Remaines of that reverend and famous postiller, Iohn Boys, Doctor in Divinitie, and late Deane of Canterburie Containing sundry sermons; partly, on some proper lessons vsed in our English liturgie: and partly, on other select portions of holy Scripture. Boys, John, 1571-1625. This text is an enriched version of the TCP digital transcription A16562 of text S106820 in the English Short Title Catalog (STC 3468). 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. 548 KB of XML-encoded text transcribed from 160 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A16562 STC 3468 ESTC S106820 99842529 99842529 7193 2240899543

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Early English books online. (EEBO-TCP ; phase 1, no. A16562) Transcribed from: (Early English Books Online ; image set 7193) Images scanned from microfilm: (Early English books, 1475-1640 ; 702:02) Remaines of that reverend and famous postiller, Iohn Boys, Doctor in Divinitie, and late Deane of Canterburie Containing sundry sermons; partly, on some proper lessons vsed in our English liturgie: and partly, on other select portions of holy Scripture. Boys, John, 1571-1625. [24], 189 [i.e. 192], 191-293, [1] p. Printed by Aug: Math[ewes]: for Humphrey Robinson and are to bee solde at the three Pidgeons in Paules Church-yard, London : 1631. Printer's name from STC. P. 192 (first count) misnumbered 189. Reproduction of the original in Cambridge University Library. eng Sermons, English -- 17th century. eebo Remaines of that reverend and famous postiller, Iohn Boys, Doctor in Divinitie, and late Deane of Canterburie. Containing sundry sermons; partly, on s Boys, John, 1631 320 102563 1172 0 0 0 6 0 120.12 F The rate of 120.12 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-08 Assigned for keying and markup 2003-09 Keyed and coded from ProQuest page images 2003-10 Sampled and proofread 2003-10 Text and markup reviewed and edited 2003-12 Batch review (QC) and XML conversion

REMAINES OF THAT REVEREND AND FAMOVS POSTILLER , IOHN BOYS , Doctor in Divinitie , and late Deane of CANTERBVRIE .

Containing sundry Sermons ; partly , on some Proper Lessons vsed in our English Liturgie : And partly , on other select portions of holy Scripture .

Uivit post Funera .

HEBR 11. Being dead he yet speaketh .

LONDON :

Printed by AV●… : MATH: for HVMPHREY ROBI●… and are to bee solde at the three Pidgeons in Paule's Church-yard . 1631.

A BRIEFE VIEW OF the s●…fe , and vertues of the Authour . CHRISTIAN READER ,

GIve mee leaue to put thee in mind , ( because I know thou art not ignorant of it , ) that Man , notwithstanding hee hath but a dolefull Ingresse into the world , and a miserable Progresse in this world , yet can scarce brooke ( if natures Statute could be repealed ) a willing Egresse , out of the world . And I thinke it a reason sufficient , because while wee are alive ; wee thinke , A liuing dogge better then a dead Lyon ; Eccles. 9. 4. From whence this inbred desire of Man proceeds to labour so much , for the continuance of this 〈◊〉 , Oh sp●… mee a Psal. , 9. 13. little , saith Dauid , before I goe hen●… , being loath to loose an haires bredth of tha●… little Spanne , allotted vnto him ; And that being , which nature denies in our selues , we desire may be continued in those that spring from our loyns , from whence Plato called Mariage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A deuice to bring Immortalitie into the world ; thus good 1. Sam 1. Hann●…h seekes for a Samuel , with teares , Gen. ●…0 . 4. and impatient Ra●…el was earnest for children , whose birth afterward cost her her owne life ; And yet though wee in our selues , and in our children , which are our Images , pay Nature her Tribute ; Yet stil we draw on the line of life , by a continued Succession , and when wee cannot be thus much beholding to Nature ; but that there must bee some Barren Mount , 2. Sam. 1 21. like that of Gilboa●… , vpon which the Deaw of Heaven falls not , Yet then wee devise other Artificiall meanes , for the preseruation ●… . Sam. 18. 1●… . of our memories ; Thus Absalom will haue his Pillar reared in the Kings dale ; Dixerat enim non est mihi filius , It being the curse of the wicked man , that his name shall be as rottennes , and dung vpon the earth , and his memory cleane put out , But for the righteous , they shall be h●…d in Euerlasting remembrance : Of such men Psal. 112. 6. speaketh the sonne of Syrach , Their bodies ecclus . 44 14. are buried in peace , but their name liueth for euer , The people spea●…e of their wisedome , and the congregation talke of their praise .

Amongst which men , I may ( without preiudice to any ) ranke a worthy and famous Diuine of our age , Mr. Iohn Boyse , Dr. in Diuinity , and sometimes Deane of the Metropolitical Church of Canterbury , who being dead , yet speakes ; And why terme I him dead ? Numquid enim non vivitur ? utique et beatè ; visus est oculis insipientium mori , ille autem vivit in pace : One indeed that hath discharged natures debt ; Et non est illi filius , He hath no child to continue his name here among vs , yet hee reared him else , while he was aliue , A Pillar in the Kings dale , He that was ●…lumna spirans ( as Theodoret called 〈◊〉 ) a breathing Pillar , hath left behind him a monument of his fame , which Time cannot deface , nor the rotten tooth of Enuy euer obliterate ; At whose death some Polished Stones were found , which now the Presse hath fitted , for the inlarging of his former building .

And hath hee had all this care for vs ? A thankefull heart will be desiring with 2 King . 4. 13. Elisha , what we shall doe for him ? The women then that followed our Sauiour from Ga●…le , will bee a good patterne , who ( though the good Arimathean had decently Luke . 23 35. enterred the body of our Sauiour ) could not be content till they had prepared , and brought their odours to the Sepulchre ; In like manner , though his louing wife hath done as much for him , as Iaacob dif for Gen 35. 20. his Rachel , set a Pillar vpon his graue ; Yet would I , who had no small share in his loue , present some Odours , and I would be as willing to beg , as I am vnable to buy some of the sonne of Syrachs Perfume , made by the hand of a skilfull Apothecary , If this Alabaster boxe of spikenard , had not beene so lately broken , so that the smell is not yet gone ; It shall suffice then for my part , to rub a little the spices , that grew in this pleasant garden , and leaue the sequel to your Christian discretion , considering both the custome , and vse of such like Panegyricks , quibus ipsi grati sumus erga mortuos , et ipsi de vita nostra cautiores , The first commanded by the sonne of Syrach , Ecclus. 7. Mortuo non negabis gratiam , the other commended by him , as profitable for the liuing , 44 ▪ 16. saying , that Enoch was translated for an example of repentance , to the generations ; Concerning whose life , we may the better set it downe , by answering the Prophet Dauids three interrogatories , What am I ? and what is my life ? and what is the family of my father in Israel ? The resolution of these three Quaeres , concerning this party , shall end this discourse ; beginning with the last .

He was borne at Eythorne , a village in East-kent , a place wherein , as he sucked his first breath , so there he vented his last gaspe ; A place for ayre , ( if the purenesse of it adde any helpe to ingenuitie , ) that sure the pleasant temperature of it yeelded some furtherance to his sweet & witty disposition , whose fathers house , was not lik the Prophet Isayes Casula in deserto ; Nor was he taken with Dauid from the sheepfolds , But hee sprang from a worthy & ancient family , and who knows not that Gemma in Auro , when the precious Gemms of Grace , are set and placed in a golden nature , they must needes giue a goodly luster ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ sayd Euripides in Hecuba , and the tree may easily be discerned by the fruite ; as S Basil speakes well , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Parents worth best knowne , by their care , in bringing vp their children , and therefore Plato in his Theage , professed , that hee knew not vpon what any one thing a wise man could better bestow his best endeauours ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then that his sonne should grow vp to the height of virtue and goodnes , hence was this and another Oliue branch , springing from the same root , transplanted into the famous Nursery of good literature , the Vniuersity of Cambridge , wherein they grew to that Maturity and ripenesse , that the one was fit for any honour in the Church , the other for any imploiment in the Commonwealth ; so that I may truly say of them , as the Hystorian of Anthemus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

The second Question is , What am I ? If any had asked so much while hee was aliue , I know his modest soule , would haue replyed with the Prophet Dauid , I Psal ▪ 22 6. am a worme , and no man ; his humility and meekenesse of mind , did witnesse no lesse : Those two vertues which St. Bernard Serm. de assumpt . tells vs , are Collactaneae ▪ like the poore man , and his one only sheepe in Nathans 2. Sam 12. Parable , they are nourished vp together , they eate of the same morsels , and drinke of the same cup , both which manifest themselues by the same meanes , so that we may easily guesse where they dwell , if wee find in any man these three properties , that there is ; In vultu serenitas , in opere gratia , in corde ad omnes dulcedo . ( As the same father speaketh ) there is true humility , and lowlinesse of mind ; which , whosoeuer knew him , knew well to bee in him , which made him not an ordinary man ; ( Though Trismegistus boasts much of that priviledge of nature , making man no lesse then a miracle ) but as Melancthon esteemed Luther , Miraculum inter homines , hauing as many vertues couched together , in that little house of clay , as was almost possible for that fraile vessell to containe : Neither was he Angusti oris Uasculum , a straight mouthd vessell , as willing to retaine to himselfe , what was due to others , wee know the contrary , that the streames of his goodnesse , flowed abroad plentifully , to the refreshing of many a dry & barren land , where no water was , so that there were in his time , and yet are few soules in our Mother Church , that taste not of his brookes that ru●…ne in the way . Hee needed not in a fearefull iealousie , haue asked them about him , Whom , or what men doe say that I am ? Loquatur invidia ; I dare trust this Daniel amongst such lyons , whose mouthes sure his goodnesse would stop , being truly such a man , as Dyon reports of Marke Anthony , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a constant man , no changeling , and his constancy was grounded vpon a good foundation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a man he was of whom that Noble Elogie which Trithemius gaue to Leo the Great , may with some moderation , I d●…re say truely , in part bee applied to him , Fuit Ecclesiasticae Dictionis Tullius , Sacrae Theologiae Homerus , Rationum Fidei Aristotles , Authoritatis Apostolicae Petrus , et in Christiano Pulpito Paulus . Only for mine owne sake , and for my Brethrens sake , of the Linnen Ephod , I must take vp S. Bernards wish vpon the death of Malachy , the Irish Bishop , Vtinam sic nos post trahat , vt pertrahat in tam recenti virtutum eius adore avidius , alacriusque currentes .

And now the last Q●…uaere comes in , which cannot well bee distinguished from the second ; What is my life ? It is easily answered , being nothing else , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And I will make it as briefely a compendium of so large a Volume as I can .

His parents as they gaue him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so they were not wanting for the chiefe , and last thing which the Philosopher requires at Parents hands , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a care to bring him vp in instruction , and information of the Lord ; So that after h●…e had sucked the milke , which the lesser schooles afford ; for imitating of youth in the countrey , he was sent to the Vniuersity , where in due time by his paines and proficiency , he was made Candidate , and Mr of Artes , After which honour , hee thinkes not presently , ( as many doe ) that hee was come , ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to his perfection ; nor stayes hee there long deliberating , what profession he should take vpon him , ( as many Vniuersity men doe , whose distracted studies , hinders their proficiency , ) but betakes himselfe to the study of Divinitie , for the attaining of which heauenly knowledge , he vsed the best means both for his entrance into his course of study , as also for his proceeding therein ; procuring the acquaintance , and after gaining the heart of a famous Professour in Diuinitie , then , and after a most worthy and eminent Prelate of this land , Dr. Ouerall , Who like a good Palinure , taught him the way how to become a skilfull Steeres-man , in the little barke of Gods Church .

