Sermons preached before his Maiestie 1. The bridegromes banquet. 2. The triumph of constancie. 3. The banishment of dogges. By Francis Rollenson, Batcheler of Diuinitie. Rollenson, Francis, ca. 1565-1630. This text is an enriched version of the TCP digital transcription A10994 of text S112081 in the English Short Title Catalog (STC 21264). 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. 215 KB of XML-encoded text transcribed from 43 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A10994 STC 21264 ESTC S112081 99847340 99847340 12373 2248536680

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 Early English books online. (EEBO-TCP ; phase 2, no. A10994) Transcribed from: (Early English Books Online ; image set 12373) Images scanned from microfilm: (Early English books, 1475-1640 ; 1582:09) Sermons preached before his Maiestie 1. The bridegromes banquet. 2. The triumph of constancie. 3. The banishment of dogges. By Francis Rollenson, Batcheler of Diuinitie. Rollenson, Francis, ca. 1565-1630. [4], 79, [1] p. Printed by T. Snodham for Robert Iackson, and are to be solde at his shop in Fleet-streete, ouer against the Conduit, At London : 1611. This edition bound with STC 20775: Rawlinson, John. The Romish Judas (London, 1611). Reproduction of the original in the Bodleian Library. eng Sermons, English -- 17th century. eebo Sermons preached before his Maiestie. 1. The bridegromes banquet. 2. The triumph of constancie. 3. The banishment of dogges. By Francis Rollenson, Bat Rollenson, Francis, 1611 83 34931 176 0 0 0 0 0 50.39 D The rate of 50.39 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2011-03 Assigned for keying and markup 2011-03 Keyed and coded from ProQuest page images 2011-04 Sampled and proofread 2011-04 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

SERMONS PREACHED BEFORE HIS MAIESTIE .

1. The Bridegromes Banquet . 2. The Triumph of Constancie . 3. The Banishment of Dogges .

By FRANCIS ROLLENSON , Batcheler of Diuinitie .

Omnia pro veritate nihil pro tempore .

AT LONDON Printed by T. Snodham for Roger Iackson , and are to be solde at his Shop in Fleet-streete , ouer against the Conduit . 1611.

TO THE RIGHT HONOVRABLE , THOMAS , LORD ELLESMERE , LORD CHAVNCELOVR OF ENGLAND .

RIght Honourable , Preaching , and Printing of Sermons , if both be done for the glory of God , and the good of his Church , are like the Two siluer Trumpets of the Tabernacle , excellent instruments to call men to Christ , but if in Printing and Preaching , Diuines seeke their owne glory , and thirst after popular applause , then they be but Trumpets of Rams-hornes , whose sound leuels not the walles of Iericho , but Hierusalem with the ground : I dare not auowe that these my labours , Preached and Printed , be Trumpets of Siluer , for then should I paralele the proud Pharasie in iustifying my selfe ; neither will I acknowledge them to be of horne , for so should I wilfully brand mine owne actions with shame , and carie Caines marke euer vpon me ; let the censure be referred to him , who is the searcher of the reines , and whose all-seeing eie hath ouer-lookt the ayme and intention of my heart , vpon which this Nil vltrà is grauen ; Deo & Ecclesiae ; For God and his Church ; This God by One starre conducted the wise men from the East , when they came to worship the starre of Iacob , and offer their Gold , Incense , and Myrrhe to our King , Priest , and Prophet Christ : but he hath directed me to your Lordships presence by Two starres fixt by his gracious goodnesse in the firmament of your noble heart , Vertue and Honour ; there to make an oblation , not of Myrrhe , Incense , and Gold , but of one slender talent , and Two poore Mites , Three worthlesse Sermons , preached as once our Sauiour did in a Ship royall , but written out for the presse , as Ionah praied in the Whales belly ; I know that the Magi of our Church doe daily cast out of their aboundance , Rich offerings into your Treasurie , to whose writings I may iustly apply that of the Poet , and call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Garden and Table of Alcinous , so well fraught and furnisht they be with Knowledge , Iudgement , Wit , and Elegancie ; but the poore Widow must do as she may , not as she would : They that cannot bring Gold and Pearles to the building of the Tabernacle , must present a Rams-skin and Goates-haire ; All the Patriarches wore not Party-coloured Coates ; and all the Seruants had not fiue Talents ; They then that haue but one Talent in their Purse , and one Coate to their backe , must measure their actions by their ability , euen as God himselfe by ballance doth distribute his Graces ; Yet many things in themselues of no moment , are highly priced , because of their dedication to the Temples ( saith Plinie . ) The two Tables being but of stone , were reuerently regarded , because in them the finger of God writ the Law ; nay , the very Besomes and Ash-pannes of the Temple were much esteemed , because they were instruments in the Lords house ; so I hope these my Endeuours shall purchase the better Respect in the opinion of the Readers , for that they were , and are dedicated to the deuout eare of his Sacred Maiestie , the inuincible defender of the faith , and to the Iudicious eie of your honourable selfe , being a bountifull Nurcing-father of our Church ; which if it shall please you out of your True worth fauourably to Accept , Patronise and Protect , I will boldly promise to second them with a better Present . And thus as most bounden in duty , readie in seruice , and daily in Praier , vnto Almighty God , to be your Honours guide and fortresse both in this life and the life to come , I rest most humble at your Honors commaund ,

FRANCIS ROLLENSON .
THE BRIDEGROMES BANQVET . CANT. CANT. 5. CAP. 1. VER.

I am come into my garden , my sister , my spouse : I gathered my myrrhe with my spice : I ate mine honie-combe with mine honie , I dranke my wine with my milke : eate , O my friends , drinke , and make you merie , O welbeloued .

SAlomon , the Author of this Text , was a King , a Philosopher , a Preacher , and a Prophet , and therefore he may fitly be compared to the Cherubim , which a a Ezech. 10.14 . Ezechiel saw in his vision , for as they had the face of a Lyon , a Man , an Oxe , and an Eagle , euen so Salomon , first , he was a royall Lyon of the Tribe of Iudah , sitting vpon an b b 1. Reg. 10.18.19 . Iuorie throne , supported by twelue artificiall Lyons , emblems of Royaltie and Courage , which two like c c Ex. 28.30 . Vrim and Thummim in Aarons breast-plate , ought to be engrauen in euery Princes heart . Secondly , hee had the face of a Man , witnesse his Aphorismes of morall Philosophie , the Prouerbes ; d d Hieron . in Prouerb . by which he instructs men of greene and vnripe yeares in vertue and godlinesse : Thirdly , he was an vn●●usled Oxe , labouring in Gods haruest , treading out the Corne ; and trampling the Chaffe vnder his feete , for being Ecclesiastes , in his Sermons , he doth vnmaske that Babilonish strumpet , Vanitie , raising the whole architecture of his speech vpon this foundation . e e Eccles. 1.1 . Vanitie of Van ties , all is Vanitie . Lastly , he had the face and the wings of an Eagle . For what Prophet euer mounted to so high a pitch , as this sweet Singer of Israel , in his Song of Songs , that volume of mysteries ; called by Saint f f Orig. Proam . in Cant. Origen , Epithalamion , because it containes the wooing and the wedding of the Sonne of God and his Spouse the Church , whose Loue was from the beginning , but their Mariage in the fulnesse of time : Euery line in this song is the language of loue , and euery word rellisheth heauenly passion ; but this Verse which I haue chosen for my Text , doth especially describe . First , the Consummation of their Mariage ; secondly , the Wedding feast ; thirdly , the entertainment of the guests : which three are the maine branches , growing out of this stemme .

I am come , &c. ] In these words is the Consummation of Christes marriage , by which is vnderstood the Vnion of the two Natures , Diuine and Humane , the Contract whereof was Gods Promise of Christes comming , and the Consummation his Natiuitie .

In an Espousall or Contract , g g Cod. lib. 5. tit. 4. leg . 7. Gordian . Cod. lib. 5. tit. 4. leg . 12. Dioclesian . the Consent both of Parents and Parties is necessarily required : So heere : first God the Father is content , that his Sonne shall come into the world , and be made like vnto vs in all things , sinne only excepted ; it was his owne decree : for all mankinde in h h Rom. 5.12 . Adam being corrupt , i i Con. Mogunt . cap. 5. Quia primorum hominum peccatum in omnes homines transiuit & secum suam poenam traxit ; because the sinne of the first Man was deriued by propagation vnto all men , and drew the punishment with it . God looked vpon the posteritie of Adam with two eies , the first being like a Doues eie washt with milke , the second like a flame of fire , Mercy , and Iustice , according to whose seuerall viewes he made two Decrees , the one of Election , the other of Reprobation ; which two resemble the two streames that issue from the throne of God , k k Dan. 7.10 . the one being all fire , the other l l Reuel. 22.1 . Water of life . m m Ephes. 1.4 . Rom. 9.16 . Election is the decree of God , whereby on his owne free will , he hath ordained certaine men to saluation , without any fore-sight of their good workes , to the praise and glory of his grace .

n n Rom. 9.21 . Reprobation is Gods decree , whereby according to the most free , and iust purpose of his will , he hath determined to reiect certaine men , vnto eternall destruction , to the praise of his iustice . These decrees are built vpon two seuerall foundations , o o Rom. 11.32 . Adams sinne is the ground of Reprobation : of Election p p Heb. 5.5 . Christ Iesus is the foundation , called of his Father from all eternitie , to performe the office of a Mediatour , that in him all those which should be saued might be chosen ; as then he was predestinate to be the Reconciliation betwixt God and mankinde , so likewise there was preordained a Mariage , or vniting of the two Natures , Diuine and Humane .

Secondly , the Bridegrome he is willing , for he confesseth as much by the mouth of the Psalmist , saying : q q Psal. 40. In the volume of the booke it is written , that I should fulfill thy will , O my God , I am content to do it , thy law is within my heart . Euer since the making of this decree , God the Sonne and his spouse the Church , like a paire of Turtle Doues , haue loued and wooed each other , as appeareth by those sweet passions , with which this Song is full fraught , and yet from the time that he was first promised , till the fulnesse of time when he was conceiued , r r Cant. 2.9 . He euer stoode behinde the wall , looking through the windowes , and appearing through the grates : These windowes were the Sacraments , Circumcision , and the Paschal Lambe ; these Grates the Tabernacle of Moses , and the Priesthood of Aaron , all of them principall Types and figures of the Messiah . s s Cant. 2.3 . Thus for a long time the Church , vnder his shadow onely had delight , and his fruite was sweet vnto her mouth . But at length she growes loue-sicke , and cries , t t Cant. 2.5 . Stay me with flagons , and comfort me with Apples : for I am sicke of Loue . u u Cant. 1.1 . Let him kisse me with the kisses of his mouth , for his loue is better then wine . As if she should haue said , how long will he appeare vnto me onely in types and figures ? when shall mine eies see the Saluation of God , which he hath prepared to be a light to the Gentiles , and the glory of the people Israel . x x Cant. 4.16 . Let my beloued come into his garden , and eate his pleasant fruite .

Let the word be made flesh and dwell amongst vs . Our Sauiour therefore y y Cant. 4.9 . whose heart from the beginning she had wounded with one of her eies , and a chaine of her necke . Because he would not suffer her to pine away , and languish with expectation , answeres her saying , I am come into my garden my sister , my spouse . As if he should haue said : the Contract of Marriage , which by my Fathers decree was from eternitie , is now consummate by my Natiuitie : In which Consummation three Circumstances may be considered .

First , the publishing of the Banes by the Angell Gabriel , thus speaking to the Virgin Mary : z z Luc. 1.28 . Haile thou that art freely beloued , the Lord is with thee , blessed art thou among women ; and hauing thus saluted her , he tells her , that she shall conceiue and beare in her wombe a Sonne , and call his name Iesus : But how shall this be , saith Mary , seeing I know no man ? this she speakes , saith Theophilact , not doubting of the euent , but enquiring the manner : The Angell answeres her : a a Luc. 1.35 . The holy Ghost shall come vpon thee , and the vertue of the most high shall ouershadow thee . Vide hic ( saith Cyprian ) cooperantem simplicem trinitatem , Quae est virtus altissimi ? nisi Christus , virtus & sapientia patris , &c. See here the whole Trinitie are at worke together ; what is this vertue ? but Christ the vertue and wisedome of his Father ; of whom is this Vertue ? but of the most high : Although then the Sonne alone was conceiued and incarnate , yet both the Father and the Holy Ghost were present to sanctifie his conception , which is the second circumstance and the manner of the Mariage . He was not conceiued of the seede of Ioseph and Mary , as Ebion dreamed , but by the holy Spirit , of the seede of Mary alone , as may appeare by these testimonies . b b Gen. 3.15 . The seede of the woman shall bruise the Serpents head . Feare not Ioseph c c Mat. 1.20 . to take Mary for thy wife , for that which is conceiued in her , is of the holy Ghost . A strange conception : here is Aarons rod cut from the stem blossoming , and a Virgin without a man conceiuing . Christ was conceiued by the holy Ghost , there is an argument of his Diuinitie ; and borne of a virgin , there is a proofe of his humanitie ; so he is neither God only , hauing an aierie body , as Apelles the hereticke thought , nor meere man as the d d Epipha . lib. 2. tom. 2. haeres. 69. Arrians surmised , but God and Man vnited , one Christ , conceiued by the holy Ghost , and borne of the Virgin Mary , which natiuitie of Christ is the third circumstance , and the very forme of the Marriage , betwixt him and his Spouse the Church .

Our Sauiour out of the Virgins wombe came like a Bridegrome out of his chamber full of glory , and yet in all humility ; e e Philip. 2.6.7 . For being in the forme of God , and thinking it no roberie to be equall with God , he made himselfe of no reputation , tooke on him the forme of a seruant , and was made like vnto men , and was found in shape as a man . This his lowlinesse appeareth further in the very choise of his Mother , who was a poore Virgin , betrothed vnto a Carpenter . He was conceiued when she was a Virgin betrothed , but hee was borne when she was a Virgin married , because hee would honour both Single life , and the marriage bed . A Virgin she was to fulfill the Prophecie of Isaiah , saying : f f Isai. 7.14 . A virgin shall conceiue and beare a Sonne . Ante partum , in partu , post partum Virgo , saith S. Ierome : Before , at the very instant and after her deliuerie a Virgin , not past foureteene yeares of age ( as Augustine and Chrysostome writ ) Flos ipse , in the flower of her youth she bore him , who is the g g Cant. 2.1 . Rose of the field , and the Lilly of the vallies . A Virgin , but yet very poore : God euer lookes on the inside , but the world on the out-side of a man . Let one be as foolish as Nabal , and haue eares as long as Midas , yet if he haue mount Carmel for his Lordship , and as it is in the Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , swim vp to the eares in riuers of gold , the world will honor him , and bowe the knee vnto him , as the idolatrous Iewes did to the golden Calfe of Horeb : but Gods eie searcheth the hart and the reines ; he regardeth the poore and the needie , for euer they be most religious , most vertuous : he chose Dauid from the sheepe-folde , following the Ewes great with young to raigne ouer Israel ; and hee makes choise of one of the daughters of Dauid , to be the Mother of his Sonne , though she was so poore , that the place of her Deliuerie was a Stable , and her first begotten sonnes Cradle a Cratch . Why should any man be proud of his wealth then , seeing both she whom all generations call blessed , and hee that is Lord of heauen and earth , were both very poore ? why should any man like Ephraim , be fed with winde , and puft vp with his discent , his alliance , his worme-eaten antiquitie , seeing Christ was the Sonne of a poore Virgin , betrothed and married to a Carpenter ; and yet both hee and shee were of the royall line of Dauid ? h h Psal. 132. To whom the Lord had sworne in truth , and he did not shrinke from it , saying , of the fruite of thy body will I set vpon thy throane . Thus was the marriage consummate betwixt Christ and his Church in the Virgins wombe : this wombe was the milkie way , by which he came into his garden , Oh blessed was that wombe of her that bore him , and those paps that gaue him sucke !

The second generall branch , is the Mariage feast of Christ , in which , first let vs see the Banquetting place : secondly suruay his Banquet .

Christ makes his Banquet in a Garden , but which of his Gardens is it ? for Christ hath three . The first is Hortus potentiae , the second Hortus gratiae , the third Hortus gloriae . His first Garden is the kingdome of Power , and this is verie large and spacious , stretching it selfe from the highest heauens , to the nethermost parts of the earth : for his power is infinite ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Damascen , He can doe all things that he will . His second Garden , is the kingdome of Grace in this world , whereby hee raigneth in the faithfull by the holy Ghost , of this Daniel speaketh , saying ; i i Dan. 7.13.14 . As I beheld in visions by night , behold one like the Sonne of man came in the cloudes of heauen , and approached vnto the ancient of dayes , and they brought him before him , and he gaue him dominion , and honour , and a kingdome , that all people , nations , and languages should serue him : his dominion is an euerlasting dominion , which shall neuer be taken away , and his Kingdome shall neuer be destroyed . His third garden is the kingdome of Glory , which is alreadie in part begun , because he is ascended into heauen , and sitteth at the right hand of his Father , but shall be complete at the generall resurrection , when the Elect being gathered together , shall raigne continually with Christ . Neither the first nor this last Garden , is the place where the Banquet is kept , but onely the second : in this the Bridegrome gathers his Mirrhe with his spice , in this he eates his hony-combe with this honie , in this he drinkes his wine and milke .

