A returne from Argier A sermon preached at Minhead in the county of Somerset the 16. of March, 1627. at the re-admission of a relapsed Christian into our Church. By Edward Kellet Doctor of Diuinity. Kellett, Edward, 1583-1641. This text is an enriched version of the TCP digital transcription A04776 of text S108040 in the English Short Title Catalog (STC 14905). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 204 KB of XML-encoded text transcribed from 42 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A04776 STC 14905 ESTC S108040 99843730 99843730 8483 2240948129

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 Early English books online. (EEBO-TCP ; phase 2, no. A04776) Transcribed from: (Early English Books Online ; image set 8483) Images scanned from microfilm: (Early English books, 1475-1640 ; 760:01) A returne from Argier A sermon preached at Minhead in the county of Somerset the 16. of March, 1627. at the re-admission of a relapsed Christian into our Church. By Edward Kellet Doctor of Diuinity. Kellett, Edward, 1583-1641. Byam, Henry, 1580-1669. aut [4], 78, [2] p. Printed by T[homas] H[arper] for I[ohn] P[arker] and are to be sold by Richard Thrale, dwelling in Pauls Church-yard at the signe of the Crosse-Keyes, London : 1628. Printer's and publisher's names from STC. "A returne from Argier .. by Henry Byam" has separate dated title page; pagination and register are continuous. The last leaf is blank. Reproduction of the original in the British Library. eng Sermons, English -- 17th century. eebo A returne from Argier. A sermon preached at Minhead in the county of Somerset the 16. of March, 1627. at the re-admission of a relapsed Christian into Kellett, Edward, 1628 79 36267 326 0 0 0 0 0 89.89 D The rate of 89.89 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2009-08 Assigned for keying and markup 2009-09 Keyed and coded from ProQuest page images 2009-10 Sampled and proofread 2009-10 Text and markup reviewed and edited 2010-04 Batch review (QC) and XML conversion

A RETVRNE FROM ARGIER .

A Sermon Preached at Minhead in the County of Somerset the 16. of March , 1627. at the re-admission of a relapsed Christian into our CHVRCH .

By Edward Kellet Doctor of Diuinity .

IEREM. 3.22 .

Returne ye back-sliding Children , and I will heale your backe-slidings : behold we come vnto thee , for thou art the Lord our God .

LONDON , Printed by T. H. for I. P. and are to be sold by Richard Thrale , dwelling in Pauls Church-yard at the signe of the Crosse-Keyes , 1628.

A Countryman of ours goinge from the Port of Mynhead in Sommersetshire , bound for the streights , was taken by Turkish Pyrats , and made a slaue at Argier , and liuing there in slauerie , by frailty and weakenesse , for sooke the Christian Religion , and turned Turke , and liued so some yeares ; and in that time seruing in a Turkish Ship , which was taken by an Englishman of warre , was brought backe againe to Mynhead , where being made to vnderstand the grieuousnesse of his Apostacy , was very penitent for the same , & desired to be reconciled to the Church , vnto which he was admitted by the authority of the Lord Bishop of that Dioces , with aduise of some great and learned Prelates of this Kingdome , and was enioyned pennance for his Apostacy : and at his admission , and performance thereof , these two Sermons were Preached , the third Sunday in Lent . Anno 1627. one in the Forenoone , the other in the afternoone .

GALATIANS 5.2 .

Jf yee be circumcised , Christ shall profit you nothing .

IN these giddie times , when it is esteemed a piece of Religion , for the People to censure their Priests ; if I bee blamed , and it bee iudged vnfit , a a Front est ocipitio prior , & sedulus pastor , suis magis oculis , quàm alienit greges suos quàm alienos lustrare debet . Dictum Xauerij . that I spend my paines this Sabbath , in another mans Cure , and not in my owne ; let mee assume this iust defence , That I was neuer absent b b Non licentiosâ libertate , sed necessariâ seruitute ; which was S. Augustine his excuse to the Clergie , and people of Hippo , Epist. 138. wilfully ; and though I might alleadge , that euery true Pastor , is a Pastor in any part of the world ; and we are commanded , when we haue opportunity , to doe good , Gal. 6.10 . and there is no such opportunity of doing good , as when expectation is raised , by new or strange occurrences : yea , we are bound , not onely to doe good , but to doe the most good we can ; c c Luk. 17.10 . and if wee could doe all that is commanded , we haue done but what was our dutie to doe . Yet more fully to free , both my most worthy fellow-labourer , and my selfe , from the aspersion of intrusion , and of being Polypragmons ( which hath beene whispered among you ) be pleased to know , that no part of this businesse , is vndertaken of our owne heads , but all by the direction of our lawfull Superiours . And if it were but a thing in different , wee might not disobey them ; d d In adiaphoris . licèt per se iniuncti operis qualitas innoxia sit , adiun●lae tamen authoritatis pondus , obnoxium mandato ; mandatumque , peccato facit obnoxium , Bernard . but being so good in it selfe , and vpon so vnusuall an accident , when a great doore , and effectuall , is opened vnto vs , e e 1 Cor. 16.9 . Ostium pro Occasione , Act. 14.27 , & alibi . if wee deserue no thankes , yet we feare no reproofe , vnlesse this be imputed for one ; That I am so long from my Text.

If yee be circumcised , Christ shall profit you nothing .

THat the Apostle spake to the Galatians , euery one knoweth ; but , neither what the Galatians were , is so manifest vnto all , nor why hee wrote thus vnto the Galatians . First , of the first . The Galatians were not people of one Citie , as the Romans and Corinthians , and the like were ; nor was any Citie of the world called Galatia , but it is the name of a whole country , situated in Lesser-Asia , called first Gallo-Graecia , because of the French Colonies thither transplanted , and there fixed , and then Galatia : which contained a great tract of ground , ( as may appeare by its f f Qu● ad Orien●●m spectat , Capadociae & Haly-fluui● finiti●●a , ab Occidente , sythiniâ , à Me●idie , Pamphiliâ ; à Septentri●n● , Ponto Eux●o slauditur . boundaries ) in which were three famous Cities , ( saith Pliny ) and innumerable Churches ; g g In quâ Ecclesias erant innu●●erabiles , saith S. Augustine , in his Booke d● vnitate Eccles●s , cap. 12. all which were planted , and watered by the Apostle S. Paul , who reduced them from idolatrie and Paganisme , vnto Christianity ; For he went ouer all the Country of Galatia , in order , strengthening all the Disciples , Acts 18.23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sigillatim , one Church after another ; euery Church hee visited . h h Musculus in Praesat . in Epist. 〈◊〉 Galat. Now as this is the onely Epistle of his thirteene , which was written to a whole Prouince , to all the Brethren of Galatia ; and a large letter written with his owne hand , which he did not doe often , and therefore intimateth , that they should consider of it , as a singular testimony of his loue ; You see ( saith he ) how large a letter I haue written to you with mine owne hand , Gal. 6.11 . so the cause why he wrote it , was remarkable , and is now to be vnfolded .

After that the good seede of the Gospell was sowed amongst them , whilst S. Paul ( whose iurisdiction was not limited ) did labour other-where , in the conuersion of others , there were certaine halfe-fac'd Christians , who receiued Christ , as a Preacher of the Truth , as a patterne of Holinesse in his owne person , as a guide vnto perfection , for all them that beleeued in him . But the forgiuenesse of sinnes , and Reconciliation with God , and the iustification of Man , they ascribed to the workes of the Law , and not to Christ . Briefly , to our purpose , thus , Acts 15.1 . Certaine men came downe from Iudea , and taught the Brethren , saying , Except yee be circumcised after the manner of Moses , yee cannot be saued : what sort of men , these Seducers were , is mentioned , Acts 15.5 . They were of the sect of the Pharisees , which beleeued . These Christian-Iewes , or Iewish-Christians , would ioyne Moses and Christ , the Law and the Gospell , forgetting the substance of the Precepts giuen vnto them , Leuit. 19.19 . Thou shalt not let thy Cattle gender with a diuers kinde ; Thou shalt not sow thy field with a mingled seed , neither shall a garment of linnen and woollen come vpon thee . And Deut. 22.9 . Thou shalt not sow thy vineyard with diuers seeds , nor plough with an Oxe and an Asse together . Nor would they remember what was written in the Gospell , Mat. 9.16 . No man putteth a piece of new cloth vpon an old garment ; neither doe men put new wine into olde bottles . All which places , doe in their morall , forbid mingling of Religions , as the Fathers expound them : i i Nefas est 〈◊〉 veteribus commiscere , saith Ambrose ; and he proueth it from the place of S. Math. Tertullian vnderstandeth by them , the Old and New Testament , In lib. de Oratione , cap. 1. Christus nouis Discipulis , nouam orationis formam determinauit . Oportebat enim , in hac quoque specie , nouum vinum , nouis vtribus recondi ; & nou●● plagulam , nous assui vestimento . See him to the same effect , contra Marcionem , 3.15 . & contra eundem , 4.11 . And concerning the former place of Leuiticus , though I will not say with Caietan it is not to be vnderstood literally ; because they had many Mules at one time , euen 245. Ezra 2.66 . & others ordinarily , at other times , before that , 2 Sam. 13.29 . yet I will say with Isychius , The mingling of the Iewish and Christian Religion , might be aymed at ; that the water of Baptisme , was to wash away the bloud of Circumcision , that the Oblation on the Altar of the Crosse , being at the time of the Euening Sacrifice , was to consummate all Sacrifices . Procopius Gazaeus , on the place . Non absurde , praedictis sub inuolucris , prohibet , ne diuersam sectemur Religionem . And for the place of the Oxe and the Asse in Deuter. Procopius saith well ; Bos , Victimae , Cibóque sacer est : cùm Asinus neutrius vsum praebeat : and since he applieth the Asse to Heretikes or Grecians , I thinke I may much more to the Iewish Ceremonies , which were as the Asse that Christ rid vpon ; and did carry Christ , as the Asse did Isis , when as he said truely , Non tibi , sed Religioni : so the respect was borne to the Ceremonies , not for their own sake , but for Christs . so , whilst they would be both Iewes and Christians , they were neither true Iewes , nor perfect Christians .

Of this kind , were the Millenaries long after , who would haue the Law and Circumcision in force with the Gospell , whom Epiphanius Haeres. 77 , From my Text confuteth : yet through the inticing of those false Brethren , the simple Galatians were bewitched ; and began to place confidence in the vertue of Circumcision . Our holy Apostle in two Epistles doth many wayes confute this error . It is an idle distinction , which Cornelius Cornelij à Lapide the Iesuit maketh , betweene the Epistle to the Romans and this Epistle ; That this was written against the Gentiles onely , but the Epistle to the Romans was writ against both Iewes and Gentiles : for , the Apostle heere wrote , against the Gentiles for Iudaizing ; and against the Iewes for seducing them . Tertullian aduersùs Marcionem lib. 5 , saith , This is the principall Epistle , aduersùs Iudaismum . But an exacter difference is this : In this Epistle he fighteth chiefly against the Ceremonials , to which the Gentiles were now incaptiuated ; In the Epistle to the Romans , his maine force is bent , against the morall works of the Law , of which the Iewes boasted , aboue the Gentiles ; that euen they , do not iustifie a sinner , much lesse the Ceremonials , but onely Faith in Christ . Fetch all the Arguments , who pleaseth , at the fountaines head ; this being an easie Epitome of it : that conuincing by deeper demonstration , and eloquence maiesticall ; this Epistle to the Galatians , rather reproouing , then teaching , in phrases not so loftie , as homely , and fitting to new conuerts . k k Hierom thus Altuiri sens● , & profundioribus vsus est argumentis ad Romanos . Ad Galatas , moderasio●s stilo , increpat potiùs quàm docet , & communes sententias communi orati●n● vestit .

But let vs come , first to the wordes in a lumpe ; then to the pointes in seuerall ,

The Syriac hath it , If you Be circumcised , Christ doth profit you nothing . May I adde , if it had beene read , If you shall be circumcised Christ shall profit you nothing : that there in no difference , in sence from these words , If you Be circumcised , Christ shall profit you nothing . For , all the three Propositions , run to this head , to shew the praesent dangerous estate of them , who trust in Circumcision .

The points doe follow .

1. From the Persons spoken vnto , viz the Galatians . If ye be circumcised , is afforded libertie to examine , whither the Iewes , and Gentiles , where vnder the same tye and yoke , concerning Circumcision , when S. Paul wrote thus ? 2. From the Commination , Christ shall profit you nothing , is occasion administred to shew , what the losse of Christ is , and how heinous is that sinne of beeing circumcised , which is attended with so dread-full a punishment , as the receauing of no benefit by the death of Christ .

But set the Emphasis on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and weigh , that he saith not , If ye haue bin circumcised , but , si circumcidamini , If ye be Circumcised ; then thirdly and lastly , from the praesent tense of the verbe , as the former point is punctually established , viz the danger of damnation , that they are in for the praesent , who trust in Circumcision , and are Iewes in heart ; so is it not auerred nor intended , that a Gentile Circumcised , and after repenting , is in that woefull case : but rather from the present danger of obstinate Iudaizing-Gentils , the future freedome of the Circumcised Gentile , whensoeuer hee becommeth a Repentant Christian , may be iustly gathered , or inferred . Thus did the present occasion set me on this Text , and the pointes are drawne and sorted to the present occasion . Proceed we now orderly .

Whereas the first Quaere is , Whither Iewes and Gentiles , were equally bound , to abandon Circumcision ; I distinguish , that the Iewes were of two sortes , the first , Obstinate vnbeleeures , who had no part in Christ , and of those , the quaestion is not vnderstood : the second sort , were Iewes , yet Disciples , party-coloured Christians , and those mens case , varied from the Gentiles . For , though it had been their safest way , to haue renounced Circumcision , after they were initiated into Christ , yet these men might haue kept vp Circumcision , which was wholy forbid vnto the Gentiles . Indeed at any time , after Christ's death , if the Iewes had vsed Circumcision , as thinking it absolutely necessarie to saluation , they had sinned l l Credeban● adhuc Signum durare , & tunc signatum nondum venisse , & sic excidebant à Christo . Aquin. in his Lection on my Text. For it was a type of Christ , and in effect , they had denied Christ to be the Messias , who so trusted in Circumcision : yet in other respects , it was , it might be in long vse after S. Hierom did well maintaine , that the Ceremonials were neither mortna , nor mortifera , till Christ's Passion , but hee erred in saying , that they might not be vsed , without sinne , after Christ's Death . m m See Aquin. 1.2 . Quaest. 103. Artic 4. S. Augustine more conueniently tripartites the time : first , Whil'st Christ liued ( saith he ) the Ceremonialls were in force : secondly , Betweene Christ's Death , and the Publication of the Gospell the Ceremonialls were dead , as hauing no vertue in them , & none were bound to keepe them : yet were they not wholy vnlawfull : thirdly , after the Preaching of the Gospell , they were both dead , and deadly , vnprofitable in themselues , and sinnefull to others , in their vse . Yet euen this last Position , is not sound , vnlesse we stretch it , to a large latepatencie n n Scotus dislikes it ; and though Conrade Koellin , on Aquin. 1● , 2 ae . Quaest. 103 , taxeth Scotus , that he tooke nor aright , what Augustine and Thomas vnderstand , by the Diuulgation of the Gospell ; and thereupon distinguisheth , There is a double Publication of the Gospell , Vna imperfecta , quando per Apostolos & alios praedicati erant Articuli fidei , and the Necessitie of the Sacraments of the New-Law , and of the Praecepts of Christ . The other is the perfect Promulgation of the Gospell , where the afore-said thinges were preached , and the sufficiencie of the New-Law without the Legals , and the inutilitie , yea hurt of the Legals . After this Publication , Aquin meaneth , it was not lawfull to obserue the Legals as Sacraments ; and Scotus opposeth not this , saith Koellin : yet he himselfe is too blame , first , in making an imperfect Preaching of the Apostles , which was most perfect , though indeed not so large , or full . Secondly , in mistaking Aquinas , who saith not any where , it was lawfull to obserue the Legalls as Sacraments , at any time , betweene Christ's Death , and the full promulgation of the Gospell . For it was at no time lawfull , aftèr the Death of Christ , to vse them , as Sacraments , and so the heart of his distinction is broken , which makes is vnlawfull , to vse Legals , as Sacraments , after the inlarged Promulgation , which was meerely vnlawfull , at the first , or breifer Publication : For the faith of the Romans , was spoken-of , throughout the whole world , Rom. 1.8 . And , the Gospell was in all the world , Coloss. 1.6 . And the Apostles had in their perfectest Counsaile at Hierusalem , determined against the Ceremonials , Act. 15.10 . — Yet after this , S. Paul did Circumcisie Timothie , Act. 16.3 . and shaued his head at Cenchrea , Act. 18.18 . And the Ceremonials might lawfully be practized euen after this , vpon two especiall reasons : first , because they were not buried , though they were dead . For , if not only Princes , but Noble-men , yea very meane persons sometimes , after they haue expired , be kept aboue ground , that they may bee more honorably , and solemnly interred , then why not Moses ? Why not his Law , which being so full of Ceremonies , was not to want that ordinarie , great and last Ceremonie of a prolonged , stately , Princely , buriall ? If any one be so curious , as to search , What day , what howre the Funeralls were ended , and exactly , when it was first a sinne , for the Iewish-Christians , to bee Circumcisied ? I will answer , that as the Lord buried Moses , and no man knoweth of his Sepulcher , vnto this day , Deuter. 34.6 . so perhaps it was a prognostick , that no man should know that Article of time , when the Ceremonies were so accomplishedly interred , that the vse of them , should begin to be sinnefull . o o Quando ista publicatio facta sit , non Legitur in Scripturâ , saith Koellin ibid. and he speaketh of the extended , and ( as hee calleth it ) the perfest promulgation of the Gospell . yet this shall not hinder me from shewing my guesse , and priuate opinion , That the Mosaicall Ceremonies were buried in the ruines of the Temple , or rather in the dispersion , vnder Adrian , as will probably arise from the next reason . The second reason , why after Christ's death , yea , after the manifestation of the Gospell , the Ceremonialls were not quite abolished , but permitted , is drawne from the scandall of the weake Brethren , in whose behalfe , and for whose saluation , these things were lawfully put in vre , which otherwise had beene vnlawfull . For , though we neede not yeeld any thing , when there is an obdurate passiue p p Tertullian in his Booke de Velandis wirginibus , Bonae res neminem scandalizant nisi malam mentem . Si bonum est modestia , verecundia , fastidium gloriae , agnoscant malum suum , qui de tali bono scandalizantur . Quid enim si incontinentes dicant se à continentibus scandalizari continentia reuocandane est ? S. Hierom ad Heliodorum is more loftie and resolute . Licèt in limine eaieat pater , per calcatum patrem perge , & fixis oculis ad vexillum Crucis euola . scandall ; called Scandalum Iudaeorum , or Pharisaeorum , because , they were offended with Christ's wholsome Doctrine , Matt. 15.12 . and with the miraculous raysing of Lazarus , Iohn 11.47 . and at his wisdome and mighty workes , Matt. 13.57 . but we are to follow Christ , who did not many mighty workes there , Matt. 13.58 . and went thence , Ioh. 11.54 . and only of them , Sinite illos , caeci duces sunt caecorum . Matt. 15.14 . and yet continued doing of good otherwhere , Mark . 6.6 . q q Consider these places ; 1 Cor. 10.32 . Gal. 6.2 . Matt. 18.6 . Heb. 12 — 1 Cor. 9.19 . — 1 Cor. 8.9 — The Prophet Isaiah 57.14 . saith , Not only , lay no stumbling block ; but if others lay it , Take vp the stumbling-blocke ; not to let it fall againe ; but take it out of the way of my people . And 1. Thessal. 5.22 . Abstaine from all appearance of sinne : that is , though thou sinnest not , yet auoyd scandall , since there needed no abstaining , from the appearance of euill , if none would take offence at it . In this case S. Paul saith , I would eat no flesh , while the world standeth , least I make my brother to offend . Yea , if the feeble Disciples , be offended , with our omission of things indifferent , we are , no longer , to omit them . Many thousand Iewes , were turned Christians , who were zealous for Moses his Law , Act. 21.20 . who were scandalized by S. Paul , as if he had taught all the Iewes , among the Gentiles , to forsake Moses , saying , that they ought not to circumcise their children . S. Iames the Bishop of Hierusalem , and his Presbiters , perswaded S. Paul , to remooue this scandall , and to purifie himselfe , with others , after the manner of the Iewes : yet were the Ceremonials , now , dead , and S. Paul had truly preach't against them . For all this because this doctrine , was scandalous at Hierusalem , where were more Iewes , then in any City of the world , S. Paul did purifie himselfe : And for the same respect , because of the Iewes , which were in those quarters , did Circumcise Timothy , Act. 16.3 . For , Timothy his father being a Greeke , and his mother a Iewesse , Circumcision , or Vncircumcision , was Indifferent : but to establish the weake , and remooue scandall , did the great Impugner of the Mosaical rites , not omit that indifferent Circumcision . Yea , to take away this stone of offence , Circumcision was retained , a long time , in the Citie of Hierusalem , and fifteene Christian Bishops of Hierusalem were all successiuely of the Circumcision . And the first Christian Bishop of Hierusalem , that was a Gentile , was one Marcus , in the Reigne of Adrian , after the ouerthrow , both of the Temple , and of the Citie whose name Hierusalem was changed into Aelia . So saith Nicephorus 3.25 . and Sulpitius Seuerus lib. 2. Histor. though Baronius doth nibble at it , ad Annum Christi 138. In these two cases onely , Circumcision might without offence , be kept on foote , by the beleeuing Iewes , euen after the promulgation of the Gospell : though they may praetend a third reason , for the continuation of it , from the words of God , Gen. 17.13 . My Couenant shal bein your flesh for an euerlasting conenant ; yet they are to know , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olano , importeth not , an absolute , but a respectiue euerlastingnesse : as a Ward , is for euer a Ward , vntill the time appointed of the father , Gal. 4.2 . which euerlastingnesse is not vnlimited , but bounded ; not simple , but referentiall : so circumcision being but a Type , was to last only , to a Typicall , paedagogicall , periodicall , euerlastingnesse , that is till the substance should come . Deuter. 15.17 . He shal be thy seruant for euer ; yet in the Chambers of Death , the seruant is free from his master , Iob. 3.19 . and nor master , nor seruant , can liue for euer . Aeternum sumitur pro saeculo , quod habet finem , sed non determinatum nobis , saith aquinas . Thus much be spoken , concerning the Iewish Christians , and the reasons , why Circumcision was allowed vnto them . Now concerning the Christian-Gentile , hee was not permitted in any case to be Circumcised , no , though hee were at Hierusalem , among the fauourers of Circumcision , as appeareth by the example of Titus , Gal. 2.3 . The Apostles in their Councell , reckon among other things , Circumcision , as a trouble to the Gentiles , Act. 15.19 . and in their missiues , Act. 15.28 . they account it a burden . S. Paul calleth it an entanglement , a yoke , a bondage , in the verse immediatly before my Text ; And I testifie againe , vnto euery man , that is circumcised , that hee is debtor , to doe the whole Law ; immediately after my Text : a poore debtor , wrap't in Bands , worse then the Bonds of Vsurers ; in Bonds forfeited , and impossible to be satisfied ; for no meere man euer kept the whole Law . Now , least that presumptious credulitie might cosen it selfe , in hoping that Christ , would be their Mediator , that he had satisfied the whole Law for them , and would pay their debt and blot out the Hand-writing of Ordinances , which was against them , and contrarie vnto them , and take it out of the way , and nayle it vnto his Crosse . S. Paul , with more then common earnestnesse , and holy feruencie , protesteth , Behold , I Paul say vnto you , that if you , you Galatians , bee Circumcised , Christ shall profit you nothing .