And hauing once tasted the sweetnes of this hony , as Ionathan did , but with the typpe of his rod ; hee would not giue ouer , till hee had gotten Saint Pauls 2. Tim. 1 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that plat-forme of sound Doctrine , which after made him famous ; Which well did witnesse his paines in reading Sacred Scripture , in pervsing the Fathers , Schoole-men , and what else might make him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more serious he was at his booke , then Diogenes , of whom Aelian reports , that hee did De v●…r . hist. lib. 13. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , extremit●…tes foliorum comeder●… , For hee was rather Hell●…o Librorum , eating whole r●…ules ( with the Prophet of Sacred learning ; When he had gathered his Omer full of Manna●… , at the Schooles of the Prophets , then he leaues the Vniversitie , thinking it high time to distribute that hony , which like a laborious Bee , hee had gathered in the garden of the Prophets ; So that his countreymen , at his returne , needed not to haue asked that question , for the time past , which the Spouse doeth for the present Tell mee , O thou whom our soules loue , where Cant. 1 ▪ 6. hast thou f●…dde ? Because they might easily discerne ; bo●…h where , and how hee had fed ; for as Ep●…ctetus telleth vs , how wee may know by two infallible tokens , Quantum ov●…s comed●…rint , viz Lana●…t Lacte , So might they easily guesse , Quantum hic Gregis Aries , ( as Augustine calles such as Epistola 89. he wa●… ) 〈◊〉 〈◊〉 , Lana & Lacte , by his skarlet ●…eece , a robe of the greatest honour , that his Mother Vniversitie could bestow vpon him ; and that plenteousnesse of milke ▪ which he ●…ad gotten by his choice and of●…n feeding , in Dauids Psal. 3 ●… . g●…eene Pastures , by the still waters ; which hee as freely distributed to others , as euer hee receiued , for hauing a priuate charge of his owne in the countrey , there hee spent much time , feeding his owne flocke at home , by his continuall preaching vnto them , and others also , when he began Fauos facere , to make his ho●…y combe , that sweete booke of his Postill●… , whose sweetenesse as it giues repast to many painefull Bees , so contrary to his intention feedes some idle droanes in our Mother Church .

And here ( if the boundes of a preface would permit ) I might set foorth a Catalogue of his vertues , seeing by this time he was come to his full Maturity , and ripenesse ; reckoning his vertues Naturall as a Man , or Morall as a Good man , or Theologicall , as a Religious man , or Pastorall as a Sacred and Ministeriall man , commending him for them , as Melancthon doth Luther , for his learning , Pomeranus est Grammaticus , ego sum Logicus , Iustus Ionas et Orator , sed Lutherus est omnia in omnibus ; So was hee for his vertues , All the fresh springs they were in him , He had purposed to spend himselfe , and end his dayes in priuat , had not his countreyes loue , especially the Gentries care , drawen him out of this priuate course of life , not leauing him till they see him at the sterne of Christs Church in Canterbury , whereof hee liued and died a loving , and carefull Deane ; The greatest part of which worthy society , can yet witnesse his paines in preaching every weeke ▪ if not at his owne charge , yet there where was more need , his deuotion in frequenting publique prayers , his constancy in his studies ; his studious vigilancy for the publike affaires , both of the Church & the Common wealth ; So that hee might with as little Ostentation , haue spoken of himselfe , as Luther did of himselfe , Ego sum oneratiss●…mus , psalterium exigit ●…ntegrum hominem , totum eundem Concio ad Populum , totum preculae & instituti m●…i cultus , totum negotio●…um alienorum occupatio ; I am burdened more then any man my paines in my Pesth●…ls ▪ require a whole man , My Preaching to the people , a whole man , My priuate and publique deuotions , a whole man ; common affaires belonging to my place in the Church , in the common wealth , a whole man : So that I may compare his life to such an one as S Augustine wished Eudoxius the Abbot to lead , Inter ignem et Aquam , Inter Apicem , Superbiae Epistola . ●…1 . et voraginem Desidiae , Neither inclining to Pride on the right hand , nor idlenesse on the left ; Wheresoeuer he liued , leauing some remarkeable token of his goodnesse ; Witnesse his mother Camebridge , who will still remember him as truely for his learning as Trithemius did for Algerus : Vir fuit in sanctis Scripturis jug●… studio exercitatus , veterum quoque Lectione Diues , atque in Secularibus literis magnifice doctus , ingenio cautus et disertus eloquio ▪ And for his life , the like Testimony may be easily procured , that there was none in the Vniversity more obseruant of Order , Habit , ●…xercises , both publique and priuate ; I haue heard it from his owne mouth , ( and hee had , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that he neuer missed publique Sermon at St. Maries , during all the time of his abode there , saue twice ; I am loath to defile mine owne nest , Yet I feare , Aetas Parentum , peior Avis tulit nos nequiores : Witnesse likewise the Church in generall , for whom willingly hee would haue spent himselfe ; so that few are left behind , but are loosers by his death , Heauen only a gainer , in whose blessed mansions hee now rests , fully satisfied with the melodious harmony of that Supernall Quire , Part of which musicke I thinke he heard before he departed this life , for the night before he dyed , all his discourse was of musicke , and being demanded whether he heard any , or what musicke he meant , his answere was ; O Gabriel , Gabriel , Sure the blessed Choristers of Heauen , were ready to carry his soule with ioy into his Masters ioy .

I will conclude with him , as S ▪ August ▪ concerning his deare beloued , Nebridius ▪ Nunc vivit in sinu Abrahae Boysius meus , dulcis amicus meus , nam quis alius tali animae Locus ? My deare friend now rests in Abrahams bosome , for sure there is no othe place for so Diuine a soule .

Thus gentle Reader haue I giuen thee a short suruey of the life of him , whom perhaps thou knewest ( though not in his person ) yet in his workes ; If I haue come short of what his desert might iustly challenge , ( as the relation of Salomon did to the Queene of Saba ) I must craue craue pardon for my weakenesse in this kind , it being thanke worthy for him that hath no better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or if I haue shot my few arrowes ouer the marke with Ionathan , I shall be well content with S. Augustines censure vpon Tully , for his large commendations of Caesar ( So it may bee with his glosse ) Dicebat hoc tam Magnus Laudator , aut tam Magnus Adulator sed si Laudator talem noverit , si autem adulator talem esse debere ostendebat .

To conclude , if this last worke of his , finde but that acceptation with thee , which vttered Viva Voce , it gaue to the auditors , or if this , Prol s Posthuma haue but some resemblance with his former off-spring , that it be not thought altogether Spurious , I doubt not but thou wilt bee easily induced together with mee , and others that haue bene bettered by the godly example , and heauenly labours of this holy man , to glorifie the Author of euery good and perfit gift , who will not cease to raise vp such excellent instruments for his owne glory , and the Churches good : To whose blessed Protection I commit thee , Euer Resting ▪

Thine in what hee may R. P.
A TABLE OF THE CONTENTS . Sermons on Proper Lessons . ESAY 5. 18. Woe vnto them that draw inquitie with cords of vinitie , and sinne as it were with a cartrope . Pag. 1 ESAY 41. 14. Feare not worme Iacob , & c. 16 ESAY 58. 7. Breake thy bread to the hungry . 31 〈◊〉 1. 26. And God said , let vs make man in our image after our likenesse . 50 2 SAM. 24. 14. Let vs fall now into the hands of the Lord ( for his mercies are great ) and let me not fall into the hand of man . 70 2 KING . 19. 36. So Sennacherib King of Ashur departed , and went his way ▪ and returned and dwelt in Niniue : and as he was in the Temple worshipping Nisroch his God ▪ Ad●…amelech and Sharezar his sonnes slew him with the sword 89 DAN. 13 ▪ 16. Shadrach , Mesech , and Abednago , answered and said vnto the King , &c. 106 ABACVCK . 2. 9. Woe be to him that coveteth an evill couetousnesse to his house 121 Other Sermons vpon seuerall Occasions . PROV. 22 28. Remoue not the ancient bounds which thy Fathers haue made . 135 ROM. 13. 4. He is the Minister of God for thy good . 160 PSAL. 42. 9. One deepe calleth another . 197 PSAL. 84. 10. One day in thy Courts is better then a thousand . 211
SERMONS ON Proper Lessons .
ESAY 5. 18. Woe vnto them that drawe iniquitie with cordes of vanitie , and sinne as it were with a Cart rope .

IN this Text two poynts are to beediscussed especially .

First , the goodnes of God who soundes a woe , before he sendes a woe .

Secondly , the wickednesse of man , in drawing iniquity .

Touching the first , in holy writ we finde two kinds of woes : a woe of Condoling , and a woe of Condemning . Condoling , as Psalm . 1●…0 . Woe is mee that I am constrayned to dwell with Misery . Mica . 7. 1. Woe is mee for I am as the Grape gleaning of the Vintage . And in this Prophesie Chap. 6. vers. 5. Woe is me for I am vndone . This kind of woe nothing at al , or very litle concernes our present Text : that other is two fold , to witt , a woe of instruction , and a woe of destruction : or in plainer termes a woe denounced , and a woe executed .

The woe whereof I am now to treate , and many moe both after and before these words . As woe to them that ioyne house to house , and field to field : Till there be no place for others in the Land . Woe to them who rise vp early to follow drunkennesse : Woe to them who speake good of euill , and euill of good : are but warnings , and so , by consequent , armings against that heauy woe of destruction , which in the end of the Chapter is threatened by a nation that shall come from farre with arrowes that are sharpe , and all their bowes bent , with horses hauing hoofes like flint , & with Chariots hauing wheeles like whirlwinds , roaring as the Lyon , or as the roaring Seas ; Executing the iudgements of God vpon the men of Iudah , and inhabitants of Ierusalem , in such sort that none shall deliuer them .

In the dayes of security , to sound out the woes of seuerity is not welcome , though it be wholsome : it is harsh vnto flesh and bloud , vnto such as are at a a A●… . 6. 1. ease in Sion : vnto such as haue made a b b E●… . ●…8 . 15. league with death , and with hell agreement , vnto such as dreame of c c Ezech. 13. 10 peace when there is no peace ; Saying to the seers see not , and to the Prophets prophesie not vnto vs right things , but speake flattering things , Esay ▪ 30. 10. But the Thundering of woe is wholsome to such as haue hearts and eares to d d Heb. 13. 22. suffer the words of exhortation . It is so farre from either bringing or hastening of woe , as that ( if it worke true repentance ) it doth often deferre , and sometime deliuer vs from a woe hanging ouer our heads : Howsoeuer the wicked had rather once feele , then euer feare destruction and woe : yet it is an argument of Gods infinite rich mercy ( who e e Ezech. 18. 32 desires not the death of a sinner ) first , to become a Preacher , and then a punisher ; First to sound a woe , before hee send a woe : First to speake to vs in his wrath , before hee vexe vs in his sore displeasure . Psal. 2. 5.

So we read that he did inioyne his Prophets to f f Esay . 58 1. cry aloud , & to lift vp their voyce like a Trumpet in shewing his people their trangressions , and to the house of Iacob their sinnes : And Christ albeit he were the Prince of peace Esay . 9. 6. did chuse some for his Apostles who were the g g Mark . 3. 17. Sonnes of Thunder , so well as others who were the Sonnes of Consolation , and after ascending vp on high and giuing gifts vnto men , Ephes. 4. 8. He bestowed vpon his Apostles not onely clouen , but all so fiery tongues , Acts. 2. 3. That they might not onely direct , but also correct : as h h 2 Tim. 4 2. St. Paul speakes improue rebuke , &c. As Nazianzen wrote of Basil , that they might lighten in their doings , and thunder in their doctrines . In this Chapter at the 6. verse the preachers are compared vnto cloudes , I will command the cloudes that they raine no more raine vpon my Vineyard , That is , the pastours & teachers that they preach no more . When the Lord ( saith i i ●…in Ps 35. at Chrysost. homil. 20. in Math Augustine ) by the mouths of his ministers denounceth a woe , then he thunders in the cloudes : But when they bring the glad tidings of saluation , he distilleth as it were drops of his mercy , sending a ioyfull raine tha●… refresheth his inheritance ; God as an exquisite musician twines the strings of our hearts euery way , that he may put vs in tune , he hath a longing desire that the teares of our repentance may quench vtterly the Coales of his displeasure , for albeit the k k Math. 3. 10. Axe bee layd vnto the roote of the tree : yet shall it not be hewen downe so long as there remaines any hope for fruites of amendment . It is true that God ( if men will not turne ) l l Psal. ●… . 13. hath his Bow bent and ready , but as hee that shootes to hit another , hath the string of his Bow vpon his owne breast : Euen so God in drawing the Bow to shoote the bitter arrowes of his wrath against vs , hath his hand on his heart and in the middest of his anger hee remembers mercy , Abacuc . 3. 2. Denouncing a great many woes , before hee will execute as much as one woe .