The kingdome of Grace is here called a Garden , and this Garden is either shut vp or not shut vp . The Garden not shut vp is the Church visible , in which growes as well the fruitlesse Cedar , as the fat Oliue ; the bitter Colloquintida , as the sweet figge-tree ; the prickie Bramble as the cheerefull Vine , for the Church visible , is like vnto k k Gen. 7.8 . Noahs Arke , in which were stabled , beasts , both polluted and impolluted , it is like l l Gen. 37.3 . Iosephs Coate , made of diuers colours ; for in it are men of diuers dispositions ; a Simon Peter , and a Simon Magus ; a Iudas the brother of Iames , and a Iudas Ishcariot ; a Priscilla and a Saphira ; good and euill ; Elect and Reprobates : here onely is the difference , the Wicked are weedes , and grow without priuiledge , they liue in the outward assembly of Christians , yet are they not the true members of Christes body . m m 1. Ioh. 2.19 . They went out of vs , but they were not of vs , saith Iohn . n n Dec. P. 2. caus. 24. q. 3. cap. 8. Ad ecclesiam Dei non pertinent illi , qui in eius vnitate corporaliter mixti , per pessimam vitam seperantur : They belong not to the Church , which being corporally mixed in the societie thereof , are seperated by an euill life . In this Garden be diuers beds of Spices ; so saies the Spouse , o o Cant. 6.1 . My welbeloued is gone downe into his Garden , to the beds of spices , to feede in the Gardens , and to gather Lillies : These Beds of spices be particular Churches ; as for instance ours in England , it is a Bed of Spices , a Societie of the Elect : for here we haue , p p Cant. 4.14 . Spikenard , Saffron , Calamus , and Cinamon , with all the trees of Incense , Mirrhe and Aloes , with all the chiefe spices . We haue true Preachers , whose tongues neuer cleaue to the roofe of their mouth . Siluer trumpets , and golden bels , that ring out peales of Gods praises in Sion , and sound out his wonders in Ierusalem . We haue zealous professors , in colour like white Lillies for their pure faith , and as sweet as Incense for their charity , which that they may still more and more encrease ; q q Cant. 4.16 . Arise O North , and come O South , and blow on our bed , that the spices thereof may flowe out : But alas , how can they ? for the Enemie hath sowne three poisonous weedes in our Bed , Atheisme , Papisme , and Simonisme , which like Tares choke the wheate , and hinder the growth of our better plants . The first and the worst is Atheisme ; for are there not amongst vs whole kennels of r r Apo. 22.15 . Dogs , whose foreheads are brasse and iron ; impudent , audacious , blasphemous , and conscience-cauterized fooles , s s Psal. 104. which in their hearts say there is no God ? holding t t 1. Cor. 2.14 . the Gospel of his kingdome to be meere foolishnesse ; and Scriptures fables , coyned and stamped for currant , onely to awe the world ; were there not such monsters , why is the profession of Religion growne policie ? and Christians in name become Macheuillians in practise ; as mutable as Proteus , as changeable as the Camelion , temporizing their Consciences , to day a Papist , to morrow a Protestant , the next day any thing for aduantage , a Turke , a Iew , an Infidell . u u Psal. 10.11 . Tush , if there be a God , he hath forgotten , he hides away his face and will neuer see . Thus spoke their Tutor Auerrhoes , denying Gods presence and prouidence herevpon earth ; Against the Iewes the Queene of Saba , and against these Atheists the verie Gentiles shall rise in iudgement : for they hauing nothing to direct them but the glimmering light of Nature , would acknowledge both a God , and his diuine prouidence . x x Arist. 1. de ani. Aristotle commends Anaxagoras , because he taught that there was an immixt and most simple vnderstanding , which knew all things , & this is God . The Platonists cal'd him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he is the Beholder of all things whatsouer , & Orpheus confessed that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One begotten of himselfe , by whom all things were made , and this is God : and yet we haue fooles amongst vs . which in their harts say there is no God . The second weed is Papisme , a weed that ouerspreads our Bed , for euil weeds euer grow apace : it is like Lotos which Homer speaks of , he that tasts it is bewitched with the sweetnesse thereof , like the companions of Vlisses : for doth not Papistrie dispense with all licentiousnesse ? and hath not the whore of Babilon y y Reuel. 17.4 . a golden Cup in her hand , with which she makes drunken the inhabitants of the earth ? and yet this weed must grow still ; who plucks it vp ? it is cropt sometimes I confesse , and the leaues are cut off , but as long as the root is quick , both leaues and branches will encrease and multiply like the Heads of Hydra . Vpon this weed breeds , the Grashopper , the Canker-worme , the Caterpillar , and the Palmer-worme , which make our Vines wast and pill the barke off our figge-trees ; I meane those z z Reuel. 9 7.8 . Locustes ( spoken of by Iohn the Diuine ) comming out of the smoake of the bottomlesse pit , whose forme is like vnto horses prepared for battell ; and on their heads as it were ermines of gold , their faces like vnto the faces of men , their haire like the haire of women , & their teeth like Lyons . In a word , the whole Swarme of Iesuites and Seminaries , Romish Alastores , Euill spirits , which must not be driuen away with Dauids Harpe , but Elijahs sword : These make profession of Religion , yet are their actions died in blood ; they vow voluntarie pouertie , yet ayme at crownes , and are euer medling in matters of State ; they seeme humane , and as tender-hearted as women , ( Oh , there is their aequiuocation ) but their Teeth are Lyon-like ; their disseignes violent ; their stratagems cruell . These Iebusites liue amongst vs , and are prickes in our sides ; they haue euer yet beene forgers of I reason , and euen now no doubt they are hammering some mischiefe ; and yet must they still gall vs ; I , what remedie can be found ? Plucke downe the Cages of these vncleane birdes , and giue the law liberty to punish their harbourers without any respect of persons , then see if these Locustes doe not quickly vanish away like smoake , and flie to their smokie dungeon . The third weede is Simonisme , the roote whereof was first set by Simon Magus , a a Act. 18.18 . who offered Peter mony for the gift of the holy Ghost : and at this day it is watered by Bels Priests , and Baals Prophets , such as make their profession a meere Mechanicke Trade , or Occupation ; and their Ministerie a Ladder onely , to climbe to preferments . Mercenaries no true Pastors ; Creepers in through the window , no true Preachers : you shall know them by their workes , for they seeke their owne , and not Christes ; they feede vpon the fat of the flocke , and cloath themselues with the wooll , but suffer the sheepe to starue for want of foode : They be like vnto the b b Strab. Geog. lib. 15. Astomi , of whom Strabo writes , which people haue no mouthes , but onely a certaine hole in steede thereof , whereby they receaue the sweet sent of flowers , which is their sustenance : So these Simonistes haue no mouthes to shew forth the praise of God , but onely a tongue-lesse hole , by which they sucke vp the sweetnesse of Church-liuings , purchased by briberie at Steeple-faire . Well , it was not so from the beginning ; for Aarons c c Exod. 28.34 . robe round about the skirtes was hung with golden bels and Pomgranates , the first betokening Doctrine , d d Mal. 2.7 . the second Hospitalitie , to signifie , that the Priests lips should preserue Knowledge , and his mouth should be a siluer bell , to call the people to Gods tabernacle : likewise his dore must be euer open to the harbourlesse , and his bread continually cast vpon the waters . Sed motos praestat componere fluctus . I must speake as e e Pli. lib. 35.8 . Timantes painted Polyphemus , onely shewing you the thumb of these Monsters , thereby you may proportionate their whole bodies : and as f f Aug. Ep. 48. S. Augustine said of the Tares , Totus mundus in maligno positus est propter Zizania quae sunt per totum mundum : So may I say of these three weedes , Atheisme , Papisme , and Simonisme , by them our bed of Spices is almost spoiled .

Secondly , the Garden shut vp , is the Church Inuisible , of this Salomon thus speaketh , g g Cant. 4.12 . My sister , my spouse is as a Garden enclosed , as a Spring shut vp , and a Fountaine sealed vp . Which inuisible Church , is the Catholicke Societie of the faithfull , elected and chosen to eternall life , and it is said to be inuisible , because it is onely of the Elect , who are not Visible to men , but onely to God : h h 2. Tim. 2.19 . for he alone knoweth who are his . The Papists vtterly distaste this distinction of visible and inuisible , and yet they themselues confirme it , saying : i i Inter relig. Caes . cap. 9. Ecclesia quatenus constat membris talibus , quae secundum charitatem viuunt , Sanctorum est tantum , & eatenùs spiritualis & inuisibilis . The Church as it consisteth of such members which liue after the rule of Charitie , is onely of the Saints , and is so farre forth spirituall and inuisible : To this also their owne decrees giue consent : k k Dec. P. 3. dist. 2. cap. 9. Societas corporis & membrorum Christi est Ecclesia , in praedestinatis . The societie of the body and the members of Christ , is the Church , consisting of the praedestinate . This Garden then is like the garden of Eden , which was kept by a Cherub , l l Gen. 3.24 . shaking a fierie sword ; This Cherub is Christ , who suffereth no vncleane thing to enter into it , neither whatsoeuer worketh abomination or lies , but they which are written in the book of life . In the olde Paradise grew two principall trees , m m Gen. 3.22 . the tree of Life , and n n Gen. 2 17. the tree of Knowledge , the like are in this garden : For o o Ioh. 3.15 . whosoeuer beleeueth in Christ , shall not perish , but haue eternall life ; here is the tree of Life , p p Ioh. 17.3 . And this is life eternall , that they know thee to be the onely very God , and whom thou hast sent Iesus Christ ; Here is the tree of Knowledge . And as Eden was watered with q q Gen. 2. foure Riuers , Pishon , Gihon , Hiddekel , and Perath , so hath this enclosed Garden , the Church inuisible , foure waters of comfort , namely : Election , Vocation , Iustification , and Glorification : r r Rom. 8.29.30 . for whom God hath praedestinate to be made like the Image of his Sonne , them also he calls , whom he calls , he iustifies , and whom he iustifies , them will he also glorifie . Of these Waters , whosoeuer drinkes , shall neuer thirst againe ; for they shall be in him a Well , springing vp into euerlasting life . This Garden is the place whither Christ comes to prepare his Banquet ; and a Banquet he prouides very delicious , for it is Mirrhe and Spice , the hony-combe and the hony , Wine and Milke .

I gathered my Mirrhe with my Spice , &c. ] These words may beare a double sense : First , Mirrhe is a gumme very bitter , but Spice is sweet ; by Mirrhe therefore may be vnderstood the Law , by Spice the Gospell : for the Law is bitter , it shewes vs our sinnes , the Gospell is sweet , for it applies a remedie : the Law is a Rod of iron , called by s s Zach. 11.7 . Zacharie , Bandes ; the Gospell is like Aarons Rod , bearing fresh Almonds , named by the same Prophet Beautie : the Law is a t t Numb . 17. Deut. 18.16 . flaming fire , that consumes ; the Gospel , the Cooling water of the Rocke which comforts : the Law is the sauour of death ; the Gospel of life : u u Amb. in 11. ad Rom. Nam data est Lex ( saith Ambrose ) vt humanum genus terrore manifestatae legis froenaretur . The Law was giuen that mankinde might be terrified with the manifestation thereof : But of the contrary part , x x Amb. in 3. ad Rom. Euangelium gaudium operatur : the Gospel worketh Ioy . Our Sauiour therefore making his marriage feast , gathers Mirrhe and Spice , the one Bitter , the other Sweet , and mixeth them together : for if hee had giuen his Guests Mirrhe onely to eate , they would haue cried out like the children of the Prophets , y y 2. Reg. 4.40 . Mors in olla , Death is in the Pot : because the z z 2. Cor. 3.6 . Law is a killing letter , and causeth death : and if he had set before them Spice alone , then might they haue thought , that the Law was wholly abrogate : no , he came not to destroy , but to fulfill the Law ; therefore he gathers Mirrhe and Spice together , qualifying the bitternesse of the Law , with the sweetnesse of the Gospel .

Secondly , by Mirrhe and Spice , I rather thinke that the Spirit of God meanes the preaching of the Gospell . a a 2. Cor. 2.16 . Which is the sauour of life vnto life , and of death vnto death , and therefore it is both Bitter and Sweet ; first , it is sweet , for it is the b b Luc. 24.46 . preaching of repentance , and forgiuenesse of sinnes in the name of Christ , and therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke , which word amongst prophane writers , signifies ioyfull newes ; So Aristophanes vseth it , saying , c c Aristoph . in equit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I haue tolde them good tidings ; and can any thing be sweeter to the soule of man , then the Gladsome Report of eternall life reuealed in the Gospel ? Secondly , it is Bitter , but yet this Bitternesse is not properly in the Gospel , but is caused by the wilfull contempt and disobedience of the hearers , by whose peruerse nature the sweetnesse thereof is turned to bitternesse ; to the faithfull beleeuers the Gospel bringeth comfort and peace , if it doe not so to others , the fault is in themselues . Againe , the Gospel is both Sweet and Bitter , Sweet in it selfe , but very Bitter in the Profession : this wee may gather by the d d Reuel. 10.10 . little booke that Iohn ate , giuen him by the Angel , which , in his mouth was sweet as honie , but in his belly as bitter as Wormewood ; This Booke is the Gospell , which in the mouth of a good Minister , is wondrous sweet and comfortable , but in his belly extreame bitter ; because the true Preachers of the word , e e 1. Tim. 3.12 . and all that liue godly in Christ Iesus , doe euer suffer persecution ; they in this world haue the same entertainment that their Maister Christ had amongst the Iewes , Gall , Vinegar , and a Whip : but of the contrarie part , in the Carnal-Gospellers mouth this Booke is euer bitter , but yet sweet in his belly ; for it is death to him to preach the word in season , and out of season : Oh no , he hates a Pulpit as much as the f f 1. Sam. 5.5 . Priests of Dagon doe the Threshold vpon which their God broke his necke : to him it is paine to speake , for like Demosthenes when he was bribed to hold his peace . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is troubled with a Siluer-angina , which stops his mouth , and makes him dumbe ; but in his belly it is sweet : for the profession of the Gospel , enriches , promotes , and preferres him , and thereby he growes as fat as a Bull of Basan ; but marke his end , as Iudas said vnto the high Priests seruants concerning Christ , Whom I kisse , take him , that is he : So saies the world to the Diuel : Whom I kisse , lay hands on him , he is thine owne .

Secondly , saith Christ , I ate my hony-combe with my honie . ] Hereby is vnderstood that Peace which our Sauiour hath made betwixt his Father and vs . The sinne of Adam and Eue in Paradise , made the breach betwixt God and mankinde : the death of Christ made the attonement and reconciliation , so saith the Apostle , g g Rom. 5.10 . When we were enemies , we were reconciled to God by the death of his Sonne . As then Sampson in his Riddle said vnto his Companions , h h Iudg. 14.14 . Out of the eater came meate , and out of the strong one came sweetnesse : Which was meant of a dead Lyon , in whose belly Bees had hiued and made honie ; so I may say of Christ : for he was a i i Reu. 5.5 . Lyon of the Tribe of Iudah , and from him being crucified for our sinnes , and slaine for our redemption , we receiue our hony and our hony-combe , that is to say , Peace with God the Father . Christ therefore is called the k k Esay . 9.6 . Prince of Peace , at whose birth a Quire of Angels sung this Dittie , l l Luc. 2.14 . Glory be to God in the high heauens , and peace in earth , and towards men good will . Be the Sea neuer so rough and turbulent , yet when the Halcion hatcheth , it is euer calme : whereupon ariseth this Prouerbe , Halcedonia sunt circa forum , All is well , all things are quiet : So when they Virgin Mary brought forth the Sauiour of the world ; the forehead of God all rugged with anger , for the sinne of Adam , grew smooth and amiable : m m Coloss. 1.20 . For it pleased the Father , that in him should all fulnesse dwell , and by him to reconcile all things to himselfe , and set at peace through the blood of his crosse , both the things in earth , and the things in heauen .

But here it is said , I ate my hony-combe with my hony ; honie is sweet and good , I confesse , and the Spirit of God vseth It and Oyle , for the two emblems of Peace and Plentie , as we may read in the song of Moses , saying , n n Deut. 32.13 . He caried him vp to the high places of the earth , that he might eate the fruites of the fields , and he caused him to sucke honie out of the stone , and Oile out of the hard rocke : But for the hony-combe , why should Christ eate it ? o o Zeph. 3.3 . Wolues are very hungrie , that will not leaue the bones till the morrowe : And so is Christ , though he be not a Wolfe , yet he is a Lambe that is both hungrie and thirstie , till hee haue taken away the sinnes of the world : and therefore he Eates his honie-combe with his honie : so greedie is he to cancell the hand-writing which was against vs , so desirous of our peace and reconciliation . S. Bernard writing vpon this word p p Ioh. 19.28 . Sitio , I thirst , which our Sauiour spoke hanging vpon the Crosse , makes this Dialogue betwixt Christ and himselfe . Sitio , saith Christ , Quid sitis Domine ? saith Bernard : Christ answeres , Sitio salutem vestram , vestram fidem , vestrum gaudium . To this Sitto , I will adde Esurio , and then will the Dialogue be complete I hunger , I thirst , saith Christ , Lord why art thou hungrie , why art thou thirstie ? say we : he replies , I hunger and thirst for your saluation , for your faith , for your ioy , for your peace and attonement with God ; and this peace hath hee made , this league hath he ratified .

Thirdly , saith Christ , I haue drunke my wine with my Milke , &c.

There be three kindes of wine : the first is called , Vinum vanum & detestabile , a vaine and detestable kinde of wine , so called in regard of the effects that flowe from the superfluous drinking of it : for too much q q Hose. 4.11 . takes away the heart of man , saith Hoseah , and is the very bellowes and incentiue of Lust and wantonnesse ; too much of it makes vials of vengeance be powred vpon our heads : so saith Isaiah , r r Isai. 28.1 . Woe be to the crowne of pride , to the drunkards of Ephraim , for his glorious beauty shall be a fading flower . And for this cause , as s s Pli. lib. 14. cap. 13. Plinie reports , the Ladies of Rome were forbidden Wine by the lawes , Ne in aliquod dedecus prolaberentur , for feare of dishonouring themselues . The second is , Vinum durum & execrabile , a harsh execrable wine . Of this Moses speaketh , saying , t t Deut. 32.32.33 . Their Wine is of the Vine of Sodome , and of the Vines of Gomorrah , their Grapes are Grapes of gall , their clusters be bitter : Their Wine is the poison of Dragons , and the cruell gall of Aspes . This is the pure Wine of the wrath of God , which Reprobates drinke in hell . I keepe the good Wine vntill now , and it is dulce & delectabile , sweet and delightsome , a Wine that cheares the heart of man , a wine that turneth euery thought into ioy : and this is it that Christ mixeth with milke , and drinkes a health to his welbeloued ; by which is vnderstood Grace and Mercie , as it is in the Prophecie of Isaiah , saying , u u Esa. 55.1 . Hoe , euery one that thirsteth , come ye to the waters , and ye that haue no siluer , come , buy , and eate , come , I say , buy wine and milke without siluer , and without mony : So likewise in Ioel , x x Ioel. 3.18 . In that day the mountaines shall drop downe new Wine , and the hils shall flowe with milke : this wine is Grace , this milke is Mercie , which Christ offereth vnto all that will come vnto him .

I drunke my Wine with my milke . ] This mixture is remarkable , Wine and Milke Blent : shew that the worke of our Redemption , the Grace and Mercie of God in Christ Iesus , meete together and kisse each other , whereby we may gather , that Grace , whereby we are iustified , and made acceptable before God , is no quality inherent or dwelling in our selues , as the y y Bell. de grat . lib. 1. cap. 3. Iesuite auoucheth , but proceedeth from the Mercie of God , imputing vnto vs the righteousnesse of his Sonne : So saith S. Paul , z z 2. Cor. 5.21 . He hath made him to be sinne for vs , that knew no sinne , that wee should be made the righteousnesse of God in him : So likewise Augustine , a a Aug. de verb. Apost. Serm. 15. Iustitia sit , sed ex gratia sit , a Deo tibi sit , non tua sit : Sacerdotes tui inquit induantur iustitia : vestis accipitur , non cum capillis nascitur , &c. Let there be righteousnesse , but let it be of grace , let it be of God , let it not be thine owne ; Let thy Priests , saith the Psalmist , be cloathed with righteousnesse ; cloathing is receiued outwardly , it groweth not in vs as our haire , nor as the sheepe are cloathed of their owne : So then Iustifying grace is no more ours , nor inherent in vs , then the vesture or garment , with which we are cloathed , which is not in vs , but onely adhereth , and is applied to vs . And is not this an excellent Banquet ; Where Mirrhe and Spice is the Preaching of the Gospel , the hony-combe , and the honie spirituall peace , and the wine and milke Grace and Mercie ?

The third and last generall part , is the Entertainment of the guests , in these words , Eate O my friends , drinke and make you merrie , O welbeloued . In which , I will obserue two things : first , Who be the guests , that Christ inuites ? Secondly , what is their entertainment .