r r And yet on the other side , if a circumcised Gentile , had after , turned Christian , it is the Apostolical rule to his Corinthians . 1. Cor. 7.18 . Is any man called being circumcised ? let him not become vncircumcised ; as it is modestly rendered , in our late Translation Non adducat praeputium , saith the Vulgar : but it s in the Originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non attrahatur praeputium . Where the Apostle secretly reprehendeth , the wicked custome of the Iewes , who by Instruments and Medicines made Circumcision to become vncircumcision : as appeareth plainly , by the opposition of the two Verbes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for , they re-skinned the secret part . Hence Martiall made mention , Recutitornm Iudaeorum ; and their very Sabbaoths , escaped not the venom of tongues , but were called , recutita Sabbata . Though Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denyeth such a reduction or dilatation can be , yet Celsus that learned Physitian 7o. 25 . saith , it may be . Theodoret agreeth with vs . Epiphanius de Mensurâ & Ponderibus . about the middest of the Booke sheweth the meanes , and tearmeth the attractorie Instrument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spastherem , and saith , the Iewes doe father the invention of it , on the Renegado Esau , ( who sold away his Birth-right , and thought to frustrat the signe of the true Religion , perhaps then , when to the griefe of his Parents , hee tooke two wiues , of the Hittites , Genes. 26.34 ) — Certaine it is that they who turned from the Iewish Religion , to the Samaritan , or from the Samaritan to the Jewish , were twice Circumcised ; and Symachus , who translated the Hebrew , into Graeke , was twice Circumcised ; saith Epiphanius . Or if the Iewes embraced the Gentile Religion , as Menelaus and Tobias his sonnes did ( saith Iosephus Antiquit. Judaic. 10o. 6o. ) Adduxerunt sibi praeputia , vt nudi quoque non essent Graecis dissimiles ; which Iosephus horrowed from 1. Maccab. 1.17 . They made themselues vncircumcised ; or as the Vulgar hath it , fecerunt sibi praeputia . The Apostell , wholy disliketh the course , and would not haue bodily Circumcision , to bee made Vncircumcision , when once it is done , yet most seuerely interdicteth Circumcision to the Gentile Galatians . Jf yee be Circumcised , Christ profiteth you nothing . Thus am I fallen off from the first generall part of my Text , which was extracted from the qualitie and condition of those , to whom our holy Apostle wrote ; namely , the Galatians , Gentile-Christians , to the second maine point from the Commination it selfe ; What it is to loose Christ , and the greatnesse of that sinne , which is accompanied with the losse of so great a benefit .

The losse which one may haue , by the losse of Christ , can neuer be sufficiently conceiued , vnlesse we value the great good and benefit , which we gaine by him .

And this good or profit , must needes be vnderualued , vnlesse the miserable estate in which we were , before hee helped vs , be considered .

View therefore :

First , our lamentable condition in the state of Nature . Secondly , the infinite blessings of our Redemption by the merits of Christ .

Thirdly , the losse of so precious a Iewell , of so great riches , as the not being profitable by Christ .

But , first , let me haue a venue with the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nisi circumcidamini ; Yee cannot be saned say the false Brethren , Acts 15.1 .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si circumcidamini , saith the Apostle in my Text , If ye be circumcised , Christ shall profit you nothing . Where S. Paul opposeth Christs not profiting vs , vnto Saluation denyed by the Pseudapostols ; intimating that Christs helpe , affordeth vs saluation : Christs not profiting vs , leaues vs in the state of Damnation .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though the word doth more properly , and natiuely , betoken gaine , benefit , emolument , or increase , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s primitiue , signifieth to heape vp , to amasse , or gather together : yet by a metaphor , it is deriued , to any manner of helpe , aide , comfort , beneuolence , profit , or assistance : all which in euery kinde , as the sound Christian reapeth by his Sauiour , so hee who circumciseth himselfe , in confidence of its vertue , shall gather no fruit by Christ , no blessing any way . Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall profit him nothing . The circumcised Christian , aufert dominicae Passionis effectum , saith Aquinas on the place ; that is , he is in no better condition , than if Christ had not dyed for him ; and that estate is most commiserable , which is the first point to be explained .

That we were once happie in Adam , and might so haue continued ; costeth sighes to remember , and teares to recount : for he represented our persons , and stood for Vs Idealiter , from which happinesse he fell , and Wee with Him , and in Him . One sinne , one sinne onely , the first sinne of Adam , brought Vs to the Vallie of death , and into this wofull plight , ( as may be seene in my Miscellanies , as yet vnpublished . )

Rich We were , He hath made Vs Poore ; yea , by cloathing Vs , hath made Vs naked . Wee were Lords of the Creatures ; now Wee are seruants to sinne . We were in Him the Sonnes of God , Luk. 3.38 . now we are by Him , the children of wrath , Ephes. 2.3 . The obiect of our vnderstanding was truth ; the perfection was knowledge : but now we are ignorant , Ephes. 4.18 . The obiect of our will was goodnesse , the perfection Loue but now we are naturally vaine , Ephes. 4.17 . The obiect of our irascible part , was Difficultie , if any thing then might be said to be difficult , which might haue beene perfected in victorie ; but now this facultie is growne infirme : the flesh lusteth , and as naturall men , we are sure to be vanquished . The obiect of our part concupisci●le , was moderate delight , the perfection was contentment ; but now we are fallen point-blanke to the contrary , Ephes. 4.19 . Omnes morimur in Adamo , 1 Cor. 15.22 . and through Him , the whole nature of euery one of mankinde , ( Christ onely excepted , who is the immaculate Lamb of God ) is corrupted , secundùm se totum , & totum sui : insomuch , that all the faculties of our soules and bodies are depraued : and euery one is naturally subiect to euery sinne , which hath beene , or hereafter may be committed . He who desireth to see our corrupt nature more liuely painted forth , let him haue recourse to Rom. 3. from the ninth , to the nineteenth verse : and Ephes. 2.1.2 . and 3. verses , and especially Gen. 6.5 . that euery imagination of the thoughts of mans heart , was onely euill continually . In this deplorable condition , the first Adam left vs ; then commeth the second Adam , our onely Lord and Sauiour Iesus Christ , ( which is the second point , and now to be insisted vpon , ) He taketh our nature vpon him , Heb. 2.16 . He vanquisheth Satan , and his temptations , because Adam was vanquished . Hee fasted , because Adam sinned by eating : He watcht , He prayed , He fulfilled all the Law : He was wounded for our transgressions , Hee was bruised for our iniquities : the chastisement of our peace , was vpon Him , and with his stripes we are healed , Esa. 53.5 . God hath made Him to be sin for Vs , who kne no sinne , 2 Cor. 5.21 . Christ hath redeemed Vs from the curso of the Law , being made accursed for vs , Gal. 3.13 . For Vs did he sweat drops of bloud in the Garden ; for vs , was Hee nayled to the Crosse , and put to a most shamefull death : for vs , did He tread out the Wine-presse of Gods wrath alone ; and for vs , appreciatiuè , satisfied the rigour of Gods iustice : He dyed for our sinnes , and rose againe for our iustification , Rom 425. And now He sitteth at the right hand of God , speaking better things for vs , than the bloud of Abel . And whereas the Accuser of the Brethren , night and day , soliciteth God for vengeance against our sinnes ; Christ the great Mediator standeth between Gods wrath and vs , and interposeth his Merits , giuing vs time to repent . s s There is not a sentence executed now , against any of mankinde , but it proceedeth our of the mouth of Christ . Indeed Basil against Eunomius saith . that the Father appeared , Esa. 6.1 . but it is attributed to Christ , Ioh 12.40 . & 41. and S Paul ascribeth it to the Holy Ghost , Acts 28.25 . So that each person is Iudge equally , in Diuinis : yet Christ hath now this power of Iudicature , deputed vnto him . Ioh 5.22 . Math. 11 27. Math. 28 18. He hath the keyes of hell , and of death , Reuel . 1.18 The Trinity iudgeth authoritatiuè , Christ , executiuè : God , by a primarie independent right ; Christ , by a delegated power : Est in Patre authoritas in Filio sub-authoritas : Christ is not Iudge exclusiuely , or by way of opposition to the Father or the Spirit ; but by appropriation . And this authority he hath as he is Man , Ioh. 5.27 . Acts 17.31 . And it was giuen him at his Incarnation , Heb. 1.6 . But the full actuall administration of this power , was not till his Ascension and sitting at the right hand of . God , 1 Pet. 3.22 Heb. 10.12 . Augustine de fide & symbolo cap. 7. maketh sedere , to signifie a Iudiciarie power . All this also is proued at full , in my Miscellanies of the particular iudgement of soules immediately vpon death ; which point hath neuer bin handled , as it ought or may be . Thus , are we deliuered from the power of darkenesse , Colos. 1.13 . yea , he hath now reconciled vs , who were alienated and enemies , verse 21. We were wounded , and the good Samaritane hath healed vs ; We were dead in our sins , and He hath quickned vs , and hath forgiuen vs all our trespasses , Col. 2.13 . He is our peace , Ephes. 2.14 . In him wee are compleat ; In him we are circumcised , with the Circumcision made without hands ; buried with him , risen with him , Colos. 2.10 . And God hath made vs sit together in heauenly places , in Christ Iesus , Ephes. 2.6 . Christ Iesus of God , is made vnto vs , Wisedome , and Righteousnesse , Sanctification and Redemption , 1 Cor. 1.30 . And , we are made the Righteousnesse of God , in Christ . We are iustified by his bloud , and we shall be saued from wrath by him , Rom. 5.9 . Briefly thus , he hath now done vs more good , than euer Adam did harm , Rom. 5.15 .

For , first , Adam conueyed vnto vs originall sinne onely , which cannot be intended , but is alike in all . Christ giueth many different graces , and increaseth them ; yea , many , which Adam and his posterity should neuer haue had , if he had not falne : as Patience , Virginitie , Repentance , Bowels of Pitie , and tender commiseration , fraternall Correction , and the perfection of Christianitie , glorious Martyrdome .

Secondly , Adams sinne , was the sinne onely of a meere man ; Christs obedience was the obedience of the Sonne of God , the Mediator betweene God and Man , the Man Iesus Christ , 1 Tim 2.5 . Adams sinne was but the producer of that effect , which must needs haue beene in God : for God is necessarily iust , and could not be otherwise . But Christ hath brought forth mercy in God , and God might haue beene both God , and a good God , and yet not mercifull . For Mercy presupposeth Misery ; Miserecordiae propria sedes est , Miseria , saith Bernard ; and Misery might not haue beene .

Thirdly , by Adams offence , Man is compared to the Beasts that perish , Psal. 49.12 . By the grace of Christ , we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equall to Angels , Mark . 12.25 . Man being at the best , in the first Adam , our nature was inferiour to the Angels , Heb. 2.7 . yea , Christ himselfe on earth , by his suffering of death , Heb. 2.9 . though now we see him crowned with glory and honour ; yet in other regards , Christ is preferred before the Angels , Heb. 2.2.3.5 . and Heb. 1. the whole Chapter is but an Eulogie , Magnificat , and Landatory of our Sauiour , both as God and Man , exalting him aboue the Angels , in his Person , and in his Office , and giuing him , among other , these prerogatiues ; That he is set downe on the right hand of the Maiestie on high , verse 3. That he is made so much better than the Angels , as he hath by inheritance , obtained a more excellent name , verse 4. That God neuer spake to the Angels , Thou art my Sonne , this day haue I begotten thee , and I will be to him a Father , and he shall be to mee a Sonne , verse 5. But God said concerning Christ , Let all the Angels of God worship him , verse 6. They are his ministers and instruments , verse 7. He is a Iudge , an eternall Iudge ; Thy Throne O God is for euer and euer , verse 8. yea , not onely the naturall humane soule of our Sauiour Iesus Christ , blessed for euer ; and the soule of the blessed Virgin Mary full of grace , but euen our bodily nature in Christ , is lifted vp , aboue Angels , and Arch-Angels , Cherubims , or Seraphims , or any Creature of that Spirituall and Coelestiall Hierarchie .

Fourthly , Adams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , could not reach to Christ , and infect him . Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came home to Adam , and not onely saued his soule , but Christs Bloud on the Crosse , besprinkled the very graue of Adam ; and whereas the first offence , had not power enough to destroy any one in this world , if they trusted in Christ ; the Obedience of the second Adam is not onely in the rigour of Gods iustice , sufficient for the sinnes of one world ; but if GOD should create more worlds of men , and all they be sinners , and after sinne , repentant and beleeuing in Christ , the superabundant riches and treasure of his merit , could not be spent : the fountaine of his Bloud would not be dried vp ; they should all be saued , and GOD must rest indebted to the Crosse : it hath payed for more than can sinne , to the greatest number of sinnes and sinners that can be named by one ; another man may make addition , ( for all Numeration is finite ) but the Infinite merit of Christ can neuer be exhausted .

Fifthly , if by the first Adam , Goodnesse was destroyed , not onely the same Goodnesse , is by the second Adam reuiued ; but euen the euils of punishment , yea of faultinesse , mala poenae , & mala culpae , mala vltoria , & mala peccatoria , as they are phrased by Tertullian , all , and euery one of these , turne to the behoofe and good of Gods children . For , we are Conquerours , wee are more than Conquerours , through him that loued vs , Rom. 8.37 . For , many Conquerours , through enuy , haue beene denyed Triumph ; but we doe alwaies triumph in Christ , 2 Cor. 2.14 . And wee know , that all things worke together for good , to them that loue God , Rom. 8.38 . Persecution , Sicknesse , Death , Temptation , Sinne and Satan , shall by Christ profit vs . Let no man blame my prolixitie , nor censure me , for much commending of Christ , whom none discommendeth ; for summing vp the gaine which wee haue by Him , which none would lose . For loe , there standeth before vs , in a habit penitentiall , and of a minde ( I hope ) most penitent , an hainous sinner ; who renounced Christ , fled from the glorious Ensigne of the Crosse , which hee receiued in Baptisme ; disclayming his portion in the second Person of the indiuiduall Trinity , and in fact , if not in word , professing himselfe an enemy to the sonne of the Blessed Virgin full of grace ; Iesus Christ our onely Lord and Sauiour . O why didst thou flye when thou wert captiue , from him , who was thy Redeemer ? and being free in Christ , though in bodily durance , wouldest thou be taken captiue by Satan ? and to auoid the slauerie of the little Diuell , the Turke , deuote thy selfe to the great Diuell the enemy of mankinde ? By not adhering to Christ , by wauing thy beliefe , by disclayming thy vow in Baptisme , by professing Turcisme , thou hast sold heauen , art initiated into hell , and hast purchased onely a conscience , frighted with horror , where the Worme still gnaweth , and still is hungry . Yea , whereas you thought to gaine by forsaking Christ , you haue forfeited all right , to all the creatures in heauen , and in earth . For , the true Christian , by hauing Christ , hath an Interest in all things : All things are ours , and we are Christ's , and Christ is God's , 1 Corinth. 3.33 . And he that is without Christ though hee may haue , a right , in Fore terrene , & humano ; ( for Dominium , non fundatur , in Gratiâ ; sed in Naturâ ) and we allow Proprietie , so that the Meum of one Heathen , differeth from the Tuum of an other : Yet in Foro coelesti , & Diuino , Reuel. 5.11 . — Many Angels , round about the Throne , or that Throne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a lowd voyce , sayd , Worthy is the Lambe , that was slaine , ( namely our Sauiour Iesus Christ ) to receiue , Power , Riches , and Wisdome , and Strength , and Honour , and Glory , and Blessing ; and euery Creature , which is in Heauen , and on the Earth , and vnder the Earth , and such as are in the Sea , and all that are in them , not in eo as is the vulgat , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all the off-spring of all Creatures , said , Blessing , Honour , Glory , and Power , be vnto Him that sitteth vpon that Throne , ( to distinguish him from others who sate on other Thrones ) and to the Lamb for euer and euer . They are all for Christ , and are Christs ; and by Him , for vs ; Wee being called vnto the fellowship of Iesus Christ our Lord . 1 Cor. 1.9 . Co-heires with him , Rom. 8.17 . And a reason hereof is giuen , verse 32. If God spared not his owne Sonne , but deliuered him vp for vs all ; how shal he not , with him also , freely giue vs all things ? But all these things haue you lost , ( poore miserable soule ) by losing Christ ; and this great losse , doth argue the heinousnesse of thy sinne , which is the next point in my propounded Method , to be handled .

For , though perchance you thought it , to be a small offence , and it is muttered among some vnbeleeuers , or Misbeleeuers , as if this Penance were greater than the Fault , yet you will confesse , the mercifull indulgence of our Church , and the vglinesse of this offence , if you consider these fiue points .

First , that God hath loaded little sinnes with heauie punishments .

Secondly , that thy sinne , put into the ballance , weigheth more , than the sinne of Caine , or of Achitophel , or of the Iewes , which murthered Christ .

Thirdly , that thy sinne is made exceeding sinfull , by beleeuing in so notorious a monster as Mahomet was : And in his law , which is so full of beastly and sencelesse lyes .

Fourthly , the exceeding sinfulnesse of thy transgression , is yet aggrauated , both from the excellencie of Christs person , whom thou didst forsake , ( He being the second Person in Trinity , the Sonne of God , the holy Redeemer of man , the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Angelus Foederis , ) and likewise from the rationall verities of our Christian profession .

Fifthly and lastly , whereas by thy kindred , friends , or acquaintance , ( in a foolish pittie , hurtfull to thy soule ) false colours are set on bad cloth ; faire painting on a rotten boord ; and some haue risen vp in your defence , with semblances , to make thy sinne shew lesse ; I intend ( by Gods grace ) in a holy seruitude , for the good of thy soule , and for the terrour of others , to plucke the figgelcaues , to take away the excuses , to remoue the loose veiles and couers , that so you may see and bewa●le the monstrousnesse of your offence ; and that others may auoide the like .