This exceeding kindnesse and long suffering in God , commendat et emendat , as Augustine speakes , it recommends God as a patterne teaching vs to be m m 〈◊〉 . 3●… . mercifull as our Father in heauen is mercifull . Is the n n Psal. 145. 8. Lord gratious , full of pitty , long suffering and of great goodnesse : Then I beseech you , be followers of God as deere children , Ephes. 5. 1. As God sayd vnto Moses , Exod. 25. 40. So I say to thee , fac secundum exemplar , performe that which is good according to the patterne . Doe not rashly iudge , much lesse condemne any man o o ●… Cor. 4. 5. before the time , but expect amendment in thy greatest enemie , hope the best euen of the worst , although he draw iniquity with cordes of vanity , and sinne as it were with cart-ropes .

Secondly , the bountifulnes and long suffering of God lead vs to repentance , Rom. 2. 4. For that which is counted of man slackenesse , is in God patience , desiring that no man should perish , but all should amend and be saued , 2. Pet. 3. 9. If we shall harden our hearts and neglect the woes of instruction , vndoubtedly the woes of destruction will one day come vpon vs . If we continue not onely to sinne , but to delight in sinne : and not only to delight in sinne , but to boast of sinne : and not only to boast of sinne , but also to iustifie sinne ; As to make good euill , and euill good , drawing iniquity with cordes of vanity , and sinne as it were with a carte rope : What do we but p p Rom. 2. 5. heape vpon our selues wrath , against the day of wrath : and of the declaration of the iust iudgement of God .

The diseases of our age through a long peace , grow for the most part by riot and excesse , and consequently haue not so much vse of restoratiues , as need of launcing and corrasiues : when the woundes of the people , saith q q Ser de 〈◊〉 Cyprian , are tumentia , then the preachers as good Chirurgions must open the swelling veynes of pride , & launce the puffed-vp impostumes of greedy desires , then it is their duty to cry , woe be to those that are mighty to drink wine ; woe be to those that are wise in their own sight : woe bee to those who iustifie the wicked for reward . In a word , the best musicke for our times is that of the Angell , Apocalyps . 8. 13. Woe , woe , woe , to the inhabitants of the earth .

And because men haue despised the Prophets and r r Math ▪ 23. 37. stoned , ( if not with hard flint , s s Aug. contra aduers. leg●… lib. 2. cap. 4. yet with hard speeches and vsage ) such as haue beene sent vnto them early & late : Therefore God makes the very dumbe creatures to Preach and sound out his woes in the middest of a peruerse generation . The foundations of the earth quaking and shaking vnder our feet , haue denounced a woe : the roaring waues , and raging floods ouerwhelming some parts of the drie land , haue denounced a woe . The great frosts , and great snowes , and great stormes haue denounced a woe : vnseasonable weathers turning our Winters into Summers , and Summers into Winters haue denounced a woe . Many strange signes and wonders in Heauen haue denounced a woe . The blazing starre the last yeare was ( as t t Ser. 3. in Epiph. Augustine sayd of the starre directing the wise men to the place where the blessed Babe lay ) magnifica lingua coeli the stately tongue of heauen . And as we haue heard , so haue wee seene what great wonders it hath prognosticated in the City of God . 〈◊〉 206. i●… lib Sapient . Holcott makes mention of certaine strange flyes in Norfolke , deuouring about the beginning of haruest almost all the blades of corne , the which had imprinted on their paynted wings these two words IRA DEI , vpon the one wing IRA , vpon the other DEI. Beloued he that runnes may read in al the woes denounced against our Land IRA DEI : the wrath of God , inuiting vs to breake off our sinnes : and by true repentance to cease from drawing iniquity with cordes of vanity , and wickednesse as it were with a carte rope .

That draw sin : To hale sin x x Caluin in loc. is to vse all allurements , occasions and excuses to harden the conscience in sinne : for the wicked hunt after sinne y y Ephe. 4. 19. euen with such a greedines that z z Tremel ▪ in ●…oc . iniquity draw●… not them so much as they draw iniquity , mak●… sin strong by their wickednesse . To draw wickednesse with cordes , is nothing else but to a a Aug in Psa. 130 et Hier on . in loc. heape sin vpon sinne , binding sinnes together , as the wiseman speakes , adding to bad thoughts bad words , and to bad wordes bad deedes : vntill the threeds of iniquity by wrething grow to bee Cordes , and the cordes in fine become so great as Cart-ropes . It is reported in the Gospels historie that Christ raysed from the dead b b Math. 9. 25. Iayrus daughter newly dead , the c c Luk. 7 15. Widowes sonne dead and wound vp , and lying on the hearse , and d d Ioh. 11. ●…4 . Lazarus dead and buried and stinking in the Graue . Now these three sorts of Coarses ( as e e Ser 44 de verbis Domini . Augustine notes ) are three sorts of sinners ▪ sayrus daughter lying dead in her Fathers house resembleth all those that sinne by inward consent ; the widdowes sonne being caried out of the gates of the City those that sinne by outward act : Lazarus dead and buried foure dayes , those that sinne by continuall habite ; being dead saith Augustine , the first day by conceiuing sinne , the second by consenting to sinne ; the third by committing sinne : the fourth by continuing in sinne . The bandes that tyed his hands and feet were his sinnes , according to that of Salomon , Eccles. 5. 22 The wicked is taken in his owne iniquity , & holden with Cordes of his owne sinne . Consenting to sin is one corde , acting of sin another , continuing in sin a third , and a threefold cord is not easily broken , Eccles. 〈◊〉 . 12. If we writhe these cordes of vanity big●…er and bigger , adding to custome in sin , boasting in sin , to boasting defence , to defence presumption : At the last they will grow so great as cables & cart-ropes , & so become fetters in this world , and eternall chaynes in the next : Whips on earth and boults in hell , and therefore woe to them that draw , &c.

Christ in the 2. Chapter of St Iohn at the 15. verse , made a scourge of cordes and whipped out of the Temple such as bought and sold therein , the strings of this whip , as f f Prooem in Psal. 130. Augustine & g g in loc. Hierom note , were made of the cords of their vanity . For all euill which we suffer in goods or good name , either outwardly in our bodies , or inwardly in our soules , proceedeth altogether from that euill which wee doe , h h Senec Ep 97. sceleris in scelere supplicium , sin like a penitent frier scourgeth it selfe ; As the worme deuouring the nutt is bred in the nutt : so the punishment of sin is bred in sin , i i Lipsius de consolat . lib. 3. cap. 13. Cognatum , imò innatum omni sceleri sceleris supplicium .

Sicknesse is a scourge , but it is made of the Cords of our owne vanity . So St Paul . 1. Cor. 11. 30. Hence many are weake & sicke . &c. So Christ in the 5. Saint Iohn at the 14. verse , behold thou art made whole , sinne no more . Insinuating that the sores of the body come from the sinnes of the soule , all weaknesse from wickednesse , all infirmity from iniquity ▪ woe therefore .

Dearth and Barrennes of ground is a mayne string of Gods whip against sin , but it is made of the Cordes of our owne vanity . k k Ezek. 14. 13. When the Land ( saith the Lord ) sinneth against me by committing a trespasse , then will I stretch out mine ●…nd vpon it , and will breake the staffe of the bread thereof , and will send famine vpon it . l l Leu. 26. 18. & Deut. 18. 23 If ye will not obey mee and hearken to my commandements : I will make your Heauen as Iron : And your Earth as Brasse : Your strength shall be spent in vaine , neither shall your Land giue her encrease , neither shall the trees of the Land giue their fruit , woe therefore .

Extreme pouerty is a scourge too , but the wicked draw his heauie burthen vpon them especially with the Cart-ropes of their owne iniquity . For while they waste their estates in riot , and spend their dayes in idlenesse , no wonder if m m Pro. 6. 11. pouerty come vpon them as a trauailour , and necessity like an armed man . A trauailour knocks at our dores before wee looke for him , and an armed man is so strong that wee cannot easily resist him , and therefore woe to them , &c.

Dishonour and ignominie is a scourge likewise , but it is made of the cordes of our owne vanity . For good deedes are the very Matrix of a good name , honest and honourable report is the shadow that followes the body of vertue , so that the n n Psal. 12. 6. righteous are had in an euerlasting remembrance , their memoriall is blessed o o Eccles. 49. 1. sweet as hony in all mouthes , and pleasant in all eares , as musicke at a banquet of wine ; But the name of the wicked shall rott , Pro. 10. 7. Their memorie shall perish with them , Psal. 9. 6. And therefore woe to them , &c.

Beside these and infinite other outward scourges , there is an inward whip of the soule made of the cordes of vanity ; To witt , horrour and hell of conscience : for albeit the wicked be p p Psal. 73. fatt and lusty , though he come to no misfortune like other men : though hee florish like a greene bay-tree : though his sheepe bring forth thousands , and ten thousands in his ground , though his oxen be strong to labour and no decay in his cattle : Yet intra est quod contra est , howsoeuer it be without him , he hath that within him , which is against him ; so that he can neither delight in company , nor solace himselfe alone , neither sport in the fields , nor rest in his bed , ut euery where his manyfold foule sinnes are so many foule fiends vnto him . As when Gain had slaine his brother Abel , albeit there were no Iustices or Constables to make hue and crie after him , as Luther and Caluin expound the place ; Yet he said q q Ca●… . 4. 14. whosoeuer findeth me shall slay me , alas who could see ! and yet hee was affrayd of euery bush , of euery bird in the bush , of euery feather in the bird ; For his guilty conscience was as a thousand witnesses to accuse him , as a thousand Iudges to condemne him , and as a thousand hang-men to torture him , therefore woe to them , &c.

Behold yet a greater woe , for the cordes of vanity doe not onely make scourges to whip the wicked in this world : but they be Bolts and fetters of hell also . For as wee read Math. 13. 30 When almighty God shall come to iudgment he will command his angels to bind the tares and burne them , and in the 22. Chap. of Saint Math. 13. To bind him hand and foot which had not on the wedding garment , and to cast him into vtter darknesse . Now these bands and fetters are nothing else but the sinnes of the reprobate , the cordes of their vanity , the cart-ropes of their iniquity . Wherewith they shall bee so fast bound , as that they shall neuer be loosed againe . For as the darknesse of hell is an euerlasting night , and the fire of hell r r Esay . 33. 14. euerlasting burnings , the s s Mark . 9. 44. worme neuer dying , the woe neuer ending ; So the bands of hell , as Saint Iude ter●…es them , are euerlasting chaynes , and therefore woe to them .

The word Vanity , hath a great many significations , it is vsed for inutile , that is a thing without any profit or vse . So sinne is a vanity , t t 1 Tim 6. 6. godlinesse is great gaine , not onely gaine , but great gaine in comparison whereof the winning of the whole world is losse . But sinnes are vnfruitfull workes of darkenesse , Ephes. 5. 11. u u Rom. 6. 21. What profit had ye , quoth Saint Paul vnto the Romans , in those things whereof ye are now ashamed . and the x x Wis. 5 8. wise-man bringeth in the reprobate complayning at the last day . What hath pride now profited vs , and the pompe of riches brought vs .

