with a witness. But suppose the Popes apostolical transcendency, either in pitty, or policy, hold such a King fit for a time to be spared; I trust then, good catholic Subiects may not venture to stir. Yes but they may( saith Bannes) etiansi Pontifex toleraret Regem Apostatam; In secundam secundae, q. 12. art. 2. tamen Respub. Christiana posset illum pellere è regno, quoniam Pontifex sine ratione permittit illum impunitum. Though the Pope himself should be never so indulgent, the people, if they list, may vn-king him, because the Pope unreasonably is slacken in his office. Well then, no remedy is left among these men for Protestant Kings, but down they must. If their holy Father make scruple to correct thē, their own vassals may take them in hand. Perchance this will work with them to be reconciled to the Church, and then it is likely they shal be restored to their estates. Simancha will tell them also in that case, whereunto they shal trust: Nec ius hoc recuperabunt( saith he) quamuis postea reconcilientur Ecclesiae. Once gone,& for ever discarded. Nay their children, though innocent or catholics, must be punished for their fathers errors,& be excluded for ever from succession, to give way to whom the Pope pleaseth. 8. I haue gleaned these few scatterings by the way,( beloved) to make it appear to those that would willingly be better persuaded of their doctrine, that the doctrine itself directly warranteth treason, let the traitors be what they will, and that none can bee an absolute Papist, but( if he thoroughly understand himself, and live under a Christian Prince that hath renounced the Popes authority) must needs, being put unto it, bee an absolute traitor. The Popes infallibility he assumeth to make heretics, and punish them by virtue of his supremacy: The exemption of his clergy, to act their own designs; the interesting the people, in the right of making of a King( whom they define, De iusta authoritat. pag. 8. 1. with Apostate William Reinolds, in scorn, to be but a creature of mans creation) how can it stand with loyal obedience, that God and nature haue prescribed? And now( beloved) if these were speculations onely in their schools, or some few mens ouerlashing, in an emulation to uphold their own hierarchy, or some doubtful deductions, only taken by our men at the worst, their doctrine were the more excusable, and their followers more to be born with. But when practise shall follow vpon such devilish positions, and apologies bee published to the world to maintain that practise: then cursed be they as Meroz, cursed bitterly be all such subiects, and inhabitants that take not the Lords part against such miscreants. For what ears would not tingle to hear, that Pope Sixtus, the fift, in the consistory of his Cardinals, should parallel the murder of Henry the third, King of France, by that desperate villain james Clement, with the fact of judith, and conclude it to be a little less mystery then Christs Incarnation? For defending of the same fact, though John Guiniard a Iesuite were executed: yet Richeome in his apology excuseth him. Clarus Bonarscius in his Theatrum honoris, extols him to the skies. Such tokens these Ignatians leave to Princes, of their submission and fidelity. What should I speak of Francis Verona Constantinus, who wrote an apology for John Castile, to justify his stabbing, and hurting of Henry the Great? Wherein he concludes, that notwithstanding the decree of the council of Constance, it is lawful for any private man to murder Kings and Princes, condemned of heresy and tyranny. And to come home nearer unto ourselves: Anno 1587. Stanlies treacherous giuing up of Deuentrey, had it not cardinal Allen to defend it? Had not Oneile before, and Tyrone afterwards the determination of the university of Salamancha to animate them onward in their rebellion? What marvell is it then that Garnet, and the powder treason, had Eudaemon-Ioannes his apology? Claudius Aquauiua's approbation, Bellarmines excuse, Hamond the Iesuites absolution, as Barrier in France had the Iesuite Varrad's, to confirm him in his purpose, to prevent Rauilliac? No better fruit is to be looked for vpon such wild-figtrees, who care not what they say or do, and turn off all such prodigies with a slight or scorn. Because the Scythians show their King Scyle, for favouring the strange rites of Bacchus, Simancha infers that jure and Merito, Inst. Cath. 23. ser. 12. 13. such Princes are to be made away, as receive any kind of doctrine differing from the papistical. De reg. instit. lib. 1. cap. 7. Mariana accounts it a moderate course, to poison a chair or garment for the killing of a King: but mark his weighty reason for it; Because( saith he) I find the Kings of the Moores haue often used it. Whereupon Hoffeus the Iesuite was wont to say( as Hasenmuller, Histor. jesuit. cap. 6. who lived amongst them reports it) that they dragged any Lutheran they could find, straightway to the fire, vt sic anima eius in curru igneo ad inferos feratur, that so his soul in a fiery chariot might bee hurried to hell. Worse then all this: they hold it a case of Conscience, not to spare their own side, to do ours a mischief. Garnet the provincial being questioned by Catesby, whether with a safe conscience, they might proceed in their powder-proiect, seeing in the blowing up of the King, and Protestants, diuers also of the Papists must necessary go the same way? replies very profoundly, that no doubt it might well be done, seeing it should redound to the good of the catholic Church. And this Eudaemon defends with great earnestness. Which puts me in mind of a story related by Platina in the life of John the four and twentieth, when one Facinus Canis was hired by the Gibellines, to suppress their contrary factions of the Gwelphes, in the city of Papia, and the covenant was, that he should haue the goods of the Gwelphes for his pay. he obtaining the victory, falls a rifling of the Gibellines also, without distinction: and being accused therefore, as not standing to his promise, replies, That themselves indeed were Gibellines, and should be safe; but their goods were Gwelphes, and must go to wrack, as well as those of their aduersaries. So assure yourselves( beloved) if Italians and Spaniards should once come,( which God of his infinite mercy forbid,) to compose the differences between us, and our home-bred Recusants, howsoever our blood should pay for it, yet their estates might perhaps be confiscated, as infected by our heresy. Garnets decision would be of force; such matters must not be stood vpon, when the good of the catholic cause is thereby advanced. O that religion should ever be made a cloak for such atheistical practices! What hard measure had been offered by our King and State, that these traitors should be so exasperated? Were they hurried to the fire, as in queen Marie's daies? or was there a new Inquisition erected, in imitation of that of spain, with tortures and racks to rectify them? Nay, were they not tolerated at a small rate, or none at all, to