First , therefore you will easily confesse the fouleness● of your transgression , if you remember that God doth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and being , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neuer punished beyond measure , any sinne ; but alwaies citra condignum ; and yet shall behold the seueritie of Gods iudgments against small trespasses . The breach of the Sabbaoth was attended with death , Exod. 31.14 . The gatherer of sticke● in the Sabbaoth was put in Ward and then stoned , Numb. 15.34 . t t Moses , capitali paenae subiecit ros , qui Sabbaium violarent , ●d potissimum de causâ , quòd Mundi creationem , Sabbathi violatione , in dubium reuocare viderentur , vt Kabbi Moses Aegyptius scribit , saith Bodin , in Methodo suâ , pag. 312. Saul reiected for not destroying of Amalech , 1 Sam. 15 23. Vzza smote for his rashnesse , 2 Sam. 6.7 . though he intended well . Aplague sent to sweepe a whole country , for Dauids numbring of the people , 2 Sam. 24.15 . In the new Testament , Ananias and Saphira strooken with sudden death for a lye , Acts 5.3 . The buyers and sellers in the Temple cast out and scourged with small cords , Ioh. 2.14 . though their actions were conducible , to the readier administration of sacrifices in the Temple , S. Peter was called Satan , for giuing ill aduise , Math. 16.23 . though , non odiendo Christum , sedse nimis amando peccauit , saith Bernard . * * And not Hilarius alone ( though Maldonat saith so ) but Chrysologus Sermone 27. ( & perchance some others , whom nor Maldonate , nor I euer read ) more wittily , than soundly expound the words , thus ; Dominus , seruum post se mittit . Scandalum remittit authori : dicendo ad Petrum , Vade post me : & Diabolo , Scandalum mihies . And that which in application may strike horror to our soules , the Figge-tree was cursed for bearing nothing but leaues , when the time of Figges was not yet come , Mar. 11.23 . These were iust rewards for small offences , for peccadillos in the eyes of men ; but euery sinne deserueth death , euen the least anomy , in the exactnesse of Gods iustice . One mortall sinne is not expiable with seuen yeeres lying in the torments of hell . But this thy sin , was not onely mortall , not onely a breach of thy vow in Baptisme ; but a flat Rebellious vnderstanding of it : A trecherous opposition , a seandalous contradiction ; stayning and ingrayning of the Christal clere-sauing water of Baptisme , with the bloud of Circumcision . Thy abiuring of thy Sauiour , was an offence , almost beyond Pardon , and aboue Indulgence ; as may appeare , by a comparatiue Reference of some particulars , of thy Sinne , with others . In contemplation whereof , though some doe clippe thy sinne , yet I dare say , That in diuerse regards , thy sinne was greater , then that of Caines ; He slew , but his Younger-Brother ; but You haue slaine , as farre as you then could , the first borne of euery Creature , the Lord of Life ; and haue crucified to your selfe againe , the Sonne of God afresh , and put him to an open shame , Heb. 6.6 . The bloud of Abel did cry against Caine : Vox sanguinum clamantium fratris tui , Gen. 4.10 . Vox seminum clamantium , saith the Chaldee ; the voices of the little-ones , which might haue descended from Abel , in him , did cry against that vngracious Fatricide ; yea , though Caine was branded all his life time , with vnusuall bodily torment ; and punisht in his soule euer since , and all his posteritie swept from the face of the earth in the floud ; yet still the bloud of Abel cryeth for vengeance , Heb. 11.4 . as Aquin expounds it ; and shall cry till the hand that strake the blow , doe burne in fire and brimstone ; so Estius and Ribera . What punishment then did you deserue , in betraying your Elder-brother that offered vp a better sacrifice than Abel , and would more profit you , than euer Abel would , or could haue profited Caine ?

Thy transgression was greater then the sinne of Achitophel , for he , only with a Politick eye , looking rather on the Sunne-rising , then on the Sunne-setting , rebel●d against his Lord , and Master , Dauid ; but you haue deserted , yea arm'd your selfe , against Dauids Lord , and Master .

Thy Offence was greater , then diuerse of the Iewes , who put our Redeemer vnto death ; for , they did it through ignorance , as did also their rulers , Act. 3.17 . But you wittingly against your owne Conscience , forsooke your Sauiour ; and though they praeferred Barabbas ( who was a Robber Iohn 18.40 . a Murtherer , Act , 3.14 . a Mutiner , Luke 23.19 . ) yet you haue adhaered to one , euery way , worse then Barrabas ; before the most holy , iust , and innocent Christ , you haue aesteemed Mahomet , that Rake-shame of the World , which was the third point propounded , and is now to be handled . Mahomet ( I say ) the Rauisher of his Mastresse , u u See Baronius ad Annum Christi , 630. the known Adulterer with one Zeid , which he him-self confesseth in his Law , and saith , God made it sinne-lesse , and exemplarie for euer : a Murtherer of the Emperours Brother : a Rebel against Heraclius , who was his Benefactor : a Gentile , in some pointes , a Iew in others , a Christian in others , a Maniche , Nestorian ; and Arrian ; a very Compound of Heresies ; a Compounder of Vanities ; a grand Imposter , out of whom Eusebius in his Panoply , hath gathered , 130. Fables ; and in whose Alcoran , there is such an hotch-potch of errors , that the sight or smell , would surfet one . Errors palpable , as the Aegyptian darknesse : nasty , as bred in the lap of lust ; so brutish , so blockish , that , knowing all his vanities would he easily confuted , he cutteth off all disputations , with the sword ; and in steede of Perswasion , the Child of Truth displayed , he hath set Death before them , to keepe them fast in blindnesse ; yet in spight of worldly Policy , there haue broke-forth , seauentie two principall Mahumetan Sectes , x x See ●ulius Scaliger , against Exercitat , 258. Cardan , Sect. 2. which he borrowed from Ioannes ●eo , and Master Sandy● from Scafiger . saith Iohannes Leo , in his third Booke , of his African Historie , And Leo was sometime himselfe a learned Mahumtan ; but seeing , with the eyes of his minde , their abhominable Errors ; and with the eyes of his Body , such villany , as neuer was heard of , to be vpheld , by their superstitious Beleese , contrary to sight , & sence , at one open Market in Alcair ( as is in the same third booke ) he bathed himselfe , in the Lauer of Regeneration , and detesting their Irreligion , became a Christian . Likewise of late , d●uerse Turkes , haue sealed their Profession of Christianitie , with their Blood , euen in Constantinople . Yea a very Preist of their owne , a famous eminent Priest ; Ibraim Sheck , was there stoned to death ; his head after cut off , and his body burned , for preferring Christ before Mah●met . Diuers also of his Disciples were beheaded , others were made Gally-slaues , for refusing Mahomet , and adhering to Christ . Thus hath God his Chappell , or rather his Sanctum Sanctorum , in Satans temple . Turkes who dye for Christ , will arise in iudgment against Christians , who imbrace Mahomet . Who knoweth not , that the Turkes themselues acknowledge Christ to be a Prophet , a great Prophet , a most holy man ? triumphing , that they are Lords of the two Sepulchers , the one at Hierusalem , the other at Mecha ? I might enlarge , that almost incredible story of Matthew Paris , in the sixteenth yeare of the Raigne of King Iohn : that the irreligious King offered to abandon Christ , and to sticke faithfully to Mahomet ; but the halfe religious Turke , the King of Morocco , gaue King Iohns Embassadors to vnderstand , that if himselfe had beene to choose a Religion , he would haue chosen to be a Christian .

But small inducements may not make one to shift the Religion he was borne in : and euery giddy-brain'd shallow , is an vncompetent iudge in this case . I dare auow , of all the religions professed vnder heauen , no profession in the world hath more insensate fopperies , yea , blasphemies , than their Antilop , their Chymaera , their Coran , ( common vse and custome will beare you out to call it their Alcaron . ) Take a taste of them . y y Mahometus in Alcorano , dum vino & maximè rubeo vellet gentibus suis interdicere , sin●ie in quolibet vuae rubeae grano habitare vnum Diabolum : Petrus Montanus de Incantationibus , pag. 200. Mahomet taught , that euery red Grape had one diuell or more within it ; but some haue found the diuell rather in Sacke , than Claret ; and if they swallow the stones or kernels , when they eate the Rasins of the Sunne , they swallow many diuels . That the Angels and God , pray for Mahomet ; which God , since they make but one person , to whom shall that person pray ? That God sweareth by the Diuels , where he esteemeth the diuels to be greater than God . For all the world suppose , the things they sweare by , to bee greater than themselues . And Auerroes , that great Arabick Philosopher , and Mahumetan thinketh there are no diuels . z z Julius Scaliger Exercitatione 355. and Auicen palliateth and excuseth their foppish lyes and sensuail Rules or Axiomes by expounding them Allegorically . And that Mahomet diuided the moone . I haue heard much of the man in the moone , and of the Bush of bryars at his backe ; which perchance , encrooked ouer to his Pole , and scratcht his necke , and made him a scald pate , That after this life they shall marry , and be giuen in mariage : that beautifull Ganvmedes shall serue at the Table , and in a word , haue their fill of all be astiall corporeall pleasures . a a See all these chings punctually cited out of their Azoars , by Cardan de S●btilitate , lib. 11. pag. 213.

The grand Epicure certainely , if he was not a Forerunner of the Great Turke , yet would quickly haue turned to his Religion . Is this a beliefe to be preferred before the Christian ? Then let Garlicke be valued before the Bread of Angels , the coelestiall Manna . Then let vs barter and exchange our Gold for Brasse , our Pearles for counterfeit Stones ; the Fruit of the Tree of Life , which is in the midst of the Paradise of God , for the Apples of Sodome , which being touched , vanish into ashes . It is true , that the Turkes doe call themselues Musselmans , that is , true beleeuers , ( as euery Nation of the earth presumes , they beleeue aright ) yet since the Turkes refuse the tryall of their Religion , by the touch-stone of Scripture● , euen of those Scriptures which themselues professe ; since the old Testament which they receiue , hath in a thousand places prophecied of Christ : yea , all the Prophets , not onely from Samuel , Acts 3.24 . but from Enoch , who was the seuenth from Adam , Iude 14. yea , in all faire probability , euen Adam prophecied of Christ , and in all certaintie , before the expulsion out of Paradise , GOD himselfe forespake to Satan , concerning Christ , Gen. 3.15 . I will put enmity betweene thy seed , and her seed : it shall bruize thy head , and thou shalt bruize his heele ; which was really accomplished on both sides , when Christ was nayled to the Crosse ; the diuels inuisibly on the other side of the Crosse , saith Origen : I say , since God himselfe fore-promised this , not of the seed of Adam , but of the seed of the woman ; and that it cannot be interpreted of any other , but Christ , who was the onely Stone cut out of the rocke , without the helpe of mans hand , Dan. 2.24 . id est , absque coitu & Semine humano , de Vtero virginali , saith Hierome on the place , and Augustine on Psal. 99.5 . ( which according to the Septuagint , and Augustine , is the 98. Psalme ) since the Turkes confesse this much of this , b b Damascen , cited by Baronius ad Annum 630. thus of Mahomet , Christum dicit verbum esse Dei , & eius Filium ; sed Creatum & Seruum ; Eúmque fatetur ex Maria , sine semine generatum ; adding , that the Iewes did crucifie Christs shaddow , but not Himselfe . and yet cannot bring one place in all the old Testament , that euer prophecied of Mahomet .

Let Mahomet be branded for a Iuggler , a Mount-bank , a beastiall people pleaser ; ingrossing beliefe to him and his contrarie to Truth , Reason , or sound Religion : which Mis-beliefe he hath established by the sword , and not by Arguments ; vpheld by violence and compulsion ; or tempting allurements of the world ; forcing , or deluding the soules of men , rather than perswading by euidence of veritie . I cannot end yet with his person , but thus returne vnto it . That great seducer Mahomet , was a salacious Iustfull Amoroso ; and his intemperate lasciuiousnesse , was wayted on by infirmities and sicknesses correspondent to his lewdnesse . Hippocrates calleth Coitum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , paruum morbum Comitialem ; but he , for his lust , and by it , was tormented with the Great-falling-sicknesse ; and that disease , is a plague of an high-hand ; and in him , a testimonie of a very sinfull soule , in a very sinfull body . For , whereas it is appointed for all men to die once , Heb. 9.27 . for that one first sinne of Adam ; Mahomet , who had so many , so great sinnes , was striken also with many deaths . For , what is the Falling-Sicknesse , but a reduplication , a multiplication of death ? He fell with paine , looked vgly , with a foming mouth , and wry-distorted countenance in his fits . He rose with horror , like a pale carcase , and luke-warme corpes , betweene the liuing and the dead . He was the But against which the Almighty shot his arrowes : bearing the image and figure of an Apostata in his body by relapses ; and the torments of a vessell of wrath , in his soule , for his Imposturage . Whose sicknesse is not so much denyed , as guilded ouer by his owne followers . And after death , he ( promising to rise againe ) lay till he stanke , and his side was eaten with dogs , saith Eulogius the Martyr , ( who liued the next age after ) in his Apologie .

But , ( that I may come to the next point ) as for our most holy , blessed , and glorious Saviour , Iesus Christ , ( O pardon me my Lord , for mentioning thy salutiferous names , when I am to confound that Rake-shame , and purge my lippes from the corruption they may contract , in speaking of su●h an hell-hound , ) I say , concerning our gracious Redeemer , the Turkes themselues doe not , they cannot say , that euer hee sinned , or was sicke ; He healing all , and all manner of diseases , had not one : His soule had her fulnesse of grace : his bodily temperature , was most pure . In his face , syderium quiddam illuxit , saith Hierom. His whole body was speciosum , quia formatum virtute Spiritus Sancti , in cuius opere , non potest esse error , aut defectus , saith Lyra on Psal. 45.

As for the Christian Religion , it is most rationall , and accordant to the rectified Dictates of nature ; and was planted in holy simplicitie , watered with the bloud , not of Murtherers , but of Martyrs , ( Sanguis Martyrum , semen Ecclesiae ) and whereas all other Religions haue decayed by Opposition , the Christian Church gathereth strength , and groweth vnder its Burden ; being the pillar of truth , 1 Tim. 3.15 . Like an vpright pillar , is more strong by hauing more weight vpon it . c c Graecam Phil●phiam , si quiuis Magistratus prohibuerit , ea statim perit . Nostram autem Doctrinam , à primá vsque eius Praedicatione , prabibent Reges , Duces , & Magistratus , cum vniuersis satellitibus , illa tamen non flaccescit , vt Doctrina humana , sed magis floret . Clemens Alexand. Strom. 7. The quicke spreading of the Gospell , may stop the mouthes of Saracens , and driue wonders into the beleeuer . It was like Lightning , which spreade it selfe all abroad , beyond sence . And the publishing of it may be compared to the Horse-man , Reuel. 6.2 . Who rode all abroad , and was victorious . And is acknowledged to bee most agreeable vnto the generall , confessed Principles of Reason , in both naturall and morall Philosophie . d d As may appeare , cuidenced by Clemens Alexand. Stromat . ● .

But I returne to the person of our blessed Sauiour Christ ( of whom neuer good enough can be spoken ) and resume , that the Turkes themselues , confesse him to haue beene a most holy Prophet , a worker of many wonders , greater than Moses : that Pilate his Iudge pronounced him to be iust ; that the people being beyond measure astonished with his miracles , said , Mark . 3.37 . He hath done all things well . Hee was the wonder of men , not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : God and man , the Sonne of God ; the brightnesse of his glory , and the expresse image of his person , Heb. 1.2 . The image of the inuisible God , the first borne of euery creature ; all things being created In him , and By him , and for him , Colos. 1.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him , there , Christ is the cause - Ideal , or exemplary : By him , there , he is the cause Demiourgicall , or Architectonicall , not properly Instrumentall , but by indiuisible Cooperation . For him , there , he is the cause supremely finall . I cannot say much of any of these , because I intend to say somewhat of each . Moses was admonished of God , when he was about to make the Tabernacle : See , saith God , that thou make all things according to the Patterne shewed to thee in the Mount , Heb , 8.5 . From which fore-sight of Moses , Plate tooke his Ideaes , saith Iustin Martyr . Now , as the Tabernacle had an intellectuall esse , in the notion of Moses , ere it had its esse materiall , and the forme of Artificials is first in the minde of the worke-man , before it is in the outward worke , saith Aristotle , Metaphys. 7. ( though otherwhere himselfe is the greatest Opposer , often times of Platonicall Ideas , which he confuted but verbally , saith his greatest defender Aquinas . ) Likewise for naturall things of this world , I will say , as S. Augustine did , to another purpose ; Who dare say , that God doth any thing irrationabiliter ? Hee framed all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Mercurius Trismegistus ; and the manner of making all things , was directed , as well by the Reason , as by the Power , of an infinite Spirit , saith Anaxagoras . For , Recta ratio , est lex , summi Iouis , saith , Cicero 2. de Legibus . See this confirmed by Scriptures , Pro. 3.19 . Ecclosiast . 1.10 . Esa , 40.12 . Psal. 104.24 . Ier. 51.15 . The Idea of all things was in God , ere they were actually produced ; and this Idea was Christ . For In him , were all things created , saith the Text , in the originall . e e Aquinas i● Colos. 1.16 . Loco Jdearam nos habemus vnum , scilicet Verbum Dei-Artifexenim facit artificium ex hvc , quod facit illud participare formam apud se conceptam , & sic Deus omnia in suá sa● pientia dicitur facere , quia Sapientie Dei se habet adres creatas , sicut ar● aedificatoris ad domum factam . Haec autem forma & Sapientia est Verbum , ideò omnia in ipso condita sunt , sicut in quodam exemplari .

Created In Him and By Him ( as by the efficient cause ) Colos. 1. at the latter end of the 16. verse . All things were made by Him , Ioh. 1.3 . And lest the word ( All ) might be thought in this place , not to comprehend , the seuerally-singular parts of multitude ( because it doth not so otherwhere ) the Apostle addeth remarkably , And without Him was not any thing made , that was made . Where he intimateth that God made not the world by Christ , as the workeman doth the worke , by the Physicall instrument , ( for this sauoureth of Arrianisme ) but that Christ was indiuisibly co-working with the Father : yea , all the workes of the Trinity , quoad extra , sunt indiuisa . Againe , it is not said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; nothing was made , but in a more emphaticall phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one thing , not any thing ; by which the Diuinity of our blessed Sauiour is cleerely proued . So Heb. 12. By Christ , God made the world .

Lastly , all things were created not onely , in him , and by him , but for him . And though , concerning his humane nature , We are Christs , and Christ is Gods , 1. Cor. 2.23 . and the Head of euery man is Christ , and the Head of Christ is God , 1 Cor. 11.3 . yet , in regard of his Diuinity , He is equall to his Father ; yea , all things were created for Him : As he is the Mediator betweene God and man , God hath appointed him heire of all things , Heb. 1.2 . Deus ipse sine Christo , idolum est , saith Tertullian : God is worshipped with false worship , if he be not worshipped through Christ . And I , for my part , solemnly professe , I desire not heauen , or ioyes thereof , without Him . Whatsoeuer wee doe in word or deede , let vs doe it in the name of Iesus Christ , Colos. 3.17 . Our prayers are then accepted , when they are closed , either with his Prayer , or with his Name . Yea , alwaies reiected and turned into sinne , if there be not euermore , a tacit or implicite reference to Him : yea , an actuall expression of Him , and imploring his aide , when we are lifted vp by Deuotion , or cast downe by Temptation : of which more at large by and by . O that thou hadst obserued this , and called vpon Christ when thou wast tempted ! Hee hath promised , I will not faile thee , nor forsake thee . Therefore , silly seduced soule , it was the height of the sinne , that thou didst forsake Him ; Him who is the Fountaine of liuing waters , and hast hewed out , for thy selfe , Cisternes , broken Cisternes that can hold no water , Ier. 2.13 . These Cisternes are thy excuses , pretensions , motiues , or false guides , which seduced thee ; and these come now in order to be laid open . Whereas thou hast said it , and ( as I heare ) sworne it , and others with thee , and for thee , That thou wert circumcised by extreame force , and therefore thou hopest , thou hast not lost Christ , that they rauished thy body , but not thy Beliefe , That thou didst striue , till thou couldest striue no longer , against their violence ; and then with humble patience , wert content to dye vnder their hands : I must needs say ( if so it were ) thou were then a glorious Confessor ; and if thou hadst dyed then , vnder their butcherie , Thou hadst washed thy robes in the bloud of the Lambe ; Thou hadst shined as the Sunne in the firmament , and beene one of the primest Saints in heauen . For , though euery one shall haue the Penny of eternall happinesse , called in Aquins Supplement , aurea : and the Essentials of heauenly blisse , are neither more nor lesse , but euery one shall possesse enough , to his full contentment , and a surplussage be remaining : ( for , the entring into the Masters ioy , supposeth the ioy to be greater and larger , than he that entreth ; as the house is greater than its inhabitant , and continens maius contento : ) yet the accidentals of Beatitude , may be more or lesse : one may haue more Talents , more Cities , than another ; Virgins and laborious Pastors haue their Aureolas assigned them by the Schoole ; but the Martyrs reward is simply aboue the Aureolae of Teachers , or Virgins ( as it is in Aquins Supplement , part . 3. Quest. 96. Articul . 12. I dare not say with Gerson , per Martyrium , deletur in proprio sanguine , quaelibet culpa , simul & poena : yet I hold it probable , that what grace soeuer a man had before , if he lost it by sinne , he shall alwaies and wholly recouer it , by Martyrdome : so holdeth Scotus and Valentia , Tom. 4. Disput. 7. Quest. 6. Punct. 10. in fine : and certaine , with Caietan , That an vniuersall absolution from sinne and punishment , is giuen in the preception of Baptisme and Martyrdome : in primam part . Thom. Quaest. 68. Artic. 2. Giuen , I say , by God , for Christs sake : in Baptisme , for the present estate ; in Martyrdome , for euer : so that he presently mounteth vp to indicible ioyes of heauen . A Martyr is a Scale and Signet on the finger of the All-mightie ; One of the master-pieces of GODS worke : a Rubie of Christs Crowne ; most pretious is his death . Oh that thou hadst then dyed , thou hadst beene a perfect Martyr ! Thy cause was good ; thy willingnesse to suffer , rather than to abiure ( as is reported of thee ) was good : if death had presently ensued , Thou hadst beene a consummate Martyr .