Secondly , vanum is vsed for falsum , a lying and a false thing opposed to verum . And so sin is a vanity , Pro. 11. 18. The wicked worketh a deceitfull and false worke . In sinning he deceiueth as much as he can , almighty God : Honouring him with his lips , but his heart is farre from him , Esay . 29. 13. He deceiueth his neighbour also y y Psal. 12. 2. talking of vanity with his neighbour and z z ●…sal 4. 2. seeking after lyes , vsing a a Prou. 11. 1. false ballances and light weights , but in conclusion he deceiueth him elfe most . Hee that soweth righteousnesse shall receiue a sure reward ; but the wicked worketh a deceitfull worke , for whatsoeuer hee propoundeth for his end , b b Rom 6. 23. the wages of sinne is death , and hee that followeth euill seeketh his owne death , Pro. 11. 19.

Thirdly , Vanitas is vsed for imperitia , that is , vnskilfullnesse & ignorance . So the Grammarian who contended in c c Lib. 18. cap. 4 Aulus Gellius with Apollinarius the Philosopher about the sign fication of words , maintained confidently that vanus and stolidus are all one ; The vaine man is the foolish man , d d Ste●…h in dict. 〈◊〉 . Vanus est mente vacuus . And according to this acception also , sin is vanity : for goodnes in the Scripture is termed wisedome , & vice follie : Sinners and fooles in the language of Canaan are Synonima , Pro. 1. 7. The feare of God is the beginning of knowledge , but fooles despise wisedome and instruction . And Solomon in the same Chapter afterward speaking of sinners and sinfull courses , sayeth , O yee foolish ? how long will yee loue foolishnesse . In the dialect of the wiseman it is plaine , that the greatest sinner is the greatest foole ; To looke no further then that which is before our eyes in this present Chap. The proud man & couetous who 〈◊〉 field to field , and house to house : that he may be placed in the midst of the earth alone , shewes himselfe a vaine foole . e e Caluin in loc. For nothing could befall him worse then to haue his owne wish : How could hee till his ground alone ? How could hee reape the fruits thereof alone ? How could he Domineere in his houses alone ? How could he vaine man enioy his glory , were there none to magnifie him and to humour him in his grea●…nes ?

So he that is mighty to poure in strong drinke , shewes himselfe a vaine man in ouerthrowing his owne body : being onely strong to make himselfe weake ; hee should eate and drinke to be strong : but not strong to eate and drinke . Is not he reputed a very foole that will strike none but him that is next him , and who so neere thy selfe , as thine owne selfe ?

So hee that is wise in his owne eyes , and prudent in his owne sight , is a vaine foole : For there can be no greater argument of f f See Chrysost. ser. 2●… in Epist ad Rom. follie then to be so conceited of our owne witt , that wee scorne to learne of others . Hereticks are therefore the masters of errour , quoth g g Idem Fu●…bertus Ep. 1. Augustine , because they neuer were the Schollers of truth ; And that which h h Lib. 1. Opt●…tus reporteth of Victor , may be well affirmed of all Hereticks , namely that they bee Sonnes without Fathers , Souldiers without Captaines , and Schollers without Masters .

So hee that doth iustifie the wicked for a reward , is a very foole , for that one bribe may proue i i 2. Kings 4. 40 mors in oll●… , like Colloquintida that marrs the whole pott of pottage : a Canker that will fret the rest of his esta●…e good it may seeme for the present purchase ( as it is said of Chauking of Land in the Country prouerbe ) but ill in fine for his heires , Ex male quaesitis vix gaudet tertius haeres .

So he that speakes good of euill , and euill of good is a very foole : For by telling so many lyes , hee gaines onely this credit that none will beleeue him when hee speakes a truth .

It is obiected out of Saint Luke . Chap. 16. verse . 8. That the children of this world , are wiser then the children of light . Answere is made by the k k Origen . 〈◊〉 . Mald●…nat . Doctors vpon the place , that Christ accounts them wiser , not absolutly , but onely , secundum quid , in some case more crafty ; They bee not wis●…r in genere , but in genere suo : for as l l Apud Fox Martyr●…l . one sayd of Sr. Thomas More , that he was either a foolish wiseman , or a wise foolish-man : Euen so the wicked are wisemen in foolish things , and foolish men in wise things : wise to doe euill ( as the m m Ier. 4. 2. Prophet speakes ) but to doe well they haue no knowledge . All their slye trickes like the needlesse curiosities of Schoolemen , are but Cobwebs of learning , all the fine threeds of their subtilty nothing else but cordes of vanity .

Thus I haue plainely deliuered how sin is a Vanity , and how sinfull acts are cordes of vanity : Whipping the wicked on earth , and binding them hand and foot in hell ; and so consequently that a woe hangs ouer their head , who draw iniquity with cordes of vanity , and sinne as it were with Cart●…opes .

This should teach vs to fly from sin as a Serpent , and to fly to Christ as our sole Sauiour , who dyed for our sinnes , and is risen againe for our iustification ; If we be truely grafted vnto him , all our sin is his , and all his righteousnesse ours . And so though happily wee may bee full of Condoling woe , and shall be free from Condemning : though our spirituall enemies are stronger , and our greiuous sinnes are greater then wee ; yet as God said to Rebecca , the greater shall serue the lesser . In Christ all thi●…gs are ours , and all things quoth Paul , euen Sin it selfe quoth Augustine , euen the Deuill himselfe quoth Luther , worke together for our good , yea for the best , if we loue God in his Christ . Heale vs thenô Lord and wee shall be healed : saue vs and we shall be saued : Deliuer vs from eternall woe that we may bee blessed with euerlasting happinesse in thy kingdome of glory : where wee shall euer be sure to be free from sorrow , because free from sin ; Ceasing to draw iniquity with cordes of vanity , and sin as it were with cart-ropes .

ESAY 41. 14. Feare not worme Iacob , &c.

CHrist is Alpha and Omega , Reu. 1. 8. As Esay speakes in this Chap. at the 4. verse , the first and the last : and that vnto vs , as well as in himselfe , being yesterday and to day , and the same for euer . Heb. 13. 8. And therefore the Church allots a proper Scripture for euery Sunday throughout the whole yeare ; begins and ends her deuout seruice with the comming of Christ . For the first sentence declared in the Gospell appointed for the first Sunday , is , behold thy King commeth vnto thee . And the conclusion of the last Gospell on the last Sunday , this of a truth is the same Prophet that should come into the world : which occasioned a a 〈◊〉 est expositio 〈◊〉 in Ecclesia ▪ proposi●… ab 〈◊〉 in 〈◊〉 , 〈◊〉 . 〈◊〉 . 1608. Petrus Machado to terme this order , annulus Christianus , as it were the Christians round or ring .

So the Church in obseruing this high and holy time , makes the birth of our Lord , and appurtenances of the same , the first and the last obiect of all her solemne deuotions , other holy dayes in deed come between the feasts of his Natiuity , Circumcision , and Epiphany , but all of them are called Christmas , dedicated onely to Christs honour , and the reason ( as b b Ioh Raulin . Ser 2. ●…e beatis Innocentibus . some coniecture ) why Saint Stephen , and Saint Iohn , and the blessed Innocents are mentioned aboue the rest of the Saints , is to shew that Christ came into the world to saue men of all sorts , of whatsoeuer degree ; the Chiualrie represented by Saint Stephen a resolute Knight and warriour in the Lords battaile : The Clergie represented by S. Iohn stiled the Diuine : The Commonaltie or Infantrie , represented by the children Herod slew . Or intimating that Christ was borne for men of euery seueral age , for men of perfect strength , as Saint Stephen : For old men on their Crouches , as Saint Iohn , who liued after Christ was dead , as Hierom reports in his life , 68. yeeres , being ( as c c Annal. ●…om . 1. An. 99 fol. 749. Baronius avoweth ) at his dying houre 106. yeeres old : Lastly , for Infants in their Cradles , as the blessed Innocents . d d Pet. de palud Ser. a●… B. Innocentibus . idem Feru●… ser. de Ioh. Euang. Or it may bee these Saints are honourably remembred at Christmas rather then other , because Christ saith , if any will follow me , let him forsake himselfe & take vp his Crosse , Mat. 16. 24. The seruant is not greater then his Master ; if they haue persecuted me , they will persecute you also , Ioh. 15. 20. Now e e Ser. de Innocent . idem Ian●… vt alii in Math. 2. Bernard & other Doctours say there bee 3. kinds of suffering or martyrdome in Christs cause ; The 1. In will & in act , as that of Saint Stephen , the 2. In will , but not in act , as that of Saint Iohn : the third in act but not in will , as that of the Bethelemitish Innocents . And so Christ , as it is sayd , Cant. 5. 10. Is white ▪ and ruddy , the chiefest among ten thousand : as one f f Ludolphus de vita Christs . part. 1. cap. 13 featly , but I censure not how featly , Candidus in Iohanne , rubicundus in Stephano , electus ex millibus in Innocentibus .

This Scripture then is chosen aptly for a Christmas Sunday , promising that in type , which wee now see performed in truth , namely that Christ our Lord is the deliuerer of Sion out of her Captiuity , the Comforter , abettor , strength , helper , in a word , the redeemer of his people , from the hands of all their enemies , & from the bands of all her sinnes . In this verse ( which is Capitulum Capitis , as it were the Chapters abridgment ) two points are to be considered especially .

1. The weaknesse of the Church in respect of her selfe , as being a worme , and as a dead man . 2. The strength of the Church in respect of her Sauiour , saying , feare not , I will helpe thee : this I haue sayd , and this I will haue done , being powerfull and able ; because the Lord , pittifull and willing , because thy redeemer , faithfull and true , because the holy one of Israel .

The Lord calleth elsewhere Iacob g g Psal. 35. 4. his chosen , Israel his possession , h h Psal. 114. 2. Iuda his Sanctuary , Israel his dominion , an i i Exod. 19. 6. holy Nation , a Kingdome of Priests , an holy tree , springing of an holy root , a people peculiar to himselfe , enclosed as it were from the Commons of the whole world . But heere considering their present affection and miserable condition vnder Captiuity , hee takes a l l Caluin in loc. better course with them in omitting these glorious titles , and comparing them vnto wormes and men that are dead : for this he shewes more ;

That he greatly cares for them , although they seeme most abiect in the worlds eye . Feare not I am with thee , be not affrayd : I am thy God , I will strengthen thee , and helpe thee , and sustaine thee , with the right hand of my iustice . Howsoeuer now thou beest nothing , yet I wil so succour thee , that all the men of thy strife shall be confounded , ashamed , perish , and come themselues to nothing . Behold I will make thee a roller , and a new threshing instrument hauing teeth , and so thou shalt thresh the mountaines , and grind them to powder , and make the hills as chaffe .

A word spoken in his place , saith Salomon , is like aples of gold , with pictures of siluer : He therefore which is set apart for the gathering together of the Saints , and the worke of the ministrie , must ( as St. Paul exhorts ) diuide the word of truth aright . He must , as the Baptist in preparing way for his Lord , m m Luke . 3. 5. exalt the vallyes and make the mountaines low . Men are made mountaines two wayes , either assuming too much vnto themselues out of their owne merit , or else presuming too much vpon Gods mercy : and on the contrarie men are vallyes , in contemplating their great faults , and little faith , humbled in their sin , and in their suffering for sin ; And therefore the man of God ought to digg downe Mountaines by denouncing Iudgments , and to raise vallyes by pronouncing mercy . He must , as Ambrose sayd , bee like a Bee , applying the I awes sting to the proud in heart , but the Gospells honie to the poore in Spirit .

It is written in the n n Deut. 19 4. Law , that if a man goeth vnto the wood with his neighbour to hew wood , and his hand strikes with the axe to cut downe the tree : If the head slip from the helme and hit his neighbour that he dye , the same shall flie to one of the Cities appoynted for refuge and liue ; Such as handle the word indiscreetly without any distinction of times , or places , or persons , or circumstances of sin : makes the head of the axe ( saith o o Pastoral . part . ●… . cap. 10. Gregorie the great ) to fly from the helme , and so they kill vnaduisedly their bretheren . And these p p Luther . in Cal. 6. 2. ghostly Fathers vse Christians , as the Iewes did Christ hanging on the Crosse , when his thirstie soule called for some comfortable potion , they gaue him gall and vineger to drinke . The word of God must dwell in vs plenteously , but in all wisdome , Col. 3. 16. We must heare it in all wisdome , read it in all wisdome , meditate on it in all wisdome , speake of it in all wisdome , especially preach of it in all wisdome , not only in some but in all wisdom . For all is litle enough , considering the Lord will not hold him guiltlesse that taketh his name in vaine .