The Guests are our Sauiours welbeloued friends , a selected number , not the whole frie of the world , for , as b b Ioh. 10.15 . he died onely for his sheepe , so was he borne onely for the Elect , his welbeloued friends . This Doctrine is gaine-said by Pellagius , who as S. Augustine affirmeth , taught that the Grace of God , was not onely in respect of the outward meanes offered vnto all , but euen in his eternall Decree and purpose ordained for all , if they would receiue it ; his reasons be , because S. Paul saith , c c 1. Tim. 2.4 . That God will that all men shall be saued , and S. Peter . d d 2. Pet. 3.9 . The Lord would haue no man to perish , but would haue all men come to repentance . Likewise , e e 1. Tim. 2.5 . Christ gaue himselfe a ransome for all : f f 2. Cor. 5.15 . Christ died for all ; as then all the World laies claime to his Crosse , so in like manner to his Cratch ; as he suffered death for all : so was he borne for all , and therefore the Guests that Christ cals to his Banquet , that is , to the Participation of his spirituall Graces , is no particular number , but the whole world . In answering these arguments , we must first consider the Will of God , and secondly , the Death of Christ . Gods will is two-fold , Arcana & reualata , his Secret will and his Reuealed will . Now then those places of Scripture which Pellagius alledgeth , are to be vnderstood of Gods Reuealed will , for by It hee would haue all men to be saued , because he reioyceth not at the destruction of his creature : but if we consider his Secret Will ; then must we needs confesse , that f f Mat. 20.16 . Many are called , but few are chosen : then must we needs acknowledge , g g Pro. 1.26 . That he reioyce that the destruction of the wicked : then must we of necessitie conclude , that from aeternitie his will is , that some shall not be saued , because he respecteth a further end ; namely , the setting forth of his owne glory , which consisteth as well in Iustice as in Mercie . Secondly , touching the death of Christ , that he dyed for all men , is most certaine , the Apostle affirmes it ; yet because else where the Spirit of God saith , h h Ioh. 10.15 . That he dyed for his sheepe , and for the i i Ephe. 5.25 . Church : least the Word should seeme to thwart itselfe , we must not take the letter , but follow the Scence , which is this . The death of our Sauiour in respect of it's sufficiencie , hath satisfied for all men ; but is k k Mag. sent. li. 3. dist. 20. efficacious onely to those which were fore-ordained to life aeternall in Christ Iesus : so saith Augustine : l l Aug. tom. 7. ad artic. fals. imposit . Quoad magnitudinem & potentiam precij , Sanguis Christi est redemptio totius mundi , quoniam tamen non omnes captiuitate eruti sunt , redemptionis proprietas hand dubipenes illos est , qui membra sunt Christi : In respect of the greatnes of the price , the blood of Christ is the redemption of the whole world , but because all are not redeemed from captiuitie , the proper effect of redemption is onely wrought in the members of Christ . So likewise for his Birth , I say with Ambrose , m m Amb. lib. 3. de fide . cap. 4. Ille quidem misericordia sua omnibus natus est , sed perfidia hocreticorum fecit , vt non omnibus nasceretur qui omnibus natus est . Hee in mercie was borne for all , but the vnfaithfulnesse of haeretickes is the cause that he which is borne to all , is not borne for all . Therefore the Elect onely are the selected Guests , whom Christ inuites to his banquet , saying ; Eate O my friends , drinke , and make you merry , O Welbeloued .

Secondly , What is their entertainment ? Marueilous kind and louing ; as may appeare by the Bridegromes words , Eate , drinke , and be merrie .

But me thinkes this is a strange speech : why doth hee that saith n n Luc. 6.25 . Woe be to them that be full , here bid vs eate and drinke ? Why doth he that saith , Wo be to them that laugh , here bid vs be merry ? What are God and Mammon confederate ? is there friendship betwixt Christ and Belial ? no , far be it from vs so to imagine , for these words are the language of the Spirit , howsoeuer the flesh may mis-expound them : They be like Musicke , which according to the hearers disposition , doth euer alter it's operation ; for play vpon an instrument before a Tyger , and he will grow more furious , and rent his owne flesh from his bones for anger : but let the Dolphin or the Hart heare any melodie , it so rauisheth and delights them , that thereby they may be trained to their death : euen so let one of those , whom Lucillius calleth Venties , Bellie-gods , or him that Athenaeus tearmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Wine-bottle and a Mealebarrell , read these words and he will forth-with grow more luxurious , for his apprehension will reach no further then the flesh-pots of Aegypt . Let any of our Hermophrodites , effoeminate and wanton chamberers heare them , and they wil presently begin to be as mad-merrie as the o o Pom. Mel. lib. 1. Tabareni , of whom Pomponius Mela writes , which doe nothing all day long but make merrie , pipe and daunce : but of the contrary part , the Regenerate whose eares are circumcised ; they heare Christs voice , and they know his heart . They heare him say , Eate O my friends , and they know that he meanes Myrrhe and Spice , the Gospel ; the food of the hungry soule , which euery one that hopes to be saued must be willing to eate . They heare him say , Drinke O my friends , and they know it is Wine and Milke , Grace and Mercie ; which whosoeuer refuseth being offred him , will Christ at the last day reiect with an Ito maledictie , depart thou cursed . They heare him say , Be merrie O my welbeloued , and they know it is because the Hony-combe with the honie is eaten by Christ , that is to say , hee hath made our peace with God the Father . Eate O my friends , saith Christ ; hee inuites all to his Table , the word is preached to all , but all will not heare it , all will not come to his Feast ? for they haue either married a Wife , or hyred a Farme , or bought a yoke of Oxen , and therefore they must be excused . These are the children of Martha , they are euer combred about worldly affaires , and wholy drawne from God , by the Diuels three golden hookes ; Honour , Pleasure , and Wealth .

Others being bidden , in plaine wordes refuse to come ; for they had rather , like the barbarous p p Pom. Mel. lib. 1. Trogloditae , feed on Toades and Serpents , then Mirrhe and Spice : their stomacks are onely for traditions of men ; their plats distaste the Word of life : such be our English Recusants , to whom if I were Iacob Isachars blessing should be theirs ; which was this : q q Gen. 49.14 . Isachar is a strong Asse couching betwixt the burthens ; why may not I tearme them so , seeing that Gregorie commenting vpon these words in Iob : the r r Iob. 1.14 . Oxen were plowing , and the Asses feeding in their places by them ; by Oxen vnderstand the Clergie , and by Asses the Laytie , which must feed by the Oxen , and beleeue as the Church beleeues ; being contented with an implicite faith ; for Ignorance is the mother of Deuotion , and so doe our Recusants , whose backes are euen broken with the burthens of Antichrist and his disciples . Some againe will come and sit downe at the Table of Christ and eate , but they neuer disgest the Mirrhe and Spice : such are they , which either in heart being Romish , will come to the Church to saue their Lands , or else being Atheists , and of no Religion , come for feare of being suspected to be Papists , you shall know them by their attention ; for like as Adders refusing the voyce of the Charmer , doe euer stoppe one eare by laying it close to the ground , and the other with her tayle , so they barre the entrance of the Word ; either by worldly Cogitations or priuate Conferences , but of the contrary part , the Elect which are the true friends of Christ , they come to the table willingly & eate chearfully , for they euer hunger and thrist after righteousnesse : what though the Word be bitter in respect of the Profession ? yet it is sweet in regard of Contemplation , & therefore they eate it as the food of their Soules . Secondly saith Christ ; Drinke O my friends . ] Here our Sauiour exhorts vs , to embrace his grace & mercy , being freely offered vnto vs . And who would not pledge this health , considering that he which drinkes shall neuer thirst again ? s s Apulei . lib. 3. Apuleius reporteth an excellent speech of a certaine wise-man at his table , which was this ; Prima eratera ad sitim pertinet , secunda ad hilaritatem , tertia ad voluptatem , quarta ad insaniam . The first bowle of wine is drunke to quench the thirst ; the second , to prouoke mirth ; the third , for pleasure , the forth makes a man mad : But it is far otherwise in drinking this Wine and Milke : for the first draught , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , t t Esa. 53.11 . a fulnesse of knowledge by the illumination of Gods spirit : the second is , Certitudo salutis , u u Gal. 4.6 . certaintie of saluation , reueiled vnto vs by the same Spirit , which in our hearts cryes Abba Father : the third is , Confidentia , x x Heb. 4.6 . Confidencie : whereby we approach boldly to the Throne of Grace : the fourth is , y y Ephe. 1.5 . Adoptio , Adoption ; by which we receiue power to be actually accounted the Sonnes of God by Christ . O let vs therefore drinke this Wine and Milke , that we neuer hereafter may thirst againe .

Thirdly saith Christ ; Be merrie , O my Welbeloued . ] Nay further , Be drunken ; for so is it word for word in the Hebrew ; be drunken , but z z Ephe. 5.18 . not with Wine , for that is a voluntarie madnes and the Soules corruption : Be drunken , but not with sin , a a Esay . 29.9 . for then the Soule staggers , & falles into a spirituall slumber : but be drunken with ioy , because I haue Eate my Hony-combe with my Honie , & purchased your b b Ephe. 2.15 . peace . Be merrie , because I haue bailed you out of Deaths dungeon , and deliuered you from the bondage of Sathan . Be merry and reioyce alwaies , because your names are writ in Heauen . Lastly , be euen drunken with mirth and ioy because being my friends vpon earth , you shall be filled in heauen with the pleasures of Gods house . To which holy tabernacle , he that was born for vs bring vs : to whom with the Father , & the holy Spirit , be all honor and glorie now and euer-more .

FINIS .
The second Sermon . THE TRIVMPH OF CONSTANCIE . APOC. 3.11.12 . VER .

Behold , I come shortly hold that thou hast : that no man take thy Crowne .

Him that ouercommeth will I make a Pillar in the Temple of my God , and he shall goe no more out : and I will write vpon him the Name of my God , and the Name of the Citie of my God , which is the new Hierusalem , which commeth downe out of Heauen from my God , and I will write vpon him my new Name .

AT the two ends of the a a Exod. 25.13.19.20 . Mercie-seat , were set two Cherubims of beaten Gold , whose wings were stretched out on hie , and their faces one against an other , both towards the Mercie-seat . This Seate of Mercie is b b Rom. 3.24 . Christ : these Cherubims , the Prophets and the Apostles , both which in all their Writings , looke and leuell their pennes at Christ , who is the true propitiatorie . The Prophets being the Apostles of the Law , were taught of God in c c Num. 12.16 . Dreames & Visions , both that the Messiah should come into the world to suffer , and also what should happen before his birth : The Apostles being the Prophets of the Gospel , were after the same manner instructed in all occurrences concerning the Church till the last day , & Christs comming into the world to iudge . Of this ranck was Iohn , an Apostolicall Prophet , and a Propheticall Apostle , as appeareth by this Booke of the Apocalyps , being a Register of intricate Visions ; wherein there be couched as many d d Hier. ad pauli . Mysteryes as Words . The Author hereof was Christ , the Secretarie Iohn ; the place in which he penned it Pathmos , an Island in the e e Strab. lib. 13. Aegaean Sea , whither hee was banished by f f Eus. eccle. hist. lib. 3. cap. 18. Domitian the Emperour ; The time when these Visions were seene , was the Lords day : and his first Vision was of one like vnto the Sonne of Man , hauing in his right hand seauen starres , and standing in the middest of seauen golden Candle-sticks ; the Mysterie hereof is reueiled by Christ , saying : The seauen Starres are the Angels of the seauen Churches , & the seauen Candlestickes , are the seauen Churches of Ephesus , Smyrna , Pergamus , Thiatira , Sardi , Philadelphia , and Laodicia : to the Angels or Byshops whereof our Sauiour writes seauen Epistles , commending some , reprouing others , and exhorting all to Perseuerance , to Patience , to Repentance : but to omit the rest , at the seauenth verse of this Chapter begins the Epistle to the Angel of Philadelphia , a Citie of Misia in Asia : Strab. lib. 12. in the first part wherof he commendeth the Angels patience , threatens his enemies , and assureth him of ayd and assistance . In the latter part , which is my Text , hee first exhorts him to Constancie , in these words ; Behold , I come shortly , hold that thou hast , that no man take thy crowne . ] Secondly , recounts the rewards of Conquerors , saying ; Him that ouercommeth will I make a Pillar in the Temple of my God , and hee shall goe no more out , and I will write vpon him the Name of my God , and the Name of the citie of my God , which is the new Hierusalem , which commeth downe out of Heauen from my God , and I will write vpon him my new Name .

The Exhortation lies in these words , which are the very Nauill of the Verse : Hold that thou hast , about which these two Motiues twine , like the Serpents about Mercuries rod . First ; Behold , I come shortly : secondly , that No man take thy Crowne . Hold that thou hast : Constancie and Perseuerance are in the scriptures set forth by foure Metaphors , Ploughing , Running , Standing and Holding . For the first , our Sauiour saith , g g Luc. 9.62 . No man that putteth his hand to the Plough , and looketh backe , is apt to the Kingdome of heauen . This Plough is Gods seruice , and the Profession of Christ ; to which when a man hath once setled himselfe , hee must by remembring Lots wife , take heed that he looke not backe . Religion is fitly resembled by the Plough , for the life of a true Professour and a Plough-man are alike , both full of labour and trauaile : the one eates his bread in the sweat of his face , the other groneth continually vnder the Crosse . To this Plough , all that hope for heauenmust put their hands ; for the Kingdome of heauen suffers violence , ( saith Christ ) therefore we must take paines for it , and continue constantly at our worke , without looking backe from Zoar to Sodome , and from the paines of the Plough to the pleasures of the world .

For the second S. Paul saith ; h h 1. Cor. 9. So runne that you may obtaine ; In some sort all men runne , but because all doe not obtaine , it seemeth there is Error either in the choice of the way , or in the maner of running . There is but one way to heauen i i Mat. 7.13 . and it is narrow and strait ; & this is Christ , the k k Luc. 14.6 . Way , the Truth , and the Life , whosoeuer followeth not this Path , wandereth from the Truth , and therefore looseth aeternall life : as the Way , so the maner of running is but One , it must be without ceasing , stoppe , or stay , l l Mat. 10.22 . for onely hee which continueth vnto the end shall be saued .

For the third , the same Apostle saith ; m m Ephe. 6.14 . Stand therefore , & your loynes girded about with Veritie . Now what else is it to stand , but to be n n Ephe. 6.10 . strong in the Lord and in the power of his might ? to be constant Souldier , no faint-hearted Coward ? Such as be weake in faith cannot but fall , because like the o o Dan. 7. Beare in Daniels Vision , they stand onely vpon the one side , & but vpon one Leg : p p Cant. 5.15 . but such as be strong in faith , haue legs like marble pillars set vpon sockets of gold , permanent , firme & solid , and vsing them both they must needs stand .

For the fourth , my Text saith ; Hold , that thou hast . That is to say ; perseuere in faith and righteousnesse , and Vse thy function without feare . This is the Pharaphrase of our Sauiours speech , the Scope whereof is to make the Angel of Philadelphia , like vnto the q q Pro. 30.28 . Spider in the Prouerbs : of which Salomon saith : The Spider taketh hold with her hands , and is in Kings pallaces : so must he with constant faith and vndaunted courage , the two hands of the soule , lay fast hold vpon the Crosse of Christ , and neuer let his Hold goe .

Hold that thou hast ] : This Exhortation is an Antidote against the poison of Haereticks , and a Shield to blunt the Sword of Tyrants : which two sorts of men in the Primatiue Church ( like brethren in euill ) were leagued and linkt in conspiracie against Christ , and his Ministers : the One sort being Sathans Aduocates , the other his Assascinates . Haeretickes r r Apoc. 9.3 . like the Locusts with Scorpion-like tailes , did not onely hurt Reprobates , with the deadly sting of their contageous errour , but also endeuoured thereby to kill them which had the Seale of God on their fore-heads . Tyrants , like the s s Apoc. 12. great red Dragon with seauen heads and ten hornes , neuer ceased to persecute the Spouse of Christ , and to make warre with her seed ; what by the Impostures of Haereticks and the crueltie of Tyrants , many Christians were drawen to leaue their Hold , and fall backe from the Truth . Against these enemies of the Gospel of Christ , this good Angel of Philadelphia , had hitherto ( according to his little strength ) opposed himselfe ; Now because hee should not faint in the middest of his conflict , our Sauiour encourageth him with this exhortation saying : Hold that thou hast , as if he should haue said ; Thou hast begun in the Spirit , end not thee in the flesh ; as yet thou bearest the Image of God , then fashion not thy selfe according to the world , thine Alpha hath beene Sinceritie , then let not thy Omega be sensualitie : without perseuerance the best Professour is a branch cut from the Vine , he can bring foorth no fruit ; a painted Tombe full of rotten bones , and a fruitlesse figge-tree with goodly blossomes . Furthermore , Be of a stout and valiant courage in the managing of thine office : subdue feare , let not the rough hand and rugged face of Tyrannie affright thee , or weaken thy resolution ; the persecutour may destroy thy bodie , but he cannot kill thy soule : therefore be not dismaid , for he that looseth his life for my sake , shall finde it againe .

As Christ writes to this worthy Angel , so in like maner he doth to the Angels of all Churches in the world ; whether they be in the Eparchia , to wit , Arch-angels , or Monarchs , or in the Mesarchia , namely , Cherubims and Seraphims , or Bishops : or in the Hyparchia , ministring spirits or Preachers of the Word ; to euery one of these particularly he saith ; Hold that thou hast : ] For neuer was there more need of Holding , then in this age . Indeed , in the Primatiue Church , Aug. in psal. 58. I confesse with Augustine , that the Diuell was both Leo aperte saeuiens , & Draco occulte insidians ; by open and out-ragious crueltie hee shewed himselfe a Lyon , and by his secret poisoning of Religion a Dragon ; yet his malicious power was curbed , and t t Apoc. 20.2 . hee himselfe bound in chaines for a thousand yeeres , so that notwithstanding all his subtiltie and crueltie , Trueth like a Palme-tree flourished , and Christs Crosse like Aarons Rod did blossome , and bring forth much fruit : but now the old Serpent is let loose , and of late yeares hath acted both the Lyon and the Dragon without restraint , both by policie and puissance , studying to extinguish the light of Truth : neither haue his attempts beene effectlesse , for what by Magogs sword in the East , and Gogs vsurped Keyes in the West , hee hath driuen Truth like a Doue into the holes of the Rocke , and banished Faith from amongst men .

In the time of the Apostles , the u u 2. Thes. 2. Iren. lib. 2. cap. 20. Mysterie of iniquitie began to worke , by the Agencie of Haereticks , such as Simon Magus , the father of Deceiuers , Menander , Cerinthus , Ebion , the Nicholaitans , and many other of the same counterfait stampe ; all which be returned to the bottomlesse pit from whence they came , and in their place succeed x x Apo. 16.13 . Frogges , vncleane Spirits , whom the Dragon , the Beast , and the false Prophet , haue sent out of their mouthes vnto the kings of the earth , to gather them to the battaile of that great day of God Almightie . These are the croaking frie of Iesuites , and Seminarie Priests , which are sent from Rome to the Courts of Princes , to stir them vp to make warre against the true Professours of the Gospel : these are the Leprosie of the Church , and the bane of Christian Common-wealths ; these are the true-borne sonnes of their father , the olde Serpent ; for as he in the subuersion of mankind began with the woman and tempted her , so they insinuate themselues into our weaker vessels , and lead them captiue to Babylon . For reformation whereof , I wish that that Edict were in force amongst vs , which y y Hest. 1.22 . Assueroh vpon the contempt of Queene Vasti , made and proclaimed amongst the Meedes and Persians : Namely , that euery one should beare rule in his owne house . In auncient time , Rome was honored for a Goddesse , and shee had her Temple , and her sacrifice of Blood . So saith Prudentius : Delubrum Romae colitur , nam sanguine & ipsa Prud. lib. 1 Con. Sym. More Deae , nomenque loci seu numen habetur .

And euen so is she now Idolized by these Frogges , her Priests , whose oblations are euer bloody ; if her Deitie be offended , nothing can appease her wrath but death : How many of Gods annointed Princes haue these Idolatrous shauelings sacrificed vpon her altar ? and how many treasons did they broach to entrapt that Mirrour of her Sexe , Englands Debora , our deceased Soueraigne ? From whence came the Salt-peter which made the Gun-powder ? was it not brought from him who challengeth Peters Chaire , and should therefore like his pretended Praedecessour , be the z z Mat. 5.13 . Salt of the earth ; but he hath lost his sauour , and therefore he is now good for nothing , but to be cast out , and troden vnder the foot of men . Well , I may iustly say of these Frogges , as the Greeke Poet did of the people of Caria , Aegypt , and Lydia .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

The Locustes which did pester the Primatiue Church , were venemous vermine , and did much hurt with their Lion-like teeth , and Scorpion-like tailes ; but these doe quite out-strip and surpasse them in mischiefe and crueltie .