enjoy their possessions and liberty, graced with titles of Honour, admitted to be about His majesty, and haue the protection of his laws, without any violence offered? From whence then came the powder-plot, but from the devill himself, and the malice of the whore of Babylon, which delighteth to carovie in blood? But God hath snared the wicked in the work of his own hands, the snare is broken, and we are delivered. Isaiah 47. Come down therefore and sit in the dust, sit on the ground, sit silent, O daughter of Babylon. Is not thy nakedness vncouered, thy shane seen? art thou not taken in the crafty wilines that thou hast imagined? O that our poor besotted recusants would but be brought to an ingenuous examination of these things, whether it were likely they would led thē to heaven, who devise and allow of such powder-stratagems from Hell? Whether true Religion haue been ever advanced by such bloody and treacherous snares and engines? Then would they surely afford their Higgaion& Selah to celebrate with us this day, this thrice-Happy deliverance. Which is the duty left for us in the last place to conclude with. 9. Higgaion, Selah] Few words, and obscure; yet importing more matter, then could be well expressed in any other tongue. And therefore, as they are omitted in the greek and vulgar latin, as also in our church-book translation, by reason of their obscureness, and remoteness from popular capacities, especially in a continuate reading without interpretation: so are they faithfully restored by our last translators, as integral parts of the text, which are not to be left out, though the greatest skill of the Learned may be staggered at their meaning. needless therefore was the exception of some critics, to our church-book, for not reading commonly those words to the people, seeing they haue them otherwise in a more exact translation, and reserved to the exposition of a learned Preacher. Some there be that slight both the words as interiections, expressing onely a sudden passion, under an imperfect sense. But others dive deeper, whom we haue good reason to follow. Higgaion is but twice, besides in this place, found in the Scripture, and that onely in the psalms; once in the 19. psalm: Verse ult. Let the words of my mouth and {αβγδ} the meditation of my heart be always acceptable in thy sight, O Lord, my strength and my Redeemer. And again in the 92. Verse 3. It is a good thing to give thankes unto the Lord, and to sing praises to thy name, O thou most high: To show forth thy loving kindness in the morning, and thy faithfulness every night; {αβγδ} {αβγδ} Vpon an instrument of ten strings, and vpon the psaltery, vpon the harp with a solemn sound. The word Selah we haue 92. times, but but Higgaion and Selah together, onely in this place; which argueth more then an ordinary rejoicing, proportioned to the Prophets deliverance, which( out of doubt) was extraordinary. All that I red, derive the word Higgaion from the roote {αβγδ}, which signifieth to publish with the mouth, to meditate with the heart, to rouse up all the faculties, with the most serious intention. Agreeable to this is the word Selah, either from the roote {αβγδ}( as R. Kimchi would haue it) to lift up, to raise, properly a way to make it the more passable, or {αβγδ} to tread down, to make plain. To the same purpose, Auenarius says, that in all the Commentaries of the rabbins, he could observe no certain signification of this word: and Buxtorfius is of the mind, that it signifieth nothing but onely a tone, peculiar to the Musicians of those dayes. It were endless to heap up all varieties, which either word breedeth among the learned. Iunius makes both joined in this place, to signify, rem meditandam summè, a matter to be especially thought on. Vatablus, with the rabbins, and the Chalday Paraphrase extend it to an everlasting Meditation. They that restrain it to song, or instruments, differ not in a manner from them vpon the point, for that which the former observe in the subject, they afford us in the tune. All concur in this, That the greatest deliverances, are to be celebrated with the greatest thanksgiving: no cheerfulness must be wanting, no laudable solemnity of music: assembling, feasting, congratulation, neglected, in performing such religious duties. private, and daily, or ordinary blessings may be privately, and daily, or ordinarily recounted, at least with a single Selah, a stirring, or cheering up of our particular deuotions: but for such deliverances as that of Eighty eight, and this public and extraordinary freeing of the Church, the whole State, the preservation of King, queen, Prince, all the Nobles, all the Iudges, the reverend Clergy,& Lawyers, the Worthies of all our Country and Corporations, vpon the point to be blown up, and dismembered by the devils engine, together with the utter desolation of so flourishing a kingdom; here a Higgaion& Selah must be joined together; hallelujahs added unto it; Trumpets and shawms must be wynded aloud, Asaph's and Idithu's must show their skill, new songs, new cantica can●●orum, whole new sets of canticles, Micthams, and Mismors, Neginoth's and Mahaloths, Tehilla'hs and Tephilla'hs must be framed by the Learned. Let every thing that hath breath, praise the Lord. 10. And here if the matter itself rouse not your meditations, little help can be expected from any vncomposed strains. You that haue red of so many heathenish tyrannies, and Turkish cruelties; you that haue had occasion to travel amongst any barbarous nations, or savage cannibals; you that haue heard of the most prodigious treasons and massacres that ever were attempted, or thought on under the Sun; haue you ever red, or seen, or heard of any monstrous immanity, comparable to this of the Powder-treason? Haue ever Turkes, or Tartars, any Nero'es or Caligula's made use of powder, or such engines of fury, to ruin whole States at one blow? Nay, to blow up their own darlings, their own patrons, their own innocent kindred that never offended them; but onely these spuria vitulamina, these bastard imps of the Whore of Babylon? If the ruin of your living Countrymen had no way affencted you, what had the monuments of the dead deserved, that so many sepulchers of ancient Kings must be laid on heaps, and utterly defaced? what fault was in the dumb stones, and stately Edifices of your Forefathers, that they should bee left as spectacles of your merciless cruelty? But now perchance they repent it, and are ashamed of the Actors, and their courses. O no; that scarlet Harlot hath not learned to blushy. They are pictured for confessors and Martyrs, their zeal is commended, the State condemned for punishing their Ringleaders unjustly, and their Proselytes here amongst us( which I grieve to speak of) follow the same doctrine that lead them unto it, and are animated to the like attempts, when their ability shall grow sufficient. For mark but these few words of Bannes a Spanish schoolman,( whom a man would take to be none of the worst, especially in comparison of