By Iacob ( yee which are verst in the Bible know well ) is ment the q q Nic de Lyra in loc. seed of Iacob , all Gods people descended from his loynes , heere called a worme : And as Tremellius and our old English translations , a little worme , in respect of their r r Hyperi●… . Caluin . Michael . de Palati●… . abiect estate first in Egypt , and afterward in Babylon , a silly worme . In quo ( saith s s Gaspar San●… in loc. one ▪ ) nihil est quod quis aut amet aut metuat . So the next clause doth expound this in the iudgment of t t in loc. Caluine , yee dead men of Israel , in such a wretched and base slauerie , that ye resemble men which are dead : euen past all hope to be restored and raised againe to your former glory . Gods people were not dead indeed , but as it were dead to many purposes vnder their Captiuity : They did not lead vitam vitalem , a liuely life , being as Socrates and ᵘ Plato sayd of marriners , neither among the dead v in Axiocho . nor yet among the liuing ; And ( as Saint Paul of a Widdow spending her dayes in pleasure ) dead while they liue . For so the Scripture speaking Hyperbolically calls those dead who liue in extreame perils , and deepe dangers : as Psalm . 116. 3. The snares of death compassed me round about , and the paines of hell gat hold vpon me : and Psalm . 86. 13. Thou Lord hast deliuered my Soule , that is , my person and life , from the nethermost hell , euen the pit of the dead , or the graue . So the Prophet Ezechiel entreating of this argument in his 37. Chapter compares the men of Israel vnder bondage , to drie bones in the mids of a field . These bones are of the house of Israel , behold they say , our bones are dryed , and our hope is gone , and wee are cut off a●… branches from the tree . Therefore Prophecie vnto them , and say : Thus saith the Lord God , behold my people , I will open your graues , and cause you to come vp out of your Sepulchres and bring you into the Land of Israel againe . As there is a spirituall resurrection from sin , and an eternall resurrection a●… the last day from the graue : So likewise a temporall resurrection from affliction in this world . So the Lawyers terme those ciuilly dead , which are banished out of their Country . There is between Exilium and Exitium so little difference , that it sounds well enouge in a Latine eare , to call such as are condemned to perpetuall Exile , x x Sancti●… in loc. Capite damnatos , men appoynted to dye .

Other , instead of dead men , of Israel , read few men of Israel , as our new Bibles in the margine , so the Septuagints and their translator , Israel parvulus , little Israel , and Procopius in his commentarie , Perpaucus Israel , as being in this aduersitie , litle for number , and lesse in account , despised Israel as the translation , Hen. 8.

Thus I haue deliuered vnto you the plaine story , but for as much as all the faithfull are the Sonnes of Abraham , and true Iacobins , as Augustine sayd , more Israel then Israel it selfe , the y y Hieron Haymo . Hugo Cardinal Dionys. & arthus . Glossa Ordinaria . Caluin . Pellican . most and best expositors , aswell ancient as moderne , extend this not onely to the sonnes of Iacob according to the flesh , but also to the seed of Iacob according to the spirit , that is , to the Church of Christ afflicted and persecuted vnder Antichrist in z z Borrhaius in loc. in spirituall Babylon :

And so these times haue made a large Commentarie vpon this text : For Iacob is a worme troden vnder foot in Italie , troden vnder foot in Spaine , troden vnder foot in France , troden vnder foot in Austria , troden vnder foot in Poland , troden vnder foot in Germanie , Persecuted by the red Dragons might and malice throughout the Wildernesse of the whole world , and the friends of Iacob are but louing wormes , a few men , and they by the designes of Antichrist , & his bloody ministers the Iesuits , appoynted to dye , for Christs sake killed all the day long .

This Scripture then is a parallell vnto that , Cant. 2. 2. Like a Lillie among the thornes , so is my loue among the Daughters : and to that Ecclesiastes . 9. 14. There was a little City and few men in it , & a great King came against , and compassed it about , and built forts against it . And to that of our blessed Sauiour in the Gospell , affirming that his Church is a little flocke in the mids of Wolues .

Now that which is sayd in generall of Christs whole body mysticall , is verified in particular of euery member , as euery sliuer of a bone is bone : So euery sonne of Iacob , euery true beleeuer baptized into Christ is a worme , and as a man that is dead . A worme not in respect of his humane condition onely , Iohn . 23. 6. Man is a worme , euen the Sonne of man but a worme , a a Iob. 17. 14. saying to corruption thou art my Father , and to the worme thou art my Mother and my Sister . But in respect of his Christian estate much more being vilified and accounted in the worlds esteeme , b b Psal. 22. 6. a worme and no man , a scorne of men , and outcast of the people : yea the filth of the world , and off-scouring of all things , 1. Cor. 4. 13. His soule quoth Dauid is filled with the contemptuous reproofe of the rich . To good Men and Angels an obiect of pittie : To bad Men and Angels an obiect of enuie : To both a gazing stocke . Bernard . Ser. ●…1 . Inter paruos sermones . And with the despightfullnesse of the proud , a gazing stocke to Men and Angels , infaelicitatis tabula , Calamitatis fabula , the Map of miserie , the table talke , yea tabret , as Iob speakes vnto the wicked . Yee beleeue this , I know , because ye daily see this ; not in the tents of Kedar onely , but in the high streets of Hierusalem also : the greater doubt is how the Christian is sayd here to bee Dead .

For the better vnderstanding whereof , obserue that spirituall death in Iacob , is threefold ; to witt .

A Death , of Sinne ; For how shall we that are dead to sin , liue therein , Rom. 6. 2. The Law ; Through the Law , I am dead to the law , Gal. 2. 19. That is , saith Luther , against that accusing & condemning Law , I haue an other law which is Grace , & Libertie : which accuseth the accusing , and condemneth the condemning Law . The world , Actiue ; Whereby the world is dead vnto Iacob , renouncing the pompes thereof , and accounting all things losse to winne Christ . Passiue ; Whereby Iacob is dead to the world , which hateth and persecuteth him for Christs sake .

The summe of all is , that a Christian is dead to sin , and aliue to God . Dead to sin , ( as Iudicious Melancthon ) in respect of sinnes imputation and efficacie . In respect of imputation , for albeit some reliques of old Adam remaine in the new man , yet as the Scripture speakes , all his c c Psal. 85. 2. offences are couered , d d Rom 8. 1. there is no condemnation vnto them which are in Christ . God sees none iniquity in Iacob ▪ no transgression in Israel , Num. 23. 21. As for sinnes efficacie , whereas the motions of sin in an vnregenerate man , haue force to bring forth fruit vnto death , Rom. 7. 5. He that is borne of God sinneth not , 1 Iohn . 3. 9. As being a patient , rather then an agent in sin , saith Bernard ▪ or as e e in Rom. 6. Primasius , he doth not liue to sin , but to Christ who dyed for his sin . Thus I liue quoth Paul , Gal. 2. 20. Yet not I now , but Christ liueth in mee ; Christ himselfe is the life which I now liue : In this regard he and I are both one quoth Luther vpon that place ; this seemes a very strang manner of speaking , I liue , I liue not : I am dead , I am not dead : I am a sinner , I am not a sinner : I liue not now as ▪ Paul , but Paul is dead ; who is it then that doth liue ? the Christian ; our corrupt estate subiect to sin , and concupiscence , is called the old man : But our person reformed in and by Christ is the new man : Augustine pithily , Christianus est quod ammodo duplex , euery single Christian susteyneth a double person , as Hector Pintus vpon our text , duplex est in me ego , one I that liues according to the flesh , and another I that liues according to the spirit . As the penitent wanton in St. Ambrose , ( who courted by his old loue , Cur non respicis , ego sum ? ) answered , sed ego non sum ego : Though you be still the same woman , I am become another man : I liue indeed in the flesh , but not through the flesh , or according to the flesh , for I am Crucified vnto the world , and the world is Crucified vnto mee ; The truth , is I liue by faith in the Sonne of God , I am grafted into Christ , and f f Caluin . institut lib. 4. c. 15. sect. 5. Idem Caietan et Melanct. in B●…m ▪ 65. the graft doth liue not of it selfe by the sap of the stocke . Wee are twigges , and Christ is the tree , without him wee can doe nothing , Iohn . 15. 5. But in him , and through him all things , Philip. 4. 13.

Thus a Christian is dead to sinne , dead to the law , dead to the world actiuely : the which exposition is entertained of many learned interpreters : but that Iacob is passiuely dead vnto the world , as being hated & persecuted of the world , ( as the blessed Apostle speakes of himselfe ) for Christs glory dying daily , is the fitter , and as I think the fuller glosse , comming neerer home to the point , and to the pith of the matter , intended heere by the spirit . And so , by this place you may learne the meaning of another hard phrase , 1. Cor. 15. 2●… Baptized for dead , that is , afflicted and reputed as dead . I know there bee diuerse readings and interpretations of that text , but vpon an exact inquirie yee shall vnderstand this to be most agreeable to the words , & to the scope of Saint Paules argument ▪ To the words because Baptisme is vsed elsewhere for affliction , as Luk. 12. 50. I must be Baptized with a Baptisme , and how am I grieued till it bee ended , and Math. 20. 22 Mark . 10. 38. Ye know not what ye aske ( quoth our blessed Sauiour ) to his ambitious Disciples harkening after earthly preferment in his Kingdome . Yee must first drinke of the Cup , that I must drinke of : and be baptized with the Baptisme , that I am baptized with ; that is , in the iudgment of Theophilact , Euthymius , Ardens , and many more learned Diuines ; Ye must of necessity beare the Crosse , before ye can weare the Crowne : ye must enter into my Kingdome through many tribulations .

As for the scope Saint Paul in the words immediately following , shewes that by baptized hee meant afflicted , why are we Christians in Ieopardie euery houre ? If I haue fought with Beasts at Ephesus after the manner of men , what aduantageth it me , if the Dead rise not againe . Wherefore should Iacob and Israel indure so many losses and crosses , fightings without , and terrours within , troden vnder foote like wormes , and reputed as dead men in this world , were there not another world where they shall haue fulnesse of Ioyes , and pleasures at Gods right hand for euermore ?

So haue yee the first part of our Text explained , concerning the weaknesse of the Church in respect of her selfe : the second is the consideration of her strength in respect of her Sauiour : Who saith , feare not , I will helpe thee . The which is repeated often in this one Chapter , and that within the compasse of a few lines , not onely to shew the dulnesse of our fraile flesh , needing in aduersitie , promise vpon promise , so well as in prosperity , precept vpon precept : But to set forth also the fulnesse of Gods infinite rich mercy , towards vs vile Wormes . It is reported , Apo. 7. 2. That foure bad Angels had power to hurt the Earth and the Sea , when wee heare of their number , Foure , wee may feare ; and when wee heare of their nature , bad Angells , wee may feare more . When we doe read of a datum est , power and authority giuen vnto them of God to hurt , wee may feare most of all : But when wee finde their power limited that they must not hurt Gods seruants , wee need not feare at all .