These two next Sections were not preached , by reason of the straitnesse of time , yet thought fit to be inserted .

For the first , Non Poena , sed Causa , facit Martyrium , saith Augustine ; and after him , the glosse on the Psalmes : and not all that are persecuted , but they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which suffer persecution for righteousnesse sake , are blessed , Math. 5.10 . Augustine ad Bonifacium , Epist . 50. Dominus cum latronibus crucifixus est ; sed quos Passio iungebat , causa separabat . Idem in Psal. 42. potest esse impiorum similis poena , sed dissimilis est Martyrum Causa . And one may be a Martyr , not onely for points de fide , but Omnium virtutum Opera , secundùm quod referuntur in Deum , sunt quaedam Protestationes fidei , per quam nobis innotescit , quòd Deus , huiusmodi opera , à nobis requirit , & nos pro eis remunerat , & secundùm hoc , possunt esse Martyrij causa ; vnde & beati Ioannis Baptistae Martyrium , in Ecclcsiâ celebratur , qui non pro negandâ Fide ( Aquinas shouldsay , pro defensione fidei or to the like sence ) fed pro reprehensione Adulterij mor●em sustinuit , Aquin. 2a. 2ae . quest. 124. artic. 5. in corpore Artic.

Concerning the second point necessarie to Martyrdome , It is a prompt and willing minde to suffer . The good Thiefe was not a Martyr , in respect of his Cause , but in regard of his Alacrity to dye for Christ , we may so account him , at large . He that is haled to death grudgingly , is no Martyr , though he were put to true death , for the chiefest point of faith . But he who is prompt and forward to suffer , though the excessiuenesse of torment doe choke and swallow vp the exercise of Reason and Sence : so that the Patient feeleth no paine , nor knoweth any thing in his extremitie ; yea , though he hath not in the act of Martyrdome , any present actuall intention to dye ; yet , since , as a designed Martyr , he might praecogitate thus , I resolue to endure and suffer not onely , whilst I doe know my miserie , and feele my paine : but when paine hath tyrannized ouer , both my knowledge and my sence , till I haue grappled with death : I say , this mans suffering is the effect of his intention , and his intention continueth virtually in the effect : He is a true glorious consummate Martyr . That the vse of reason may be ouercome in a transcendent passion , is vnquestionable . Ipso momento temporis , quo ad voluptatis peruenitur extremum , poenè omnis acies , & quasi vigilia cogitationis obruitur , saith Augustine , de Ciuit. 14.16 And not onely poenè , but Delight stealeth away the intellect of a wise man , saith Aristotle , Ethic. 7.9 . yea , if one should be created and preserued , in the height of any kinde of pleasure , and not be surfetted nor abated of it , he would neuer haue one wise thought , and I should not thinke him to be a reasonable creature . For , Reason is drowned in Pleasure . Much more easily may the vse of Reason be deuoured by paine : for we see the fairest beasts , frighted from their chiefest delight , by feare of paine . Nemo est qui non magis dolorem fugiat ( the Schooles reade it amisse , when they cited it , lugeat ) quàm appetat voluptatem , saith Augustine , in lib. Octoginta-trium Quaest ; Quaest. 36. Now then , as he , who committeth Fornication , if , in the moment of his dearest delight , he vseth neither Reason nor Will , yet sinneth ( neuerthelesse , ) and that mortally , because he exposeth himselfe to a Passion , in which he cannot vse Reason , saith Scotus , Sentent . 3. Distinct . 15. Quaest. 1. circa medium : so in the passion Martyrs , if excessiue paine doe prey vpon the intellect , and the sence , leauing them for the time , both sencelesse & vnintelligent , yet is the Crowne due to their heads , as to an Act of Fortitude , elicitiuè , their minde being confirmed by it , and as to an Act of charitie imperatiuè . For , greater charitie none hath , than this , that a man lay downe his life , Ioh. 15.13 . Faulus Diaconus writeth of S. Cyprian , that he answered the Pro-Consul Galerius thus , Consultum mihi meliùs esse non quaero , quàm vt Deum meum adorans ad ipsum totâ mentis Auiditate festinem : and hee addeth , Ceruicem obtulit gladio . I cannot passe by what S. Cyprian himselfe , Epist. 9. ad Martyres & Confessores , saith of the admirable resolutions of primitiue Martyrs , steterunt serui Christi voce liberâ , mente incorruptâ , virtute diuinâ , telis quidem saecularibus nudi , sed armis Fidei credentes armati . Steterunt torti torquentibus fortiores , ac pulsantes ac laniantes vngulas , pulsata & lanitata membra vicerunt . Inexpugnabilem fidem , superare non poterat , saeuiens diu plaga repetita : quamuis , ruptâ compage viscerum , torquerentur inseruis Dei , iam , non membra , sed vulnera . Fluebat sanguis , qui incendium Persecutionis extingueret ; qui flammas & ignes Gehennae glorioso cruore sopiret . Concerning the third requisite to Martyrdome , it is bodily Death . Mors est de ratione Martyrij , saith Aquin. 2 â 2ae . Quest. 124. Artic. 4. not onely Mors in facto esse , but Mors in fieri . Inflictio Mortis ( as Aquin tearmeth it ) so that death follow . Augustine de Ciuit. 13.4 . Dictum est homini , morieris , si peccaueris : nunc dicitur Martyri , morere , ne pecces . The prison , with all its engines , of chaynes , hunger , cold , and instruments of various tortures , make not a perfect Martyr , if hee suruiue , vnlesse suruiuing a while , he dye of the paines , torments , or wounds inflicted . I confesse , S. Cyprian writeth ad Martyres , and they were liuing : So Tertullian saith , there were designati Martyres ; iam inter Martyres deputandi , as Lucianus the Confessor , saith to Celerinus the Confessor . Cyprian Epist. 25. part. 1. maketh mention of such , who being first in trouble , gaue good example of vertue , and were honoured , equally with Martyrs : for their hands made the Crownes , and they dranke the cup of Saluation to their Brethren : and yet he sets a trauerse betweene them , and others , who did vndergoe Consummata Martyria , as he calleth them , which is by death onely .

A glorious Saint would haue reioyced to sit at thy feete in heauen : thou hadst come neerer to Christ , than millions of blessed Spirits : and perchance , by so much neerer , than some Angels , by how much the more thou resembledst Christ , by being baptized , in the Baptisme of bloud for his glory , ( which the Angels cannot doe ) as Christ dyed to saue and glorifie thee : But , if thou wert not forced , if thy tongue , or thy heart consented to Circumcision ; if thou didst put any trust in it , ( for we haue heard and read , that the Turkes compell none to their Religion ; and that Mahomet left this rule to his followers , to say vnto them , who differed from them in profession ; Let me haue my Law , and take you , yours ; you are free from that which I doe , and I am likewise free from that which you doe . ) I say , if thou heldest vp thy finger , or didst cast away thy hat , or sufferedst thy selfe to be drencht with Opium , or exchangest the markes of thy profession , or by vsing any other abiuring trickes , or initiating ceremonies to that hellish irreligion , like other Renegadoes ( which , as we hope , you did not at first ; so we are vncertaine whether you did or no ) thy Repentance had neede surmount thy Penance , and many teares must flow from thine eyes to wash those sinnes away .

From thy excuse , that thou wert forced to conforme thy selfe , which is one of the Cisternes , which not we , but God must try , whether it will hold water or no ; let mee come to those faults , for which ( I am sure ) thou hast no iust excuses . You went in Turkish-guise , your apparrell proclaimed you to be a Turke , at least in semblance ; the exchanging of your ordinarie clothing for the Mahometan you cannot deny , you were seene and taken in it , taken ( I heare say ) willingly to come to our side , but taken in such an attire as did discriminate you from a Christian ; you cannot say , that daily they put on those clothes ; you haue publikely confessed , your yeelding to their allurements , rather than to their violence . Habemus confitentem Reum . Oh why beginning in the Spirit , whilst they mangled thy flesh , didst thou end in the flesh , by subiecting thy spirit vnto them ! Indeed God commanded the Iewes , Deut. 22.12 . Thou shalt make thee fringes on the foure quarters of thy Vesture . They shal weare fringes & blew Ribbaend , Numb . 15.38 . as Memorials and Remembrances of their Duties . The Scribes and Pharisees would ouer-doe the matter , and make broad their Philacteries , and enlarge the borders of their Garments , Mat. 23.5 . Likewise the Christians in the Primitiue Church distinguished themselues from Gentiles , by wearing the Cloake , and not the Gowne ; and after that custome taken vp , the Cloake was in high esteeme , f f Super omnes exuuias & peplos , Augusta vestis ; superque omnes apices & titulos . — Suadeo reuerere● habitum ( saith Tertullian . ) Againe , Grande pallij benefi●ium est ; sub cuius recogitatu improbi mores ●èl erubescunt . — Gaude pallium & exulta ● melior iam te philosophia dignata est , ex quo Christianum vestire caepisti , Tertul. in his Booke de Pallio . as a badge of humility , as a signe of Christian Philosophers , imitating , yea , out-going the ancient Greeke Philosophers , in simplicitie and honestie , as farre as they did , the warlike and bloudy Romans : whose Gownes betokened Lordly Domineering , and were lined with pride , though fringed with g g Calcei , proprium Togae tormentum immundissima pedum tutela , Tertul. ibid. durt . Cause there was , and good cause , for the Iew and the Christian , of those times , to professe their Religion , by their very Apparell . But the Turkish Turbant was nastic in the cause , sencelesse in the vse . Mahomet , besides that he was an vnhandsome man , and his whole race to this day , the ill-fauouredst , that are seene in the world , descending from one man ; among many other foule diseases , was alwaies plagued , not onely with a Scabbed head , but a Scald pate , h Mr. George Sandys , in the first Booke of his Trauailes . which occasioned himselfe ( as some say ) to weare a white Shash ( woollen would haue made his scald pate sorer ) therefore his Turbant was of linnen ; a faire out-side , for a purulent and stinking inside : And his followers must doe as he did , though they goe to the diuell as hee did . The present vse , euen as they intend it , is full of ridiculous folly . They will haue no haire on their head , except one locke on the top of their crowne , ( so perhaps had their Mahomet , who was a man of much Matter , and of Running head ) and by this locke , they hope to be lifted vp to Paradise ; and this they couer , as the rest of their head , with a Turbant . Men besotted , not knowing the power of death , consuming their locke at length : nor the power of the Resurrection , which abhorreth so vnnaturall and deformed a sight .

To this thy great fault of wearing Vestures , of Turkish fashion , didst thou adde a greater of bearing Armes against Christians , in one of the Turkish shippes . Would you fight vnder the Banner of the Halfe-Moone , against the Streamer of the Crosse of Christ ? and liue as a Bird of prey , in a man of Warre , and a Piraticall Thiefe of the sea , vpon most innocent and oppressed Christians ? What had Christ deserued at thy hands , that thou shouldest turne thy weapons against thy Countrymen , friends , and kindred , against Christ himselfe in his members ? Any bloud of the Christians , shed by thy assistance , will not be washed from thee , but by a fountaine of teares ; for a little bloud discoloureth much water : no purple is so vnchanging , in-growne and lasting , as the purpured bloud of Innocents : And when thou hast wept , whil'st thou canst weepe , yet then vtter the prayer of the Prophet , Ieremy 9.1 . Oh that my head were waters , and mine eyes a fountaine of teares . Christ himselfe shed three sorts of teares , Teares of compassion on Hierusalem , Luk. 19.41 . Oh powre forth thou the like , for those that are in any misery . Compassion is aboue a common gift ; for one giueth himselfe by it ; magis dat , quise dat , quàm , qui de suis , saith Gregorie . The second sort of teares , which Christ shed , were teares of good will : when Lazarus was dead , and Christ saw Mary weepe , and the Iewes weepe , hee wept also , Ioh. 11.35 . whence perhaps proceeded that iniunction ( that we might be like to our Sauiour ) Weepe with them that weepa , Rom. 12.15 . Thirdly , there streamed from Christ , teares of compunction recorded , Heb. 5.7 . not for sins ( or if for sins , for our sinnes , not any one of his , who had none ) but , when he was in feare or danger . Follow thy Sauiour , thy guide , thy deliuerer ; powre forth teares of compunction . There is no branch of thy offence , but must be laued and bathed in teares , and the spot soked-out , by weeping . Euen thy partaking with Turkes against the Armes of Christians , though some , ( who themselues are suspected , 〈◊〉 have beene faulty , as you weare ) doe sleighten the offence , must cost thee many a sigth , many a bitter sobbe , many a prayer , and fruits of good workes worthy of Repentance . For thy soules sake , I desire thee , labour not to lessen thy fault ; say not , Thou didst , what thou didst , to a good end , viz. in hope to escape their furious vngodly tyranny . Thou didst forget thine old lesson , though it be the Pearle , the Crowne , the Glory of Christianitie , Their damnation was iust , who did ( but ) affirme , that S. Paul did say , Let vs doe euill , that good may come , Rom. 11.8 . More gri●uously may they be damned , who doe euill , that good may come . A Christian ought to hate sinne , with so perfect an hatred , that he ought not to commit one sinne for all the pleasures of the earth , nor for all that Satan offered vnto Christ , in his vaunting lye , viz. for all the kingdomes of the world , and the glory of them . Yea , if it could be possible , that the Kingdome of heauen , and the ioyes thereof should be propounded , as a reward , for the acting of one sinne , we ought not to doe that one sinne , for to purchase Heauen ; and I had farre rather be , as Christ was , in hell , without sinne , than in heauen with the ioyes therof , Iude verse 6. as some Angels were with sinne .

I come to thy false-guides , and most silly motiues that ensnared thee , and they were , ( as I haue beene informed ) these three ; first , the example , with the perswasion of other Renegadoes : secondly , the sense and feeling of present miserie , with the feare of worse to come : thirdly , the baites and allurements of immunitie present , and prosperity promised . Against all , and euery of which , thou shouldest haue beene armed with a Christian Panoply .

The example of other Reuolters , should rather haue terrified , than perswaded you ; since some turne for spleen , others for gaine , the most for feare , none for conscience sake . Cherseogly became an Apostata , to be reuenged of his father , who had taken his wife from him , amidst the solemnitie of marriage . Vlacciali denyed the faith , to plague his fellow-gally-slaue , who called him Scald-pate . Like will to like ; Scald-pate to Scald-pate ; Vlacciali to Mahomet . Others change Faith for Gaine ; and here the trecherous villany of Factors , is notorious ; who being intrusted with much goods of their masters , turne Turkes , to be masters of those goods ; destroying their soules to cozen the honest-braue Merchants-Aduenturers . Among all the Reuolters in Africa , you cannot name one , who whilest he was of our profession , serued God daily , honoured Christ duly , liued consciously , euidencing his fruitfull faith , by multitude of charitable workes . But , such as are among vs , though not of vs ; such as are to choose Religion ; Ambo-dexters , Nulli-fidians , such Amphibia , as can liue , both on Land and Water , or such as haue stayned their soules with some blacke sinnes : these are the Chamelions which will change colour with euery ayre , and their beliefe , for matters of small moment . A Sparrow will be taught to imitate the exquisite melody of the Nightingale ; but she will chirpe at the end , saith the learned Andrew Libauius . Nemo potest fictam personam diu sustinere : and Desinit in piscem mulier formosa supernè , may be the Mottoes of Hypocrites . In point of imitation , we are to follow the best men , not the worst , saith Augustine , in Psal . 39. He who of his owne deuoire without a patterne doth well , is best to be approued ; he , who secondeth the first , not in time or place , but in worth , and maketh the former his sampler , deserueth the next esteeme . Contrarily , he that leades the way in euill , is guiltie of a great offence ; but he , of a greater , who is a follower of euill example : i i Augustine in Psal. 108. on those words , peccatum matris eius non deleatur , thus ; Quemadmodum Bonorum Jmitatio , sacit , vt etiam propria peccata del●antur ; sic malorum imitatio facit , vt non solùm sua , sed etiam malorum quos imitati sunt , merita sortiantur . for he would not take warning by his brothers fall , which he would haue done ; and as he is an Ape of one precedent , so is he a leader and drawer on of others , which he should not be . Nor are you to follow good men alone , but good men , onely in good things . Follow not Noah in Drunkennesse ; Dauid in Adultery , and Murther ; S. Peter in Deniall of his Master . Follow not that which is euill , but that which is good , in the 3. Epist. of S. Iohn , verse 11. Be yee followers of me , euen as I am of Christ , saith S. Paul 1. Cor. 11.1 . Be ye followers of God . Ephes. 5.1 . and that must needes be in all goodnesse onely .

I passe ouer to the next branch , The perswasions of Renegadoes . Iudah cannot want an Adullamite , his friend in shew , to carry to Thamar , her promised gifts , Gen. 28.20 . nor Ammon a subtile Ionadab , to draw him to villany , 2 Sam. 13.5 . And there will still start vp a man of Belial , a Sheba , to blow a Trumpet , and say , We haue no part in Dauid , 2 Sam. 20.1 . All these , and the like , are recounted for our terrour ; that we might auoid the Inticers , Broakers , and Panders vnto sinne ; and what saith the Word of God ; My sonne , if sinners intice thee , consent thou not , Pro. 1.10 . First , perchance they told thee , That he who doth , as most doe , fewest will finde fault with him : and that there are more Turkes than Christians . By the same reason , a Turke must turne Gentile and Pagan ; because euen at this day , there are more Infidels than Mahumetans . Goe not by number , goe by weight . Profer stateram & appende : bring forth thy ballance , and weigh ; and see , that much chaffe is weighed downe by a few graines of good corne : the narrow and vneuen path , leadeth to life ; the broad way to destruction . Secondly , perhaps they told thee , Thou mightest keepe thy conscience safe and stedfast , and GOD placed neuer a bone in thy tongue , but thou mightest turne it at thy pleasure : O blinde guides , leaders of the blinde ! euen iust like him , who said , Iuravi linguâ , mentem iniuratam gero . This hypocricie is a double sinne , quia . & iniquitas est , & simulatio . Dissembling of Religion , comes neere heresie ; Tam pro iniquitate occultâ , quàm pro incredulitate apertâ . The Heart is the Father , the Mouth is the Mother of speech : if there be guile or hypocrisie , the issue is adulterous . Did not God frame thy body , as well as thy soule ? Thou wert to present thy body , a liuing sacrifice , holy and acceptable vnto God ; and this is your reasonable seruice , Rom. 12.1 . Thou shalt loue the Lord thy God with all thy heart , with all thy soule , and with all thy minde , and with all thy strength , Mark . 12.30 . Where , all the parts and faculties of the soule , and body are vnderstood . k Praecipetur nobis , vt nostra tota Intentio , feratur in Deum , quod est , Ex toto Corde ; & quòd Intellectus noster subdatur Deo , quod est Ex toto mente ; & quòd Appetitus noster , reguletur secundùm Deum , quod est Ex totâ Animâ ; & quòd , Exterior actus noster , obediat Deo , quod Est , ex totâ fortitudine , vel virtute , vel viribus Deum diligere , Aquin. 2a. 2ae . Quest. 45. Artic. 5. in Corpore . He likes not the halfe seruice of the Soule alone , he loues the whole-burnt-Offering . All is too little that we can do , that we can giue . Causa diligendi Deum , Deus est ; Modus , sine modo diligere , saith Bernard , And that Charity is commanded , which is , out of a pure heart , and a good Conscience , and Faith vnfained 1. Tim. 1.5 . But thy heart was not pure , thy Conscience was erronious , thy Faith was feined . When they tempted , thou should'st haue praied : In a great suggestion , when one is cunningly set vpon , to forsake his Sauiour , it is a new sinne , a sinne , Vastans Conscientiam , ship-wracking a good Conscience , Then , not to call actually on Christ ; then , not to Loue God , aboue all thinges . The affirmatiue Precept bindes not , at all times , alike , and on all occasions ,

But , first , When we are deuoutly musing or reuoluing , of Gods Loue and Fauours , of old , bestowed on vs . Fauours , either positiue , or priuatiue ; belonging , either to this life , or to the life eternall .