the Iesuites) Angli( saith he) sunt excusandi, quia non se eximant à Superiorum potestate, nec bellum contra eos gerunt, quia non suppetunt illis vires ad consequentia pericula: In 22. Aquin. q. 12. art. 2. The English catholics are to be excused for not taking arms against their superiors, because they want sufficient power to go through with the business. Tolerate them then but to grow to a head, and to make their party good, and their natural bond to Prince or country, should little dismay them, from venturing vpon the like Powder-plots. Where be then our Higgaions& Selah's( beloved) for the stoping of this brood of vipers, that their force should not be answerable to their malice? As the Israelites had their Pascha and Purim, holidays set apart for the acknowledgement of their grand deliverance from pharaoh, and Hamans treason: why should not this dayes solemnity bee continued with everlasting thankfulness, for the miraculous discovery of the Powder-plot? Let the people learn from our Pulpits, with what kind of saltpeter their catholicism is powdered; let our children understand in our streets, the barbarousness of the plot, the profession of the actors, the danger that would haue fallen on their innocent heads; If the Lord in Iudgement to the engineers, and in mercy to us, had not prevented it, and snared the wicked in the work of their own hands. At the mentioning of our Church or King, at the beholding, or remembrance of our Parliaments, and chief places of Iustice, let the villainy of the Powder-proiect be never forgotten. In the celebrating of the holy Eucharist, let our thankfulness for this deliverance be an especial part of our Sacrifice: Finally, let us jointly conclude, as our Prophet here beginneth this psalm: Wee will praise thee, O Lord, with our whole heart, we will show forth all thy wondrous Works. We will be glad and rejoice in thee, we will sing praise to thy Name, O thou most High. For our enemies are turned back, they haue fallen and perished at thy presence; for thou hast maintained our right and our cause, thou sittest in the Throne, judging right. Now to this God the Father, God the son, and God the Holy Ghost, three Persons and one Lord, who is known by the Iudgement which he executeth, and hath snared the wicked in the work of his own hands, be ascribed with Haggaion& Selah all praises, power, and glory from this time forth for evermore. Amen. HEZEKIAHS sickness AND recovery. A SERMON PREACHED BEFORE THE KINGS majesty, at Woodstocke. By John prideaux, Doctor of divinity, Regius Professor, and Rector of exeter college. Imprinted at London by Felix Kyngston, for John Budge, and are to be sold at his shop in Pauls Church-yard, at the sign of the green Dragon. 1621. HEZEKIAH'S sickness AND recovery. 2. CHRON. 32. 24. In those dayes Hezekiah was sick to the death, and prayed unto the Lord, and he spake unto him, and he gave him a sign. 1. MY Text is a type of the Worlds uncertainty, Mans security, and Gods mercy, to those that depend on him. Wherein wee haue a view of our misery, with the means and Author of our surest deliverance. The instance is in Hezekiah a King, a fit pattern for the best, the remedy Prayer, the chiefest refuge for the deuotest: Which is effectual only by the good will of him in the bush, who relieveth ever at a pinch, by speaking, and giuing a sign, for our convenient comfort. I will not trespass on your patience, by a tedious rehearsal of the connection, with that which went before: let it suffice therefore to take in by the way for an entrance, First, a touch of Hezekiahs laudable life, expressed more at large in the 2. of Kings, the 18. and 19. chapters, all one in a manner with the 36. the 37. and 38. of Isaiah: And secondly, of his wonderful deliverance, whereof I am now to speak. His goodness, and zeal is summarily here comprised: First, towards the Church, The levites must carry the filthiness out of it, verse 5. The Priests must rouse themselves up to be careful in their places; My sons( saith he) be not now negligent, for the Lord hath chosen you to stand before him and serve him. verse 11. He restoreth the Church-goods, and sacrifices, by strict command, vers. 19. and 24. and reviveth the ancient solemnities of Trumpets, and Church-musike, ordained, and ordered by his predecessor david, verse 27. and 30. And surely, the best method in a reformation, beginneth ever with God; for from thence proceeds a Blessing, to prosper all that follows. His care for the Commonwealth in the next place, comes not short of this. He fortifies his city( saith the son of sirach) and by digging thorough a hard rock with Iron, brought water into the midst thereof, Chap. 48. He built the wall that was broken, and raised up the towers, and another wall without, prepared milo, made darts and shields in abundance, set Captaines of war over his people, by the counsel of his Princes and Mighty men, and his own comfortable encouragements, verse the 3. and forward. It were his Courtiers, and the men of judah( no doubt, by his example and good directions) that copied out the proverbs of Salomon, which now are a part of our Canon, from the beginning of the 25. Chapter, unto the end of the book( as the 1. verse of that Chapter sheweth.) And if we may credit the relations of Genebrard, and Torniellus, he was a great patron of the mathematics, and took order for the right reckoning of the year by intercalation of the month Nisan, for which the Iewes now use Adar,( as appears in their calendars) to the same effect. So great matters may be brought to pass in a Common-wealth, where Learned men are in place, and Kings themselves are learned, to give examples and directions. All which are farther seasoned by his personal and inherent graces: His dispatch, in execution, his resolution against idolatry, his respect to Gods messengers, his patience in affliction, his earnestness in prayer, his confidence in danger, his wisdom in counsel, his study to reform others, his thanke-fulnesse to God for all blessings received, make his Miraculous deliverances seem the less strange, which here may be observed to bee Two above the rest: the First, from the invasion of Sennacherib, and the Second, from his dangerous, and deadly disease. 2. What might not Hezekiah look for at Gods hands, whose favour he had found for so long a space, to prevent his desires, accept his endeavours, prosper all his actions? from whom he had received so many comfortable promises, and messages, and whose angel had so strangely quitted him, from so heavy an enemy? yet here we see, that amongst all these Blessings and triumphs, he must come notwithstanding to his trial. For in those dayes Hezekiah was sick to the death: he must take the sour among the sweet, to set an edge to his deuotions, and make farther way for mercies, and wonders: wherein we haue the spiritual Gests,( if I may so speak) of a Christian progress; From care and industry to do good, to some temporal happiness; from that, to sickness; from sickness, to Prayer; from Prayer, to recovery, and other comforts and signs of Gods favour, till all at last come home to the Court of heaven, and there we shall be freed from other changes, and remouealls. The words( without farther straining) yield us these 3. circumstances: Hezekiah's 1. sickness. 