When that glorious Woman clothed with the Sunne , and crowned with twelue Starres was in her trauaile , then the Beast with seauen heads and ten hornes stood before her , to deuoure her Child , when it should be brought foorth : that is to say , the Romish Empire , did wholy oppose it selfe against the kingdome of Christ when it was first preached : witnesse the cruell Persecutions vnder Nero , Domitian , Traian , and the rest . a a Dan. 7.7 . Apoc. 13.11 . This Beast I confesse was fearefull , terrible and very strong ; but nothing in comparison of the Beast with two hornes like a Lambe , and whose speech is like the Dragon that is now come out of the earth , for he plaies both the Tyrant and the Imposter : he doth all that the first Beast could doe , in shedding of blood ; and moreouer by signes and false miracles hee deceiueth them that dwell on the earth .

This is Antichrist , that Man of sinne , that child of perdition , that Belial subiect to no yoke , who according to the signification of his name , is both for & against Christ : who he is , ●er . ep. 12.5 . & where he dwels S. Bernard tels vs , saying ; Bestia in Apocalypsi cui datum est os loquens blasphemias Petri cathedram occupat : the Beast in the Apocalipse , to which was giuen a mouth speaking blasphemies , doth occupie Peters chaire . Iam-pridem Romae natus est Antichristus ; Antichrist a good while since was borne at Rome , saith Ioachim the Abbot . This is he who calleth himselfe Christs Vicar , and yet robs Christ of his honour ; who is stiled the Seruant of Seruants , and yet exalteth himselfe aboue all , that is called God : this is that purple Whore which maketh her Followers drunken with the Cup of her abhominable Idolatrie , and is drunke her selfe with the blood of Saintes and Martyrs . In a word the Papacie , in which both the tyrannie of the Romane Emperours , and the leauen of auncient Haereticks concurre and meet together : seeing then that Sathan is vnchained , seeing that these Frogs crawle in euery corner of Christian Common-wealths , and seeing that this Beast doth continually bend his sharpe hornes against the true Professours of the Gospel , it doth nerely concerne all good Angels , whether they be spirituall or temporall , To hold that they haue , by perseuering in true faith and righteousnesse , and by exercising their Functions without feare . Of all other Angels , Antichrists malice is most against Archangels , or Princes ; his indeauour is to make them his Vassals , by treading vpon their necks , and depriuing them of their crownes : for who knoweth not how arrogantly hee claimeth to be Lord of the whole earth , Gel. dist. 96. and challengeth both an Ecclesiastick and ciuill Supremacie : doth it not then behoue Princes to hold fast that they haue ? God grant then that true Faith may be their Shield , the Word their Sword , and the saluation of God their Helmet , that being thus armed they may be enabled to resist all the assaults of that blasphemous Antichristian horne . Let their Diadems , ( O Lord ) be like vnto Aarons Miter , vpon which these words were ingrauen ; Holinesse to the Lord : for Sinceritie in Religion is the most steadfast proppe of roiall authoritie , and the most firme supporter of a throne , it is like the brasen Bulles , that held vp the sacred Lauer , or the yuorie Lions of Salomons kingly Seat .

[ Behold , I come shortly : hold that thou hast , that no man take thy crowne . ]

The Exhortation being finished , the Motiues follow , which be these : First , Behold I come shortly ; Secondly , that no man take thy crowne .

These two are of a contrary nature : the first is sweet , and flowes with hony , the second is bitter , & full of gall ; in the first the voice of Christ is like a sweet Cymball ; in the second like the sound of many waters ; the first is a Motiue of Comfort , promising aid & assistance , the second of Terrour , threatning a degradation for want of perseuerance : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as it is in the Prouerbe , out of the mouth of Christ comes both hote and cold ; a hote Cordiall and a cold Corasiue , such is his Rhetorike , if by faire promises he cannot perswade , his custome is by threatnings to Compell .

Ecce venio citò . Behold I come shortly . ] This Motiue is a proclamation very short , but wondrous pithie and pondrous , wherein euery word is remarkeable .

First Ecce , Behold . When the Prophet Isaiah speakes of the first comming of Christ ; he begins his Prophecie with an Ecce , saying , b b Esay . 7.14 . Ecce Virgo , &c: Behold a Virgin shall conceiue and beare a Sonne , and shee shall call his Name , Emmanuel . So in this Booke , where there is any mention made of Christs second comming , there is euer prefixed an Ecce : c c Apoc. 22.12 . Behold I come shortly , and my reward is with me . Whereby we may coniecture that the holy Ghost would haue vs attentiue , for he is about to proclaime some wonder . In his first comming there is , Ecce humilitatem ; Behold his wonderfull humilitie : but here in his second comming , there is Ecce gloriam , behold his admirable glory . Betwixt this and that Ecce , there is as great difference , as betwixt Tabor and Caluerie : the first of which saw his beautifull Transfiguration , the second his vncouth Deformation .

Ecce , behold his humilitie : in his first comming , hee was the d d Cant. 2.1 . Lillie of the Vallies , for his mother was a poore Virgin , his cradle a cratch , his followers fishers , his apparrell a cote without seame , and his steed , an asse : but Ecce , behold his glory . In his second comming , he shall be the e e Cant. 2.1 . Rose of the field , full of maiestie , attired in glorious apparrell , and girded about with strength ; his attendants shall be Legions of Angels , his Court in the clowdes , and his steed f f Apoc. 19.11 . a white horse . Ecce : behold his humilitie , when hee came first , g g Ioh. 12.47 . it was to suffer for our sins , h h Esa. 53.4.5 . to beare our infirmities , to carry our sorrowes , to be wounded for our transgressions , to be broken for our iniquities , to make our peace with his own chastisements , and to heale vs with his stripes : then was his head crowned with thornes , his eares filled with Crucifige and blasphemies ; his eyes closed vp with dimme death , his face made blew with blowes , his mouth made bitter with gall and vineger , his hands and feete nailed to the Crosse , and his whole bodie rack't and tentar'd ad modum timpanicae pellis , like the head of a Tymbrell or a Tabret . But ecce , behold his glory in his second comming , he shall i i Esay 1.24 . ease himselfe of his aduersaries , and auenge himselfe of his enemies , k k Cant. 5. his head shall be like fine gold , l l Apoc. 19.12 . and vpon it many crownes , his eyes like a flame of fire , his cheekes like beds of spices and sweet flowers , his lippes like Lillies dropping downe pure mirrhe , his hands like rings of gold set with the Chrisolite , his bellie like white yuorie couered with Saphires , his legges like marble pillars set on sockets of gold , and his countenance like Libanon , excellent as the Cedars . Oh , who then would not for a little time in this world hold fast and be constant , hauing such a Patterne and such a Patron .

Ecce venio , Behold I come . ] These words haue a rellish both of life and death , they be as sweet as hony , and as bitter as worme-wood ; they be restoratiue to the Elect , but poison to the reprobates : & therefore our Sauiour speakes them to comfort the one , and terrifie the other . To the wicked nothing is more yrkesome then the day of death , and the day of Doome . O mors quam amara , & c ? O death how bitter is thy memorie ( saith the Wise-man ) to him that putteth his trust in his possessions ? And the Euangelist tels vs , that at the last day m m Apoc. 6.15 . the kings of the earth , and the great men , and the rich men , and the chiefe captaines , and the mightie men shall hide themselues in dennes , and among the rockes of the Mountaines , and shall say to the Mountaines and fall on vs , and hide vs from the presence of him that sitteth on the Throne , and from the wrath of the Lambe : but on the contrary part , Death to the righteous is euer welcome : For blessed are the dead that die in the Lord , for they rest from their labours , and their workes follow them : and for the day of Doome , it is to them Mell in ore , melos in aure , Iubilaeus in corde ; the name of it is as honie , the mention of it melodie , and the very thought of it a yeere of Iubilie : wherefore the Saints departed cry Quousque Domine ? How long Lord ? Veni domine Iesu , veni citò , saith Iohn , Come Lord Iesus , come quickely : to whom our Sauiour makes this comfortable Reply ; Ecce venio , behold I come . This Venio , I come : may well be compared to n n 1. Sam. 16. Dauids Harpe , and o o Iosuah 6. Ioshuas Trumpet ; the sweet warble of Dauids harpe refreshed king Saul in his agonie , and did driue away the euill spirit ; the sound of Ioshuas Trumpet made the walles of Iericho tremble , and leueld them with the ground : the like operation proceedes either from the hearing or reading of these two words ; Ecce Venio , behold I come . Let one of the Elect heare them ; imagine his shoulders be ouer loaden with the Crosse , his head prick't with thornes , and his back embrodered with stripes , ( as indeed in this world the righteous euer suffer affliction and persecution , which like euill spirits haunt and torment them ) yet I say , let them but heare this ecce venio , and their countenances will be cheared , and their hearts comforted , so pleasant is the harmonie of this heauenly Harp , But let a Reprobate either heare or read them : suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is in the Prouerbe , hee swimme vp to the very eares in riuers of gold , be crowned with Rose-buddes , and sleepe vpon a bed of yuorie ( as indeed the wicked in this life are euer most happy , free from Crosses , free from tribulations ) yet I say , let them in the very surfet of their pleasures ; but heare this ecce venio , and like p p 1. Sam. 1.37 Nabal , their hearts will die within them : and like q q Dan. 5.6 . Balthasar at the sight of the hand-writing on the wall , the ioynts of their loynes will be loosed , and their knees smite one against another , so fearefull is the sound of this heauenly Trumpet .

Ecce venio eitô , Behold I come quickly . The comming of Christ is both certaine , suddaine , and short : first , it is most certaine , so we gather out of the word , Venio , I come : for our Sauiour herein speakes of a future iudgement , as if it were present . Secondly , it shall be suddaine ; for behold , I come , saith Christ , like a theife in the night . Thirdly , it shall be short : Behold I come shortly , though his comming be certaine , yet the time when is vncertaine : for it shall be suddaine and short . I cannot then but condemne the boldnesse of them that dare assigne the very yeare , month , and day of Christs comming to Iudgement ; considering that their assertion , is flat opposite and contrary to the Scripture , which saith ; r r Marc. 13.33 . that the houre and day of Christs comming , is not knowen to the Angels , nor to the Sonne of Man , but to the Father onely : and yet Cusanus like s s Gen. 11.4 . Nimrod , to get him a name , hath built a Babel of meer coniectures : as first ; his opinion is , that the world shall end between the yeere 1700. and 1734. because as Christ rose againe in the foure & thirtith yeare of his age , so the Church of God shall rise at the latter day in the foure and thirtith Iubile , which make one thousand seuen hundreth years . Secondly , as after the first Adam , in the foure and thirtith Iubile , there came a consumption of sinne by Water , for the Flood was one thousand sixe hundred fiftie sixe years after the Creation of the world : so in the foure & thirtith Iubile , after the second Adam , there shall be a finall consumption of sin by fire . Other coniectures he hath , but being but coniectures , I let them passe , saying with Augustine ; De saluatoris reditu , qui expectatur in fine , tempora dinumerare non audeo , Aug. in Epist. 28. nec aliquem Prophetarum hac de re numerum annorum existimo praesciuisse , &c. Of our Sauiours returne , which is expected in the end , I dare not number the times , neither doe I thinke that any of the Prophets knew the number of the yeares : but rather that to stand which the Lord saith : t t Act. 1.7 . It is not for you to know the times and seasons , which the Father hath kept in his owne power . The Lord to great purpose would haue that day kept secret , that our hearts should be in continuall expectation of it . Aug. in psal. 36. con . 1. Ser. 6. & 17. Quid ad te ( saith Augustine ) quando venies ? sic vine , quasi hodiè venturus sit , & non timebis cum venerit . What is it to thee when hee commeth ? so liue as though hee should come to day , and thou shalt not be afraid when hee commeth . Remember thine end , and thou shalt neuer doe amisse ; the day of Death and the day of Doome are two Pole-starres , vpon which we that be Pilgrims and trauailers vpon earth , must euer fixe our eyes ; Ioseph of Aramathia made his Sepulcher in his Garden ; and the Aegyptians in their banquetting houses had euer the picture of Death : so ought wee in the midst of our worldly pleasures and delights continually to cast vp our accounts , & daily to number our dayes . What know wee when the Bridegrome will come ? It behoueth vs therefore like wise Virgins euer to haue our Lampes full of Oyle , and to be in readinesse , to giue attendance : For behold Christ will come certainely , suddainly , and shortly .

Hold that thou hast , that no man take thy crowne . ] In speaking the first Motiue , the face of Christ was to looke vpon like the u u Apoc. 4.3 . Gasper-stone , which is greene & beautifull : but in this hee resembleth the x x Apoc. 4.3 . Sardine , which is red and bloodie , for there is Comfort , here is terrour ; there his y y Cant. 5.16 . mouth was as sweet things , and he wholy delectable ; here out of his mouth proceeds a z z Apoc. 1.16 . sharpe two-edged sword , and his countenance is very fearefull .

This word Corona , a Crowne , hath in the Scriptures diuers significations , sometimes it signifieth aeternall life : as in the second chapter of the Apocalipse : a a Apo. 2.10 . Be faithfull vnto the death , and I will giue thee the crowne of life ; & so the Papists vnderstand this place , whereupon they gather that the Decrees of Election and Reprobation be changeable : for the Schoole-men teach , that the Number of the Elect and of the Reprobate , is certainely and vnchangeably decreed and purposed of God in his aeternall counsell , so that it can neither be increased nor diminished , for he hath absolutely appointed how many shall be saued , and how many reiected : but yet they say , that he hath not certainely and vnchangeably decreed what particular men shall make vp , or be of this determined and purposed number ; because that Men hauing as they say , Free-will , doe sometimes depart from God , and sometimes returne vnto him . The first of these Numbers , they call the Formall number ; which is certaine ; the latter they call the Materiall number , which is vncertaine and changeable : so by their doctrine , he that is elect may finally be blotted out of the booke of life , and become a Reprobate ; and hee that is a Reprobate may be made an elect this their Position they endeuour to proue , by this Text of Scripture amongst the rest : by which words they affirme that it is euident , that he which is elect to wear a Crowne of life may loose it : and another which was not elect , may supply his place . But this their Collection is contrary to the intention and meaning of the Spirit of God that writ it , who is neuer in opposition to himselfe . b b Ioh. 10.29 . My Father is greater then all , and no man is able to take them out of his hand , therefore our election is certaine ; For c c Iam. 1.17 . with God there is no variablenes , neither shadowing by turning . Horum qui electi sunt , si quispiam perit , fallitur Deus , sed nemo eorum perit , quia non fallitur Deus , Aug. de cor. & gra. cap. 7. Aqui. part. 7. quest. 24. art. 3. saith Augustine . Of the elect if any perish God is deceiued ; but none of them can perish , because God cannot be deceiued . Likewise Aquinas saith , Simpliciter in libro vitae , scripti nunquam deleri possunt ; simply they that are written in the booke of life , can neuer be blotted out : of this Text of Scripture then we must seeke for some other Exposition , for by it cannot be vnderstood the Crowne of aeternall life .

Secondly , this word Corona , a crowne , sometimes signifieth any faithfull man , which by the Ministerie & preaching of the word is conuerted from Gentilisme to Christianity . So S. Paul calles the Philippians , saying ; d d Philip. 4.1 . Therefore my brethren , beloued and longed for , my ioy and my crowne , so continue in the Lord ye beloued . Thirdly , it is the Badge or Cognisance of Authoritie , both Temporall and Spirituall ; and so is it to be vnderstood in this place : in which our Sauiour exhorteth the Angel , or Bishop of Philadephia , to constancie in his Function , for feare an other be placed in his Office , and take the dignitie of the Bishoprick from him . By this threatned degradation may all Arch-angels and Angels learne to know , that Crownes be no perpetuities . If Salomon turne his heart from the Lord God of Israel , and build high places to Chemosh , the abhomination of Moab , & Molech , the abhomination of the children of Ammon ; God will surely rent his kingdome from him and giue it vnto his e e 1. Reg. 11.11 seruant : if Eli the high Priest will not chasten the wickednesse of his sonnes , but suffer them to run into slaunder , and stay them not , f f 1. Sam. 4.11.18 . he and they both shall goe with blood to their graues , and the Priest-hood be conferred vpon an other .

Therefore hold that you haue , that no man take your Crownes .

The second generall part of my Text , is a Catalogue of the Rewards , that Christ promiseth to bestow on Conquerours ; saying , Him that ouercommeth , will I make a pillar in the Temple of my God , and hee shall goe no more out : and I will write vpon him the Name of my GOD , and the name of the Citie of my God , which is the new Ierusalem , which commeth downe out of heauen from my God , and I will write vpon him my new Name .

Him that ouercommeth , &c. ] Reward makes men both valiant and ventrous : g g 1. Sam. 18.27 for a wife , Dauid will fetch two hundreth fore-skins of the Philistims ; for gold the h h 1. Reg. 9.28 . seruants of Salomon , will tenni confidere ligno , hazard their liues in a ship , and saile to Ophir . Our Sauiour therefore to stirre vp our courage , and put spirit in our faint hearts , doth as the Romanes did : they had lawes for the Triumphs of Generals , and diuersities of crownes appointed for well deseruing Martialists ; and this was done in policie , to make their men of warre stout and valiant : so Christ to encourage those that march vnder his Standard , the Crosse , proclaimeth their Rewards : saying , i i Apoc. 2.7 . To him that ouercommeth will I giue to eate of the tree of life ; which is in the middest of the Paradice of God .

k k Apoc. 2.13 . To him that ouercommeth will I giue to eate of the Manna that is hid , and will giue him a white stone , and in the stone a new name written , which no man knoweth sauing he that receiueth it .

Him that ouercommeth will I make a Pillar in the Temple of my God , &c. ] Oh then , who would not be a souldier in the Campe of Christ ? preferring his thornie crowne before a diadem of gold ; his Crosse before a chaire of estate ; his Whip before a Scepter ; his Reed before all temporall Royaltie ; his White coate before raiments of Needle-worke ; his scoffes and taunts before worldly applause ; his gall and vinegar before the rich Gluttons delicious fare ; & his death before life ; considering that Cum Domino iudices venient qui nunc pro Domino iudicantur , ( saith Augustine ) They shall come with the Lord as Iudges , who are now iudged for for the Lords cause .

Him that ouercommeth will I make a Pillar . ] A Pillar is the Embleme of three things , Remembrance , Preheminence and Continuance .

First , it is the Register of Memorie . God turned l l Gen. 19.26 . Lots wife into a pillar of Salt , because contrary to the commandement of the Angel , shee looked backe towards Sodome and Gomorrah : and Christ saith ; Remember Lots wife . The sight of this Salt pillar , was to make men remember the iudgements of God , and to terrifie them from backesliding and reuolting . m m 2. Sa. 18.18 . Absolom the sonne of Dauid , in his life time did reare a Pillar : for he said ; I haue no sonne to keepe my name in remembrance , and he called the Pillar after his owne name . n n 1. Macca . 13.27.28 . Simon made vpon the Sepulcher of his father and his brethren a building , high to looke vnto of hewen stone behind and before ; and set vp seauen Pillars vpon it , one against another , for his father , his mother , and foure brethren , and set armes vpon the Pillars for a perpetuall memorie . For this cause the Aegyptian kings made those stately Pyramids , and Obeliskes , to perpetuate their memorie . Hercules also erected two Pillars vpon two Promontories , the one in Europe , the other in Africa , as monuments and records of his victories . And o o Gel. lib. 10. Artemisia , the Queene of Caria , made a Tombe for her husband Mansolus , reckoned amongst the wonders of the world ; which was compassed about with thirtie sixe Pillars , all which were to preserue his Name .