I saith the Lord , whose power is I am , and stile , I will . Alas , man of himselfe is not able to doe any thing , hee liues and moues , and hath all his being in me : my grace sustaineth him , by which hee is whatsoeuer is his : He speakes optatiuely would to God , I will if God will ; But I the Lord Indicatiuely , Imperatiuely , g g Math. 8 3. I will , bee thou cleane , I will ease you , I will strengthen thee , I will helpe thee . I the Lord who make the h h Psal. 114. 4. mountaines to skip like Rams , & the litle hills like young sheepe : I who measure the Waters with my i i So Aquila translat apud Hieron . little finger , and the Earth with three of my fingers , and the Heauens with my spanne , Esay . 40. 12. Before whom all the Nations of the world are but as a drop of the morning dew that falleth vpon the ground , Wis. 11. 19. I that am k k 1 Cor. 15 28 all in all , l l Heb ▪ 1 3. vpholding all things by my power . I the Lord against whom there is no wisedome , neither vnderstanding , nor counsell , Pro. 21. 30. No Wisedome of men , or Vnderstanding of deuills , or counsell of Angells is able to preuaile . No Wisedome in Heauenly things , or vnderstanding in Earthly things , or counsell in any thing against me . Neither is my will inferiour to my power , for I am thy Redeemer . I was borne for thee , I was circumcised for thee , I fulfilled all righteousnesse for thee ; I dyed for thee , I rose againe for thee , what could I haue done more for thee , which I haue not done ? I haue so loued thee that I gaue my selfe for thee , to bee both an offering , and a sacrifice of a sweet smelling sauour vnto God for thee . I am m m Heb. 1. 2. heire of all things , and I am thine n n Esay . 9 ▪ 6. a childe borne vnto thee , a Son-giuer vnto thee . Feare not Iacob I am with thee , and with mee thou shalt haue all things also .

Doubt not of my promise , seeing I am the holy one of Israel . It is true that God is holy formaliter and effectiue , o o Borrhaius in loc. holy in himselfe , and making other holy : see my Booke , Fol. 782.

But I Subscribe to their conceite : who by Sanctus , vnderstand verax et firmus in promissis , I am holy , that is , firme and faithfull in my promise : I am not as man that I should lye , neither as the Sonne of man that I should repent . Harke O Israel I haue made a couenant with thee , that I will bee thy God , and thou my people . I will not alter the thing that is gone out of my mouth , I will not shrinke from it , I can not deny my selfe , I keepe my promise for euer .

I began this feast as you may remember here with a Christmas carroll : and I purpose to conclude with a Christmas close . If God bee with vs , who can bee against vs : The world will bee against vs , and the flesh against vs , and the Deuill against vs . p p St Bern. The world cryes , Ego deficiam ; the flesh , Ego inficiam ; the deuill , Ego interficiam . But it makes no matter so long as thy Redeemer cryeth , Ego reficiam . I am the beginning and the ending , which is , and which was , and which is to come . Was in thy Creation : Is in thy preseruation : and will boe in thy glorification . I who am alway the same in my power , pleasure , promise , will bee with thee till the Worlds end : and then thou shalt be with me world without end : Feare not worme Iacob . I can do this because the Lord , I will do this because thy Redeemer , I shall do this because the holy one of Israel .

ESAY 58. 7. Frange esurienti panem tuum . Breake thy bread to the Hungrie .

IT was our blessed Sauiours apophthegme , recorded by Saint Luke , Acts. 20. 35. Beatius est dare quam accipere : More blessed is it to giue , then to receiue : more blessed in respect of the life present , because giuing bindeth others vnto vs , whereas receiuing bindeth vs vnto others ; and more blessed in respect of the life to come . Because hee that giueth vnto the Poore lendeth vnto the Lord , and hee will in due time recompence him , Pro. 19. 17. and that a a Math. 19 ▪ 29. an hundred fold more , the which is termed by Saint Augustine the best and greatest vsurie .

Or more Blessed , in making vs like to the most blessed , who b b Iam. 1. 5. giueth vnto all men aboundantly , being indeed ( as c c Laurent , Pisanus . Euang. Paradox . one said ) solus liberalis , onely liberall , and the reason hereof is very plaine , because God which is d d Mat. 19. 17. onely good of himselfe , and absolutely good in himselfe , giues that which is his owne ; whereas men in giuing all that they haue , yea all that they are , giue that which is anothers , euen his in due right , from whom alone cometh e e Iam. 1. 17. euery good and perfect gift . Or in one word more blessed because f f Lorin in Acts. 20. 35. to do good , is better a great deale then to suffer good ; Now therefore that wee may bee blessed in doing happily : so blessed a worke ( which is neuer vnseasonable , the poore being with vs alway ) These foure words in our text recommend g g Gorran in fundamento aurio ser 1 de Epist ▪ feria 6. post Gineres . foure rules especially , concerning the giuing of Almes .

First , Quo modo dandum ? the manner how we may deale them : and that is noted in the word , Frange , breake thy Bread .

Secondly , Cui dandum ? the party to whom our dole should bee giuen , and that is expressed in the word , Esurienti , to the Hungrie .

Thirdly , Quid dandum ? what is to be giuen , and that is deliuered in the word , Panem , deale Bread .

Fourthly , De quo dandum ? vpon whose cost , and that is ioyned in the word , Tuum , thy Bread .

There bee two parts of equitie , the first is , that wee wrong no man , and the second is , that wee doe good vnto all men : especially vnto such as are in want , and aduersitie . The first is taught in the verse going afore : Is not this the feasting that I haue chosen , to loose the bandes of wickednesse , to take off the heauie burthens , and to let the oppressed goe free , and that ye breake euery yoake ? The second is inioyned in our text now , read , deale thy bread to the Hungrie : And h h Caluin in loc. these two must alway goe together , for it is not enough to refraine from oppression and violence , vnlesse therewith wee shew bowels of compassion , and workes of mercy towards our poore brethren in distresse . i i Iam 1. 27. Pure religion and vndefiled before God , is to visit the Fatherlesse and Widdowes : and that thou bring the poore which are cast out , vnto thine house : when thou seest the naked that thou couer him , and hide not thy selfe from thine owne flesh .

The * * Hugo Cardin . in loc. word breake , shewes the manner how bread ought to bee dealt , the whole loafe may not bee lauishly spent vpon others , or wretchedly hourded vp only for thy selfe , but it ought to bee broken and imparted : First , to thy selfe , and then vnto others . k k Math 5 42. It is Christs iniunction indeed that we should giue omni petenti to all that aske , but as Augustine glosseth it acutely , non omnia petenti , not all they will aske . Wee may not giue so much at one time , that we leaue nothing for another time : this vndiscreet liberalitie , doth ouerthrow liberalitie , liberalitas liberalitate perit . As l l Epist. ad Paulinum de institut. Monach. Hierom told Paulinus , they that precipitate themselues to pleasure their poore neighbours , are like powder in festiuall dayes , which to reioyce others spendeth it selfe . And therefore Solomon aduiseth vs to giue frugally , so well as frankly , Pro. 5. 15. Drinke waters out of thine owne Cesterne , and running waters out of thine owne Well . And then that others may drinke of thy Cup , and taste of thy bounty , let thy fountaines slow forth , and riuers of waters in the street , but let them be thine , euen thine onely , and not the strangers with thee . Let the Cocke run abroad , but keepe thy Cesterne to thy selfe , let the waters flow forth in the street , but let the Well-spring bee thine still , and not the strangers with thee . The morall of Acteons fable deuoured by his Doggs , is nothing else but that open handed Gentle men are many times vndone by fauning parasites , who , like Pondes , are full in Winter , but in Summer when neede is of them are drie : or like to Swallowes creeping vnder the roofes of our houses in the spring , but when once cold weather is come , they bee gone , flowen away , leauing ( as you know ) nothing behind them but dung , foule speeches : And therefore bee not so cruell vnto thy selfe as to giue thine Honour ( quoth Solomon ) vnto others , Pro. 5. 9. Where Melancthon and m m L●… in ▪ in Act. 13 50. et 20. 10. other Diuines obserue , that riches are called Honour , because they giue reputation and Honour in this world . Wherevpon as I coniecture in our common law , some Lordshippes are termed Honours . And great persons in vnthrifty courses are said to loose so much of their Honour , as they sell of their Lands : Riches among worldlings are so honourable , n n Sr. Walt-Rawleigh . that it is exceeding hard to distinguish fortune and vertue . The most impious ( if prosperous ) haue euer beene applauded , and the most vertuous ( if vnprosperous ) haue euer beene despised : Or riches are called Honour , because being well imployed they keepe men in honest and Honourable courses ; whereas a man in extreame beggerie must doe , not as hee should , or as he would , but as hee may , pauperies inimica bonis est moribus , omne labitur in vitium . As it is in the prouerbe , necessitie hath no law , pouertie parteth all good fellowship : An Ingenious man doth often that in his neede , which is contrarie to his owne position , and disposition .

o o Virgil. Aenead . 2. Si miserum fortuna Sinonem Finxit , vanum etiam mendacemque improba finget .

Bee prouident then in thy diuident , so breake thy bread , that thou breake not the staffe of thy store , whereby the largesse , which is vnto other a dole , may turne to thy selfe a dolour . p p 2 Cor. 9. 7. The Lord loueth a cheerfull giuer , and therefore that thou mayst euer giue , giue frugally , starue not thy selfe to feede others , though hungrie : let not the left hand of thy miserie , know what the right hand of thy pittie doth . If thou haue plenty , giue much , if thou haue but a little bee not affrayd ( sayd old q q Tobit . 4. 8. Tobie ) to giue of that little . Beneuolentia liberalitate potior , quia ditior haec moribus , quam illa muneribus . Ambros : offic : lib. 1. c. 23.

Secondly , the word breake , teacheth vs not to giue the whole loafe of our almes vnto some on , but that wee should impart it to diuerse . So Munster and Tremelius here translate , vt partiaris es●…rienti panem , and r r Castalio . other vt impertias , and our old translation , Ezech. 18. 7. Part thy bread to the Hungrie . So the Scriptures teach and the Fathers , the s s Psal ●… 12. 9 Psalmographer saith of the godly man , dispersit , dedit pauperibus . Hee dispersed abroad giuing rather a little to many , then much vnto few : so Saint Paul aduiseth the t t Rom. 12. 13. Romans to distribute to the necessitie of the Saints . Almighty God is termed , Luke . 16. 1. A rich man , as being infinitly u u Rom. 10. 12. rich in goodnes and mercy . towards all , and euery man is there called his Steward : as hauing much of Gods rich treasure committed to his charge , which hee may not expend as hee will in idle prodigallity , but as his Lord will in workes of piety and pitty . Now then ( as x x 1 Cor 42. Saint Paul telleth vs ) it is required of a Steward that hee bee found faithfull ; Hee must therefore deale his Lords bread , like y y 3 Ioh. 5. Caius , faithfully , not onely to some few whom hee most affects ; but hee must in due season , and in due proportion also , feede the whole family . To breake Bread is to giue euery one his due portion of meate , and potion of drinke .

Christ and his Apostles haue taught this Lesson also by their practise . Christ in the 8. of Saint Marke feeding a great many with a few loaues , after he had giuen thankes brake the bread , and so all did eate and were sufficed : and it is reported of the blessed Apostles , Acts. 2. 45. That they parted the Churches stocke : to all men as euery one had neede .

a a Offi●… . lib. 1. cap. 30. Saint Ambrose to the same purpose pithily , non sunt profundendae opes , sed dispensandae , to breake bread lauishly without discretion and order , is not ▪ ( as Bernard sayd in another case ) dispensatio but dissipatio . The Stewards of God ought to haue great care , saith b b Pastor part. 3. see Them ▪ 102 quae . 32. Art. 10. Gregorie the great , how they distribute to the necessities of the Saints . Vt ne quaedam quibus nulla , ne nulla quibus quaedam , ne multa quibus pauca , ne pauca praebeant quibus impendere multa debucrunt .