2. physic. 3. physician. His sickness dangerous; his physic, precious; his physician, always successful. All which must needs be granted, his sickness being to death; his physic, Prayers; his physician, God himself: and for memories sake, may thus be connected; Because Hezekiah was sick, therfore he prayed, and because he prayed, therfore God spake unto him, and afforded him a sign: which farther notes unto us the commonness of sickness, the force of prayer, and the readiness of Gods help, unto such as earnestly and faithfully repair unto him for physic. Of all these in their order, briefly and plainly, as the Spirit of God shall enable me, and your royal patience give leave. And first, of the first, which is Hezekiah's sickness, in these words: 3. In those dayes Hezekiah was sick to the death] A sorry entrance to continue, if the remedy bee not the sooner. For sickness is the dashing of all worldly delights: And true happiness cannot harbour, where that hath taken up a lodging. But he that goeth on this way weeping, and beareth forth good seed, shall doubtless come again with ioy, and bring his sheaves with him. It would be tedious for you to hear, or me to undertake the clearing of all those doubts that Interpreters out of these words haue raised, rather then resolved. As first, concerning the time of this sickness, whether it were before, or after the miraculous delivery from Sennacheribs invasion. Most of the jewish rabbis, with Salomon Iarche, and Kimchi;& the Papists, with Abulensis and Lyra, together with some of reformed, as Musculus and Bullinger, hold that it was before. Their grounds are two: Otherwise( say they) how could Hezekiah reign but just nine and twenty yeeres, seeing fifteen yeeres were added by miracle, after his sickness, and in the fourteenth year of his reign, Sennacherib came against him. Now, likely it is, that so many great matters could not be dispatched in one year. Besides, he hath a promise after his sickness, to be delivered from the King of Assyria, 2. King. 20.16. Which argueth, that deliverance was not past before. Notwithstanding Saint jerome Saint Augustine, Luther, calvin, and the maior part of our Interpreters, who take after them, out of Iosephus, suppose all the war first ended, before this sickness began. First, because the order of the text( in all three places where it is mentioned) so casteth it. And next, in all these tumults, we find Hezekiah, either consulting with the Prophet, or praying in the Temple, or giuing directions to his people and council, or otherwise bestirring himself, without any mention of any sickness. And well might all these troubles come within the compass of one year,( as Serrarius the Iesuite against his own side granteth) to wit, that fourteenth they speak of, wherein Sennacherib came, and was defeated, Hezekiah sickened, recovered and lived 15. yeeres after, to make up the nine and twenty. Now, in that God promised to deliver him after his sickness, it might not be from the Assyrians first invasion, but from his return again, that was perchance both threatened, and feared, as the latter opinion( I think) more probably defendeth. So the meaning of the text will fall out to be,( according to this interpretation) In those dayes.] that is, not before, or amid, but after all troubles were ended, when Hezekiah had best reason to think himself most secure. When many brought Gifts, and presents unto him( as the words are immediately before my text) so that he was magnified in the sight of all Nations, then, in the midst of his prosperity, when he( perchance) thought least on it, was he seized vpon with this deadly sickness. 4. Now what manner of sickness this should be, authors also vary; some would haue it to be the Kings evil, as Aquila, Symmachus and Theodosion. Others, an Impostumation. Glyaus saith, that it was in his foot, which began to rot. Most conjecture it to be the Plague, in regard of the Byle that appeared outwardly, and his extreme danger of life. But such conjectures besides the Text, are vain and needless. Of like nature are the causes of this sickness, which by diuers are rendered. One is thought to be the Kings refusing to mary, vpon a conceit that he was that Immanuel, the Virgins son, promised a little before to his Father Ahaz. So R. Salomon, Lyra, and Glycas, in the 2. part of his Annals. But Abulensis confutes this maynely, and most Interpreters are ashamed of it. Others, with the scholastical history, affirm, that this sickness was a punishment, for the Kings neglect of thanksgiving, after the overthrow of Sennacherib. But Iosephus,( who took most pain to be acquainted with such matters in the history of his country) expresseth particularly the Sacrifices and Solemnities that vpon that occasion were used. Besides we may add, that no fault is laid to this good Kings charge before his sickness, but after. More safely then we may conclude with S. Herome vpon the 38. of Isaiah, That this disease was rather a restraint from future presumption, then a punishment for former sins. Not {αβγδ}, inflicted by way of reuenge, or {αβγδ}, as a ransom to make satisfaction, but {αβγδ}, or {αβγδ}, a lessoning for himself, or {αβγδ}, an example to others, a trial for his instruction( saith Bernard) not a forsaking to his destruction. For howsoever all afflictions presuppose sin: yet all are not inflicted, as the punishment of sin, which Iobs long disputation with his friends, and the Lords determination in the end, maketh most apparent. Neither want there further proofs in this kind. When the Disciples made question, concerning the man that was born blind, John 9. Whether it came through his own or his parents fault; our saviour denies both members of the division, and tells them, that it was rather that the works of God should be made manifest in him. The Tower of Siloā fell vpon eighteen persons, not so much for their sins, as for the lessoning of others, Luk. 13. Because of the mixed cup in the Lords hand, Psal. 75. his children sometimes are to drink the purer wine, though his enemies shall be sure of the dregs. For what is this world else, but as the author of the Sermons de Tempore shows it,( as it were, in a Map) a vast and glowing Furnace, where the wicked are the dross, the godly, the gold, tribulation, the fire, and God himself, the workman? Is it not better therefore( saith Saint Augustine) that God should chastise thee here, then spare thee here, and forsake thee hereafter? He would haue a Champion valiant, without an adversary( saith Saint basil) that supposeth a just man should be free from afflictions. For what are al such crosses, but as so many penitential Sermons, preached by God himself, to make us know ourselves, and bring us home unto him? He that proves