Secondly , a Pillar sometimes signifieth Preheminence ; as it is in the Epistle of S. Paul to the Galathians : p p Galat. 2.9 . And when Iames and Cephas , and Iohn , knew of the grace that was giuen vnto me , which are counted to be Pillars ; they gaue to me , and to Barnabas the right hands of fellowship : that we should preach vnto the Gentiles , and they vnto the Circumcision . Dexteras Paulo & Barnaba societatis , sed Tito qui cum eis erat , Ier. lib. 1. in Epist. ad Gala. dexteras non dederunt ; saith Ierom. They gaue the right hands of fellowship to Paul & Barnabas , but not to Titus who was with them , because hee had not attained vnto such measure of grace , as was requisite in the Gouernours of the Church . Out of this may be confuted our English Arians , which hold that all Ministers should be equall , and that a Bishop neither is nor ought to be superiour to a Priest , neither that there is any difference at all betwixt them . q q Hier. ad Euang. We know that Bishops and Priests in the Apostles time were all one ; for those whom the Apostle calleth r r Act. 20.17 . Elders or Presbiters , he nameth s s Act. 20.28 . Bishops or Ouerseers . Likewise S. Peter exhorteth the Presbiters or Priests to feed the Flocke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , ouerseeing , from whence the name of Episcopus or Bishop is deriued : yet according to the names of honor , which the vse or custome of the Church hath obtained : a Bishop is greater then a Priest , Ep. 19. ad . Hier. saith S. Augustine , neither is it contrarie to the Scripture , that there should be a Prioritie amongst Ministers , for euen the Apostles though in respect of their Apostleship they were al one , yet there was a superioritie and precedencie amongst them : for the prioritie of speaking was giuen t t Act. 1.15 . to Peter in the election of Matthias : u u Act. 15.13 . the definitiue sentence is pronounced by Iames : Paul is ordained the chief Apostle of the Vncircumcision , & Peter of the Circumcision ; and among the Apostles themselues , x x Gal. 2.9 . Iames , Cephas , & Iohn are counted pillars , which is a title of Preheminence .

Thirdly , a Pillar is the byeroglyphick of Continuance , God in signe of his euerlasting essence , y y Exod. 13.21 . went before the people of Israel by day in a Pillar of a clowde to lead them the way , and by night in a Pillar of fire to giue them light , that they might goe both by day and by night : Christ in token of his aeternal Deitie , is said in the Canticles of Salomon , to haue z z Cant. 5.15 . legges like Marble pillars , set on sockets of Gold . The Church of God , which by Salomon is called the a a Pro. 9.1 . House of Wisedom , is said to be built vpon seauen pillars , that is to say it hath a firme & solid foundation ; for numerus septenarius perfectionem significat , saith S. Augustine ; the seuen-fold number signifieth perfection : whereupon the Lambe of God , our Sauiour , is said to haue b b Apoc. 4 ● . seuen hornes & seuen eies ; by which are intimated his absolute power , & perfect knowledge . In that Christ then saith ; Hee will make him that ouercommeth a Pillar , you must note , that his Meaning is this : his perseuerance in righteousnesse shall be had in euerlasting remembrance : his glory shall be greater then of the ordinarie sort of the elect , and his happinesse in heauen shall abide and continue for euer : for he shall be made a Pillar in the Temple of God , and he shal go no more out . In these words our Sauiour alludes vnto the two c c 1. Reg. 7.21 . Great brasen Pillars , which King Salomon made & set vp in the Porch of the Temple ; calling the name of the one Iachin , & of the other Boaz : the first of which is by interpretation ; He will establish : and the second signifieth strength : as if he should haue said , God will performe his promise towards this house , and the power and glory of it shall continue for euer . And so will Christ deale with them that ouercome , He will make them both Iachin and Boaz : that is to say , according to his stable and firme promise , he will deliuer them from the mouth of the Lions in this life , by breaking their iaw-bones ; and in the world to come they shall for euer raigne with the Lambe , and d d Apoc. 14.4 . follow him whither soeuer he goeth , and neuer any more goe out of the Temple . Hereby we may gather , that they which once haue receiued a true liuely faith , & are thereby iustified before God , can neuer finally fall away , neither can that faith vtterly perish or faile in them though it may for a time somwhat decay , & be empaired , yet shall it reuiue , & they be raised vp againe . The Papists impugne this doctrine , Bellar. lib. 3. de iusti . cap. 14. teaching that a man may fall away from the faith which he once truly had , & be depriued altogether of the state of grace ; because God saith : e e Ezech. 18.24 If the righteous man turne away from his righteousnes , & commit iniquity , & doe according to all the abhominations , that the wicked man doth , shall be liue ? all his righteousnes that he hath done shal not be mentioned ; but in his transgression that he hath committed , & in his sin that he hath sinned , in them shall he die . Likewise S. Paul speaketh of some f f Tim. 1.29 . That they had made ship-warck of their faith , vpon which place the Rhemists conclude , that a man may fall from the faith which he once truly had ; many other Texts of scripture they alledge for the same purpose . As that out of S. Luke , g g Luke 8.13 . They receiue the word with ioy , but they haue no root , which for a while beleeue , but in the time of tentation go away . Out of S. Matthew ; h h Mat. 24.12 . the loue of many shal waxe cold . And out of the first Epistle to the Corinthians ; i i 1. Cor. 9.27 . I do chastice my body , lest when I haue preached to others I shuld be a Reprobate . In making answer to these obiections , let vs but obserue the true meaning of these words . Righteousnesse , Faith , Loue , and Reprobate , and then this Gordian knot ; wil with ease be loosed . First , wheras the Prophet Ezechiel speaketh of the fall of a righteous man : you must note that he meaneth such righteous persons , as to the worlds eye rather seeme so to be , then be so indeed , & thus S. Luke teacheth vs to expound it , who , where as other Euangelists write thus , From him that hath not shall be taken away , euen that which he hath ; hee saith , k k Luke 8.18 . that which hee seemed to haue : God taketh away his grace from him that hath it not , but onely seemeth to haue it , and giueth still to him that hath : he then that is hypocritically righteous , wee grant may fall away finally , but he that is truely righteous , and a Pillar in the Temple of God shall goe no more out .

Secondly , Faith is either Viua or Mortua , A liuely or a dead faith ; of the dead faith there may be made a shipwracke , it was Iudas his case : such a faith is a reed shaken with euery blast of winde , it is a combustible substance like Timber , hay and stubble , the least flame of any fire will burne it : but the Liuely faith which is euer accompained with a good Conscience , like the Ship in which our Sauiour slept , may be tost and shaken with wind and waues , but neuer cast away , neuer swallowed vp in any gulfe , for it is a house built vpon the rocke , no tempestuous gust can ouer-turne it . It is a well of liuing water springing vp to euerlasting life , he that drinkes of it shall neuer thirst againe : l l Ioh. 5.24 . For hee that beleeueth is already passed from death to life , he is made a Pillar in the house of God , and shall no more goe out .

Thirdly , as there is a dead faith , so there is a Counterfait Loue , the one being the roote , the other the branch : therefore where there is such a faith , charitie there must needs waxe cold : m m Cant. 8.7 . but true Loue , by much water cannot be quenched , neither can the floods drowne it . n n 1 Cor. 13.8 . It doth neuer fall away : o o Caus. 33. dist. 2. cap. 8. In quocunque fuerit haec charitas , radix illi erit , arescere non potest , in whom soeuer this charitie is , it shall be a roote vnto him , hee cannot wither , but euer flourish like a greene Oliue tree in the court of Gods Temple , neuer to be transplanted , neuer to goe out any more .

Fourthly , this word Reprobate , vsually in the Scriptures , signifieth such a one as is p p Iud. vers. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before of old ordained to condemnation , & reiected or reproued of God . But sometimes it is taken in another sence , and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is it reproued , q q 1. Cor. 9.27 . or reprobate to men , and so doth S. Paul vse it , when hee saith ; I chastice my body , lest when I haue preached to others , I should be a Reprobate . In this speech the Apostle doth not feare lest God should cast him away , or finally reiect him ▪ for he professeth the contrary , saying : r r Rom. 8.38.39 . for I am perswaded that neither death nor life , nor Angels , nor Principalities , nor Powers , nor things present , nor things to come , nor height , nor depth , shall be able to seperate vs from the loue of God , which is in Christ Iesus our Lord . But his meaning is this , lest if hee preached one thing and practised an other , hee might be reproued and reproached of men . No , s s Aug. de cor. & grat . cap. 7. he that is Elect , and whose faith worketh by loue , either neuer falleth at all , or if he doe , hee is reuiued and raised vp againe before this life be ended : for hee that is a Pillar in the Temple of God , shall goe no more out .

Him that ouercommeth will I make a Pillar &c. ] Vpon this Pillar , Christ promiseth to write three Names . The Name of God , the Name of new Ierusalem , and his owne new Name : And I will write vpon him the Name of my God .

t t Pro. 22.1 . A good name saith Salomon , is to be chosen aboue great riches , it is better then a good oyntment , it fatteth the bones : What honor was it for Moses to be called Gods Seruant ? and for Dauid to be adorned with this Title , a man after Gods owne heart ? Publius Scipio did reckon his name Africanus amongst his greatest glories . And Paulus Aemelius thought himselfe , well satisfied for his paines and seruice in the wars , because the Romanes gaue him the name of Macedonius . u u Catal. glor. m●nd . part. 11. consid . 23. Honor & decus est habere pulchrum nomen : saith Cassanaeus , it an honour and glory to haue a faire name ; and therefore Socrates wished that parents would giue their 〈◊〉 significant and wel-sounding names . Such a name 〈◊〉 our Sauiour promise to write vpon them that per●●●●e in goodnesse , saying , I will write vpon him the name of 〈◊〉 God . God hath diuers names in the Scripture , some being deriued from his substance , other from his properties : as he is a Being of himselfe , and an aeternall Essence , hee is called Iehoua , of Haia , to Be : as he is mightie , El ; as holy Cadoseh ; as all-sufficient Schaddai : but his principall name is Iehoua : a name of such holinesse , that the Chaldaeans ( as Reuchlinus saith ) to auoid prophanation , would not write it , but expressed it in their Bookes by certaine prickes ; and the Iewes blinded with a superstitious conceit , in stead thereof vsed Tetragrammaton , Adonai , and Elohim ; this name so holy shall be grauen vpon them that be pillars in Gods Temple . Whereby Christ signifieth , that God will be their Iehoua , and they shall be his Israel : x x Apoc. ●1. 7 . hee will be their God , and they shall be his people . This name is y y Apoc. 7.2 . that Seale wherewith the seruants of God are marked in their fore-heads , which who so hath , no hellish z z Apoc. 9.4 . Locust can hurt him : this name is like the a a Exod. 12.13 . strokes of blood vpon the postes of the Israelites houses , no plague nor destruction shall light vpon them that beare it : this name is like vnto the b b Ioshua 2.18 . Corde of red thread in Rahabs window , it preserues them that haue it from the Sword in the day of Vengeance . The Letters of his name Iehoua , are by the Iewish Rabbins called , Literae flatus & literae quietis . Breathing & resting letters . Wherby thus much may be collected ; First , as God is a spirit , so he is the sole Father and giuer of life : he will raise vp the Elect at the last day in incorruption , clothing them with immortalitie , and bestowing vpon them life aeternall .

Secondly , there is no way to finde Rest but in God onely , hee is like Noahs Arke to the tyred and wearied c c Gen. 8.9 . Doue ; hee is that liuing stone vpon which onely d d Gen. 28.11 . euery elect Iacob must lay his head and sleepe : hee is that e e Heb. 13.10 . Altar vnder which the Saints departed repose themselues , resting from their labours , f f Heb. 4.9 . and finding rest for their soules . And thus by the writing of the Name of God , three things by Christ are promised : a heauenly Inheritance , a life aeternall , and a rest euerlasting .

And the name of the Citie of my God which is the new Ierusalem , which commeth downe out of Heauen , from my God , &c.

As it is an honour to haue a good name , so it is a glorie to be of a famous Nation , or a Citizen of a famous Citie . The g g Ioh. 4.9 . woman of Samaria , wondered that Christ being a Iewe by birth , would aske drinke of her being a Samaritan ; for the Iewes medled not with the Samaritans , holding them as ignoble , in comparison of themselues , and wicked people : as wee may gather by their blasphemous speech to Christ ; Say we not well , thou art a Samaritan and hast the diuell ? There is a great difference in the Excellencie of Nations . Quaedam gentes ( saith Iulius Maternus ) ita a coelo formatae sunt vt propria sint morum vnitate conspicuae . Some nations are so framed of heauen , that they may be knowne by the proprietie of maners what countrymen they be . And this varietie commeth from the diuersitie of Climates , Ptolo. 2. Quadripart : Liuius . Apulei . Iul. Maternus . and the influence of the starres . The Iewes be naturally superstitious , the Egyptians learned , the Syrians couetous , the Sicilians acute , the Africans craftie , the Scythians cruel , the Grecians vnconstant , the Italians generous , the French-men rash , the Spaniards vaine-glorious , the h h Tit. 1.12 . Cretians liers , euill beasts , slow bellies , the Germans and Brittanes valiant . These stampes of nature being considered we may conclude , that it is farre more honourable for a man to be of one Nation or one Citie then another . Our Sauiour Christ , then because he would demonstrate the Glory of the Elect : saith that he will write vpon them the Name of the Citie of Ierusalem : hee will enfranchise and make them free of a famous Citie : but wee must not looke for this Ierusalem in Iudaea ; no , for of that Citie , not one stone is left vpon another , but we must cast our eyes vpwards , i i Apoc. 21.2 . For it comes downe from God , out of heauen , prepared as a Bride trimmed for her husband . The old Ierusalem was a type of the Church Millitant , this New Ierusalem is a figure of the Church tryumphant : the Old was often besieged and sackt ; a shaddow of the afflictions of the Elect here vpon earth ; the New is said to be garnished with twelue seuerall precious stones , k k Apoc. 21.19.20 . the Iasper , the Saphire , the Chalcedonie , the Emerald , the Sardonyx , the Sardius , the Chrysolite , the Beril , the Topaze , the Chrysoprasus , the Iacinth , and the Amethyst : by which are signified the glorious endowments of the Elect in heauen . In the number of twelue , there be foure Triplicities , and this Citie being fouresquare , the precious stones like those in l l Exod. 28.17 . Aarons Breast-plate , are set three & three in a square : by which foure Triplicities , foure things may be vnderstood , which shall concurre & meet together to make the Elect most glorious .

The first , is the Glorification of the body ; the qualifie and state whereof may fitly be resembled by the three stones of the first Triplicitie ; namely the Iasper , the Saphire , and the Chalcedonie . First , the Iasper is greene , and being worne dispelleth all Phantasmes ; and driueth away euill spirits , ( saith Isodore : ) the healthfull state of our bodies after the resurrection , shal paralele this Iasper , they shall be like greene Oliue trees , neuer withering , neuer fading ; here while wee liue Diseases the Purseuants of death , are euer like Sauls euill spirits , at our elbowes haunting vs : Dauid had the stone , for his reines chastened him in the night season ; Iob his boiles and botches ; Miriam her leprosie , and euen the most righteous haue their infirmities : but at the last day our bodies shall be so changed that sicknesse shall exercise no tyranny ouer vs . Secondly , the Saphire , is hard and blew , of the colour of heauen , it killes the Spider , and driueth away poisonous serpents : such like shall our bodies be , heauenly and beautifull , no deformitie shal come neere to blemish them ; m m Phil. 3.21 . for Christ shall change our vile bodie , that it may be fashioned like vnto his glorious body , according to the working , wherby he is able euen to subdue al things to himself . Thirdly , the Chalcedony is so hard that no toole of yron can graue it : euen so , thogh now Sathan workes vs like waxe , and makes vs receiue his marke , by tempting and alluring vs to giue our members seruants to vncleannesse , yet then our bodies shall be purified ; we shall tread vpon the Lyon and the Dragon : the diuell shall haue no more any power to make our bodies his Synagogue : for they shall be the aeternall Temples of the holy Ghost . The second thine is , the Sanctification of the Soule ; the condition whereof we shall see in the three stones of the second Triplicitie ; to wit , the Emerauld , the Sardonyx , & the Sardius . First , the Emerauld is in colour Greene , delightsome to looke on , and very soueraigne against the falling Sicknesse : like vnto this precious stone shall the soules of the Elect be made , all glorious within , and full of grace , being so confirmed in Righteousnesse , that whereas now the most iust man hath the falling sicknesse seauen times a day , then Sin shall haue no more dominion ouer vs . Secondly , the Sardonyx is of three colours , it is Niger in imo , candidus in medio , rubicundus in supremo ; the lower part of it is blacke , the middle white , the top of it red : so our Soules shall be Nigrae in imo , blacke below , for they shall contemne the malicious disseignes and stratagems of the diuell , and smile in scorne at the destruction of him and his angels . They shall be Candidae in medi● , white in the midst , being clothed like the Lillies of the field , in long white robes of righteousnesse ; lastly , they shall be in Supremo rubicundae , Red aboue , that is to say all glorious , in regard of the golden crowne of immortalitie . Thirdly , the Sardius is a red stone , and the vertue of it is , to driue away timorousnesse and feare ; this shewes our future boldnesse and confidence : here vpon earth wee work our saluation in feare and trembling ; but hereafter we shall approach boldly vnto the throne of God , with Palmes in our hands in signe of victorie , hauing washt our long white robes in the blood of the Lambe . The third thing is the consummation of Charitie , the attributes whereof be three : for Charitie must be pure , good and true : these three , are set forth , by three stones in the third Triplicitie . First , the Chrysolite is of a golden colour ; whereupon it hath that name , it sparkleth , and being laid before the fire , wil quickly be inflamed & burne . This stone is an Embleme of our pure loue towards God the Father ; whose presence , when we behold him face to face , shall be so attractiue , that our hearts shall be set on fire with his loue . Secondly , the Berill is greene , & hath power to procure Loue ; this stone is the Embleme of that good loue , which shall be betwixt God the Sonne and vs : who loued vs first , and was incarnate , and we then shall loue him most dearely , being incorporated and made fellow heires with him . Thirdly , the Topaze is yellowish , resembling the Sun-beames , and it is an Embleme of our true loue towardes God the Holy Ghost , which like the beames of the Sunne shall euer shine , and whose heare shall neuer be quenched , neuer extinguished . The fourth thing is the perfection of Iustice , expressed by the three stones in the fourth Triplicitie . Iustitia est virtus , ( saith Ambrose ) suum cuique tribuens : Iustice is a vertue that giues euery one his due : to euery one of vs that hath it , it imparts Continencie ; to our neighbour friendship ; and to God honour . Which three are discribed by the Chrysoprasus , the Iacinth , and the Amethyst . First , the Chrysoprasus in the night shines like fire , in the day like golde . In it behold our future perfection in Continencie and Temperance , wee are now fraile and vnstable ; our passions and affections are euer changing ; in the day-time of prosperitie wee shine like gold , wee reioyce in the Lord , and magnifie his holy Name ; but in the Night of aduersitie , we are of n n Iob. 2.9 . Iobs Wiues minde , who counsailed her husband to curse God and die . But in the world to come , we shal be Et ignei ; & aurei , vel tanquam aurum probatum in igne : Like gold tryed in the fire , purged of all our drossie passions and earthy affections . So absolutely Continent , that if wee were lyable to Crosses , yet should no Crosse crosse vs . Secondly , the Iacinth euer suites it selfe to the temperature of the Aire ; if the aire be cleare , it is bright ; if the aire be dimme , it is darke . Such like hereafter shall our disposition be altogether harmonicall : Might there be in Heauen o o Eccle. 3.4 . a time to weepe , and a time to laugh , a time to mourne , and a time to dance , wee should mourne with them that weepe , and laugh with them that daunce , such should be the Symphathie of the Elect. Here vpon earth it is quite contrarie , Wee weep with them that laugh , and laugh with them that weepe ; one enuies at anothers prosperitie , and reioyceth at anothers miserie and affliction .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c.