For it is Lawfull and expedient too , sometime to conferre much vpon one person , or vpon one worke , as to preferre a poore Mayden in marriage , to redeeme a Captiue , to repayre high wayes , or to build a Synagogue . Wherein euery good Christian is a learned schoole-man and a speaking Law to himselfe ; In his priuate distributions hee may deale his bread when hee will , and where he will , as his owne Charity , directed by Gods holy word , moueth him . But in our publique contributions euery man is to be sessed by his neighbours : and in such a case not to bee ruled by the best and most is a breach vndoubtedly both of Law and Loue . How Christ hath a long time beene taught among you brethren , I well vnderstand , but how you haue learned him , I know not , I hope the best , onely this I wish , that some whom it concerneth as an act of Iustice , or other to whom it appertayneth as a matter of mercy , would ( as occasion is offered ) ouersee those which are appoynted ouerseers for the poore : Whereby the common loafe may bee so parted , that our eares may not heare the lamentation of c c Lam. 4. 4. Ieremy , the young Children aske bread , but no man breaketh it vnto them .

The second point to bee discussed is , Cui dandum , and that is here sayd indefinitely to the Hungrie ; Whether hee bee good or bad , of whatsoeuer Condition or Countrey , Nation or Fashion . It is an d d Gal. 6. 10. apostolicall precept , that we should doe good vnto all , especially to those which are of the Houshold of faith . Humanity bindeth vs to performe the one , Christianity to the other . e e cap. 12. Ecclesiasticus in saying , giue not to the vngodly , seemes to confront our text ; But his meaning is plaine , f f Lomb. Aqu. in Gal 6. that wee should not helpe him as wicked but as a man . His naughtinesse ought to bee declined , but his nature cherished , his proper iniquity to bee persecuted , but his common condition to bee pittied , as being our owne flesh , saith our Prophet in the latter end of this verse , Created according to Gods owne Image , and happily ( for any thing wee know ) heereafter to bee sanctified , and in fine to bee saued .

In the battaile fought against Cinna at Ianiculum , one of Pompeys souldiers slew his owne brother , and when hee saw what hee had done , instantly slew himselfe . Wherevpon g g Hist. lib. 3. cap. 10. Tacitus obserued that our ancestours exceeded vs , not onely in glory of their vertue , but in griefe also for their faults : h h In sapient 1. Holcott makes mention of a certaine sauage beast that hath a face like a man , and yet in his hunger hee kills men , and feedes on their flesh , but afterward going into the water to drinke , and there beholding his own face , & so remembering that he had killed one like himselfe , presently forbeares his meate , and for very sorrow pineth , vntill hee perisheth . All men are our brethren as being lineally descended from our great Grandfather Adam ; He therefore that denyeth any man his helping hand in extreamity , murthereth a brother : according to that of Saint Ambrose , si non pavisti , occidisti ; in such a case not to fill him , is to kill him . Solomon in the 11. of Ecclesiastes , compareth a wight in distresse , to the water , cast thy bread , saith hee , vpon the waters : And why so ? because as in the water brookes , so in the watrie lookes of a poore Lazare thou mayst cleerely see thine own fashion and face . Turne not away thine eye from beholding his countenance , though hee seeme neuer so despicable : but consider , and that seriously , this vnhappy wretch is a man as well as I , and if our good God blesse mee not , I may become such a man as hee : Blind as hee : Naked as hee : Forsaken of friends as hee : Lamed in limbes as hee : Maymed in minde as he . i i Mat. 7. 12 ▪ Whatsoeuer then I would that men should doe vnto mee , let me , while I haue time , doe to them . I would that all men in such an agonie should doe good vnto me , why then I am bound to doe good vnto all men .

Now for our direction in breaking bread to men of all sorts , two things are to bee considered especially .

Their Worth ; Their Want ;

All men are to bee releiued in adversity , ▪ yet more specially the Houshold of Faith : and among the faithfull also the better man is to haue the better maundie ; for other things being alike , the neerer vnto Christ , ought euer to bee deerer vnto vs . He that beleeueth in him is our k k Mark . 3. 35. Brother and Sister and Mother : The soule of euery man is next to himselfe , or rather ( as diuine Plato sayd ) his own flesh ; They therefore which are allyed in good vnto the soule ▪ are more neere then they which are allyed in blood onely to the body . l l Lo●…b sent 3. dist. 29. Sanctior est copula cordium quam corporum , the coniunction of the spirit , is more high and holy , then any coniunction of the flesh . If the soule be the better gentleman , then alliance by the soule must of necessitie bee most honourable , but when our kinsman is a good man allyed each way , both in respect of his generation and regeneration , vndoubtedly two bonds are more strong then one . Such a man ought to haue the prime place , both in our loues and loaues , Iohn in his 3 Epistle , commending highly Caius his hospitality , saith , hee did faithfully to the brethren and strangers , hee did entertaine both the one , and other . But first , the Brethren , and then afterward Strangers : as Aretius expoundes that text , or as Lo●…inus especially , strangers if Brethren . As for the want of our brethren , Esay saith heere , deale thy bread to the Hungrie : So m m Iob. 29. 16. Iob , I was a father to the poore , when thou makest a feast , inuite the poore , saith our Sauiour , Luke . 14. 13. Laudent te , quoth n n Epist. ad Demetriad . Hierom , Esurientium viscera , non ructantium opulenta conuiuia , the feeding of the hungrie Lazare , commends thee more , then the feasting of the belching Epicure . It is lawful , I know , to feast our rich acquaintance , for o o Iohn . 2. 2. Luke 14. 1. Math. 9. 10. Christ himselfe did grace , with his owne presence , neighbourly meetings , and friendly feasts , as opportunity serued . The Phenix of Germanie ( reuerend Melancthon I meane ) was exceeding courteous in this kind , being often inuited , and often inuiting . Loue-feasts , in the iudgment of all Orthodoxe diuines , are commendable , when moderation is one dish at the Table : But let vs take heed lest happily wee waste so much vpon the pampering of great ones , as that wee neglect some of Christs little ones , lying & crying at our gates for hunger ; It is a kind of sacriledge , quoth p p Epist. ad Pammachium . Hierom , rem pauperum dare non pauperibus , to bestow that portion of bread vpon the hautie , which is properly due to the hungrie . Woe to them saith q q Amos 6. 6. Amos , that eate the Lambes of the stocke , and the Calues of the stall , and drinke wine in boules , but are not sorrie for the affliction of Ioseph .

And as in breaking of our bread , wee should consider the want of the hungrie ; so likewise the true causes of their want , for that which our blessed Sauiour sayd of the Eunuch , Math. 19. 12. may bee well applyed vnto the poore . Some bee borne so , some made so by others , and some haue made themselues so : Some borne poore , namely beggers children , & vnregarded fatherlesse orphants , especially such as are Creeples or blind . Some made poore by others , and that either by the cruell oppression of men , as they whose Landes and estates haue been deuoured by byting vsurie , tedious sutes in Law , cunning and crafty bargaines : Or by the iust hand of God , as the wounded sould●…er in the quarell of his Country , the banckrout Merchant in suffering shipwracke , the decayed husbandman by fire consuming his goods , by murreyne consuming his cattle , by Catterpillers and mildewes consuming his fruits , by grieuous plagues & sicknesse vexing himselfe and the rest of his Family : some be made poore by themselues , as the riotous spend all , and idle get-nothing .

Now they which are made poore by some r r Ambros of sic lib. 1. cap 30. great disaster , are to bee relieued before those which haue made themselues poore by their own disorder . The very Barbarians vsed no little kindnes to Paul and his company , who suffered shipwracke , Acts. 28. s s Epist. 92. Seneca though hee neuer learned Christ as wee , yet hee could not but exceedingly deplore the lamentable destruction of Lions in France , consumed in one night sticke & stone , by fire . Vna tantum nox interfuit inter ciuitatem maximam et nullam : At night that Citty was none , which in the morning was non-such ; Quis taliafando temper et à lachymis ? what man is so banckrout of good nature , senslesse of miserie , but is readie to doe good to those of Gods house , which haue suffered insupportable losses , by wind , and water , and fire , whose very Mercies ( as t t Pro. 12. 10. Solomon sayd of the wicked ) are Cruelties .

As the u u Lomb. sent. 2. dist. 22. Schoolemen say that there is ignorantia vincibilis , and inuincibilis : an ignorance which a man is able to conquer , and an ignorance which hee cannot ouercome ; So there be 2. kindes of pouertie , a vincible pouertie which a good man ouercomes by his industrie ; and an inuincible pouertie , that no man is able to resist , or repayre : for ( as the x x Pro. 6. 11. Scripture speaketh ) it commeth vpon him as one that trauaileth , and as an armed man ; So suddenly , so strongly , that no labour , or dolour , is able to withstand it ; As for example , the diligent Merchant runneth his Ship into the furthest end of the world , to get goods and gold .

y y Horat. lib. 1. Epist. 1. Impiger extremos currit mercator ad Indos . Per mare pauperiem fugiens , per saxa , per ignes .

So the painefull artificer , to prouide for his family , riseth vp early , and goes to bed lately , eating the bread of carefulnesse , as the Prophet speakes , Psal. 127. 3. So the toyling labourer , to sustaine his poore charge , worketh vntill hee bee ready to sleepe for very wearinesse , and then in his sleepe , hee dreames of his worke . Yet of ten times it comes to passe , that these diligent , honest actiue men , are not able sufficiently to releiue their houshold , without helpe from others . And therefore let vs in breaking our bread , remember Solomons aduise : Cast thy bread vpon the waters ; super aquas transeuntes ; as it is in the vulgar latine , not vpon standing waters , vpon such as either stand in the Market , or sit in the Tauerne all the day idle : But vpon the stirring waters , vpon industrious labourers in a lawfull occupation , or office . Let the prodigall a little while z z Luke 15. 16. feed on huskes among swine : by the rules of the Gospell , and Lawes of our Land , a a 2 Thes 3. 10 he that wil not labour ought not to eate , he that will not b b Pro 6. 8. learne of the Pismire to prepare his meate in Summer , and to prepare his food in haruest , hee that is a Ludouicus nihil agens , a Lewis Doe nothing , should haue nothing of our liberalitie , but in extreame necessitie ; to conclude , the loyterer is to bee punished , but the labourer to bee cherished . If thou bee neighbour to such an one , breake thy bread to his hungrie Soule : call him to thine house , couer him , and comfort him .

There bee foure strings of Gods whip mentioned , Ezechiel . 14. 21. the Sword , Famine , Noysom beasts , and Pestilence . Now the most greiuous of them all is Famine : For what noysome beasts , & the Sword , and the Pestilence kill in a moment , there bee many lingring deathes in hunger . Famine , saith c c Ser 3. contr diuites auares . Basile , is a disease that doth soone torture , yet slowly consume , destroying by little and little .

Well then if the greater miserie , be the better obiect of mercy , deale thy bread to the hungrie . So God which is the father of mercy , ᵈ satisfied the thirsty soules of Israel in the Wildernesse , and filled their hungrie soules with aboundance . So Christ ( which is our way for example , so well as trueth in doctrine ) filled the hungrie with good things , Luke . 1. 53. This was Solomons precept , Pro. 25. 21. If thine enemie bee hungrie giue him bread , and it was Tobits practise , I gaue my bread to those that were Hungrie , Tobit . 1. 16. And in the last day , the first good deed of the godly remembred by Christ and rewarded , is : I was hungrie , and ye gaue me meat . And the first ill obiected vnto the damned : I was hungrie , and yee gaue mee no meat , I thirsted and yee gaue mee no drinke .

The third point to bee further examined is , quid dandum ? and that is Bread : now there bee three sorts of bread mentioned in holy Bible Sacramentall , 1 Cor. 11. 28. Let a man examine himselfe , and so let him eate of this bread ; Doctrinall , Iohn . 6. Labour not , saith our Sauiour , for the loaues , and for the meat which perisheth , but for the meate and bread , that endure to life euerlasting ; Corporall , Math. 4. 4. Man shall not liue by bread onely , but by euery word that proceedeth out of the mouth of God . The bread here principally spoken of , is neither mentall , nor sacramentall ; but corporall , and this kind in a strict acception is the loafe made of wheat , or the like graine , Gen. 14. 18. Melchisedech King of Salem , brought forth bread and wine : but in a more generall and large signification it is vsed in holy Scripture , pro omni Comestibili , for all kind of food , as Gen. 3. 19. In the sweate of thy face thou shalt eate bread , 2 Sam. 9. 10. King Dauid sayd to Ziba . Mephibosheth thy Masters Sonne , shall eate bread alway at my Table ; that is , hee shall fare so well as I fare , so well as one of the Kings Sonnes , as it is sayd verse the 11. And in the Pater Noster , giue vs this day our daily bread ; Where Panis is Pan , euery thing fit and necessarie for our present life .