not a good student in this school of the cross, hath small hopes to attain hereafter to any degree in heaven. The old Testament began almost with Abels slaughter, and the New, with the butchering of the Infants, and John Baptists imprisonment. The Patriarcks, Prophets, and Apostles, with all Gods chosen, had their part of this cup. He chastiseth all that he receiveth, Pro. 3. So here, good King Hezekiah, in the height of his prosperity, is remembered with a sickness; to mind the greatest, of their frailty, and the holiest, of their humiliation, and the happiest, not to depend vpon their own abilities; much more the meanest here should learn, with patience to undergo such crosses, as their betters haue born, and with compassion not to censure, but to comfort their afflicted brethren. For canst thou murmur if God should visit thee, when thou considerest that Hezekiah was sick? or account thy pain too grievous, when his was to the death? or complain it comes unseasonably, seeing this happened to him in those dayes, wherein nothing was expected but ioy and triumphs? I should distrust your understandings, and religious dispositions, to press this point further. It is a sad theme to discourse of sickness: the remedy therefore( I trust) will be the more welcome, which the text leadeth unto, in the words following. 5. And he prayed unto the Lord] Prayer pierceth the clouds, offereth violence to the kingdom of heaven, and in a manner ouer-ruleth him, that ouer-ruleth all things. But that this physic prove strong in operation, it must be continued, and fervent, as the best doctors prescribe, and tempered with the precious ingredients of faith, Hope, and Charity. Non vox, said votum; non musica chordula, said cor. Not windy words, but weighty wishes, not the harp strings, but the heart strings, not he that crieth loudest, but he that loveth most, hath the best acceptance before the Throne of grace. In this form( no doubt) dying Hezekiah commended his desperate case to the Lord of life; and howsoever, the harsh message of Isaiah the Prophet, was sufficient to break his heart, so unexpectedly sent, so peremptorily delivered, so likely to take effect in so great extremity: Set thine house in order, for thou shalt surely die, and not live: which the damnable gloss of some rabbins make yet a great deal more horrid; Thou shalt surely die]( say they) that is, in this World: And not live] that is, in the World to come: Yet faith lets not go it's hold, hope would not be persuaded, but that God would be entreated; he had heard of his mercies of old, and had tasted of the sweetness of them in all the passage of his life; and therefore he now resolves to employ his expiring spirits, and gasping breath, as long as they should continue, to try at the last cast, what might be obtained. Blessed King! it was Gods extraordinary grace that settled thee in this directest course; some would sooner haue murmured; Haue I been so careful and zealous to do God service, and shall this be my recompense, to be cut off before my time? must I, after so many fair promises, die thus childless in my flourishing age? and is there no other order to be taken, but onely to set my house in order? Many of the like speeches impatience would haue uttered, and perchance haue abused the Prophet for bringing such a dismal doom. But our Kings broken and contrite heart containeth no such dregs: he hears all with patience, bears all with patience, considers all with patience, and so with tears in his eyes, death in his face,( yet confidence in his heart) he turns about unto the wall. This he did( say many Interpreters,) because the Temple stood that way, towards which it was their custom to turn their faces in prayer. Saint jerome takes the reason to be rather, that the standards by might not behold his tears: and Lyra, that they might not hinder him, as Angelomus further notes, by disturbing his devotion. His tears may bee also thought to proceed, not so much from the horror of instant death, or a loth to depart, from worldly pleasures; or an vnmanly sinking under the extremity of pain( howsoever such brunts most commonly shane the valour of those, who hold themselves most resolute:) as from a desire he had, to perfect the reformation which was begun; and to leave an heir behind( for then he had none) to succeed in his kingdom, and continue the blessed line. For how could it choose but grieve him to fore-thinke on the distraction that was like to ensue, in a State so unsettled? Many yet addicted to Idolatry, fals hearted Shebna the Treasurer gaping to succeed, which could not be without opposition. Many particulars besides,( which himself only knew,) and the world could not take notice of, might justly occasion him to water his couch with tears. And tears in such a case, either for public good, or private escapes, by Dauids practise, Ieremies Lamentations, and our saviours weeping for Lazarus, and over jerusalem, are warranted to bee heroical. Wee haue more sins( beloved) to bewail, but fewer tears to shed; greater occasion to hid our faces, but less contrition to do it: many Physicions shall be first feed, before this remedy be thought vpon, that Hezekiah prayed unto the Lord. 6. he prayed.] Simon Magus had not the grace to pray himself, but the face to entreat others. I make no doubt, but here the Prophet Isaiah prayed, the Priests prayed, the Courtiers and people prayed,( all were good helps, and it was their duty) yet this sufficeth not Hezekiah, except he pray himself: he could best pled his own cause, and commence his own suite, and haue the better audience. But to whom doth he pray? Popery was not then on foot, to pray to Saints departed before their images, or buying Masses, or applying relics. Isaiah had instructed them better, that Abraham was ignorant of them, and the Brazen-Serpent was broken down by the Kings command, and called Nehushtan, that no such praying should be used unto it. He prayed therefore( as the text hath it) unto the Lord] and none other, him he had onely offended, his mercy he had ever found ready, his power he was assured of, he alone thoroughly knew his woeful case, and therefore not as much as dreamed of the mediation of any other. The form of his prayer is set down in the twentieth of the 26. of Kings, and Esay the 38. in the same words, to teach us to regard that the more, which the Holy Ghost vouchsafeth so precisely to repeat. From whence if our puritans hope to draw any instance for their extemporary brabbling, and brawling against our set forms of prayers; the text will show them, as repugnant to Hezekiah herein, as commonly they are otherwise to all their lawful superiors. For his prayer here was on his bed, vpon his particular and extraordinary necessity; they must vent theirs in the Church, where no such occasion is offered, to the excluding of better forms, then their best premeditation can afford vs. Hezekiah turned his face to the wall, that this particular request of his might not be heard, or disturbed: The gift of these men