Secondly , When at the present ; we receiue from the hand of God , some singular Blessing , concerning , the publike , or our owne particular .

Thirdly , When a man of Discretion , receiueth , either of the Sacraments .

Fourthly , When a man is Contrite , and humbled extraordinarily , by the sight of his sinnes ; or desireth the vnualuable benefit of Preistly Absolution .

Fiftly , When God's Honor is quaestioned , or his Name blasphemed .

Sixtly , When we are at any solemne Exercise , of Religion , in any place .

Seuenthly , When priuately , we are in a serious delightfull speculation , and Contemplation of things diuine .

Eightly , When one is very sicke , or approaching to his Graue , or thinkes he lieth on his Death-bed .

Ninthly and lastly . Though death be farre of , if when we are terribly tempted , inwardly , or out-wardly ; either by our owne Concupiscence , or by Satan , or by his Agents , if we doe not practise at these times , especially , according as we vowed in Baptisme , ( that is ) if we renounce not then , aboue other times , the Flesh , the World and the Deuill . If we do not then , feruently Pray ; then actually implore Christ's ayde : if we doe not then , really Loue God aboue all things , summè , appreciatiue , and vnite our selues to him , with all our Heart , Soule , Minde and strength , we are debtors to that Law , Damnation is our Due , in Rigore .

l You may see ●ome of these points , imperfectly handled , by Nauarrus , 〈◊〉 Manual : by Sotus , de Naturâ 〈◊〉 Gratiâ , 2.22 by Valentian on Aquins Summ : Tom. 3. Disput. 3. Quaest ●● . ●uncs . 1. In these things , when you were tempted , you were faultie : you called not on God , though he said , Call vpon me , in the time of trouble : you sought not for Comfort of Christ , who proclaymed , Come vnto me , all ye that be heauy laden , and I will refresh you : you did not adhaere , to your first loue , nor cleaue vnto your Sauiour . For these regardes , among other , thou wert iustly ( for a time ) forsaken of God .

The second motiue might be , The sight , of others Freedome , and the sence , of thy Misery , their Credit , thy Chaines , without hope of help ; thy praesent Paine , and Feare of future worse harmes . Oh , but thou shouldest haue remembred , what Christ charged thee , Mat. 10.28 . Feare not those , which kill the Body , but are not able to kill the Soule ; but feare him , who is able , to destroy , both Body , and Soule , in hell . Thou should'st also haue call'd to minde , what is said , Iames 1.2 , Count it all ioy , when yee fall into diuerse Temptations ; know that the Trying of your faith , worketh Patience ; and let Patience haue her perfect worke . For it is thank-worthy , if a man , for Conscience sake toward God , endure greife ; suffering wrongfully , saith the Apostle , 1. Peter 2.19 . Which hee diuinely establisheth , by our Calling , and by the Example of Christ . A thousand places may be added , bending towards this point .

m m As , Iam. 5.8 . Heb. 12.3 , & . 7. ●erses 1. Cor. 11. ●2 . Act. 14 , 21. Luk. 22 , 42. Rom 8 , 18. Luke 14.27 . and the whole Army of Confessors or Martyrs , Heb. 11 For , Reprobus tam alienus existit à verbere , quàm extraneus erit ab haereditate ; and , Meliùs est , innocentem esse , in camino ignis , cum Filio . Dei , quàm in c●●lo , sine illo . Hierom in Epist. ad Eustochium . Ne in immensum volumen extendam ; quaere , & inuenies , singulos Sanctos , aduersa perpessos Chrysost , Homil. 4. in Philip : thus , Pro Christo pati , munus est , maioris admirationis , quàm mortuos excitare : In the one , I am a debtor to Christ ; in the other Christ is a debtor to me . Angustin Ciuitat. 18.49 , saith Christ by suffering Iudas , and vsing him well , gaue a patterne to the Church , of induring euil . — Passione ostendit , quid sustinere , proveritate , Resurrectione , quid sperare , in aeternitate , debeamus . Ambrose , calleth Patience , the Mother of the faithful . The Fathers haue wrote , whole tractates ; Tertullian , a Booke de Patientia : Cyprian another Booke , de Bono patientiae . The Last Motiue , why you yeelded to their temptations , might be , The consideration of your present enlargment , your freedome from all Taxes , your worldly reputation among them , and the diuerse gifts , which , as rewards , are vsually tendered to their new Proselites , and their alluring Promises , the Baites of vnstable Soules . What perchance they could not effect vpon you , by you , by dryed Bull-pizells , by knotted Ropes , tip't with black-and-blew ; by Whippes discoloured with thy blood , by multiplyed blowes , fiercely inflicted on thy Belly , by yokes , by manicles and pedicles of iron ; by vnwholsome vapoures ; the cold dampes , and nastinesse of Dungeons in the night ; by reproaches , hunger , thirst , nakednes , scorching heates , labour , and torture in the day , ( for , this is the misusage of poore Captiued-Christians , by the barbarous tyranny of sauage Mahumetans ) I say , what those Miscreantes by such extreamities could not compasse ; the enticements of pleasure , and worldly preferment , did worke about , on thee , to their desires . The sawning sun-shine , might make you put of the habit of Christianitie , which the storme of Perfection , perhaps , made you keepe close . Heere you should haue remembred the Apostolicall Thunder-bolt , vpon those ; that are Louers of pleasure , more then louers of God , 2. Timoth , 3.4 . From such turne away or , the Example , of that chosen Vessel of Honor , Galat. 6 , 14. God forbid , that I should glory , saue in the Crosse of our Lord Iesus Christ , whereby the World , is crucified vnto me ; and I vnto the World . n Other places against the delightes of this world , are 2. Peter , 2.18 . — Rom. 12 , 2. Iohn 5 , 30. Iohn 6 , 38. Ecclesiastes 2 , 1. Iob. 21.1 . Luke 6 , 25. Rom. 13 , 13. 1 Timoth , 5 , 5. 1 Iohn , 2 , 15. Matt. 49. Matt. 16 , 24 : fortasse , non est Laboriosum homini , relinquere sua ; sed valde laboriosum est , relinquere semet ipsum : minus est , abnegare , quod habet ; valdè multum est , abnegare , quod est . Gregory Homil. 32 , in Euangel. For , how can a Christian be bettered then the world ? when he is better then the World . Matt. 6.20 . We must lay our our treasure , where Rust , Moth or Theiues , thinges senselesse , sensitiue or reasonable may not hurt . Our hearts must be set against the World ; for , if it did loue vs , wee should not loue it ; but since it hateth Vs , let Vs hate it ; and let our conuersation be in Heauen ; and let vs with the Apostle , Philip. 3.8 . account all things but losse , all thinges but dung , that wee may win Christ : but you ( poore soule ) contrarily , by seeking to gaine the World , did loose Christ . False pleasures , and seeming-gaine , with-drew you from Him , who is the Great , the Only Gaine . For , if you be Circumcised , Christ shall profit you nothing .

Let me not be thought , ( beloued in the Lord ) to be too seuere , in aggrauating the Circumstances , of a prostrate Poenitents Sinne. I professe , my heart is mooued with sorrow , for him : and pitty , toward him : I grieue with him , who grieueth : I beare , part of his burden . And whil'st I strike , I grone ; whil'st I reprooue , my Bowels earne , and my faint Passions melt . But , which is better , a pleasing , pleasant neate Physitian , or an healing ? Non quaero medicum elegantem , sed sanantem , said the Wise-man of old . As I expect mercy , I would not adde weight to the oppressed , nor , breake , the bruized reede . But , since in my hearing , such a Fault , was said in effect , to be payde-for too deare , with such a Pennance : since too many in this Congregation , out of a Compassion vncharitably-charitable , Lessen such an offence : since it is presumed , that Diuerse praesent , haue runne the same course , with the delinquent ( though it cannot be prooued as yet ) and since it may turne to the terror of others hereafter ( who of this Maritime-towne may be taken Captiues ) I haue laboured , to cut-out the Core ; to shew the Renouncing of Christ , to be a most heynous , abominable , and execrable sinne . I acknowledge , We must not be too bitter o o Sic necesse est , vulneratae animae , medicamen●um temperetur , ●e miniâ medi●●●enti austeritate , ampliùs vulneretur . Godfridus Abbas Vindocinensis , lib. Epist. 1. Epist. 12. Salt-water is not so fit , to clense and whiten some things as the fresh , and somethings are better preserued , with Sugar , then with Lalt . The good Shepheard , cast not away , the lost-sheepe ; but , laid it on his shoulders , reioycing , Luke 15.5 . Yea , therefore dyed , that , it might not dye . When there was mors in ollâ , Meale was cast in . 2. Kings , 4.41 . An ouer-earnest impetuous Reproofe , kills , insteede of cutting p p Ferrum de manubrio prosilit , cùm de corruptione , sermo durior excidit , saith Gregorius Magnus . Yet , the naughtie water and barren Ground were healed with Salt , by the meanes of the same Elisha 2. Kings . 2.21 . The good Samaritan , powred , as well Wine as Oile into the wound . Ferè dulcia omnia , in bilem , & amarorem commutantur . The Word of God is likened to Hony . Psal. 19 , 11. Yet Hony applyed to woundes , breedes smart , saith Plutarch in the beginning of Phocions Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; etiam mel habet satietatem . Therefore it is good , to widen the Orifice ; and to search the wound , to the bottom . Palliated Cures do breed more paine . Therefore that thy Shame before Men , may take of , the shame , which otherwise would be Great , before God , and all the Angels of Heauen , and all the blessed Saints at the Dreadfull Day of Retribution ; and this thy present Humiliation , may finde acceptance with God , Condemne thy selfe , that thou may'st not be Condemned : The readiest way to Heauen , is by acknowledging thy offence , to haue deserued Hell . It will be a godly sorrow , breeding future Comfort , patiently , and willingly , to heare a Recapitulation of thy sinnes . With Lots-wife thou hast look't backe to Sodom . Thou hast giuen cause of offence to many q q Quod est proximi peccatum , est tu●m peccatum ; si tibi placet ; much more , if he fell , through thy example . Perditionis exemplum ostendentes , rationem animae perditae reddent , saith Diuine S. Augustine . Thou conuersed'st with Turkes and Renegados , and they are able almost to corrupt a Saint : A little leauen , leaueneth the whole lumpe r r Citiùs , quae amara sunt , mutant dulcia , quàm quae dulcia sunt , amara . Naturâ ita comparatum est , saith Bernard , vt cùm honum malo coniungatur , non malum , à bono melioretur , sed bonum , 〈◊〉 malo contaminetur . The Leprosie infected the very stones , of the Leapers-house : and the infected stones , were to be carried away : yea , the vninfected stones , were to be scraped within , round-about Leuit. 14.41 . Therefore hast thou neede of much clensing . Thou hast changed , thy Habit and Vestmentes , in token , of change in Religion : thou hast denyed thy Faith . Thy sinne of being Circumcised , was a bloody sinne ; Thy deforming of thy head , thy Crimen crinium , I will call , naturally , morally , in a double sense Capitale . Thy fighting against Christians , was an offence of an high-hand , lifted vp against Christ . Thou wert ouer head and eares . Wholy vnder water ; thou wert Totally falne ; and if thou had'st then dyed , without Repentance , thou had'st beene as certainely damned , as the Deuills of Hell . The present remorse sheweth , thou wert not Finally falne : thou hast recouered both thy Head aboue , and thy Body out of the waters , which might haue swallowed thee vp . And now , continuing in the estate of Repentance , and Good-workes thou art as sure to be saued , as the Angels of Heauen .

I should sinne against Christ , against this our weake Brother , for whom Christ dyed , if I left him in thoughts of Despaire , and annexed no Comfort : Therefore will I now come to the third , and last inference from my Text. That the present damnable estate , of them , that beleeue in Circumcision , doth not hinder , but rather include , the blessed estate of him who repenting after Circumcision , desireth to be receiued into the Body of Christs Church . I must be breefe . The summe is , Repentance is of so great a power , that it tyeth Gods hands from punishing . The first hearty Grone of a truely Contrite , and fully poenitent soule , findeth Mercy with the God of Mercies , though thousands cozen themselues into Hell , by selfe presuming , thinking they haue repented . Repentance washeth away sinnes , reconcileth and reuniteth Vs vnto God , it purchaseth Grace , it prepareth Vs for Glory : it is secunda tabùla post naufragium . If Caine , Achitophel , the Iewes who vrg'd our Sauiours death , if Iudas , if , He that sinneth against the Holy-Ghost , of the Deuills themselues could sufficiently Repent , and continue in it , I should not doubt of their Saluation . That sinne cannot be committed , which cannot be pardoned through Repentance . Let not the bold , daring presumptuous sinner heare this Truth : I speake to a Contrite Heart , to a Sorrowfull soule , a Conscience , in agonie and anguish , to keepe it from Gulph of dispaire . I cannot but adde , That innocency it selfe , giuen to Adam , was not so great a gift , as Repentance , which God vouchsafeth to vs ; s s Aquinas 2● . 2 ae . Quaest. 106. Artic. 2. Donum Innocentiae , secundùm se consideratum , est maius donum , quàm donum poenitentia ; tamen , respectu Subiecti , est minus Beneficium . A whole , and perfect Garment ( to the eye of man ) is better then the same in pecces and snippets ; yet a Garment in peeces , may be so sewed , and decked , and the seames so laced , with Gold , and enrich'd with Pearle , that , to the same mans sight , it will seeme better , then the former intire Vesture : So , a Broken and Contrite Heart ( dis-reputed by men ) if it be beautified with Teares as Pearles ; and the Rentes sewed , couered and embrodered with seuerall Graces , as withneedle worke , & wrought-Gold , ( which is the trimming of the Churches Rayment , Psal. 45.13 . — ) is more precious in the sight of true iudging men , of Angels , and especially of God himselfe , then hee , that needeth no Repentance . Wherefore , let vs not fly , cum Adamo , ad latebras , sedcum Petro ad lachrymas . for the estate of Innocency was conferred on him , who had no opposite disposition , but Repentance is giuen to vs , who in our Naturals , and by our personall misdeedes , deserue nothing , ( without the death of Christ ) but wrath , punishment , and hell .

No meruaile therefore , if the Angels doe reioyce more ouer one sinner that repenteth , than ouer many righteous , that neede no Repentance ; comparatiuely with others , or in their owne vnguided opinions . I proceede , by how much the offence is the greater , and the Repentance more viuid and vigorous , hearty and feruent ; by so much the more is the ioy of Angels increased . Of Angels did I say ? yea , of God himselfe , t t Jpsa Spiritus-Sancti substantia , quae est quicquid ipse est , contristari non potest , cùm habeat aeternam atque incommunicabilem beatitudinem : magisque , sit ipsa aeterna & incommutabilis beatitudo , Augustin . de Genesi ad Litteram . 4.9 . Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est & imperturbabilis . Ambrosiues thus , Gaudet Spiritus Sanctus , saluti nostrae ; non sibi , qui non indiget laetitiâ . in whom though there be no parts , nor passions properly ; yet , since metaphorically , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is said to be iealous , and Angry , for our transgressions , Ezek. 16.42 . My iealousie shall depart from thee , and I will be quiet , and no more angry , and verse 43. Thou hast fretted me in all these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contristabas me . They vexed his holy spirit , Esa. 63.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , afflicted it . And , I am pressed vnder you , as a Cart is pressed that is full of sheaues , Amos 2.13 . And not onely Christ , as man , did weepe for Hierusalem , ( for his enemies in Hierusalem ) but , The holy spirit may be grieued , Ephes. 4.30 . Grieue not the holy Spirit of God , whereby ye are sealed to the day of Redemption : He may be also said , to reioyce in Goodnesse , to delight in the Repentance of a sinner . And if You , our deare afflicted Brother , bee now throughly sorrowfull , for your enormous sinnes , I dare say , There is ioy extraordinary , in heauen at this time , for thy sake . I haue shewed , that Repentance remoueth away the Sword and the Fire from Paradise ; that , it openeth the Gate of heauen . I had thought , at large to haue handled these points following .

That , no man is left wholly to himselfe to be iudge of the degrees of his Repentance , and reconciliation with God ; but in great perplexities , hath neede of the Keyes of the Church , committed to Gods Priests or Ministers . Not the learned themselues : ( who would be partiall in their owne causes , though vpright Iudges of others ) for euen the learnedst , and best of these , haue some times called in for ayde of their fellow-Ministers ; much more , haue the halfe-learned , and the vnlearned , neede of counsaile , comfort , reprehension , of the spirituall foode of the Body and Bloud of our Lord ; of Absolution and Benediction ministeriall . That God hath giuen the guidance of soules to the Ministers of the Church , who haue a true Ministeriall Power , to remit Sinnes , and to inflict Poenitentiall Punishments . That Church-Discipline ought to be strained vp higher , and , both in more vse and more esteems . That , the old iust seuerity of the Primitiue Church did , like an Indulgent Mother , u u Alijs animalibus , intra ven trem , vbera in mammas desinunt , mulieri supernè ad pectus , : vt in promptu sit , Osculari , Fouere , Nut●ire infantem , quia pariend● & alendi fin●s , Amor est , non Necessitas , ●●utarch . Nullus pater tam Pater , quàm Deus , Nulla mater tam Mater quàm Ecclesia . Admit euen those , that had more than once offended . That , Penance is not a cold , fruitlesse , vnnecessary ceremony . x x Augustine Homil. 49. inter Quinquaginta , alloquitur fideles adulteros , ( not vs wee vse to ●ay , a faithfull Drunkard , who sets vp his rest in drinking ) but , the Faithfull men that sometime had beene Adulterers . Agite poenitentiam , qualis agitur in Ecclesiá , vt pro vobis , oret Ecclesia . Nemo , sibi dicat ; Occultè ago : apud Deum ago , qui mihi ignoscit , quia in corde ago . Ergo , fine causâ dictum est , Quaecunque solueritis in Terra , soluta erunt in Coelis ? Ergo sine causâ , sunt claues datae Ecclesiae Dei ? Frustramus Euangelium ? Frudramus verba Christi ? And in the last Homily of the fiftie , hee preferreth the Pardons of the Church , before the Pardons of Emperours : Certiores sunt Claues Ecclesiae , quàm Corda Regum . Quibus clauibus quodcunque in Terrâ soluitur , etiam in Coelo solutum promittitur : & multò est honestior humilitas , quâ , se quisque humiliat Ecclesiae Dei ; & labor minor imponitur , & nullo temporalis mortis periculo , mors aeterna vitatur . Then , had I thought , to haue closed with earnest exhortation to the Repentant , that , if hee knoweth any other sinnes , or Circumstances agrrauating his owne sinnes , more than he hath reuealed , & which doe trouble his conscience , he would reueale them ; and not thinke this punishment can couer or cure his offences , not knowne . And , that he would all the dayes of his life , labour to worke out his saluation , with feare and trembling , and in holy ●uties of Christianity . Quis nauseabit ad Antidotum ; qui hiauit ad Venenum ? I would also haue besought the Auditorie , not to triumph in the miserie of a Penitent ; not to obiect hereafter , that offence vnto him , that God hath remitted , by his Church : but , rather to shew their charitie , their liberality in Redeeming of Captiues , in preuenting such sinnes ; which is a worke , most acceptable to God . Lastly , if any other of this company haue done any of the like offences , which yet lye hid . I would haue made it manifest vnto them , that they haue no remedy so good , as publike acknowledgement of their sinnes , that they had need make their knees as hard as horne with kneeling ; to cry and call to God till they grow hoarce ; to weepe till their eyes bee bloud shot ; to hunger and thirst after mercy , to gape and gaspeafter comfort : and when they haue done all these things , or the like deedes of mortification , they would be more willing than they are now , to humble themselues to our Church , and by her absolution , either receiue Pardon from God , or , ( if it be before receiued ) Increase of Grace Spirituall .

These things , & more , I propounded to haue handled : but I haue made a great trespasse vpon the time already ; and therefore conclude with Prayer vnto Almighty God .

Vni Trino Deo Gloria .

A RETVRNE FROM ARGIER .

A Sermon Preached at Minhead in the County of Somerset the 16. of March , 1627. at the re-admission of a relapsed Christian into our CHVRCH .

By Henry Byam Batchelar of Diuinity .