Saith the Poet ; One Tyler enuies an other : One Carpenter another ; one Musitian an other , one Beggar another : and one Courtyer an other : but marke our alteration , the ayre at the last day shall be purged , and it will euer be faire and cleare weather : all grudging and enuie shall be banished , and we shall for euer be linked together in brotherly loue and friendship . Thirdly , the Amethyst is of a purple colour , and sparkles like the fire : a fit figure of that due honour which the zealous Elect in heauen shall giue to God for euer : whilst we are clothed with this flesh , euen the most righteous man is luke-warme in Gods seruice : but when this Corruption shall haue put on incorruption , We shall stand vp like fire , and our words shall burne like a Lampe , p p Apoc. 19.1 . euer singing and saying ; Hallelu-iah , Saluation , and glory , and honour , and power be to the Lord our God . And thus by the foure Triplicities of precious stones , in the wall of the Citie of new Ierusalem , whose name Christ heere promiseth to write vpon them that ouercome ; are signified the foure heauenly indowments of the Elect : namely , the Glorification of the bodie , the Sanctification of the Soule , the Consummation of Charitie , and the perfection of Iustice : all which proceed from q q Rom. 9.16 . the free grace of God ; no desert or merit in our selues . And thus much may be proued , by the Comming downe of this holy Citie out of heauen from God .

And I will write vpon him my new Name . ] In the Epistle of Christ , to the Angel of the Church of Pergamus , He promiseth to giue them that ouercome a r r Apoc. 2.17 . white stone , and in that stone a new name written : and here he saith , that he will write vpon him that ouercommeth his owne new name . In the first place hee alludeth vnto the custome of electing Magistrates , by white and blacke stones , shaddowing in that figuratiue speech , the mysterie of our Election , and the s s Rom. 8.18 . Bern. ser. 2. in die Penticost . Seale of Gods Spirit , whereby wee both know and are assured of our Saluation . In the second place , he hath reference to an vse which was amongst the Gentiles , of erecting Statues , Pillars , and Arches , in honour of their Men of valour and Conquerours ; vpon which were ingrauen their worthy Exploits . Hereby declaring the great glory that shall be bestowed vpon such as perseuere in righteousnesse , defend the truth , and subdue feare . t t Phil. 2.8.9 . Our Sauiour , ( saith Saint Paul ) because hee humbled himselfe and became obedient vnto the death , euen the death of the Crosse ; is highly exalted by GOD , and hath a name giuen him aboue euery name . Hereby is signified , that God the Father hath giuen vnto him u u Dan. 7.14 . Dominion and Honour , and a Kingdome , that all people , Nations , and Languages should serue him .

This Honourable and Glorious name will Christ write vpon his seruants , setting them at his right hand in the heauenly places , farre aboue all Principalitie , and Power and might , and Domination , and euery name that is named in this World : Shall then such as be constant and courageous be made Pillars in Gods house , hauing written vpon them the Name of God , the Name of new Ierusalem and Christs new Name , titles aeternall and truely noble ? O then who would not ( by their godly life ) shew themselues to be ambitious of this glorie ? What a huge tower did Nimrod build to get him a name ? Themistocles vsed to walke vp and downe solitarily in the night , and one asking him the cause , hee answered ; The Trophies and fame of Milciades awake me .

Let then the glorious memorie of Dauid , Io●sh , Ezechiah , and Iosiah , stirre vp all earthly Arch-angels to walke before God with vp-right hearts . Let the fame of Augustine , Ambrose , Basile , Athanasius , and the rest of the ancient learned Bishops , moue all our Cherubims and Seraphims terrestriall , to be industrious and painefull in Gods haruest . And lastly , let the Example of S. Paul , who was neuer idle in his Ministerie : being as Ierom stiles him ; Hier ad Pammach. Vas electionis , tuba Euangelij , rugitus Leonis nostri ▪ & flumen eloquentia Christianae : A chosen vessel , the trumpet of the Gospel , the roaring of our Lion , and streame of Christian eloquence , be a motiue to perswade all Ministering Angels , in season and out of season , to preach the gladsome tydings of aeternall life ; that all of them at the last may be made Pillars in the House of God the Father . To whom with the Sonne and the holy Spirit , be ascribed all honour and glorie both now and euer-more . Amen .

The third Sermon . THE BANISHMENT OF DOGGES . Apoc. cap. 22. Vers. 15.

For without shall be Dogges .

THE foure Ages of the World , and the foure Monarchies of the Earth , are resembled by a a Dan. 2.32.33 . foure Mettals ; Gold , Siluer , Brasse , and Iron : the first Age and Monarchie were both Golden ; the Second worse then the first , like Siluer ; the third Brazen ; and the fourth Iron . b b Eccles. 3.1 . Thus to all things , there is an appointed time , and a time to euery purpose vnder Heauen ; a time of Doue-like innocencie , and a time of Serpent-like subtiltie ; a time of secret crueltie , and a time of open Tyrannie . Now as it hath beene heretofore in the Ages , and Monarchies of the world , so likewise haue we seene a chaunge and alteration in the state of Christianitie , of it there haue beene foure seuerall Ages : the first was the Lambe-age , in this liued c c Ioh. 1.36 . Christ the Lambe of God , and the blessed d d Apoc. 14.4 . Virgins that followed him whither soeuer he went , the holy Apostles and Disciples which were not defiled with women , but kept themselues chaste and cleane , both from carnall contagion , and spirituall whoredome .

The Second was the e e 2. Thes. 2.7 . Foxe-age : when the mysterie of iniquitie began to worke by the meanes and agencie of Haeriticks , who like little f f Cant. 2.15 . Foxes sought to destroy the Vine , which our Sauiour had planted with his owne right hand : Namely , Simon Magus , Cerinthus , Menander , the Nicolaitan● , and many other of the same Leauen : who though they did disagree in opinion amongst themselues , hauing like Samsons g g Iudg. 15.4 . Foxes , their heads seperated and disioyned , yet were they tyed together by the Tailes : for euery ones aime and inuention was with the fire-brand of Errour , to make hauocke of Christs haruest .

The Third , was the Wolfe-age ; our Sauiour , did foresee this time , and therefore he saith to his Disciples , and in them to all true Beleeuers . h h Mat. 10.16 . Behold , I send you forth like Sheepe among Wolues ; these Wolues were cruell Tyrants , such as Nero , Caligula , Domitian and the rest of the Ethnick Emperours : all which were i i Zeph. 3.3 . like Wolues in the Euening , that leaue not the bones till the Morrow ; being extreame rauenous and greedie of Christian blood .

The Fourth is the Dog-age , and that is this wherein wee liue , and therefore my Text is sutable to the Time . The Astronomers call onely those fortie dayes the Dog-dayes , wherein that Constellation , called the Dogge , meeting with the Sunne in our Meridian doubleth his heate ; by whose influence , burning agues , frenzies , and such like hote diseases are bred in mans bodie : but I am of a contrarie opinion , euen euery day is now a Dogge-day : for that spiritual Dog the Diuell , is continually in our Zenith , ( being k k Ephes. 2.2 . Prince of this world , that ruleth in the ayre & in the children of disobedience ) and by his powerfull temptations makes vs euen runne madde with desire of Sinning ; so that I may confidently say , that that curse is light vpon vs , which Moses proclaimed against the obstinate Israelites , saying ; l l Deu. 28.28 . The Lord shall smite thee with madnesse and with blindnesse , and with astonying of heart . I might I confesse haue done better to haue chosen a Text more plausible , and of a sweeter rellish in the eare ; but in this seruice euery man must doe as the Israelites did in their Contributions to the building of the Tabernacle , m m Exod. 35.23 . They that were rich brought Gold , Pearles , and precious stones , but the poorer sort a Ramskin or a little Goates haire ; so I , ( for amongst these in respect of knowledge I will ranke my selfe ) for want of a better present will vncase a Dogge , and offer vp his skin , take it in good part it is the widdowes mite ; let the greatnesse of my good will counteruaile the weakenesse of my performance ; yet will I not leaue my Text without an Apologie , whereunto shall I compare it ? It is like the Image of Selinus , which outwardly was onely rough hewen , being neither curiously carued , nor gorgeously ouer-guilt , but there was a window in the brest thereof , which being opened , his golden heart might be discouered , & his rich intrailes : so here : though the words be harsh and vnsauorie , yet if you looke into them with a spirituall eie you shall finde Sathans subtilties disclosed , Sinne vnmask't , and Hell discribed .

For without shall be Dogges .

These words are like the Angels great n n Apo. 20.1 . Chaine , wherein both the Deuill and his followers are fast bound and fettered , the L●nkes whereof be three , arising naturally out of the words of the Text.

A Transformation , A Detestation , A Separation .

First , a Transformation : for the wicked are here called by the name of a Beast .

Secondly , a Detestation : for Reprobates are named Dogges .

Thirdly , a Separation : for the righteous shall be within the Citie of God , but the Vngodly shall be without .

The Transformation .

Wee read in the Scriptures of two kindes of Transformations ; the first Corporall , the second Spirituall : The Corporall is when the bodie is changed from his shape , putting on a new forme : such was that of Lots wife , who contrarie to the commandement of the Angel , Looking backe became a pillar of Salt . Aben Ezra flying from the letter of the Text , denyeth this Transformation , thinking that shee was onely consumed with a fierie shower compounded of Salt and Sulphur ; but not onely the words auouch this Metamorphosis , but also o o Thrag . in gen 19. Hierosol . in gen 19. Rab. in gen 19. Kimbi . in gen 19. Ioseph . lib. 1. antiq. Vatablu● . authoritie very authenticke affirmes the like . Such likewise for the time was that Transfiguration of Christ , p p Luke 9.25 . The fashion of whose countenance as be prayed was changed , and his garment was white and glistered .

The Spirituall Transformation is , when the Will , the Minde , and the Vnderstanding , are changed and corrupted : The first creature that was thus Transformed was the Diuell , who was once q q Esai . 14.12 . Lucifer , the sonne of the Morning : and an r r Ezech. 28.14 . Annointed Cherub , walking in the middest of the stones of fire : that is , saith Gregorie ; In aliorum comparatione caeteris clarior fuit : In comparison hee was more excellent then the rest of the heauenly Spirits , till Schisme or Faction , including Pride , Malice , and Lying ; cast him and his Adhaerents from heauen to Hell , and transformed him into a Lyon , a Serpent , and a Dragon ; for so is he stiled in the Scriptures not that he bears the materiall forme of any of these three Beastes : for being a Spirit hee hath neither flesh nor bones , but because hee resembleth them in qualitie & disposition ; as the s s Gen. 3.1 . Serpent he is subtile in his temptations : as the t t 1. Pet. 5.8 . Lyon hee goeth vp and downe roaring and compassing the earth , seeking whom hee may deuoure : and as the u u Apoc. 12.9 . And Caesar in Apoc cap. 12. Dragon hee is quicke in sight , and is altogether delighted in Blood and slaughter : hauing thus by sinne lost his first shape , his whole course was afterwards to procure some Associates in his Metamorphosis , therefore when God had created Man , according to his owne Image in x x Ephes 4.24 . righteousnes and true holinesse , he assailed the first woman He●ah , and by her as his instrument , the first Man Adam , tempting them both , and they both consented to eate of the forbidden fruite , misled and blinded by this bewitching baite of Ambition : y y Gen. 3.5 . Eritis sicut Dij , You shall be as gods , knowing good and euil . Through this their disloialtie , and disobedience , that glorious Image wherewith God had deck't man , was cancel'd and defaced , not onely in themselues but in all their posteritie ; so saith the Apostle : z z Rom. 5.12 . As by one man sinne entered into the world , and by sinne death , so death entered vpon all men , in that all men haue sinned ; by Originall sinne then , which is Corruption ingendred in our first Conception , whereby euery facultie both of bodie and soule is prone and disposed to iniquitie , whole Mankind is transformed and changed from good to euill ; wee haue lost our knowledge , our righteousnesse , and our immortalitie , and draw now nothing from the loynes of our parents , but a a 1. Cor. 2.14 . Ignorance , Impotencie of minde ; Vanitie , and an inbred and natural inclination to conceiue and deuise such things as are euill : yet here is not the period and stint of Sathans malice ; he knowes that Man is deformed by Original sinne , but Actuall sinne must absolutely transforme him , therefore marke his Plot , and obserue his Practise .

As God obserued a Methode in Mans creation , so the Diuell hath his passages and order in his transformation .

God first said , b b Gen. 1.26 . Let vs make Man : the blessed Trinitie went to councell , and this Consultation proueth Mans excellencie aboue all other creatures whatsoeuer , for in the rest God onely had his Fiat , c c Gen. 1.26 . Let there be light , and there was light ; but in Man hee had his Faciamus , Let vs make man : as if hee should haue said , d d Gen. 1.28 . The King of creatures , to rule ouer the fish of the sea , and ouer the fowles of the heauen , and ouer euery beast that moueth vpon the earth : euen so Sathan on the contrary part consults , and takes councell with himselfe and his Angels of darknesse in the vnmasking and transforming of man : Let vs change man ( saith the Diuell ) and let vs vtterly depriue him of the remnant of Gods Image : for hereby shall he be made like vnto the beasts that perish . This is our Aduersaries plot , but the execution thereof is hindered , because hee is not as God onely is , the Searcher of our reines , and the Knower of our thoughts ; wherefore he plaies the Politician to discouer our corrupt imagination and siftes vs by the Concupiscence of the Eie , the concupiscence of the hart ; and the pride of Life : e e 1 Ioh. 2.16 . for these three are the Rootes from which all other sinnes are braunch't and take their growth .

If therefore the Diuell spie either Man or Woman walke like the f f Esay . 3.16 . daughters of Zion , with a wandering eye , hee presently makes this position ; Out of the aboundance of the heart the eye lookes and these glaunces are shafts drawen out of the Quiuer of wantonnesse , wherefore forthwith hee accommodates and applyes himselfe herein to Mans corrupt appetite : g g Numb. 25. if hee be a Zimri he will prouide him a Cosbi ; if a h h Iudg. 16.1.9 . Sampson a Dalilah ; if a Herode an Herodias , who shall like i i Gen. 39.7 . Potiphars wife catch him by the garment ; saying : Lye with me , sleep with me .

Againe , as the k k Iudg. 12.6 . Ephramits were knowen from the Giliadites by the pronouncing of Shibboleth ; and the Galilaeans from the Iewes , by their phrase and Idiome of speech : euen so the diuell by the tongue of Man discries the Concupiscence of the heart , and the Sinne to which hee is most deuoted ; wish but for Nabaoths vineyard as l l 1 Reg. 21.2 . Ahab did ; or but say with m m Math. 26.15 . Iudas , What will you giue ? and hee will say presently thou art couetous , thy very speech bewraies thee : then will he set vp his two golden Calues , the worlds Idole , Gold and Siluer , and make proclamation ; saying , These are thy gods in whom thou most trust , and Mammon is thy Mediatour .

Lastly , if the deuill see an Eare like n n Hosea . 12.1 . Ephraims , fed with wind , Soothing and flatterie , or doe but discouer the very feet to tread an elaborate and curious pace , as the women of Hierusalem did o o Esay . 3.16 . who minced as they went and made a tincking with their feet , hee forthwith apprehends an inclination to Pride ( for these are but the instruments of a vaine-glorious minde : ) whereupon bee suites such persons with the attendants of flatterers ; so hee dealt with Ahab the king of Israel , preferring to his seruice p p 1 Reg. 21. Zedkiah the false prophet , whose words were euer plausible and pleasant ; and so hee did with Herod , to whom hee put a troupe of Parasites to puffe him vp with their acclamations , saying ; q q Act. 12.22 . the Voyce of God and not of man ; Flattery is Sathans trappe for Potentates , the Page of great personages , and a disease that haunts Princes , it procures grace and countenance , but Trueth is euer disgraced and frowned vpon . Flatterie is alwayes well-liking like the fat Bulles of Basan , but Trueth may be resembled by one of Pharaohs leane Kine , for it straues and pines away , and yet the one is strong and raigneth for euermore , the other is as Diogenianus saith ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of sweet but deadly wine : and a poison drunke in a Cuppe of Gold .

Hauing thus sifted our nature , hee turneth Practicioner , saying as God said ; Let vs make man according to our owne Image . Now when God made Man , hee made him of the Dust of the ground , and breathed in his face the breath of life , and created him in his owns Image : so the diuell when he transformes Man , vseth our Adamah or Dust ; that is , our old Man , or Naturall corruption , making it the matteriall or ground of our Transformation . Secondly , he breaths into Man not the breath of Life , but the breath of death , For the wages of sinne is death : his breathing is his tempting , for thereby hee enters into a Man , as hee entred into Iudas , and before he can finish his malicious disseigne , hee breatheth foure times .

By the first breath , hee with-drawes the minde from Gods seruice , to which it should be euer zelously deuoted for so saith our Sauiour ; r r Luke 10.27 . Thou shalt loue the Lord thy God with all thy heart , and all thy soule , and with all thy thought .

By the second , he drawes the euil thought of the hart to a Consent in sinning , by sweet baites and allurements , whereby the Will and the Affections are delighted , bewitched , and captiuated .

By the third Breathing , Sinne is Conceiued : so saith the Psalmist , s s Psal. 7.14 . He shall trauaile with wickednesse , hee hath conceiued mischiefe , and he shall bring forth a lie .

And by the Fourth , Sinne is borne ; the birth of sinne is , when by assistance both of the faculties of the Soule , and the powers of the body sinne is committed : thus as by the breath of God , Man was made a liuing soule ; so on the contrarie part by the Breath of Sathan , he becomes liable to euerlasting perdition being seperated from the presence of God , and the glorie of his power . Furthermore , as God did adorne man in his Creation , with his owne image , to wit , Diuine wisedome , and perfect holinesse : so the deuill in Mans transformation , frameth him according to his owne shape , which is directly contrary to that of God , for it consisteth in folly and vanitie ; hence it is , that all sinners are fooles : t t Psal. 14.1 . for they say in their heart there is no God , and in the whole course of their life , they are altogeher lighter then vanitie it selfe .

Lastly , though Man being Created was made a liuing Soule , and decked with Gods owne Image , yet was it not compleat and perfect till the woman also was created : So though by actuall sinne Sathan hath transformed vs , and cast vs in his owne mould , yet he is not satisfied , vntill he hath prouided a Heuah to help vs forward to destruction . When God made the first Woman , hee tooke but one u u Gen. 2.21 . Ribbe out of Adams side , but the diuell takes sixe , and of them maketh so many Women , all Sorceresses , set on by their Founder to bewitch man , and turne away his heart from God : these are x x Eph. 4.17.18.19 . Vanitie of mind ; Darknes of Cogitation : Ignorance of God ; Hardnesse of heart ; Wantonnesse in vncleannesse ; and Greedinesse in sinning . Of these Sixe wee may say as Adam said of Heuah : They are bone of our bones , and flesh of our flesh , for their Original is from our naturall corruption : euery one of these is like the y y Apoc. 17.4 . Purple Whore , for with the cup of Sorcerie they take away the heart of Man , and bereaue it of vnderstanding .

The first two , namely , Vanitie of minde , and Darknesse of Cogitation , lead a sinner , z z Prou. 7.22 . tanquam bouem ad lanienam , like an Oxe to the slaughter : this is a strange Metamorphosis ; that a Man should be turned into an Oxe , yet so it is ; for as the Oxe thinks he goes to the Pasture , when hee is led to the slaughter : so a sinner misled by the vanity of his mind , and hauing his Cogitation darkened , thinketh Sathan to be an Angell of light , Sinne most sweet and pleasant , and himselfe in the practise of it to be euen in Paradise , when as poore Soule hee is in the chambers of death .