is vnder-valued, if their proselytes be not about them to applaud, and admire it. More tolerable therefore it were, that they troubled not the Church more by their prating, then they help it by such praying. In this case, if their conceits were not too fleeting, they might consider, that prayer is of two sorts, public, or private. public, may be either solemn in the Church; or more retired, in a family, or some other occasioned assembly. Now to thrust in here, with sudden, and vnconcocted flashes, were not only to cross Scripture, Fathers, and the continual practise of all Christian Assemblies, that ever deserved the name of Churches: but also to abuse such Holy meetings, by hindering the concurrence of deuotions in known petitions, wherein they ought to join, and the saying Amen to that, they must be sure is warrantable. private prayers,( I confess) are of another nature, wherein diuers notwithstanding may be holpen what to say, and directed, what to ask, by public forms, though such particulars may often fall out in regard of personal grievances, sins, or benefits, that may dictate( as it were) an ejaculatory prayer, as the occasion shall bee offered. Such was Hezekiah's here, and such were to be wished more rife, among all sorts of people. Notable examples herein we haue of jacob; O Lord God of my Father Abraham, and God of my Father Isaak: Gene. 32.9. The Lord which saidst unto me, return into thy country, and to thy kindred, and I will deal well with thee: I am not worthy of the least of all thy mercies, and all the truth which thou hast shewed unto thy seruant. For with my staff I passed over this jordan, and now I am become two bands. deliver me, I pray thee, from the hand of my brother, from the hand of Esau, for I fear him. So Samson, Iud. 16.28. vpon his resolution to die: O Lord God( saith he) remember me, I pray thee, and strengthen me, onely this once, O God, that I may be at once avenged of the philistines, for my two eyes. And what are the most part of Dauids psalms, but a contexture of such heavenly wishes, aptly composed for his own use, and the direction of others, that expect the same protection? O how would it become the conversation of Christians, in stead of corrupt communication, and blasphemous oaths and cursings, to haue their mouths filled with such praises and Prayers? How well do such speeches sound from the mouths of good subiects? God save the King: or give the King thy judgements, O Lord, and thy righteousness unto the Kings son. In the warlike reign of david; we haue a large description in Scripture, of Captaines and Worthies; but in Salomons succeeding Peaceable government, of stately buildings, notable examples of Iustice, flourishing of the Arts, traffiking with foreign Nations, and the like. All which are the extraordinary blessings of God, and by his disposal haue their turns, and periods, which most commonly are found in the body, as the head is affencted. Where a King therefore makes the Lords Prayer, the best Prayer, the subject of his meditations; with what face may subiects be backward, in following such directions? Hezekiah( as wee all know) wanted not titles, nor treasure, nor friends, nor any other good parts, that might grace a man: and yet here wee see in the upshot of extremity, his onely refuge is Prayer. And this brings him to the speech of the Physician, which recovered him. For when he had prayed unto the Lord, the Lord spake unto him, and he gave him a sign. Where we haue the last words of my text, and third member of my division, pointing at the Physician, and the course he took. 7. And he spake unto him, and he gave him a sign] {αβγδ}, at sundry times, and in diuers manners, hath it pleased the Lord of heaven to speak to men here vpon earth, by his son, by his seruants, by Angels, by men, internally, externally, in dreams, by open visions; as Suarez vpon Aquina's third part, quest. 30. Peucer in his commentary of the diuers kinds of divination; Mencelius in a peculiar tract of the knowledge of God, do at large declare. This speaking here to Hezekiah was by Isaiah the Prophet, as the text, 2. Kings, 20. clearly sheweth. And as the extremity was great, and urgent; so this speaking was quick, and comfortable, in these most gracious terms, turn again and tell Hezekiah {αβγδ} the captain of my people: Thus saith the Lord, the God of david thy Father, I haue heard thy prayer, I haue seen thy tears; Behold, I will heal thee on the third day, thou shalt go up unto the House of the Lord. Could there be better news to a dying man? Yet this is not all. I will add( saith he) unto thy dayes, 15 yeares, and I will deliver thee and thy city, out of the hand of the King of Assyria; and I will defend this City for mine own sake, and for my seruant Dauid's sake. This was more then could be expected, but thus it pleased the Lord to dispense his favours. Some one perchance in Isaiah's place, would haue here repined at such a message; Good Lord, what meanest thou by this? art thou so soon changed, or hast thou a double will, one contrary to the other? Can it stand with thy immutability, so suddenly to do and undo? or with my reputation, to unsay that so quickly, which by thy express command I so lately delivered? The King and Courtiers, may hold me for a false prophet, who, vpon mine own head, spake that so confidently which now I must recall? But Isaiah was no Arminian, he knew, it was no manners for him to make a question of Gods doings: He was acquainted so far with his proceedings, that most commonly he reveals not all that he himself means to do; but so much onely, as his Ministers are bound to teach, and seruants to learn. Whence that distinction of divines, into voluntatem signi& benèplaciti, His revealed will toward us, and his secret in His eternal counsel, notes not two distinct wills in God,( as Lombard well observes, and the schoolmen on him at the 45. Dist. of the first book of the sentences) but diuers forms of speaking, concerning the acts and effects of the same will. Hence amongst the Ancients there runs a saying, which is fathered on Gregory, Deus mutat sententiam, said non consilium. Gods revealed denunciation may be altered, but never his eternal purpose. For the first may be uttered according to the disposition of second causes, or our deserts( as Zanchius well gathereth out of Saint Augustine) whereas the latter depends vpon eternal immutability, and therefore in no respect can admit any shadow of change. Now these are not opposite, but subordinate, the revealed, to the secret, as part, to the whole; the revealed expressing the means, whereby the secret is fulfilled. Salomons carriage in the famous case between the two harlots, gives an instance of the like in men. Did he intend( think you) the barbarous dividing of the infant, that had no way offended? Yet his words at first are, Bring me a sword, divide the living child in two, and give half to the one, and half to the other. But his intent, which he concealed, is afterward expressed; give the true Mother