Reuel. 2. cap. pars 5. verse .

Remember therefore from whence thou art fallen , and repent , and doe thy first workes .

LONDON , Printed by T.H. for I.P. and are to be sold by Richard Thrale , dwelling in Pauls Church-yard at the signe of the Crosse-Keyes , 1628.

REVEL. 2. cap. part 5. verse .

Remember therefore from whence thou art fallen , and repent , and doe thy first workes .

I Shall be forced to doe what Israel promised Sihon king of the Amorites , Numb. 21. passe through his country , without turning aside into the Fields or Vineyards : Or as your Saylors , whom time forbiddeth most while to draw Landskips , but with a Sea-marke or twaine , they make directly for the Harbour . He whose name is Wonderfull , Isai . 9. Heb. 1.6 . and whom all the Angels of God must worship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Bids Iohn write in a Booke what he saw , and send it to the seuen Churches of Asia , cap. 1 : verse 1. and here vnto the Angell of the Church of Ephesus , write , I passe by that strange assertion of some men in fauour of vnwritten Traditions that tell vs the Apostles receiued commandement , Vide Chemnit. exam. concil . Trident parte I a. de Epistolit Apostolorum . not to Write , but onely to Preach : and yet S. Peter , Paul , Iames , Iude , write , and S. Iohn is bid Write , I must leaue on one side , the dignity of the Pastors , and their duty on the other ; and how what is written to the Churches , must bee sent to the Pastor of each Church ; Laudunens . in loc. Mal. 2.7 . either because as Anselme will , their sinnes , their soules shall be required at his hands ; or because the Priests lips should preserue knowledge , and they should seeke the Law at his mouth . Yet many , with another spirit then was his who spake it ; say they are wiser than their teachers ; and for the Scriptures , praesumunt , lacerant . Hieron . ad Pau●iuum . Cap. 1. v. vlt. O what sencelesse sence doe those presumptuous Ignorants oft times impose vpon it ? But the wisest will remember they are but Candlestickes , and because they doe remember it , they are golden Candlesticks : but the Candles , the Starres themselues which giue the light , are the Angels of the Churches , those whom God hath singled out and set apart to teach his people .

The letter to the Church of Ephesus , doth follow . I know thy workes , and thy labour , &c. The first part whereof may be diuided into a proofe , and a reproofe . First , what God approues and commends : secondly , what he dislikes and discommends . Many were their good workes , especially their vndergoing the Crosse and persecution patiently . They made a difference betweene weakelings , and such as offended presumptuously ; they could not forbeare them which were cuill . Though they were ready to beare home the straying sheepe vpon their shoulders , 1 Cor. 5.5 . yet the incestuous Corinthian must be cut off . Their Pulpit was not open to euery title-lesse wandring Preacher , but his calling must be knowne , ere his doctrine must be heard , and therefore they did examine such as came vnto them in the name of Apostles . And all this did they for the name of Christ : and what makes much for their commendation , they did all couragiously , they fainted not . In Gen. Homil. 30. And yet after all this , comes in a neuerthelesse , and they are reproued . Neuerthelesse I haue somewhat against thee , because thou hast left thy first loue . Chrisostome speaking of the Pharisee in the 18. of S. Luke , that did pray so earnestly , and fast so strictly , and pay tithes so conscionably , and yet had a poore Publican preferred before him ; tels vs that he suffered a strange kinde of shipwrack . He had made a good voyage , and lost all at home in his owne harbour : this can selfe-conceit doe . I may say as much of these Ephesians . They had made an excellent voyage , and were laden with many gracious commodities , and so one leake in the harbour did indanger all . This can the want of loue doe . Thou hast left thy first loue . Remember therefore from whence thou art fallen , and repent , and doe thy first workes .

The parts are two 1 An Exhortation , the first discouers the wound , 2 A Direction . the second declares the remedy ▪ Or here 's Remember for the time past . Repent for the time present , and Doe the first workes for the time to come . Or here 's 1 Their misery or sinne . They are fallen . 2 The height or greatnesse of their sinne . Whence and whither they fell . 3 The salue , Repentance . 4 The Rowle which tyes it on , or the application . Doe thy first workes .

1 S. Bernard hath a true saying ; He that knoweth not his owne misery , i● vncapable of Gods mercy . And the Laodiceans in the next Cap. were in a wofull case , that said , they were rich , and needed nothing , & yet were wretched , miserable , poore , blind , naked . The first step to repent , is to know our offence ; and the way to arise , is to know our selues downe . The whole neede not a Physitian , Luk. 5.31 . Rom. 3.23 . cap. 3.2 . but they that are sicke ; and the sin-sicke Publican calls for mercy . Indeed we haue all sinned as S. Paul tels vs : All in many things , as S. Iames. And though Noah were said to bee a iust or vpright man , yet it was but insua generatione , in regard of the time wherein hee liued , and comparatiuely . And Zachary and Elizabeth were iust before God ; that is , sine fuce . What they did , they did vnfeinedly , and yet iust by the fauour of acceptation , not in the rigour of examination . We may not therefore wonder that these Ephesians fell , and that their siluer was mixed with some drosse , which could not indure the fire . Nor may we thinke their fall little , whom so seuere a Commination doth attend , as is the remouing of their Candlesticke out of his place .

2 The sinne laid to their charge , is the leauing of their first Loue. Ad Ephes. cap. 1.15.16 , S. Paul tels vs , that he ceased not to giue thankes to God for them , because they had faith towards Christ , 1 Reg. 7.21 . and loue towards all his Saints . S. Iohn tels vs , they were fallen from this loue : their faith is not questioned , These are the two pillars Iachin and Boas , which beare vp the entrance or porch into the Temple . Tortul . aduers . pr●●● of the ●●inity . Faith and charity must goe together , and must be numerus sine diuisione , distinguished they may be , diuided , sundred they cannot be , and be at all . And therefore it is not said , They were fallen from loue , L●●a in loc. ●●anch . tomo 7. de perseuerant . Sanctorum . for so they must haue come within the compasse of S. Pauls Nothing , 1 Cor. 13. but they were fallen from their first loue , à tanto gradu , from that feruency which formerly they had . Either they loued not all the Saints , or they loued them not in that measure : they were partiall , or they were cold in their affections .

This is that sinne which called for so heauy a punishment , and without Repentance and Returning to their first estate , would ( notwithstanding their many other religious actions ) bring on them an euerlasting misery . And yet doe we scarce loue any Saints much lesse all ; and we neuer did esteeme that doctrine which teacheth vs to loose our purse-strings , and powre out . Wee haue fed our Auditory so long with Sola fides , ● Cap. 1● . Ambrose . 〈◊〉 Hip. 〈◊〉 Pap. that Charity is frozen amidst the fire of our zeale , and Lazarus is dismissed with that cold , comfortlesse almes in S. Iames , Depart in peace . And most of vs are become Custodes non Domini , slaues to god Mammon ; we haue not power of our owne . And if any be so tender hearted , as to relieue , restore , compassionate his brothers misery ; some shall vntruely iudge him for no true Christian ; and other new reformers shall neere challenge him of old Religion . Thus dare presumptuous impiety fall not onely from her first loue , if she had euer any , ●●cl●s . 7.8 . Pro. 5.22 . but from loue it selfe , and yet shall challenge heauen for her inheritance . She shall adde sinne to sinne , and bind many together , and yet forget her selfe to be holden with the cords of her owne sinne . Shee shall fall , neuer any Ephesian worse , few euer like , and yet perswade her selfe she stands vpright .

The Church of Ephesus is onely taxed for defect in Ioue , but many of vs are like Mephibosheth , lame in both fecte . We are fallen , 2 Sam. 9.13 . we are fallen not onely from loue toward all the Saints , Rom. 8.33 . but from the faith we had in the Lord Iesus . Persecuion can seperate vs from the loue of Christ , Ephes. 6.16 . and the blast of affliction can make vs throw off the shield of faith . Yea , many times we fall away non persecutionis impetused voluntario lapsu , the demand of a doore-keeper , or the voice of a Maide , will terrifie vs , as it befell Peter ; and we are prone vpon the least occasion to renounce , disclaime , Phil. 2.10.11 . defie that excellent Name by which wee haue hope , the blessed name of Iesus . A name which euery tongue must confesse , to which euery knee must bow , then which there is no other name vnder heauen whereby we must be saued ; Cic. in Verrem . lib. 2. of Sotor . and of which a Heathen could giue this testimony , Vt vno verbo exprimi non possit . It is a name of wonder .

But some haue thought it tollerable , Tertul. apol. c. 27. if not lawfull in time of pesecution to deny Manente apud animum proposito : so the minde be free . Indeed what haue not some thought , or what monstrous opinions were there euer heard of , but could finde some one or other to defend them ? One commends the quartan Ague , another writes in praise of Folly ; Anaxagoras thinkes the snow is black , Danaeus in cap. 4 Aug. de Heres. Gab. Prateolu● . and Catilina si iudicatum erit meridie non lucere certus erit competitor . He will sweare the sunne shines not at noone day . The Basilidians , the Dauid-Georgians , not onely defend that damnable opinion of denying , but ( so commonly doth one absurditie , one sinne beget another ) they scoffed at , they scorned , they cryed shame on all the holy Mar●yrs for their sufferings . But we haue not so learn'd Christ . Those Chameleons liue not in our Element , nor come they within the verge of the Church . Omnis Aristippum decuit color . He is none of ours . No no : the resolued Christian will scorne to bow his knee to Baal . He knowes there is a woe to him that hath a double heart , Ecclus. 2. and is faint-hearted . He knowes we may not take the name of God in vaine , Math. 10. much lesse deny him . And that wee must not feare those which kill the body , and are not able to kill the soule : but rather feare him which is able to destroy both soule and body in hell : and that whosoeuer shall deny his Sauiour before men , shall one day be denyed before God . Thom. Aquin. 2a. 2ae . q. 3. art. 2. Math. 10.23 . B. King , on Jonas , Lect. 29. This makes the Schooleman resolue , that vpon paine of damnation , we are bound in some case● to abide the triall , and confesse our faith , when it shall conduce either to the honour of God , or the profit of our neighbour . And that indulgence of our blessed Sauiour , of flying from City to City , is neither for all men , nor all times . This made the Saints , the seruants of God , not onely not deny , but to proclaime themselues Christians , and to run vpon those vnsufferable torments and iawes of death , Aquin. 2 a. 2ae . q. 124. art. 3. ex zelo fidei & charitate fraterna , &c , saith Aquinas . Out of the feruency of their faith , and to hearten and encourage their Brethren . The Martyrs haue often come forth and offered themselues to the fire , or other furie of their enemies . Apolog. cap. 1. This made Tertullian cry out , Christianis quid simile ? &c. What may be compared to the Christian ? question him , and he is glad : accuse him , and he saith guilty : Euseb. Eccles. Hist. lib. 4. c. 13. adiudge him to death , and he will giue thee thankes . This made Antoninus Pius giue a liberall testimony of them in his time , It is their desire in Gods quarrell rather to dye than to liue .

Not to speake of Isaiah cut in twaine , Sixtus Senensis lib. Sanct. lib. 1. Ieremy stoned , Ezekiel beheaded , Daniel in the Denne , and his three companions in the Ouen : and indeed which of the Prophets haue not beene persecuted and slaine ? Act. 7.52 . 2 Machab. 6. ibid. c. 7. nor of Eleazer beaten to death being fourescore yeere old and ten ? nor of that honourable woman , and her seuen sonnes , enduring to the amazement of the tormentors . And though it be most true as one saith , Erasmus virginum & Martyr . comparat . Parentes atrocius torquentur in liberis quàm in seipsis . The poore Mother suffered more Martyrdomes , than shee had children , and euery stripe their backes felt , went to her heart , yet she exhorted euery one of them , with a manly stomacke , and prayed them all to dye couragiously , neuer deploring that she had brought them forth to such misery , but ouer-ioyed that she should be the mother of so many Saints .

And though I know it to be true what the Orator hath vetera exempla profictis fabulis iam audiri . Cic. 3. in verrem . Yet will I touch at a few of those holy Saints and blessed Soules in Heauen Who willingly , ioyfully , constantly yeelded vp their spirits in his quarrell , who first trod out the way , Euseb. Eccles. Hist. lib. 4. c. 1● . and shed his blood for them . Policarpe , When many vrged him to deny his Sauiour and saue himselfe , answered resolutly , fourescore and six yeeres haue I serued him , neither hath he euer offended me in any thing , and how can I reuile my king who hath thus long preserued me ? And when the Proconsul threatned to burne him , his answere was ; Thou threatnest fire for an hower , which lasteth a while and is quickly quenched , but thou art ignorant of the euerlasting fire , of the day of Iudgment , and of the endlesse torments which are prepared for the wicked . And being now come to his last , he turneth from his persecutor to his Maker . O God ( saith he ) I thanke thee , that thou hast graciously vouchsafed this day and this houre , Idem lib. 3. c. 32. Gr. 35. to alot me a portion among the number of Martyrs and seruants of Christ . Ignatius , when he was sent from Syria to Rome to be meat for wild beasts . Now ( saith he ) doe I begin to be a Disciple , I weigh neither visible nor invisible things : Let fire , Gallowes , Violence of beasts , bruising of bones , racking of the members , stamping of my whole body , and all the plagues Satan can inuent light vpon me , so I may win my Sauiour Christ . Simeon , Fox 3a persecutione . Euseb. Eccles. Hist. lib. 8. cap. 6. Bishop of Hierusalem being an hundred and twenty yeeres old , was scourged many daies together , and at last crucified . Peter a Noble man of Nicomedia , had his body rent in pieces with the lash , afterward , vinegar mixt with salt , was powred into his wounds , and last of all he was fryed to death vpon a Grediron . Sanctus , Idem lib. 5. c. 1. one that would neither confesse his name , kindred , or country , but onely that he was a Christian , had his body fired , seared , scorched with hot plates of brasse . Forty Martyrs , Fox indecima persecut. ex Basil . yong Gentlemen , for professing themselues Christians , were in the depth of winter compelled to stand in a Pond all the night , and in the morning , taken out and burned . Take one Woman among the rest , Blandina , Euseb. lib. 5 c. 1. who was tormented from morning till night ; the executioners tormenting her by turnes , and after a world of cruelties , she was wrapped in a net , and tumbled before a wilde Bull , which tossed her too and fro vpon his hornes ; and for a farewell , she had her head diuided from her body . Iaques de Lauardin Hist-of Scanderbeg . lib. 11. I haue read of some , and those some of the valiantest the world did see within their age , who , after all kinde of ignominy and Turkish crueltie practised vpon them , were fleaed aliue by little and little , for fifteene dayes together . Heb. 11.32 . Euseb. lib. 6. c. 40 Gr. 41. Ibid. cap. 41. Gr. 42. Jbid. cap. 40. Idem . lib. 5. c. 1. And ( to borrow the Apostles words , ) what shall I more say ? for the time would be too short for me to tell how some had their eyes pricked out with sharpe quilles , as Metras : some were beaten to death with cudgels , as Ischyrion : some had all their teeth beaten out of their head , as Apollonia . And what should I speake of the setting them in the stockes , and stretching their legges vnto the fifth hole ? Fox decima persecut. or of the iron chayre , wherein they sate broyling to death ? of holes made in their neckes , and their tongues drawne out backward ? their eyes pulled out , and the hollow places seared with hot irons ? a a D. King on Jonas , Lect. 24. powning in mortars ? rowling in barrels armed with pikes of iron ? b b D. Benefield on Amos , Lect. 7 Womens breasts seard ? c c Gab. Proteolus lib. 7. § 7. Virgins faces whipped ? their whole body abused , prostituted and tormented ? I am faint in telling , and you bee weary in hearing , but they vnterrified , vndaunted , endured all couragiously . d d Erasmus virginum & Martyr . comparat . Tertul. apol. c. 50. Hemming in Psal. 84. vers. 7. Tyrannornm ingeniosa crudelitas , saith one . The bloudy Tyrants set their wits on work to inuent torment ; but nihil proficit exquisitior quaeque , saith another : the more the torments , the more the Martyrs . Their bloud was like corne sowne , one brought forth many . Yea the persecutors themselues were astonished to see their constancy , and how they went to their Martyrdom , Nasians : Orat. 32 de Machabaeis . tanquam ad epulas , tanquam ad delicias , Hosius Confess . fidei cap 6 8. Nasians : Cygneorum Carm. lib. & Orat. 32. de Machabaeis . Heb. 12. Moses and Maximus &c. 26. Epist. inter opera Cypriani . tanquam ad nuptialem thalamum , they went to the fire as to a feast , as to a dainty feast , as to their bridall bed .

Wherefore let vs also seeing that we are compassed with so great a cloud of witnesses , cast away euery thing that presseth down , and the sinne that hangeth so fast on . Let vs remember from whence we are fallen , that so wee may repent , and doe the first workes . We can offer vp no greater Sacrifice to our Master : We can purchase no greater happinesse to our selues : We can leaue no better example to others : We can bring no greater comfort to our friends , then vnder the hand of the mercilesse Executioner vndauntedly to acknowledge whose seruants we are , and with a free , though fading spirit to confesse our Sauiour .

First , We can offer vp no greater sacrifice to our Master : Cypri . epist . 9. & Epist. 25. &c. Lib. de Duplici Martyrio inter opera Cypriani tomo . 3o. You shall first vnderstand who ought properly to be called a Martyr . Cyprian makes two sorts . The first of them who shed their bloud , the second of them who are ready so to do for Christs sake : And to those last torments were wanting ( saith one ) they were not wanting to the torments . Zacnh . tomo . 6. in cap. 2 ad Philip . vers. 30. apud Aquinam . 2a. 2ae . q. 124. art. 4. Zanchius acknowledgeth that the Church did vsually call this later sort Confessors , yet he will haue Epaphroditus a Martyr , and Hierom doth some where call the blessed Virgin a Martyr , quamuis in pace vitam finierit , & Policrates o o Euseb. lib. 3. c. 28. G. 3. calls Iohn the Euangelist a Martyr . And Chrisost. tells the people of Antioch , that a man may alway be a Martyr , for Iob was one and suffered more then many Martyrs did , Homil. 25. saith Bernard in his Sermon of Abbot Benedict pretily differenceth Martyrs from Confessors and somwhere else tells vs of three kinds of Martyrdom without bloud . We must first conclude with Cyprian and Augustine . The cause , not the sufferinge , makes a Martyr . in senten . Gab. Prateolus . Elench Here s lib. 3. §. 5. We disclaime the Campates a kind of Donatists , who would haue all voluntary Deaths Martyrdomes . I thinke S. Augustine calls them Circumcelliones . August . de Haeres : cap. 69. Prateol . lib. 13. §. 16. Zanch. tomo . 6. in epist. ad Phil. Cap 1ᵒ. Idem ibid. August . tomo . 8. in Psal. 118. Vbi Supra . in Cap. 2. vers. 30. in 2am . 2ae . q. 124. art: 4. Apud Zanch. vbi Supra . in cap. 1. And likewise Pelibianus who taught them to be Martyrs who slew themselues in detestation of their sinnes . But so ( saith one ) Iudas should haue been a Martyr . Secondly as Talis Causa so talis paena . They are Martyrs who testifie the truth Vsquead mortem , euen sealing it with their bloud . The other whom the Church calls Confessors , are Perinde ac Martyres , aequiuocè Martyres , so Zanchius : designati Martyres , so Tertullian interpretatiuè , inchoatiuè secundum quid , & mentall Martyrs , So Caietan . And therfore we may be bold with S. Augustine to blot out some , and question other some euen the holy innocents themselues , question I say not their blisse , but their testimony that the dignity of proto-martyrship may remaine vnto S. Steuen . The summe of all is this . He is properly a Martyr , who is tormented to the death for the word of God , Reuel. 1.9 . & for the testimony of Iesus Christ . Of King Henry and Queene Mary Martyrs , both for the honor of the dead , and the peace of the Church , I say nothing . Academ . quaest. Perchance the question then was , or most while was for bounds as Tully speakes , but now 't is for the whole possession and inheritance . Cic 1ᵒ. Officiorum . Nay 't is vter esset non vter imperaret . I am sure Heauen cannot hold vs and Mahomet , and blessed is he that shall lay downe his life in so good a cause . Math. 10.42 . A Cup of cold water shall not loose his reward . Whosoeuer shall forsake Houses , Mark . 10.30 . or Brethren or Sisters , or Father or Mother , or Wife or Children , or Lands for the Name of Christ , shall receiue an hundred fold more for the present , and in the world to come eternall life . What shall he haue that forsaketh all ? He that offereth praise and thankesgiuing honoureth God . Psal. 50. vers. vlt. He that giues his bread to the poore members of Christ , feedes his Sauiour , But he that giues himselfe , his life , his bloud , doth giue all , and therefore more then all . He that giues his life can giue no more , Iohn 15.13 . Remember therefore from whence thou art fallen : thou couldst offer no greater sacrifice to thy Master .