The second two , to wit , Ignorance of God , and Hardnesse of heart , worke more powerfully , for when they haue insinuated themselues and are growne familiar with a Man , they change him into the shape of a Horse , which as the Psalmist saith , must be holden in with bit and bridle : See here the effect of Custome in sinning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Custome is the food of Sinne , saith Chrisostome , and as S. Bernard saith ; Ex ea fit quaedam peccandi necessitas , it produceth a necessitie in sinning ; for it cauterizeth and seares the Conscience , and takes away all sense and feeling .

The two last are Sisters indeed in euill , out-stripping the former in hellish charmes and damnable witchcraft ; Namely Wantonnesse in Vncleanesse , and Greedinesse in Sinning ; for when these have taken possession of a mans heart , then is his Transformation made absolute , euen according to the deuils owne desire , for thereupon he is turned into a Dogge , being giuen ouer to a reprobate sense , and therefore committing sinne without all remorse .

The Dogge is the Embleme of two things , a a Pyer . in Hyer . Greedines , and Impudencie , as appeareth in the Aegyptian Hyeroglypheckes , and therefore the Spirit of God calling all Reprobates by the name of Dogges , intimateth vnto vs , these two infallible markes of Reprobation , Impudencie , and Greedinesse in sinning .

Of all creatures two are most impudent , the Dogge and the Flie , and thereupon saith Pollux , the Grecians vsed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to signifie Impudencie : also amongst the Romanes Cotytto the goddesse of Impudencie was painted with a dogges-head and a womans bodie , whose Priests , called Baptae , in their sacrifices vsed most impudent gestures : like Goddesse , like Priests , and like vnto them be all reprobates , Dogges in disposition , hauing the brasen forehead of a harlot , which neuer blusheth at the foulest sinne . b b 2 Sam. 16.22 . Absolon was such a dogge , who went into his fathers Concubines in the sight of all Israel . c c Pro. 7.18 . The harlot in the Prouerbs was such a dogge , who caught a young man in the open streetes and kissed him , and with an impudent face said vnto him , Come let vs take our fill of loue , vntill the Morning , let vs take our pleasure in dalliance , for mine husband is not at home , &c. Of such like dogges as these there is plentie , who are so farre from confessing their sinnes with Dauid , and weeping for them bitterly with Peter , that they will grin and barke against him that doth but vnwittingly touch their vlcer . Their sinne is like the disease called Noli me tangere , Touch me not ; if it be handled though neuer so gently , they presently either dart against the Minister , the Iauelin of their malice , euen bitter words ; or else cry out in defence of their sinnes , as the d d Act. 19.28 . Ephesians did for their Diana : in this case experience guides my tongue ; for I haue Preached to such dogges , as like the Priests of e e 1 Sam. 5.5 . Dagon , haue forborne & forsworne the treshold of Gods Temple , because in that place the idoll of their heart hath fallen before the Arke of God . Is not this impudencie in sinning ? is not this the brand of Reprobation ? are not these dogges ?

Secondly , the dogge is the embleme of Greedinesse , and therefore the holy Ghost cals all castawaies dogges , because they be vsually greedy of sinning . There is a disease ( saith Galen ) in the orifice of the stomacke , called Bulimia or Bulimus , which procureth in him that is diseased , an vnsatiable hunger , that neuer hath inough , and a greedie appetite , or desire of eating : such a greedie worme as this haue all Reprobates in their soules , which makes their appetite quite contrarie to that of the elect ; for these hunger and thirst after righteousnesse , but the wicked thirst and hunger after sinne . Thus doth Vanitie of minde , and darknesse of Cogitation , lead the sinner like an Oxe to the slaughter : Ignorance of God , and Hardnesse of heart , make him obstinate ; like vnto a horse that must be holden in with bit and bridle ; and Wantonnesse , or Impudencie in Vncleannesse , and Greedines in sinning , transforme him into a dogge ; and therefore Saint Paul writing to the Ephesians , giueth an excellent caueat against these sixe Sorceresses , saying :

This I say therefore and testifie in the Lord , that ye henceforth walke not as other Gentiles walke , in vanitie of their mind ,

Hauing their cogitation darkened , and being strangers from the life of God , through the ignorance that is in them , because of the hardnesse of their heart .

Which being past feeling , haue giuen themselues vnto wantonnesse , to worke all vncleannesse , euen with greedinesse .

For without shall be Dogges .

The second generall part , is a Detestation : for the wicked are heere called dogges ; which importeth Hatred and Basenesse , as may appeare by the vse of this Title both in profane and diuine writers . Odit cane peius , ( saith the Poet ) she hates him worse then a dogge . Non eum salutat magis quam canem , ( saith the seruant in the Comedie ) she giues him the entertainment of a dogge . So likewise in the Scriptures , Goliah when hee saw young Dauid come against him , armed onely with his staffe , his sling , and fiue smooth stones in his bagge or scrip , he said vnto him ; Am I a dogge , that thou commest vnto me with stones ? When Isbosheth reprooued Abner for going to Rispah , the Concubine of Saul , hee was wroth , and said , g g 2 Sam. 3.8 . Am I a dogges-head ? The paraphrase then both of Goliahs and Abners words , is this : Am I so vile , so base , and so contemptible ? So in these words Almightie God , to shew and manifest his detestation and hatred of sinne , calles all Reprobates dogges , saying ; For without shall be dogges .

In the Scriptures we reade , that when God is prouoked to anger , he declares by foure seuerall waies , howe much he abhors and detests sinne ; namely , by strange signes , Allegories , Ironies , and Characters .

First , by strange signes ; to omit many other , there is one most remarkeable in the Prophecie of Hoseah ; where wee finde that God being greatly offended at the Israelites for their Idolatrie , deciphers the foulenesse of their Sinne by an vncouth signe : Goe ( saith hee to the Prophet , ) h h Hos. 1.2 . Take vnto thee a wife of Fornications , and children of Fornications . So Hoseah went and tooke Gomer the Daughter of Diblaim , and of her begot two Sonnes and a Daughter , which were thus named by God himself , Izreel , Lo-ruhamah and Lo-ammi : S. Hierome , the Chaldie Paraphrase , Rabbi Kimhi , and Aben Ezrah , say that this was onely a Vision , but the more ancient Hebrew Doctors affirme that it was a thing done indeed by the appointment of God , and therefore no sinne in Hoseah : here then God by a very strange signe preacheth against the Idolatrie of Israell , and proclaimeth vengeance against them for their sinnes , as may be shewed out of the names of Hoseahs wife and his Children of Fornication .

First , in that Hoseah marryes the Harlot Gomer , which is by interpretation Corruption , the daughter of Diblaim , which signifies a cluster of Figges , hereby is taxt the spirituall Whoredome of Israel , which being corrupted by the Gentiles with a full consent had played the Harlot , for so saith God himselfe , i i Hosea . 1.2 . The Land hath committed great whoredome departing from the Lord .

Againe , the name of Hoseahs first child is Izreel , which is dispersed ; the second is Lo-ruhamah , which is , not obtaining mercy ; and the third Lo-ammi , that is , not my people . There three names are Signes of Gods wrath , and Sermons of vengeance . The Israelites once Gods inheritance must be carryed away captiues , and be dispersed ouer the face of the earth , because they were become like a Cluster of rotten Figges , corrupted with spirituall Fornication : and being dispersed , though they cry vnto God for his ayde , yet will he shew them no mercy , nor euer acknowledge them to be his people : thus by a most strange Signe of Hoseahs marrying of a Harlot , and begetting children of Fornication , God declareth how much hee detesteth Sinne. .

Secondly , by Allegories : an example hereof we haue in the Prophecie of Ezekiel , where the Lord thus saith : k k Ezech. 23.2.3.4 . Sonne of man , there were two women , the daughters of one Mother , and they committed Fornication in Aegipt , they committed fornication in their youth , there were their breasts pressed , and there they bruised the teates of their Virginitie , and the names of them were Aholah the Elder , and Aholibah her Sister , and they were mine , and they bare Sonnes and Daughters ; thus were their names : Samaria is Aholah , and Hierusalem Aholibah , &c. In these words Allegorically God inueyeth most bitterly against the Idolatry of Samaria and Hierusalem , in that as a token of Detestation , hee compares them to two Harlots being he most odious and loathsome of all creatures .

Thirdly , by Ironies , or Iesting and Taunting : a Iest is Gods Hierapicra , his bitter confection , his rod of Iron , his Sheepe-hooke called Bondes , his two-edged Sword , be most peircing reproofe , and the best remedie to cure a desperate sore . Some Diuels saith Psellus , are driuen away by Iesting , and Saules euill Spirit lest him at the sweet sound of Dauids Harp , and a Taunt is very forcible to make a man ashamed of his Sinne. . When Adam and Heuah were fallen in Paradice , God said , l l Gen. 3.22 . Behold the man is become as one of vs , to know good and euill : here God derideth Adams folly , because hee was seduced by the woman . So likewise the Prophet Eliah mocketh the Priests of Baall ; saying : m m 1 Reg. 18.27 Cry loud , for he is a God , eyther he talketh , or pursueth his enemies , or is in his iourney , or it may be that hee sleepeth , and must be awaked : thus God to shew his hatred of Sinne laugheth ( as the Wiseman saith ) at the destruction of the wicked , and mocketh when their feare commeth .

Fourthly , by Figures and Characters : Sinne is most liuely expressed by a foule Picture , and therefore God to set forth his owne hatred , and to breed in vs a loathing of it , vseth sometimes Characters , whereof there be diuers patternes and instances : as for example ; n n Prou. 30.14 . That generation , whose teeth are as swords , and their iawes as kniues to eate vp the afflicted out of the earth , and the poore from among men : I meane tyrannicall oppressors , Procustes his progenie , Land-rackers , which measure their Tenants vpon a Bed of Iron : cutting them shorter if they be too long , or haue too much ; and tentaring or stretching them out longer if they be too short ; these Caterpillars I say , are by the Prophet Amos called Kine : o o Amos. 4.1 . Heare this word ( saith hee ) ye Kine of Bashan , that are in the mountaine of Samaria , which oppresse the poore and destroy the needy , and they say to their masters , bring and let vs drinke .

Furthermore vniust Iudges , such as Iustifie the wicked for reward , and condemne the innocent ; such as crucifie Christ in his members , and let the murtherer and the robber Barabas loose , there are by the Prophet Zephaniah called p p Zeph. 3.3 . Wolues , in regard of their cruell craftinesse and craftie crueltie .

Againe , the greedy Miser and the luxurious Epicure are named q q Prou. 30.15 . Horse-leaches daughters , whose insatietie causeth their tongues to cry out continually giue , giue , because like hell mouth , and the barren wombe , they two will neuer say , it is enough . I might insist in diuers other particular Characters of this nature , but let this suffice , that the Spirit of God in these words calleth the whole frye of the wicked , dogges , to shew how much they are abhor'd , and how hatefull they be in the sight of God .

Though the Reprobates be generally tearmed Dogges , yet the Diuell hath a selected number vpon earth , which may well be called Sathans Kennell , and it consisteth of fiue forts of men , who as an argument of their detestable life are in the Scripture stiled Dogges .

The first is the Infidell or the Gentile : he is by our Sauiour in his speech to the woman of Syrophaenissa called a Whelp , or a Dogge , r r Mark . 7.27 . It is not good ( saith hee ) to take the childrens bread and giue it vnto Whelpes : see here what base account Christ makes of Infidels and vnbeleeuers : hee calles them Dogges , and well doth this name befit them ; for like beasts they are without reason , else would they neuer forsake the Creator to worship the Creature . Athan. in erat . de Idolis . Lactant. lib. 2. . diu●inflic . Ignorance of the true God , and Blindnesse of heart were in the Gentiles , the Nources of Infidelitie , and the Broachers of Idolatrie , saith Athanasius and Lactantius : had there beene in them but any sparke of reason , they would neuer haue committed so grosse and palpable a sinne , but they were without Vnderstanding , meere Dogges ; and therefore being strucken with a spirituall madnesse , they runne headlong like the Swine of the Gergezens , into the maine Ocean of all vncleannesse , and filthinesse of Fornication : some going a whoring after s s Ezech. 8.5 . Baal , and Chemos , as the Moabites : some after t t 1 Reg. 11.7 . Milcom and Moloch , as the Ammonites : others after u u 1 Reg. 11.5 . Asteroth , Dagon , Meleketh or the Queene of heauen , Tamuz , x x Leu. 18.21 . Baal-zebub , and many others : nay further , what more pregnant demonstration can be made of the bruitish dotage of Infidels , then to take a suruay of the East and West Indians , y y Munst . Cosm. who at this day worship the Deuill himselfe , represented by an Idoll of a horrible and ougly shape .

The second Dogge , is the Contemner of the Gospel ; z z Matth. 7.6 . Giue ye not ( saith Christ ) that which is holy vnto dogges , neither cast you your pearles before swine , lest they tread them vnder their feet , and turning againe all to rent you . Here our Sauiour prohibiteth the preaching of the Gospel , to such as wilfully resist the Truth , and barke at the Ministers of the word : Such Dogges are Papists , who are not ashamed some of them blasphemously to call the holy word of God , a Nose of waxe , Sil. Prier . in epit . resp. ad Luth. Tom. 1. cap. 7. Concil. Trid. ses . 4. pag. 11. & 12. a dead Letter , an Incken Gospel , and a fable . Were they not Contemners of the Gospel of Christ , they would neuer vilifie it so much , as to make it subiect to the Popes censure ; who may , as they teach , choppe and change the Scriptures at his pleasure , equalizing to them his owne traditions and constitutions .

These dogges , especially the Iesuiticall Blood-hounds , are as dangerous in the Church , and the common-wealth ; as a a Iudg. 15.5 . Sampsons Foxes in the Corne fields of the Philistims ; their barking bewraies that they are like b b Act. 8.23 . Simon Magus , in the gall of bitternes , and in the bond of iniquitie . But let vs heare their mouthes ; Lib. Iesuit . cui tit . Concertatio Eccl. catholica . Ioan. Mariana Iesu . Toleta . de rege . lib. 1. c. 7. pag. 65. 67. The Pope , say they , is Lord of the whole earth , and therefore it is in his power alone to aduance or depose whom he will , bee it Emperour , King , or other Potentate : It is lawfull ( say they ) to murther a Prince that is a Lutheran or a Caluinist , either by sword or poyson . Doe not these Dogs make man admirable crie ? but they would be trust vp , because they haunt counter , contrary to the expresse commandement of God ; who saith , c c Rom. 13.1 . Let euery soule be subiect to the higher powers , for there is no power but of God : and in another place , Touch not mine Annoynted ; and yet there bee some of these Romish Dogges , that can temporize , and crie Haile Caesar : but it is as Gregorie Nazianzen saith , As if a man with one hand should scratch a Kings head , and with the other strike him vpon the cheek . There is no trust to be giuen vnto them , because there neuer can be any perfect and true loyaltie , where there is a difference in Religion : Vnus Rex , vna lex ; vna fides ; One King , one law , and me faith , is a d d Eccles. 4.12 . threefold cord , which will not easily be broken : they then that professe another faith then we do , depending vpon that man of sinne , who challengeth power to absolue subiects from their allegiance to their Princes , though they liue amongst vs , yet are they not of vs ; they be but ( as e e Act. 26.28 . Paul was answered by King Agrippa ) almost Christians : almost subiects : or like vnto the Cofti in Aethiopia , which are both Baptized and Circumcised , beeing semi-Iewes , semi-Christians ; so are they semi-English , and semi-Italians : from the Nauill downeward they are their Kings , but all vpward is the Popes : to him beeing their holy Father , They giue their hearts : well , Clemencie is a Royal Vertue ; but marke Plutarckes speech , It is not a fine shooe that will cure the gout , nor a gold ring the crampe , nor a crowne the head-ache ; nor is the biting of a mad dogge staid by gentle vsage : to cure the stinging of the fierie Serpents , Moses by the appointment of God made a Serpent of brasse , and set it vp for a Signe ; f f Num. 21.9 . and when a Serpent had bitten a Man , then he looked to the Serpent of brasse and liued : but to heale the wounds which the venemous Teeth of these mad dogges do make , no other remedie can be found , but to hang vp the Dogs themselues .

The third Dogge , is the Scismaticke ; of him the Apostle giueth vs a Caueat , saying , g g Phil. 3.2 . Beware of dogges : beware of euill workers : beware of Concision . This Dogge , though he be not altogether so dangerous as the Blood-hound of Babylon , yet is he wondrous troublesome . To him I may apply that speech of Seneca the Philosopher ; Sen. de rem . fertu . Quibusdam canibus hoc innatum est , vt non proferitate , sed pro consuetudine latrent ; Some dogges haue it by nature , to barke more for custome then crueltie : and so doth the Schismaticke or Brownist , whose mouth filles the ayre onely , little or nothing troubling the eares of wise men . And yet it is well that such Barkers as these , that open their mouthes against thee graue Fathers of the Church , despising authoritie , and condemning the present discipline , should be musled ; else would there be no peace in Zion , and the Church would be euen rent asunder by that many-headed Hydra , turbulent faction . h h 1. Reg. 6.7 . When the Temple was built , there was neither heard Axe nor Hammer , nor any toole of yron in the house ; so should Gods Church be free from tumultuous Schisme . When Christ came into the world , the Quire of Angels sung , i i Luk. 2.14 . Pax hominibus , Peace to men : and when after his resurrection he appeared to his Disciples , he said , k k Ioh. 20.19 . Pax vobis , Peace bee vnto you ; as then he is a Salomon , so would hee haue his subiects Shulamites ; and as hee is the King of Peace , so would he haue vs keepe the Kings Peace in the Church . l l Cant. 3.9.10 . King Salomon made himselfe a Palace of the Trees of Libanon , he made the pillars thereof of siluer , and the pauement of gold , the hangings thereof of purple , whose midst was paued with the loue of the daughters of Ierusalem : Like vnto this Palace should the Church be ; the siluer pillars signifie Ecclesiasticall discipline ; the golden pauement , pure doctrine ; the purple hangings , regall protection ; and the loue of the daughters of Ierusalem , peace and vnity amongst professours . Now how can this peace be preserued , if Schisme be not banisht , and all gaine-saying Corahs put to silence . Of the Schismaticall Dogges , I will say nothing , but as the antient Fathers in like case spoke , and decreed in two seuerall Councels , m m Conc. Gang. Cap. 6. Si quis extra Ecclesiam priuatim populos congregat , anathema sit ; If any out of the Church doe priuatly gather the people together , ( as our Corner-preachers doe in their Conuenticles ) let him be accursed . n n Conc. Laodicen . can. 35. Nam non oportet Christianos Ecclesiam Dei relinquere & in angulis Congregationes facere , For it is not meet that Christians should leaue the Church of God , and make their Congregations in corners . And yet there be euen in the most reformed Churches some dogges transported with Singularitie , that make Concision , and cut and diuide themselues , both in hearing of the word , and receiuing of the Sacraments , from the rest of Christs family ; as though the Church were Baals Temple , the Booke of Common prayer a portesse , the manner of ministring the Sacraments superstitious , and the Ecclesiasticall gouernment Antichristian . Solin . cap. 40. The Priests of Pergamus ( saith Solinus ) to keepe Spiders out of the Temple of Apollo , hanged vp in the same place the carkasse of a Basiliske in a net of gold : Seueritie is of the same vertue that a Basiliske is , beeing vsed by such as are in Authority , it cleareth Gods Church of all Schismaticall dogges , whose chiefe delight is to trouble the peace of Zion .