the living child, and in no wise slay it: and all Israel saw that this was the wisdom of God in him. His first command then included not his purpose, but a trial, to find out the truth. And so God here not peremptorily sets down what should bee, but what the Prophet was to deliver, concealing both from King and Prophet what should ensue vpon it. Where there is no more contrariety then in our saviours inquiry for provision for the multitude, John 6. he asked Philip as it were doubtfully, Where so much bread might be bought; but this he said to prove him( saith the text) for he himself knew what he would do. The Prophets deadly message therefore was true in relation to the second causes, referred to their proper effect; yet subordinate to Gods secret purpose, in reference to the end: the ground of all which is closely laid, in the 17. Article of our Church, to which we subscribe. Gods decrees for the end, include always the means, and therefore such threatenings serve Gods children to stir them up to use them. 8. This use david made, 2. Sam. 12. The command was peremptory: The child that is born unto thee, shall surely die. Yet the King ceased not to fast, and weep, as long as breath was in it, only vpon this ground, Who can tell whether God will be gracious unto me, that the child may live? I had not dwelled so long vpon this, but that the unsettled wavering of diuers learned men amongst us, had given just cause. Hence you may guess( beloved) how little reason the Arminians had, to take part with the Papists, and Lutherans, to slander our Church,( as for many other things) in this, that wee make good to haue two distinct wills, the one dashing the other. This they refer to our Crypticall divinity( as it pleaseth these Theologasters to term it) as though wee maintained any points in secret, that we dare not publicly to justify before all the World. Iunius at the beginning gave thē good counsel, Consilium de place Ecclesiae. for the peace of the Church. Crocius hath particularly answered Bertius, to this calumny, in the second and third Chapter of his Parenaeticus; and all of them of late, by Gods providence, and your majesties especial furtherance( I trust) haue met with their Masters at Dort. For such imputations are no news to those who are acquainted with the objections of the Pelagians, and Semipelagians, against Saint Augustine, Prosper, and their followers: the Bickerings between the german Bishops, and the French, in the cause of Godescall and Erigena, Scotus, the latter stirs between Luther and Erasmus, the Pseudolutherans, and their opposites, Beza and Castalion, Peter Baro,& our English divines, the Iesuites and the Dominicanes, which contention is yet fresh on foot, and the Pope for all his infallibility( often urged thereunto) dares not to decide it, but lets it still run on. Old Cumet tells Vasquez the Iesuite in plain terms, that most commonly those that stand most vpon their sharp wits, are found, in the conclusion, most repugnant to grace. Rispolis hath set forth a picture of Aquinas, bearing down with his Buckler, and stabbing those with his pen, that in any sort shall deny the whole determination of the second causes, by the first, or contingent effects by Gods immutable Decree. Nugno comes vpon them for wresting authors contrary to their meaning, and adds that he verily thinks they will serve him so too, when once he is dead, notwithstanding his direct writing against them. But to recall myself from this digression whereof I am sensible, Aluarez, Bannes, Crabrera, Ripa, with the forenamed authors, sufficiently show, if a man would go no farther; That the soundest Schoolmen successively haue ever defended in substance, concerning Gods purpose, and mans will, his grace, and our abilities, that which our Church of England at this day maintaineth. For in this they show them schoolmen,( as they are commonly termed) whereas otherwise they play the schooleboyes, where the Popes decrees ouer-awe them. Their learning generally being as an ouer-growne wood, amongst many thorns and bushes, which are good for nothing but fuel. Much good ancient timber may be found out, to serve in the Lords building, whereas on the other side, Vorstiu's Libertas Prophetandi, and Arminiu's Meditatio sine lectione, which they, and their schollers practise so much, and pled for, without religious and discreet restraint, would set all in a combustion. How much better is it therefore for us( beloved) to harken with Hezekiah unto the Lord speaking, as he doth at this time to us, by his Word, and Ministers, who ought not in that regard to be lightly esteemed of you( howsoever unworthy in themselves) for their Masters sake? he speaks to us in this point, that notwithstanding he often threaten, and sometime strike, yet place is left for mercy, where it is sought accordingly. use but Hezekiah's tears and prayers, and he is the same God, that will not only speak, but give comfortable signs of his favour, which is the upshot of my text, and a sign that I shall not hold you long. And he gave him a sign.] signs, and miracles were frequent among the old patriarches, Prophets, and the Apostles, with some of their successors, in the primitive Church, for the confirmation of their vocation, faith, and doctrine. But the gospel once fully received, we are left to the text, to arm ourselves against Antichrist, who comes with signs and miracles. And not to rak up old sores: who knows not of late the practices of Father Edmonds, and Darrell, with their complices, to justify popery, and puritanism, by the casting out of devils? In which kind of imposture, some French monks were put of late to a hard exigent, when Verrine the devils discourse, must be put in print, to make good their exorcisms and superstitions. But above all, I marvel why Bellarmine and Gretser should so strangely upbraid our Church for the defect of miracles; the first, in these terms, Haereticos non potuisse extorquere miracula, neque à Deo, neque à Diabolo, ad confirmandam realem praesentiam, in his 3. book de Eucharistia, and 8. Chap. The latter, in the like: Diabolum puduisse Lutheri doctrinam miraculis confirmare, in his defence of the 2. Chap. of Bellarmines first book de Verbo Dei. do they take a pride, that the devill is so forward to advance their cause by miracles, and so backward to do us any kindness? If this be the issue, we shall rest content with such miracles, as our saviour, and the Apostles wrought, at the first propagating of the Gospel; and when wee teach any new doctrine, dissenting from this, then to cast about for new miracles to confirm it. But here a sign was necessary( as Saint Augustine observeth) that of the two messages the Prophet brought to Hezekiah, in show contradictory, he might be assured on which to depend. 