Secondly , We can purchase no greater happinesse to our selues . I should much wronge you if I should labour to proue this . If heauen be better than earth ; if the Crowne of life , better than the paines of death : if things eternall , better than temporall : if to be alwaies happy , better than euer in hazard , in feare , in trouble , then hee that suffereth for the name of Christ , doth to himselfe purchase name , fame , heauen , happinesse ; and with Mary hath chosen the better part , which shall neuer be taken from him : then he that loseth his life shall finde it , Math. 10.39 . and he that dyes with Christ , shall liue with him , shall raigne with him , 2 Tim. 2.11 . and the momentany afflictions which he doth here endure , shall cause to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a more excellent weight of glory , 2 Cor. 4.17 . In a word , p Chrysolog . serm . 40. Caluin institut . lib. 3. cap. 8. § 7. participes passionis shall be gloriae participes ( as saith Chrysologus ) If we share with him in affliction here , he will impart to vs blessednesse hereafter . So happy are these men whom God vouchsafeth that speciall honour as to dye for him . Write them blessed , as the voice said , Reuel. 14.13 . no men more , no men like . And therefore remember from whence thou art fallen . Thou couldest purchase no greater happinesse to thy selfe .

Thirdly , we can leaue no better example to others . S. Paul , Philip. 1. c. 12.14 . tels vs that his durance turned to the furtherance of the Gospell , insomuch that many brethren in the Lord were emboldned through his bands , and durst more frankely speake the word . In Ecclesiastick History you shall reade continually , how one Martyr led the way to another , and the noble resolution they shewed in their death , made hundreds then aliue to take the same course : yea so powerfull is example in this kinde ; that the very heathen not onely gaue them testimony of courage , but were won to the faith , Beda History Angl. lib. 1. Palatina , & the 3. Conuers . of England , parte 3a. and sealed the same tostimony with their bloud . So did S. Alban beget his heads man to the faith , and had him his companion to the Kingdome of God . So did the constancy of Pope Sixtus the second , strengthen S. Laurence ; and S. Laurence brings Romanus from a persecuting Souldier to bee his fellow Martyr . Tryphon did the like , and almost who did not ? The Phaenix ashes ( some say ) yeelds another Phaenix : but the Martyrs by life and death begat many . Semen est sanguis christianorum . Tertul. apolog. c. 50. Now if they that turne many to righteousnesse , shall shine as the stars for euer and euer , Dan. 12. How happy are those faithfull witnesses in heauen , whose holy liues , and vnterrified , vnappalled deaths did strengthen some , and raise vp others , and draw thousands from the very sinke of Atheisme and infidelity , to know and acknowledge their most gracious Redeemer ? And therefore remember from whence thou art fallen , thou couldest neuer leaue a better example to others .

4 And last of all , we can neuer bring greater comfort to our friends . The Heathen when his childe was dead , comforted himselfe with that inexorable , vnauoidable law of mortality , sci● me genuisse mortalem : but what vnspeakeable comfort would it be , to say , I know I haue begat one who is now a Saint in heauen ? This made those three Mothers , 3 Conuers . of England , parte 3a. Chrysolog. serm. 134. &c. Felicitas , Simphorosa , and that other in the Machabees , to encourage each of them their seuen children in their torments ; and the comfort they receiued in their childrens constancy , was much more than the pains they endured through the Tyrants furie . This made the Mother of Simphorianus run after him when he went to his Martyrdome , still crying out , sonne , sonne , be mindfull of euerlasting life , looke vp to heauen , &c. And this made that women in Theodoret , Histor. Eccles. lib. 4. cap. 16. renowned for her care , as well as constancy . When Valens the Emperour had threatned death to all vn-arrianized Christians at Edessa ; and Modestus the Gouernour with his Souldiers , stood ready in the Market place to execute the decree ; A woman leading her little childe by the arme , broke through the presse , and laboured to get in among her fellowes . The Gouernour demanded her , whether she went : shee tels him , shee would drinke of the same cup the rest did . And being further demanded what her childe made there , and why she had brought it , her answer was , That he also might dye that blessed death . Indeed great was the ioy of the whole Church , Erasmus virginum & Martyr . Comparat . & Cyprianus de . lapsis : tomo 2. vbi Martyr constanter exhalasset animam pro Christo . Great was their ioy , if any dyed couragiously ; and great their sorrow , their griefe , if any fainted cowardly , wretchedly , wickedly . Remember therefore from whence than art fallen : Thou couldest bring no greater comfort to thy friends .

Tertullian writing to the imprisoned Christians , Cap. 4. whom he cals Martyrs , exhorts them to endure constantly by the example of Lucretia , Mutius , Empedocles , and such others , who suffered much , to little purpose , onely to get a terrene fading fame among men . Tanti vitrum ? Ibid. quanti verum margaritum ? If they did so much for glasse , what should we doe for gold ? if honour were bought at so deare a rate , why should we grudge vpon the same tearmes to get heauen ? Nazianzene some where tels vs , Cygneorum Carm. lib. pag. 1051. a. that the Heathen were onely valiant , when the danger could not bee shunned , it was much if it were so . But what bad Scaeuola burne his right hand for missing in the murder of Porsenna ? or if he stood in danger , what is that to Lucrecia ? Cic. orat . de Proùinc . Consul . or to those noble Virgins , who threw themselues headlong into Wels to saue their Virginity ? Who made Brutus and Torquatus kill their sonnes ? Who compelled Regulus to returne ad crudelissimum hostem , Cic. 3. officiorum ad exquisita supplicia , to those mercilesse enemies , to that strange death of his at Carthage . B. King , on Ionas Lect. 27. And what made the Stoickes so prodigall of their liues , that they little regarded the very extremity of tortures ? and when they were vpon the racke , they would cry out , O quàm suaue ! as if it were sport ? Surely nothing but a thing of nothing . Honour , and a name amongst men , while the noble Martyr shall haue the acclamation of the Angels , and an euge of his Sauiour . Heauen is his ; and as Nathan told Dauid , 2 Sam. 12.8 ▪ if that be too little , he shall haue more ; his name shall neuer perish from the earth . As Cicero said of Metellus , Pro domo sua ad pontifices . Calamity hath made them immortall , euen here also . Their prisons were visited as places made holy by the inhabitants . Men , women , young , old , did kisse the chaines , in which they had beene fettered : preserue the swords for Reliques by which any had beene depriued of their life : their ashes sacred : their memories blessed : their anniuersaries kept , the day of their death being their natalitiae , the first of time in which they began truely to liue . And what could be wanting , where Myracles were plentifull ? God euen at those very places where the Martyrs lay witnessing their blessed state by many miracles : but I forbeare . As S. Ambrose said of one of them , De virginibus lib. 1. Appellabo Martyrem & praedicauisatis . The name of a Martyr is a whole world of commendations . Remember therefore from whence thou art fallen , and repent , and doe thy first workes .

But this is not all , here is a Quo vadis ; here is , a whither we fall , Cap. 2. vers. 13. as well as whence we fall ; and a Terminus ad quem . As God said by Ieremy , The people haue committed two euils , They hue forsaken me , 1 San. ● . 8 . the fountaine of liuing waters , and haue digged them pits , euen broken pits that can hold no water ; and as elsewhere : They haue forsaken me , and worshipped other gods , no gods ; They haue gone from Christ , to Antichrist ; from God to Mahomet , that same inimicus homo , that hath done so much mischiefe to Gods vineyard . Iohn 19. Wherefore as Pilate sometime said of him , in whom he confessed , that he could finde no fault at all : Ecce homo . I shall say to you of this cursed Caitiffe , and scourge of Christendome , in whom I can finde nothing but faults , Prateolus ex Ricoldo Haeres . lib. 2. in Bayras Polidor Virgil de inuent . lib. 7. cap. 8. and those monstrous ones . Ecce homo , take a view of him . And though I cannot affirme , whether he were genere admodum vilis , as some : or nobili genere natus , as others : Whether he were descended of Noble , or obscure Ancestors : nor whether his Parents were Iewish or Pagan , or both , or neither : nor whether he were an Arabian , or a Persian , or neither : nor whether he was buried at Mecha , Purchas . lib. 3. cap. 3. or Medina , or at neither , but deuoured of dogges ( the hellish history of his life and death being as obscure as hell : ) yet all accord that he was what Tully said of one , Jn Verrem . 3. Immensa aliqua vorago aut gurges vitiorum turpitudinumque omnium , the very puddle and sinke of sin and wickednesse . A thiefe , a murderer , and adulterer , and a Wittall . And from such a dissolute life proceeded those licentious lawes of his . Ph. Morney de veritate Christian relig. c. 33. That his followers may auenge themselues as much as they list . That he that kils most Infidels , shall haue the best roome in Paradise : and hee that fighteth not lustily , shall be damned in hell . That they may take as many Wiues as they be able to keepe . And lest insatiable lust might want whereon to feed , to surfet , he alloweth diuorce vpon euery light occasion . He himself had but eleuen Wiues , besides Whores ; Purchas lib. 3. c. 9. § 5. Ant. Gueuarra . epist. ad Comitem Myrand . but the Grand-Signior in our daies kept three thousand Concubines for his lust .

Licurgus , his lawes allowed Man-slaughter : Phoroneus permitteth Theft : Solon Solinus tolerateth Adultery : Numa Pompilius makes it lawfull to conquer and keepe : The Lydians and Baleares suffer , nay , command what I shame to speake : And euen he whom we must acknowledge the first and greatest Law-giuer vnder God ; Moses himselfe will suffer something propter duritiem cordis : but take all the worst out of all these , and out of all other the worst of all ; 1 Reg. 12.10 . and Rehoboams little finger shall be bigger than his fathers loines . The wickednesse which Mahomets lawes alone maintaine , are more and more monstrous then them all .

Not to tell you of the Angell hee met ten thousand times huger than the whole world : Hemming . lin Psal. 84. cap. 8. nor of those Angels that lusted , now hanged in iron chaines till the day of iudgement : nor of their faire Hostesse taken vp into heauen , and made the beautifull day-starre . Nor of Seraphiel his Trumpet , which is as long as a lourney of fifty yeeres , a a Purchas lib. 3. cap. 5. some say , fiue hundred : and that is more sutable to some of his relations , as namely of an Oxe so huge , that it is a thousand yeeres iourney from one of his hornes to the other ; and of a Key seuen thousand miles long ( the doores themselues must needs be great ) and of the Bridge that is made ouer hell ; and of the resurrection of Birds and Beasts : and how death shall be changed into a R●mme ; and what that Atheist . Agrippa said for the Asse , this damned circumcised miscreant dare say for his Ram and that the Ram , Cornelius Agrippa de vanitat . scient. Purchas . lib. 3. c. 13. ( more charitable then his Masters ) doth pray for his persecutors , for those which sacrifice him . I should be loath once to mention those whet-stone lyes of his , but that you may see what a iolly fellow those men serue which fall away and turne Turke . And therefore let it not distast if I adde , How Hali his sword would cut Rocks asunder , ( but you must vnderstand 't was an hundred Cubitts long ) How Mahomet found the Sunne where it lay resting it selfe in a yeallow fountaine . How the Moone brake in two peeces , and fell vpon the Hills of Mecha , but Mahomet made it whole againe . How he tells of an Vtopian land white as milke , sweete as Muske , soft as Saffron , and bright as the Moone : yet this is nothing to his Paradise , Hemming . in Psal. 84. c. 8. the ground thereof is gould watered with streames of Milke , Hony and Wine . How there his followers after the day of Iudgement , shall haue a merry madd world , Purchas . lib. 3. c. 5. and shall neuer make an end of eating , drinking , and colling wenches . And these ( if you will beleeue it ) are sweete Creatures indeed ; for if one of them should spet into the Sea , all the waters thereof would become sweete .

This is a tast of his infernall doctrine , of those strange lyes and strong delusions with which he hath bewitched the world , and led men-hood-wink't into the Abisse of perdition .

This is , So Denis in his Treatise against Mahomet Printed at London . 1531. Whittaker against Campian . in his answer to the tenth reason . or is like that Dragons tayle . Revel. 12.4 . Which drew the third part of the Starres of Heauen and cast them to the earth , this is that same Abaddon and man of sinne . This is Mahomet , one that hath brought more soules to Hell , then all other sects and heretikes besides . I take that saying of a Reuerent Diuine , ( whose memory I honour ) to be spoken somewhat in heate of opposition and forcedly : That the Romish Antichrist alone hath more enlarged the infernall kingdome , then all Iewes , Nero's , Mahomets , Arrians , 〈◊〉 Nestorians , Macedonians , Euticheans , and the rest . Truely I confesse ( as things now goe ) Many a Pope is rather a Bite-sheepe then a Bishop ( so one tearmes him ) and much is the woe and wisternesse that Rome hath brought vpon Christendome . Many soule , D. Fulk . in . 2. Cor. 2. §. 7. false , frenzie-full positions hath shee obtruded to the world on paine of damnation to be beleeued , and so great is her Merchandizing that she dare set Heauen it selfe to sale . Mr. Mountag . appeale . c. 5. & . 8 But if Turke and Pope together cannot make vp that one Antichrist , and hee may not be both of these , nor yet a third out of both these . I adde , nor a third besides these . I should rather probably conclude with learned Zanchius and others more . The Turke is he . Tomo 7ᵒ. de preseruant . Sanctorum . & ib. tract . de fine seculi . & tomo . 8. Respons. ad Arrianum . The Turke is he who though he professe himselfe the Prophet of God , yet exalteth himselfe against all that is called God , and doth most blasphemously deny God , neither acknowledging the Trinitie , nor that holy One , the power of God . The Turke is he who raigneth in that seuen hilled City of Constantinople and sitteth in the very Temple of God . Hierusalem is his , and a great part of the world runnes after him . The Turke is he who as Hanibal was said of Rome , or Scipio of Carthage , is the very scourge and plague of Christendome , and Hammer of the world ; Cic. Philip. 4. An enemy implacable , who doth count it his greatest sport and recreation , as one said of Anthony , to mangle , murder , wallow in the bloud of Innocents : yet with that Strumpet in the 1. Reg. 3. cap. is content to share the prey , but 't is with the Deuill . The one seekes the body , the other the soule .

Good God is it possible that the great Princes and Monarches of Christendom can so long endure both to heare and see this extreme misery ! Iaques de Lauardin History Scanderbeg : lib. 6. And cannot the intollerable seruitude of their Christian Brethren , their chaines and bonds so hydeous and shamefull , their complaints so many , their torments so mercilesse , their bloud sanctified by Baptisme lesse valued then the bloud of beast cannot these kindle in our hearts the holy fire of compassion , and whet our swords against that Common enemie ? Lucan lib. 1ᵒ. Cannot this put an end vnto those wofull warres of ours ; Nullos habitura triumphos ? Where one Member wounds another to the hazard of the whole body ? Revel. 19.2 . that so wee might auenge the bloud of Gods seruants , which hath so long time called , cried for reuenge and set a bound to Turkes pride and Propagate the glorious Gospell of our Sauiour . While now our discord is his aduantage , and our warres his opportunitie .

There was one o o Luther . vid vb: Supra . who sometime , So Fran. Oliverius apud Sleidan . lib. 14. & Polidor Virgill lib. 7. c. 8. said . We might not wage warres against the Turkes , and that it was no Christian warrfare : Aliquid humani passus est . He was a Man and so he spake . O might I liue to see the time when our Roberts , Godfreies , Baldwins would set foote in stirrop againe ! and might I be one of the meanest Trumpettors in such an holy expedition .

But we must Leaue the wound and him that gaue it , Prateol . Haeres . lib. 11. §. 38. that we may prouide a plaister . The Montanist like a timid Chirurgeon doth forsake the cure , and the mercilesse Nouatian doth not only passe by the wounded man , with the Preist and Leuite , without reaching an helping hand ; But ingeniosa & noua crudelitate , as saith S. Cyprian wickedly though wittily kills out right . Indeed that impure Puritan Nouatus was all for Iudgment , and would not affoard one drop of mercy to those miserable wretches who in heate of persecution fell away . No teares , no submission , no satisfaction , no possible repentance might serue the tourne , whereby they might be reconciled , and receiued to the Church againe . Tomo 7ᵒ. de perseuerant . Sanctorum . Now Zanchius is of opinion that the Nouatians were not so vnlearned or vnskilled in the scriptures , but that they knew , At what time soeuer a sinner repenteth of his sinnes from the bottom of his heart God would forgiue , but they verily beleeue , that such as committed those grand sins as to deny their faith , their Sauiour , could neuer haue the grace of true repentance . But we haue promises and examples to confute their errors : And the Church did most worthily exclude and banish them , Lactantius lib. 6. cap. 24. who were so difficult and inexorable to receiue others . God commands not impossibilities , but such is his goodnesse , knowing the weakenesse and frailty of man . He hath left a doore open whereby man hauing gone amisse and returning may enter in , In Homil. Marianis Serm. 15. To thinke God cannot forgiue is against his Omnipotency , to thinke he will not forgiue is against his Goodnesse , To doubt of either is against his gracious Come vnto me &c. Matth. 11.28 . Prouerb . 28. For he that confesseth and forsaketh his sinne shall obtaine mercy . And he that taught vs to pray for remission and forgiuenesse , intended ( who dares doubt it ) to forgiue .

But there are sinnes , and there are crying sinnes ; Acts 18.14 . 1 Iohn 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sinnes and audacious sinnes ; and sinnes to death . There are indeed , and to deny our faith is none of those little ones and peccadillios : But he that loueth friends , lands ; life , more then Christ is vnworthy of Christ . Math. 14. And how detestable such offences are , they may testifie whom a present vengeance hath ceized on , De Lapsis . and who in the middest of their escape haue felt the powerful reuenging hand of the Almighty . Cyprian wil tel you of one striken dumbe , and of another who presently possessed with an vncleane spirit bit her tounge in pecces , Poena inde caepit , vnde & crimen . And diuerse such like . Math. 18.6.7 . Bucan loc . 17. Althamer . in concil . loc. script . 12 Vid. Aquin 2a. 2ae . q. 14. art. . 1. &c. And Zanch. tomo . 4. lib. 1ᵒ. cap 9. In a word t is a Millstone sinne and sinne of offence : and woe to him by whom offence commeth . But t is not a sinne against the Holy Ghost , though it come neere to that sinne , nothing neerer when t is not done , Animo peccandi willingly , willfully , and maliciously . And so did Theophilact plead for S. Peter a a in Luc. 22. that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seed , the roote of faith was left behind . And Gregory b b Apud Zanch. tomo 7. de perseuerant . Sanctorum . In Homil. Marian . Serm. 5. Platina . Carranz . &c. Cyprian . That some sinne of ignorance . So Paul , some of infirmity , so Peter , and other some out of a desire and mallicious propensity to sinne . To the prince of the Apostles I may adioyne that Prince of peace Salomon that great one , who fell into so great Idolatry . And Manasses who exceeded all men in abomination of sinne , yet is he afterward numbred among the friends of God . And Marcellinus the Pope , who burnt incense , yet at the last suffered for the faith , and Casta and Emilius and a world beside , who first fell , and then repented , and so repented , that they not only obtained pardon of the Church in Earth , but the glorious Crowne of Martyrdome in Heauen . In Homil. Marian vbi Supra . Yea I know some that tell vs how for this very cause the Deuill hasted to take Iudas out of this life , least knowing that there was a way to turne to Saluation , He might by pennance recouer his fall . I presse it not ; but yet Nouatus must heare will he nill he ; Cyprian . That the Church was euer ready to receiue those which returne , her Armes are open , her breasts naked , and she cannot forget her Child , and if shee could , yet I know who cannot . And therefore though this sinne of thine be a scarlet-sinne ; Acts. 8.22 . Yet will I not say to thee as some S Peter to Simon Magus si fortè remittatur . Repent of this thy wickednesse , and pray to God that if it be possible thou maiest be forgiuen , yea I know thou wilt be forgiuen . But Thou must repent and do thy first worke .

I cannot but approue their saying , Canus . Bucanus , Alsted &c. 2 , Cor. 7. who deriue poenitencie from poena sorrow within , and shame without , but this is not enough , it must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A godly sorrow which doth cause a gracious repentance , feare and griefe doth accompanie the damned , but a Religious soule beginnes in sorrow , walkes on in hope , resolues on Reformation , Herman Coloniensis tit . Conuers . à peccat . addeth wings to his resolution , and to finish and perfect all labours to doe The first workes , the workes of Grace . This made one define Repentance to be , an earnest hearty serious sorrow for our sinnes , enlivened with the hope of pardon , and accompanied with a firme purpose of Amending what hath bin amisse . This made Another say that to Repent is iustitiam denuò operari . Lactansius lib. 6. cap. 24. The Booke of Common prayer in princip. ex Math. 3.2 . Rhem. testament , in Math. 11. §. 3. Not only to be sorry for what is done , but seriously to intend , purpose and liue a better life , and accordingly hath our Church somwhere translated Poenitencie into Amendment of life . How euer the Rhemists haue found a knot in a Bullrush , and dislike what they can neuer amend . The common diuision of Repentance is into Contrition , Confession and Satisfaction , But many thinke it more common then safe , and in detestation of Auricular confession , or for feare the al-sufficiency of Christs satiffaction were hereby questioned , they cannot brooke , they cannot once endure the name of Confession or Satisfaction .