The fourth Dogge , is the Apostata , or Back-slider : of whom Saint Peter speaketh ; o o 2. Pet. 2.22 . The dogge is returned to his own vomit , and the Sowe that was washed , so the wallowing in the mire . But here we must note , that all Apostates bee not dogges , or Reprobates , but onely such men as wilfully and willingly reiect Faith , and doe altogether alienate themselues from Christ , and set themselues against him : This is the Sinne against the Holy Ghost , which God so punisheth , as it shall not be forgiuen neither in this world , nor yet in the world to come . So saies the Author to the Hebrewes , p p Heb. 6.4.5 , 6. It is impossible that they which were once lightened , and haue tasted of the heauenly gift , and were made partakers of the holy Ghost , and haue tasted of the good word of God , and of the powers of the world to come , if they fall away should be renewed againe by repentance , seeing they crucifie againe to themselues the Sonne of God , and make a mocke of him .

Such a dogge was Iulian , surnamed the Apostata , who being conuerted from Gentilisme to Christianity , did afterward returne to his Vomit , oppugning with his Pen that Truth which he had professed , and calling Christ in scorne the Galilaean . Peter denied Christ with his mouth , and many other in the time of Persecution haue fallen as Marcellinus , who fearing death offered sacrifice to Idols ; were these therefore dogges ? No : for inwardly in their minde they renounced not Faith : if they had vtterly forsaken the Faith ; they had neuer repented ; for Repentance is one of the fruites of Faith .

The fift Dogge is hee whom the Prophet Isaiah calleth the blinde , dumbe and greedy Dogge : saying ; q q Isa. 56.10.11 Their watchmen are all blinde , they haue no knowledge : They are all dumbe Dogges : they cannot barke , they lie and sleepe , and delight in sleeping , and these greedy dogges can neuer haue enough , and these Shepheards cannot vnderstand ; for they all looke to their owne way , euery one for his aduantage , and for his owne purpose . These dogges euen with their breath blast Gods Haruest , and pollute the Sanctuarie : they be enemies of Christs kingdome , and betrayers of mens soules . ᵇ It is written of Iosiah , r r 2. Reg. 12.31 that hee did not onely destroy the Idols , and put downe their Chemarims , but also hauing found out the Booke of the Law , he caused it to be read vnto the people by the Priests : out of whose example , all Princes are taught to take into their hands the Scourge of Christ , and to whip buyers and sellers out of the Temple : I meane such as hauing no worth to commend them , preferre themselues by Simonicall compacting , and sufferance of their beards and coates , like the s s 2. Sam. 10.4 . Messengers of Dauid to be halfe shauen , and cut short , by these greedy Ammonites , sacrilegious Patrons , who euer desire to retaine and present to Ecclesiasticall Benefices the cheapest Minister , one of t t Iudg. 17.10 . Micahs Leuites , that will be content to serue the Cure for ten shekels of siluer by yeere , a suite of apparrell , and his meat and his drinck : hence it is , that so many dumb dogges are in the Church , men that were neuer brought vp at the feete of any learned Gamaliel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Pindarus calles such like , Hogheards not Shepheards , Asini coronati , as one of the Emperours stiles them in his Letters to the King of France , Crowned Asses , vnlearned and blind Guides , whose Ignorance is the cause that Bethel is turned to be a Bethanen , and the House of God , the house of iniquitie : thus doth Almightie God in signe of detestation and hatred , call Infidels , Gospel-contemners , Schismatickes , Apostates , and vnworthy Ministers ; Dogges .

For without shall be Dogges .

The third generall part is a Separation : the visible Church here vpon earth is like vnto u u Gen. 25.23 . Rebeccaes wombe , in which at one time were inclosed both Iacob , whom God loued , and Esau , whom hee hated : it is like vnto a x x Mat. 13.27 . Field , wherein grow both Wheat and Tares : it is like vnto the y y Act. 10.12 . Sheet knit at the foure corners , wherein were all manner of foure-footed beasts of the earth , and wilde beasts , and creeping things , and fowles of the heauen : for in this life , the Elect and the Reprobates , are mixt together as the Iewes and Iebusites in old Hierusalem : but it shall not be so at the last day , for when our Sauiour comes to Iudgement , hee shall like a Shepheard , separate the Sheepe from the Goates : his Reapers shall gather the Tares , and binde them in sheaues to burne them , but gather the Wheate into his barne : and the true Israelites that haue done his Commandements shall haue right in the tree of life , and enter in through the gates into the Citie : but without shall be Dogges , and Enchanters , and Whore-mongers , and murtherers , and Idolaters , and whosoeuer loueth or maketh lyes . This Separation shall be as the Springes of Lebanon to the righteous , but as the Waters of Marah to the vngodly ; as sweet as honie and the hony-combe to the true beleeuer , but as bitter as Gall and wormewood to the Infidell .

In this world the commixion of the Good and the Euill , is euill for the Good , but good for the Euill : First , it is euill for the Good to liue amongst , and conuerse with the wicked : for which cause Dauid complaineth , saying , Woe is me , that I am constrained to dwell with Mesech , and to haue my habitation amongest the Tents of Kedar : but on the contrary part it is good for the Euill , because the Euill by the Good are shielded from many plagues : if z z Gen. 18.32 . ten righteous men had bene found in Sodome , God would not haue destroyed it for the tennes sake , and one * * Gen. 39.5 . Ioseph was the cause that the blessing of the Lord was vpon the whole house of Potiphar .

This life is a time of weeping and mourning to Gods Children , but a time of laughing and dauncing to the Sonnes of Beliall ; the Righteous mourne to see the Vngodly daunce , and the Reprobate laugh to see the Elect weepe : a a Eccles. 3.1 . But as all things haue their appointed time , and are subiect to change and alteration , euen so the estate of Men : for when that Generall Separation shall be made , then they that haue sowne it teares shall reape in ioy ; and to such whose Seed-time hath beene Mirth , a haruest shall befall of weeping and gnashing of teeth . As one heauen cannot hold b b Apo. 12.7.8 . Michael and the Dragon ; nor one Temple c c 1. Sam. 5. Gods Arke and D●●gon ; nor one ground beare both the Oke and the Oliue : no more shall the glorious Citie New Hierusalem containe both the Sheepe and the Goates , the pure in heart , and the polluted in soule ; no , no , Within onely the Lambe shall be and the blessed Virgins his followers : but without shall be dogges . These two words Within and Without , are like Hercules Pillars , vpon which was written Nil vltrà , Nothing further : for in them we see the end of all flesh : Within , shewes the Map of heauen ; Without declares the Topographie of hell : Within , promiseth life euerlasting ; Without threatneth death aeternall . d d Exod. 28.30 . The two words Vrim and Thummim being by Gods appointment written vpon the brest of the High Priest were to put him in minde of Zeale and Knowledge , two essentiall and necessarie vertues in the Ministers of God ; so these two Within and Without being Characters of Separation , doe intimate vnto vs the glorious Estate of the Righteous and the miscrable Condition of the Wicked in the world to come .

First , Within like a Remembrancer puts vs in minde of that felicitie which the Apostle calleth a Mysterie , because e e 1. Cor. 2.7.6 The things which eye hath not seene , neyther eare hath heard , neyther came into mans heart , are , which God hath prepared for them that loue him : oh then thrice happy are the Elect , which shall be free Denizons in Paradise and coheyres with Christ in his Kingdome , enioying f f Iohn . 16.22 . a ioy which none shall take from them ; euen the g g Mat. 25.21 . ioy of their Lord , being with him to behold his glorie : whose presence shall be to them saith Austin , tanquam Cythara , Speculum , Balsamum , Mel & Flos : like a Harp for their hearing , like a Glasse for their seeing , like Balme for their smelling , like Hony for their tasting , and like a Flower for their touching : the Meditation hereof worketh in the Regenerate strange effects . First , as the sweet sound of h h 1. Sam. 16.13 Dauids Harp did driue away the Euill Spirit from King Saul , and as the i i Exod. 15.25 . Wood which Moses cast into Marah , changed the bitternesse of the Water into sweetnesse : so though the righteous be enuironed and encompast with a thousand bitter afflictions in this life , and be euen heauy loaden with crosses , laid on them by Sathan and the world ; yet when they cast vp their eyes to heauen , the bright and glorious countrie of the soule , as Zoroastres cals it , then is their Wormewood turned into hony , and their griefe of minde into gladnesse of heart , because they know that a time shall come , when the Saints that are now eclipsed by the shadow of aduersitie k k Dan , 12.3 . shall shine like the Sunne and the Starres of the Firmament , and they that now weare Sackcloth , with Dauid ; hairecloth with Eliah ; and garments of Camels hair with Iohn Baptist , shall be cloathed with long white robes , made white in the bloud of the Lambe . Secondly , as the sight of the blood of grapes , made the Elephants of King Antiochus fight more furiously : so euen the very thought of heauenly ioy stirres vp the mindes and the hearts of the Righteous , to fight a good fight , to runne a good race , and to offer violence to the Kingdome of heauen , by taking paines to heare Gods word preached in season , and out of season , by praying continually , by beating downe the flesh and keeping it in subiection by Fasting and Abstinence , by sweating blood and water , and watring their Couches with teares ; had it not beene for the remembrance of Chanaan , a land flowing with milke and honie ; the barrennesse of the Wildernesse would haue broken the hearts of the people of Israel : our life is a pilgrimage , and the World is a Wildernesse , through it the way to the land of Promise is straite and hard to find . Is not this enough to daunt and dismay a Passenger ? but hope of beeing at the last within the gates of the holy City , cheares vp the Christian pilgrime , & armes him with patience against all dangers ; and hope once to bee separated from the societie of dogges , causeth him to thinke Christs yoke sweet , and his crosse a tree of Life .

Secondly , this word Without , points vs to Hell , the habitation of Deuils , the hold of all fowle spirits , and a cage of euery vncleane , and hatefull bird ; k k Esay 30.33 . which of old is prepared for the wicked , and by Almighty God is made deepe and large , the burning whereof is fire and much wood . As was the banishment of Adam and Heuah out of Paradise , such shall bee the exile of Dogges : God to debarre their re-entrance into the Garden of Eden , set the l l Gen. 3.24 . Cherubims and the blade of a Sword shaken , to keepe the way of the Tree of Life : our Sauiour at the last day , shall be the annoynted Cherub , to guard the gates of new Hierusalem ; his fiery sword , shal be this Sentence ; m m Matth. 25.41 Depart from me ye cursed into euerlasting fire , which is prepared for the Deuill and his Angels . These words are , n n Dan. 7.10 . that fierie streame issuing out of the throne of God , by the violent current whereof , the Wicked like the Swine of the Gergesens , shall be carried headlong into the Lake that burneth with fire and brimstone .

o o Dan. 5. Three words , Mene , Tekel , and Vpharsin , written vpon the plaster of the wall in Belshazzers Palace , foretold the ruine of himselfe , and his whole Monarchie ; but here in this Scripture , one word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Without , supplies the place of these three : the interpretation of Mene , is , God hath numbred thy Kingdome , & finished it : of Tekel , Thou art waighed in the ballance , and art found too light : and of Vpharsin , Thy Kingdome is diuided , and giuen to the Medes and Persians . All these significations , are included in this one word , Without ; First , Without shall be dogges , that is , the Kingdom of the Wicked shal then be at an end , for the years of their raigne is expired when Christ comes to iudgement . Secondly , Without shall be dogges ; that is , God will exercise vpon them iudgement in measure , and iustice in waight . Thirdly , Without shall be dogges ; that is , They shall not onely be depriued of all earthly pleasures , but also bee diuided and separated from the sight of Gods glorious Maiestie , and from the fellowship of Saints and Angels .

To be without Heauen , is to be within Hell . Hell then is the place appointed for the imprisonment of Dogges : but is there such a reall place ? Many heads haue hammered many conceits : p p Psal. 14.1 . The foole hath said in his heart , there is no God : the q q Matth. 22.23 Sadduces held there were no Angels , and denied the Resurrection of the dead , & the Day of Doome : & there haue bin some Opinionists , which haue affirmed Hel to be nothing else , but a bare Separation from Gods presence , and the Sting or gnawing Worme of a Guilty Conscience . We must confesse indeed , that these are very dreadfull torments , wherewith the Wicked , euen in this life , are grieuously opprest : as may appeare in Caine and Iudas , both which before their death , were in this Hell ; but yet all Hell is not contained herein : for these two are but branches of the Tree of Death . That there is such a reall place , may be prooued both by Scripture , Testimonie of the Fathers , and pregnant reason .

First , for Scripture : the Psalmist thus speaketh of ignorant and foolish worldlings , which thinke that their houses and habitations shall continue for euer , and call their Lands by their owne names : t t Psal. 49.15 . Vt ones lischeol deponuntur , mors illos pascit , &c. Like sheepe they lie in hell , Death deuoureth them . Also it is written of s s Num. 16.33 . Corah , Dathan , and Abiram , that they went downe quicke , Sche●lah ad infernum , to Hell . These words prooue that Hell is not onely a certaine place , but also demonstrate where it is ; namely below , in the Bowels of the earth . But to these places it is answered , that Scheol signities the Graue : I know it doth ; for the word beares three significations : sometimes by it is meant the Sepulcher : and so is it vsed by the Patriarch Iacob , saying ; t t Gen. 37.35 . Surely I will goe downe ( Scheolah ) into the graue vnto my sonne , mourning : sometimes metaphorically , it is put for the aduersitses and afflictions of this life : so the Prophetical King Dauid applies it saying ; u u 2. Sam. 22.6 . Cheble scheol sebabuns , The Sorrowes or Snares of hell compassed me about , and ouertooke me . Sometimes it signifies Eternall destruction , and the real and certain place of the Damned : and so it is to bee vnderstood in those Texts of Scripture aboue named . For if by Scheol , wherein the vngodly like Sheepe shall be deuoured by death the Graue should onely bee vnderstood ; then should there be no difference betwixt the Righteous and the Wicked ; for Death , & the Graue are common to them both : neither should the Psalmist speake of any extraordinarie punishment , in saying , They shall lie in the graue . But if we obserue the Text seriously , we shal find that Dauid doth most directly point to Hell ; as may appeare out of the words following : x x Psal. 49.13 . But God shall deliuer my soule from the power of Scheol , or hell , for he will receiue me . The same signification that Scheol hath in these words , it hath in the words going before ; but here of necessitie is meant the Place appointed for Cast-awaies , wherein both body and soule shall bee tormented . Therefore in the former speech ( Vt oues lischeol deponuntur mors illos depascis ) ( Like sheepe they lie in hell , death deuoureth them . ) The spirit of God doth plainly describe hell to be a reall place , and the Receptacle of Reprobates . Also whereas it is said , that they which perished in the gaine-saying of Corah , went downe quicke into hell : Here-out we may gather , not onely that there is such a certaine place ; but also that it is below , euen in the nethermost parts of the earth . This is confirmed by the authoritie of Epiphanius , Hierom , and others ; all which , Epiphan. in Anchorato : Hiero. in 4. cap. ep. ad Eph. Pagninus in gen. 37. in that Text of Scripture , by Scheol , vnderstand Hell . I might alleadge diuers other testimonies out of the Scriptures ; as that in Deuteronomie , y y Deut. 32.22 . Fire is kindled in my wrath , and shall burne vnto the bottome of hell . Also the Wise-man saith , z z Prou. 15.24 . The way of life is on high to the prudent , to auoid from hell beneath : and in another place , a a Prou. 9.18 . but he knoweth not , that the dead are there , and that her guests are ( baamake scheol ) in the depth of hell . All which places most euidently prooue that there is such a Lake , such a Dungeon , and such a bottomlesse Pit . But let vs descend to the Fathers , prophane Writers , and Reason ; though these to the Scriptures , are but like Zilpha and Billa , to Rachel and Leah , hand-maides , or seruants . First , Cyprian saies it is a hollow vault in the earth , full of smoake and darknesse : Tertullian calles hell a Treasurie of hidden fire in the bowels of the earth : to Theophilact , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a darke region vnder the earth : and of the same mind is Saint Hierom , and Saint Augustine , Aug. ep. 57. ad Darda . and with them the prophane Writers consent , Hesiod , Homer , and diuers others ; amongst whom , this is an article of their beliefe .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As farre as heauen is aboue the earth , so farre is hell beneath .

But leauing them , let vs come to Reason . Who will denie that a Body can be but in a place ? Seeing then that the Resurrection shall be both of Body and Soule , as well for the Reprobate as the Elect ; and that the one sort of them must enter into a b b Matth. 25.34 Kingdome prepared for them from the foundations of the world , and the other c c Matth. 25.41 into eternall fire which is prepared for the Deuill and his angels : must not both the Sheepe and the Goates be in two distinct , seuerall , and reall places ? it cannot be gaine-said : but what places be these ? Some thinke that the Fruition , and the Want of Gods presence and Glorie is that Kingdom , and this Fire : if it were so , why should there be any generall Iudgement ? for in this Life the Elect enjoy Gods gracious aspect , which is Heauen vpon Earth , and the Reprobates are depriued of it , which is a kinde of Hell . This I confesse is a heauen , and a hell for the Soule , but take away that Place which is called Coelum Coelorum , the heauuen of heauens ; and that Dungeon which is named Tenebrae exteriores , vtter Darknesse , and how shall the bodies of the Righteous d d Dan. 12.3 . shine as the brightnesse of the Firmament ; and the bodies of the wicked rise againe to perpetuall shame and contempt . My conclusion then is this : As God hath ordained some to be Vessels of honour , some of dishonour : so hath hee prepared two seuerall places for them , heauen and hell ; the one aboue , the other beneath : betwixt which there is a e e Luke . 16.26 . great gulfe , so that they which would goe from heauen to hell cannot , neyther can they come from hell to heauen . That there shall be a Corporall Ascension , and Descension into two distinct places , Eliah and Corah , are two figures ; f f 2 Reg. 2.11 . Eliah went vp by a whirle-wind into heauen , carried in a fiery Chariot , drawne by horses of fire : and g g Num. 16.33 . Corah and his companie went aliue into hell : neyther of these dyed , but were changed h h 1 Cor. 15.52 , ( as the liuing shall be at the last day ) in a moment , and in the twinckling of an eye : and their bodies being corruptible did put on Incorruption ; sharing betwixt them Life and Death eternall , both in body and Soule : and all this was done to teach vs what shal become of our soules and bodyes , at the generall resurrection , and to informe vs that as there is a Place aboue , Heauen for the Elect ; so there is a Place beneath , hell , for the Reprobates . Here shall Dogges endure paines most bitter and eternall ; namely , a fire vnquenchable , and a worme that shall neuer cease gnawing : of this Fire the Body shall be the Fewell ; and to this Worme , the Soule shall be food . Seeing then that there shall be a Separation , a within and a without ; and that there is a heauen and a hell ; Ioy eternall , and Torment euerlasting , O let vs continually meditate vpon this Lake burning with fire and brimstone , the thought whereof , if all sparkes of grace be not quencht in our hearts , will be like a Bridle to curbe vs , and keepe vs from sinning .

Our Sauiour to disswade vs from back-sliding , bids vs Remember Lots wife : the Wise-man saith , Remember thine end , and thou shalt neuer doe amisse : and so say I , Remember Hell ; this Memento is like a Iewell made of Iacinthes , to which the Lapidaries attribute three excellent effects ; namely to preserue a man from lightning , from the Pestilence , and to procure sleepe : such like is the Remembrance of hell , in that it is an Antidote against the poyson of sinne , it saues the soule from that furnace of fire , where there is nothing but weeping and gnashing of teeth , and preserues it from those vnspeakeable plagues and torments , which God hath prepared for the Diuell and his Angels : lastly , because hee that euer thinkes of Hell , will be afraid to commit sinne , this Memento doth disburden the Conscience of all internall horrour and Anguish ; which like Saules euill Spirit doe euer haunt the guiltie minde , and consequently procureth spirituall peace and Rest to the Soule : This Peace hee giue vs , who is the Prince of Peace , Christ Iesus the righteous : to whom with the Father and the holy Spirit , be all honour , prayse , power , glory and dominion both now and euer , Amen .

FINIS .
ERRATA . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Arians . read Acrians For M●ced●nius . read Macedenious For Seli●●● . read Silen●e .