2. Kings 20.11. The sign that is here only mentioned in the general, is another-where particularly set down to bee, the going back of the sun, or at least the shadow, ten degrees in King Ahaz dial, where no doubt can be among Interpreters, whether it were done or no, but of the manner how it might possibly be accomplished. Of the standing still of the sun, some instances are given: one was, at the request of Father Mutius an hermit, who going to visit a sick person, was like to be benighted, had not the sun half only above the horizon, for diuers houres stayed his leisure, till he came to his patient, as 'tis told us in vitis Patrum, lib. 1. cap. 16. Another is brought by Turpine, in the life of Charles the Great, the 28. Chap. for a more notable stay of the sun in one place, for above three dayes together, to gratify that Emperour in the purfuite of his enemies. A third is out of the first book of Chron. 4. chap. 22. made good only by the vulgar latin edition, which readeth, Et qui stare fecit solem.] This last much troubled Torniellus, otherwise a diligent Historian, so that he professeth ingenuously in his Annals, that he knows not what to make of it. But the first, Serrarius the Iesuite will scarce admit for a truth. The second, Baronius rejects for a lie, and the third, all may see depends on a false translation. For whereas our English douai Bibles render word for word, out of the vulgar latin; And he that made the sun to stand.] The original hath nothing but {αβγδ}, the Septuagint, {αβγδ}, our English, and all other that I haue seen, And Iokim] the proper name of a man, one of Iudah's posterity. And therefore they must needs be {αβγδ} Men of Lying( as corruptly almost they render the very next words) who would make that to signify the standing still of the sun. Whence we may observe by the way, what pure Text the council of Trent would put vpon us for authentical, if we would take it in gross: And how palpably our peevish Recusants in such cases are abused, in depending on such men, who care not with what husks they feed them. Once this is certain, that both sun and moon stood still together for a whole dayes space, in enemy's time. But here the miracle seems greater, in going back of the same ten degrees, especially as it is by most Interpreters expressed. 10 For they suppose, the sun had then passed forward ten degrees in the dial, before the miracle began: so that two onely wanted for his setting. ten then spent in the going back, to the point of his rising, and ten to return to the point where it was first, makes that one artificial day above thirty houres; whereas that of joshuah( for ought we find) and of which the text says, there was never the like before or after, could not be above 24. Now if the sun were here posted forth, and back in an instant,( as some would salve the matter) how could the motion of the shadow in the dial be distinctly discerned? And to put half degrees for whole,( as others would mend the reckoning) the text will hardly bear. To let pass then, what explication here might arise from Copernicus moving of the earth, or Tycho Brahe's fixing of the sun, as the center of motion to the rest of the Planets; or Fracastorius multitude of Homocentricks: take but the old received grounds, either of eight orbs, with Aristotle, or nine, with Ptolomie, or ten, with Alphonsus, or now at the last, of eleven with Maginus and Clauius, not excluding their Excentricks, Concentrickes, Epicycles, yea and Excentrepicycles, which they make belonging unto them, to salve all appearances, and a world of difficulties would follow, if with this suins retrogradation, all the heavenly orbs, according to the same proportion, moved not backward. Besides the disordering of the stars aspects, and distances one unto the other, those that take away all orbs,& leave the stars to fly like birds in the air, without the same miracle wrought likewise in all, will not be able to avoid. To be quitted therefore from this trouble, Burgensis thinks it safer, with Abarbinell, to affirm, that the sun kept his course, and the heauens their order, and the day his length: but the shadow, contrary to his nature, was miraculously brought back. With those accord Arias Montanus, Bullinger, and some others: And their reasons are, first, Otherwise the miracle would haue been as conspicuous in other dials, as in that of Ahaz: And the whole world( amazed at the prodigy) would in those dayes haue yielded some foreign Mathematicians, to haue recorded it. Besides, the Text every where insisteth vpon the shadow, and but once mentioneth the sun, and then not going back in the heaven, but brought back in Ahaz his dial. To that which is objected out of the 31. vers, that notice was taken of this in other countries, seeing some were sent from Babylon, to inquire of the wonder, they answer out of the same place: They came to see the wonder that was done in the Land: whereof they might hear, not of the going back of the sun, and the dayes miraculous length, which at home they had seen: I am not ignorant how matthew Toring replies on this of Burgensis, If( saith he) the shadow should yield us this miracle, without the sun, then God should be put to creare a new light, which should haue a-motion without a subject, and be brighter then the sun, to obscure his shadow, and make his own apparent. But to this Burgensis might answer, that God might so inflect, and dispose the sunbeams,( which naturally are darted out at a right line) to cast a shadow forth or back, from any gross body, as His wisdom should hold most convenient. howsoever, a great miracle it must needs be, and no less perchance, to find the shadow go back, when the sun keeps his course, as the sun to change his course, and the shadow to attend on it. In this difference( being out of my profession) I take not vpon me to be umpire. We may make use of both. In the first, a good King resembles the sun, that giveth life and influence to all the rest of the stars, cannot haue his course stayed, but by an almighty hand, and leaveth darkness and horror, whensoever he departeth. In the second, our life is a shadow, every minute moving forward, in the dial of our time, which none can stop, or set back, but he that gave Hezekiah a sign. And signs he giveth also to us( beloved) of his extraordinary mercies and favour, in another kind, if our unthankfulness would but take notice of what we fully enjoy: A most gracious sovereign, a flourishing Church, a peaceable Common-wealth, reward for virtue, punishment for 'vice. Infinite such signs may be reckoned; but what reformation they work in us, our own conscience can best inform vs. Theodoricus, Archbishop of Colen, mentioned by Aeneas silvius, in the second book of his Commentaries of the deeds of King Alphonsus, when the Emperour sigismond demanded him of the directest course to happiness: perform( saith he) when thou art well, what thou promisedst when thou wert sick. And blessed are they that so are visited by Gods hand, that they pray with Hezekiah; and so pray, that God may speak unto them; and so speak, that signs accompany it of his merciful favour. The grace of our Lord Iesus Christ, the love of God the Father, and the fellowship of the Holy Ghost be with us all evermore. Amen. FINIS.