And yet the Papists make them not essentiall parts but Integrall the Materialls or quasi materia . Either as something of or something belonging to repentance : either as parts of poenitency , or b b ibid & Concil. Florent . acts of the penitent , necessary either vt precepta or media c c Concil. Trident. in Catechis . ad parachos . insacrament : poenitent . as things of nature or conducing to the perfection of Repentance . Many of them haue said no more , and for ought I see we say as much , for when no stone is left vnmoued , and sicke man like we haue tossed vs from side to side , we are still in the same place : We admit them all in some cases . As for confession to the Priest , our Church approues and presseth it : indeed as e e B. Vssher in answer to the Iesuits challeng pag. 92. Medicinall not Sacramentall , and though the Keyes be growne Rustie yet are they Rich. But we haue not now to doe with any secret sinne , but with a knowne Capitall offence . And though with the Greeke Church we content our selues oft-times with confession to God alone , Canus parte 5a derelict . poenitent . yet here together with them we doe admit , approue , vrge a publike exhomologesis open confession and Church discipline .

As for Satisfaction our intent is not to make Leuell with the Almighty for our sinnes . S. Thom. ex Anselmo . Satisfactioest compensatio Offensae praeteritae ad aequalitatem Iustitiae . We know the disproportion betweene Mans weakenesse , and Gods iustice . p p D. Fulke ad 2. Cor. 2. §. 6. in Rhem. Test . & against Stapleton Fortresse . 10. difference . But publike offences may not be smothered priuatly , and he that hath giuen scandall & offended the Church , must to the Church giue Satisfaction . Said I that he must ? Nay he will , he will willingly . He will cry ignosee pater for his sin , and ignosce frater for his Example . All his griefe is that he did sinne , and not that he doth suffer , and freely and ingeniously he will confesse , That whatsoeuer is layed vpon him , whatsoeuer his pennance be either for the humbling of himselfe , Lib. 1ᵒ. c. 9. or for a terror vnto others t is all too little . Irenaeus will tell you of a woman seduced by Marke the Heretike , which did spend her a a Concil. Trident. sess. 14. sub Iulio terti● sess . 4. Can. 3. d d Booke of common praier . whole time in bewayling her offence , and of others which did in manifesto exhomologesin facore . publikely acknowledge Ib. and lament their sinnes and wickednesse . Eusebius will tell you of an Hereticall Bishop , Lib. 5. c. 28. Natalis who clad himselfe in sackcloth and ashes falls downe to the feete of the Bishop , Lib. 3. c. 11. and with a world of sighes , and teares craues pardon . Socrates will tell you how Ecebolius for renouncing his faith lay along in the Church porch and cryed vnto such as came in . Tread me , Tread me vnder your feete , Lib. 1ᵒ. de poenitent . cap. 16. for I am the vnsauory Salt . And Ambrose will tell you of Many who did euen plow vp their face with teares , wither their cheeks with weeping , prostrate themselues to the feete of the passengers , and with their continuall abstinence and much fasting they made their liuing bodies the very Image of Death . I might adde vnto all these old Origen that Library of learning and Ocean of woe . In Suida , & inter sua opera post libres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But we will passe from voluntary submission to Canonicall satisfaction .

And here giue me leaue to say somwhat of the Lawes Ecclesiasticall and punishment inflicted by the Church , that which many ignorantly condemne , and many most maliciously hew at . Lib. de poeniten . Tertullian will tell yow that such like offendors as these must pastum & potum pura nosse . Bread and water must be their diet , as the Prophet Dauid said . My teares haue beene my meate day and night . That they must pray , and sigh , and weepe , pray to God , humble themselues to the Priest . De mirabil . Sacrae script . S. Augustine , will tell you that they must neuer thinke their pennance enough they must alwayes sorrow , alwayes ory peccaui , life and lamentation must end together . De poeniten . lib. 2 cap. 1ᵒ. S. Ambrose ; The more a man throwes himselfe downe by sorrow and submission , the more abiect he is in his owne sight , the more accepted shall he be in the sight of God . But this is generall .

The Church did appoin certaine formes of pennance according to the quality of the offences , Apud Carranz . cap. 37. euisdem concil . and for denying the faith Grandem redeundi difficult atem sanxit antiquit as t is a Canon in the Agathon Councell about a thousand yeeres agon . Our forefathers ( say they ) did command and enioyne a bitter pennance to all such as had denyed the faith . Indeed some ( as 't was said of Novatus ) would admit no reconciliation , some would receiue onely once all such as fell after Baptisme . The vsuall practise was to enioyne a three yeers pennance , at the least , to such as did in time of persecution and against their wil deny : some had their punishment prolonged euen vnto 8. or 9 yeeres or more ; and some were put of ad magnum diem , Carranz . in Concil. Ancyran . Can. 6. Ibid. Can. 1ᵒ. Euen till the hower of death or day of Iudgement . And if he were a Priest that fell . He lost his orders , nor might he euer recouer his former strate , but by enduringe the brunt of a second persecution . And last of all , Lib. Eccles. Hist. 7. cap. 2. tomo 1ᵒ. Epist. 10. Bysh. Alloy in Miscellan names 4 sorts . ex Con. Nicen. Moses & Maximus &c. inter operae Cyprian . tomo . 1ᵒ. epist. 26 if any were restored either of the Laiety or otherwise , it must be done by laying on of hands and confirmation of the Bishop : And this Eusebius calls the ancient custome , and Cyprian , that to doe otherwise were to ruinate and not restore . Now during the time of these long appointed pennance , Some were Audi●ntes , and might only stay the Sermon : other were Orantes and might be present at prayers , but must depart when the Eucharist was to be administred . To admit them to the Communion , was to giue that which is holy to dogs , some some , De Lapsis . Exam. Concil. Triden . partevit . 〈◊〉 ad●gen●tis . and to presse to the Altar was Domini corpus invadere . So Cyprian , yet all this while there were Relaxations , moderations , mitigations , or as the new word ( after Chemnitius ) hath it , indulgency from that rigor and seueritie , & there was a peculiar reserued power in the R.R. By shop o o Concil. Ancyran Can. 2 & . 5. F. Th. Chauius . de contrit . He might either lengthen or shorten the time as he saw cause . For as one saith out of Hierom. Apud deum non tantum valet ●tensura temporis quàm doloris . God regardeth not the length of the pennance , but the Contrition of the party ; not how long , but how heartily we humble our selues .

This was the Discipline of the primatiue Church , this was the remedy they did prouide against those crimson . 2. in Verrem . Capitall offences , that as the Orator said , they might eur● not couer the wound , and labour to profit , rather then to please the patient . So Clerus Romanus ad Cyprianum inter eius opera tomo 1. ep. 3● . That neither the wicked might be incouraged by their Facility , nor religious mindes disheartened by their Cruelty : and yet of the twaine , it was better with Domitius to be thought seuere in punishing , then dissolute in praetermitting , passing by the wickednesse .

Thus were some strengthened in the faith , and armed against lapses , others were made to see the greatnes of the sin , and terrified against relapses . All were framed , ordered , tuned , to a most wished happy harmony , in the Church of God .

Yet Master Cartwright , Reply pag. 41. that disturber of Sions peace , will cry out against the Churches seuerity , extreme , excessiue seuerity : and though he somewhere tell vs , That Murderers , Adulterers , and Incestuous persons must dye the death ; Ibid. pag. 36. The Magistrate cannot saue them , ( such is this mild Moses mercy toward those . ) yet here pardon , pardon , pardon . And lest he might seeme any way to fauour the proceedings of the Roman Church , though when shee was yonger by 14. hundred yeeres , then now she is ; Hee tels yee , Jbid. pag. 149. that if offendors be not meete to receiue the holy Sacrament of the Supper , they are not meete to heare the Word of God , they are not meete to be partakers of the prayers of the Church , and if they be for one , they are also for the other . Ibid. pag. 13.1 . Caluin . Jnstitut . lib. 3. cap. 3. § 6. Jbid. lib. 4. c. 12. § 8. But this is he who thinkes it more safe for vs to conforme our indifferent Ceremonies to the Turkes , which are a farre off , than to the Papists , which are so neere . Indeed his Master tels vs , that the Church did vse too much rigour . And would know , si Deus tam , benignus est , vt quid Sacerdos eius austerus vult videri ? God ( saith he ) is mercifull and gracious , why should his Priest be so austere and rigorous ? Jbid. lib. 3. c. 4. § 10. Art. 33. And yet Caluin here in our case will haue the sinner yeeld sufficient testimony of his sorrow , that the scandall which the offender hath giuen , may be obliterated and taken away . And it must be palam in templo , and so doth our Church teach The offendor must be openly reconciled by pennance .

Indeed we might be as vnreasonably plausible as of ther some are , and with those Hesterni , Cyprian tomo 1. epist. 10. Pro. 22.28 . Tom. 1. epist. 40. lib. 6 cap. 19. as Tertullian cals Praxeas , we might remoue the ancient bounds which our Fathers haue set . We might be as vnhappily , vndiscreetly , mercifull as Foelicissimus in Cyprian , or another , if it be true in Socrates ; we might after a welcome home , admit them to the Church and Sacraments , Cyprian de lapsis but it would proue a worse persecution then the first ; and we should call them A medela vulneris , it were the way to kill out-right , Jdem tomo 1. epist 10. Serm. de Benedicto Abbate . and not to cure the disease . Quae nimis properè minus prosperè . The words are Bernards , but it is a prouerbe of our own : More hast than good speed . This made some holy men of old pray ; that those which had fallen , might know and acknowledge the greatnesse of their fall , that so they might learne non momentaneam neque praepraperam desider are medicinam . Clerus Romanus ad Cyprianum inter eius opera , tomo 1. epist 31. That they might with all fearefull humblenesse expect , and not audaciously presume a pardon . But to soder those rents , to daube the breach with vntempered morter , to incarnate on the splintred bones , to cry peace , peace , in a present perill , and the greatest danger ; what is this else , but to precipitate and plunge a poore distressed soule into a more perplexed case and desperate disease ? It is a terrible lenitie , as saith S. Augustine ; Terribilis lenitas , blanda pernicies , stulta misericordia . Bern serm. 42. super Cantica . a courteous mischiefe , as S. Cyprian ; a foolish pitty , as S. Bernard : Misericor diam hanc ego nolo : God keepe all poore sinne-sicke soules from such Physitians . Let the righteous rather smite me friendly , and reproue me ; but let not their precious balmes breake my head . Let me know my danger , and whence I am fallen , that I may repent , and doe the first workes .

If much be remitted of the ancient seuerity , as we see there is , and the punishment be much lesse then those primitiue times did vsually inflict : it is not because the sin is now lesse , or the compassion of the faithfull greater ; for that ancient discipline is to be wished for againe , Church-booke ante Comminat . Tertul. de p●nitent . cap. 1. but these delicate times will not suffer it . And the Church is forced to condiscend to the weakenesse of her children . Many men are become pudoris magis memores quàm salutis . They will rather hazard the losse of heauen , than endure disgr●● 〈…〉 account it ) on the earth .

And this is the very cause why many , and as I am informed , many hundreds , are Musselmans in Turkie , and Christians at home ; doffing their religion , as they doe their clothes , and keeping a conscience for euery Harbor wheere they shall put in . And those Apostates and circumcised Renegadoes , thinke they haue discharged their Conscience wondrous well , if they can Returne , and ( the fact vnknowne ) make profession of their first faith . These men are cowards , and flexible before the fall ; carelesse and obstinate after it : but what good will it doe them , saith Lactantius , Bern. in Psal. Qui habitat . serm. 11. lib. 6. cap. 24. non habere conscium , & habere conscientiam ? to haue no witnesse without , and one within ? to hide their sinnes from men , and to appeare as they are to the righteous Iudge , from whose eyes nothing is hid , nothing is secret ? to be baptised with Simon Magus , and yet liue in the gall of bitternesse , and bond of iniquity ? These are those cursed wretches to whom proprius interitus satis non fuit : Cyprian de lapsis . who will not perish alone , but both by their example , and their exhortation , draw others into the same pit of perdition also ; who doe adde sinne to sin , and multiply and aggrauate their offences , by hiding , denying , excusing , translating sinne . So that they may be Men here , they care not to be diuels afterward . If any such be here , who hath receiued the Marke of the Beast , and liues vnknowne ; yet for Gods sake , for his owne sake , for that sweet Name by which he is named the Name of Christ : by the hope of heauen , by the feare of hell ; by his friends on earth , Gregory Nyssen . in the end of his Homil of Repentance . Si vis curam , agnosce languorem . P. Chrysolog . serm. 30. and the holy Angels in heauen , who ioy at the conuersion of a sinner , by whatsoeuer is deerest vnto him , and nothing should be deerer than his soule . I shall , I doe beseech such a one to be mercifull to his owne life . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Get thee to some learned Priest , open thy griefe to the Physitian of thy soule : He will , compassionate thy case with a fatherly affection : shew vnto him without blushing , those secret sores of thine : and he will ( or be he branded for euer with the ignominy of Irregularity ) he will saue thy credit , and salue thy wound . Credit ? alas , alas , what 's Credit if the soule must perish ? or what 's Reputation , which cannot compasse one drop of water to coole a flaming tongue ?

And you whom God suffered to fall , and yet of his infinite mercy vouchsafed graciously to bring home , not onely to your country and kindred , but to the profession of your first faith , and to the Church and Sacraments againe . Let me say to you ( but in a better houre ) as sometime Iosuah to Achan : Giue glory to God , sing praises to him who hath deliuered your soule from the nethermost hell : Magnifie him for his vnspeakeable goodnesse and mercy towards you : labour not either to couer , or lessen your offence .

When I thinke vpon your Turkish attire , that Embleme of Apostacie , and witnesse of your wofull fall ; I doe remember Adam and his figge-leaue breeches ; they could neither conceale his shame , nor couer his nakednesse . I doe thinke vpon Dauid clad in Sauls armour , 1 Sam. 17. and his helmet of brasse . I cannot goe with these , saith Dauid : How could you hope in this vnsanctified habit to attaine heauen ? how could you , clad in this vnchristian weede ; how could you but with horror and astonishment thinke on the white robe of the innocent Martyrs which you had lost ? Reuel. 6.11 . How could you goe in these rewards of iniquity , and guerdons of apostacie ? and with what face could you behold your selfe and others ?

I doe assure my selfe , the torments you endured , were grieuous , & the hope for your deliuery , was little or none : but Seneca puts it downe for an Axiome ; that a man cannot be much grieued , and long together ; and that the paines will be either sufferable , or short : Ep. 97. Philip. decimn . if it be not alwaies so . Yet what saith Cicero of Trebonius miserably slaine by Dolebella ? Sicknesse doth oft times punish many of vs here , as much and much more , than stripes could torment you there . Tertul. 76. Howeuer the longest day hath a night , and the torments and tormentors cannot last for euer : but montes vruntur & durant . Aetna and Vesuuius burne and continue . We should thinke vpon the paines of hell which last for euer .

I know you were young ; so was Daniel and the three Children : Euseb. lib. 6. c. 40. Gr. 41. Euseb. lib. 5. c. 1. Fox . Zuinger . so were Dioscorus the Confessor , and Ponticus the Martyr : adde ( if you please ) our English Mekins , who all at fifteene yeeres of age endured manfully whatsoeuer the furie of the persecutors pleased to inflict vpon them . I might adioyne to these some of ten yeeres old , and Vitus of seuen . And ( though we call them the weaker sexe ) yet hath the Church her Women-Martyrs , not a few , who haue endured as couragiously as euer any then did . Ambros . de virginib . lib. 1. Witnesse S. Agnes at 12. yeeres old ; Cecilia , Agatha , & a world besides .

In a word , youth and torments , and what euer else may be alleadged , doe somewhat lessen and extenuate the sinne , but they cannot cleare the conscience . Wee are bound without fainting to resist vnto the death .

I would be loath to breake a bruised reede , or adde affliction to affliction . Let not what is said or done , encourage any of you to reioyce in your neighbours fall , nor triumph in his misery . Farre be all vnchristian vpbraidings , reproches , twittings , from your Christian hearts ; but as S. Paul said of Onesimus ; Receiue him as a beloued brother for euer , and doe it with the spirit of meekenesse , considering your selues , Gal. 6.1 . Ille bodie ego eras , so ille apud Bern. de resurrect. Domin . serm. 2. lest you also be tempted . God forbid that any of you should grieue his soule , for whose returne the Angels doe reioyce in heauen . Prophets , Patriarkes , Apostles , Angels , haue fallen , and who is he that is assured of his strength ? or who can say he shall stand fast for euer ? Though you trafficke not for Turkie , yet may you bee Apostata's at home , Tit. 1.10 . ● Tim. 5.8 . denying in deeds , and worse than Infidels .

But you that goe downe to the sea in shippes , and occupie your businesse in great waters ( for the state of the world cannot stand without buying and selling , traffique and transportation ) what shall I say of you ? Pittacus reckons you neither amongst the dead , nor the liuing . The graue is alway open before your face , and but the thicknesse of an inch or twaine that keepes you from it : One breath , flaw , gust , may end your voyage . But if Paul scape drowning , yet he sees a Viper on the shore , and if all dangers of the sea quit you , yet a mischiefe from the land may ouertake you . That African monster , to which so many poore soules haue been made a prey ; The Turke , ( which God forbid ) may bring you vnder his Lee. Ioh. 21.18 . And as our Sauiour said of Peter , you shall stretch forth your hands , and he shall gird you , and leade you whither you would not . If such a calamity should euer befall any of you , yet remember your first loue , the God of loue , your blessed Sauiour : fight a good fight , 1 Tim. 1. keeping faith and a good conscience . So shall Christ heare when you call , and shall deliuer you in the needfull time of trouble : He shall bring you backe vnto your home in safety ; and as you haue confessed him before men , so shall he confesse you before his father which is in heauen .

The first workes come now in the last place to be spoken of ; this is one of the lissoms or twists of that coard which will hardly be broken . Eccles. 4.12 . Remember , repent , and doe the first workes . Workes must be one , or it will neuer hold , Serm. 16. in Cantica . but adde them , and you shall make S. Bernards rope ; strong enough to draw soules out of the diuels Gaole . I should here tell this poore penitent , what one tels the Citizens of Luca. P. Martyr . It behoueth him to make good what he hath formerly and faintingly denyed . He must cast off his barbarous barbarian habit , and putting on a Christian resolution ; he must boldly confesse his Sauiour in the same place , where he did first deny him ; or because Durus est hic ser●o , as they say in the 6. of S. Iohn , this is an hard saying : and it is indeed , and requires a speciall fortitude and most heauenly resolution : and non omnes capiunt ; it must be giuen them from aboue : yet in the whole course of his life , let his repentance be made manifest , and let him ingraue in his heart those words of the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8.38.39 . Nor death , nor life , nor Augels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor Turke nor Atheist , nor any other Creature , shall be able to separate him from the loue of God , which is in Christ Iesus our Lord .

And I should say , somewhat of the Ephesians , of them , and to them ; for I feare me they haue a populous posterity , Heb. 11.6 . Iam. 2.17 . euen in our owne land . Workes without faith are vnprofitable ; and faith without workes is dead : nor will euery worke serue , but there must be a a Rom. 12. feruency in prayer , b b 2 Cor. 9.7 . cheerefulnesse in giuing ; a c c Titus 3.1 . promptnesse , d d Colos. 1.10 . fruitfulnesse , and an e e 1 Cor. 15. vlc . abounding in euery good worke : f f 1 Cor. 9.26 . so run , so fight , spero meliora must be your Motto . Doe what you can , yet know you can neuer doe enough . Lippe-religion doth but set an edge vpon GODS anger , and make man the more in excusable ; Iames 1.22 . and therefore see that yee be Doers of the Word , 1 Cor. 9.25 . and not Hearers onely , deceiuing your selues . And so heare , so doe , as men that striue for the mastery : they doe it , as the Apostle saith , to obtaine a corruptible Crowne ; and the height of their hopes is but vnius horae hila●is insania : Psal. 37.37 . In Homil. Marian . serm. 16. I went by , and loe they were gone ; but you shall escape that strange darke , durable fire of hell , where the worme dyeth not ; and shall be receiued into your masters ioy ; into the blessed fellowship of Saints and Angels , into the glorious liberty of other the sonnes of God : as children , heires , co-heires with Christ , you shall bee glorified with him . To whom be ascribed all Honour glory , power and praise for euer ,

AMEN . FINIS .