Well then if in asking of bread , from God , thou wilt haue it of the largest extent , take heed how you curtall it in this , and other commandements , concerning the giuing of bread to thy poore brethren . As you begge bread of God , so breake bread to the hungrie , deale to him as occasion is offered , more then either Crust or crumme of thy loafe . Giue so much as is necessarie for his reliefe , bring him to thine house , couer him , and hide not thy face from thy flesh .

The fourth point is , de quo dandum , and that is expressed in the word Tuum , not the goods of another , but thy bread , si tuus , almes are a e e Heb. 13. 16. sacrifice pleasing vnto God ; now wee may not present an offering to God of that which cost vs nothing , as King Dauid speakes , 2 Sam. 24. 24. Honour the Lord with thy riches , cast thy bread vpon the waters , giue thy garments vnto the naked , and of thine aboundance to such as haue neede . It must bee thine first , and that acquired lawfully , not by Bribes , or oppression , or Forgerie : but thine by descent or purchase , thine by the sweat of thy Browes , in some honest occupation : or thine by the sweat of thy braines , in some commendable profession . Almes are not to bee giuen ( as f f apud Fox ▪ Mart f. 705. one wittily sayd ) except they first haue sweat in a mans hand . It is not an act of Charity to rob Peter and pay Paul , or to build an Hospitall for a few , by the ruins of many , for so you shall haue more to curse you , then to blesse you . If thou giue , giue that which is fit , ont of thine owne Cesterne , and owne Well , and owne substance , deale thy bread .

Or thy bread that is , such as thou thy selfe dost eate , qui tuus , thy dole may not bee panis lapidosus as Fibius Verucosus speakes in g g De benefi●… . lib. 2. cap. 7. Seneca , so hard to digest as a stone , no mouldy bread , no mustie bread , but wholesome and sauourie , such as thou wouldest haue , wert thou to begge thy bread .

Or thy bread , that is , when it is thine , dum tuus est , as the blessed Apostle , Gal. 6. 10. While thou hast time , make thine owne hands executors , and thine own eyes ouerseers , and thine owne sonns and seruants , in thy houshold , witnesses of thy wil in doing good . Halfe a loafe broken vnto the hungrie while thou liuest , & hast it in thine own power and purse , procures thee more friends in the court of Heauen , then a whole loafe giuen after thy death , by heires and asignes : If bread bee thine , thus as I haue told you , si tuus , qui tuus , dum tuus , deale thy bread to the Hungrie .

A good worke is in it selfe a sufficient reward , Pro. 21. 15. It is ioy to the iust , to doe Iustice : much more to shew mercy , for hee which is full of pitty , rewardeth his owne soule , Pro. 11. 17. Blessed is hee that considereth the poore and needy , Psal. 41. 1. Blessed in His Temporall , Ciuill , Spirituall , Eternall , Estate .

Blessed in his temporall estate , both in respect of wealth and health . As for wealth , h h Pro. 11. 24. 25 there is that scattereth , and yet is increased more , but hee that spareth more then his right , shall surely come to pouertie : The liberall person shall haue plenty , or as i i Geneua Margin . other read , the soule of blessing shall bee made fatt , and hee that watereth , shall also haue raine . God makes an hedge about him , and about his house , and about all that hee hath , Iob. 1. 10.

As for his health , k k Psal 41. 1. the Lord preserueth him , and keepeth him aliue : that hee may bee blessed vpon earth , the Lord deliuers him in the time of trouble , the Lord comforts him when he lyeth sicke vpon his couch , and makes all his bed in his sicknesse . To my remembrance ( saith l l Apud Chem. nit . loc. Co●… . lib de paupertate . Hierom ) I neuer read of any that dyed an vnhappy death , who lead a mercifull life ; concerning both health and wealth , our Prophet saith in the next words , If thou deale thy bread to the hungrie , then shall thy light breake forth as the morning , and thy health shall growe speedily .

For his Ciuill estate , that is , reputation and honour : Learning and Valour are the vertues for which a man is most admired ; but humblenesse and bountifulnesse are the vertues , for which a man is best beloued . m m I b. 31. 20. The loynes of the naked blesse him , and the tongues of the poore praise him , and the hearts of all men honour him ; his n n Psal 11●… ▪ 6. memoriall is blessed , and had in an euerlasting remembrance , o o Eccles. 49 1. sweet as hony in all mouthes , and pleasant in all eares as musicke at a banquet of wine .

For this Spirituall estate , the dealing of bread to hungry soules is acceptable to God , for his almes ascend , and come vp in remembrance before God . Act. 10. 4. Where that he hath done faithfully to the least of Christes little ones , shall be Construed as done to Christ himselfe , and it is very comfortable to himselfe also ; which occasioned the blessed Martyr p p I●… hi●… lif●… before his workes . Tyndall to terme monday and Saturday which he vsually spent in visiting the sicke , and relieuing the poore , his owne dayes of pastime : an happy recreation as q q Orat de obit●… Theodos●… . Ambrose speakes , in alieno remedio Vulnera sua curare ; To benefit our selues by helping other .

For his eternall estate , the poore man is the Mercurit ▪ saith our r r H●…m of Almesdecdes . Church , set by God in the way to Hierusalem aboue , whosoeuer will go thither must goe by his doore , pointing at the path of Paradise directly . Hee that Couers the naked shall put on Christ , and bee s s Reuel. 7. 9. Clothed with the long white robes of righteousnes t t Psal. 32. 1. couering all his sin : hee that bringes the poore Cast-out into his house shall be receiued into u u Luke . 16. 9. euerlasting habitation ; he that hides not himselfe from his owne flesh , shall enioy the presence of Christ , and x x 1 Cor. 13. 12. see God face to face . He that deales bread to the hungry , shal be y y Psal. 36. 1. satisfied with the plenteousnes of Gods house , drinking of heauenly delights as out of the riuer , he shal haue for a cup of Cold water which is the least almes , a Crowne of glory which is the greatest of rewardes , euen fulnesse of Ioyes and pleasures at Gods right hand for euermore .

GEN. 1. 26. And God sayd , let vs make man , in our Image after our owne likenesse .

THe Scripture considers man in a fourefold estate , the first of his confection , as being in his originall integrity created according to Gods owne likenesse . The 2. of his infection , as hauing by sinne defaced this imprinted Image .

The 3. of his refection , as being renewed againe by Christ which is the brightnesse of Gods glory and expresse Character of his person .

The 4. of his perfection in the Kingdome of glory , when he shall enioy Gods presence , seeing him ( as the blessed Apostle speakes ) euen face to face .

Our present text is a briefe Chronicle reporting his first estate , namely the creation of man wherein two poyntes are to be discussed , especially

1. The mystery of the most high and sacred Trinity creating . 2. The dignity of man Created ,

The first is closely couched vnder these two words faciamus , and Imago , let vs make , in the plural number , a a Aug. Confes l. 13. c. 22. et Lomb. li. 1. dist. ●… Idem Beda in Loc. noting the Trinity , but in the singular Image , not Images , noting the vnitie : the word our imports moe then one , the word likenesse one and no moe : this then in the Iudgement of all orthodoxe Diuines is meant of the three in heauen , the Father , the Word , & the Holy Spirit , which three are one . 1. Iohn . 5. 7. Hereupon elswhere termed according to the Hebrew phrase , God our makers . Iob. 35. 10. psal. 149. 2. Esay . 54 ▪ 5. and Eccle. 12. 1. Remember thy Creators in the dayes of thy youth .

If this note seeme to be forced and vnkind , beside the streame of all antiquitie , there be manifest and manifold reasons euidently demonstrating the same .

1. Man is the workemanship of the whole Trinity , Ergo these wordes of God , let vs make , concern the whole Trinity , the antecedent is indeniable , because opera ▪ Trinitatis quoad extra sunt communicabilia , that is , all the works of the Trinity without it selfe are communicable , the workes of the Trinity within it selfe are incommunicable ; So God the father is sayd only to beget , God the sonne to bee begotten , and God the holy Ghost to proceed ; but all the workes of the Trinitie without it selfe are common vnto three persons , and therefore Moses saith in the beginning of this chapter b b Caluin in loc. according to the wordes originall , in principio dij creauit intimating the creation of the world to bee the worke of the whole Trinitie . Creauit dij , three persons , but one God . It is bad latine yet good diuinitie , for God the sonne did create so well as God the father . Iohn . 1. 3. by him al things were made , and God the holy Ghost also aswell as God the sonne , for the spirit moued vpon the waters . Gen. 1. 2. where by spirit we neither vnderstand an Angel which is c c DiVillet in Loc. Caietans idle phansie ▪ nor yet the winde as d d Lib. contr. Hermogenem . Tertullian and e e Paul Fagius com in Gen. 1. Dauid Kimchi conceited : nor the piercing aire as f f Quast. 8. in Gen. Theodorete imagined : but it was Gods owne spirit : whereby the creatures were fostered and formed . Iob. 26. 13. His spirit hath garnished the heauens , and so diuines ascribe the work of creation in the masse of the matter , vnto God the father : In the disposition of the forme , vnto God the sonne : in the continuance and conseruation of both , vnto God the holy spirit : the consultation or rather agreement in saying , let vs make man , is of the whole trinitie g g Gibbins . Qu. 12. in Gen. wherein God the father , as the first in order , speaketh vnto the sonne and holy Ghost , and the sonne and the holy Ghost speake it and order it with the father , the which because it is written for mans instruction is also spoken after the manner of men .

2. To whom I pray sayd God ( let vs make man ) If not to God the son and holy Ghost ? vnto some Demi-gods , as h h Apud Paraum com . in lo●… idem . S●…xt . Sene us . 〈◊〉 lib. 5. annotat . 17. Philo Iudaus a scholler of Plato most absurdly coniectured ? or because the workes and actions of men are partly good , and partly bad , that God he spake to some Cacodamon as the Manichees impiously dreamed , refering the making of that which is good vnto God , but the making of that which is bad vnto some badspirit . Ista referre est refellere , the very repetition of these fantasies is a sufficient confutation of them vnto you who know that all which God made was good , yea very good , and that God in the beginning made man righteous , but they haue sought many inuentions . Eccl. 7. 31.

Or did God speake this in the plurall after the maner of great Princes , only for his honour ? Nos Radulphus Romanus Imperator mandamus & . As some Iewes haue fondly construed it . nb vcb vbi Answere 1. Paraus vbi supra . et in Gen 3. 22. idem Tremellius in loc. is made that the stately stile Nos , is not ancient , at the least not so gray ▪ headed , and Christian interpreters obserue from Aben Ezra who was himselfe a Iew ; That the Scripture doth not afford such an example of any King or Potentate , who speakes of himselfe plurally , We wil and Command . Againe , Princes in our age vse that stile , that they might seeme to doe nothing alone , but all as it were by the Counsell of their Nobles and other great ministers of state . Whereas God neither needes nor admits any Counsellour , and so consequently could not speake of himselfe in this sense , Let vs make .

Or did God say this vnto the beastes of the field , or vnto the birdes of the Heauen , or vnto the fish of the Sea ? Non : for then the base should haue made the more Noble , and the seruants haue created their Lord and master , for so the Scripture doth esteeme man as Lord of the creatures : Rule ( saith God ) ouer the fish of the Sea , and ouer the foules of the ayre , and ouer euery thing that moueth vpon the earth . Gen. 1. 28. All things are put in subiection vnder his feete . Psal. 8. 6. Againe man was created according to his Image who spake this , and according to their Image to whom it was spoken ; But he was not framed to the likenesse of any beast . Ergo the conceit is bruitish to thinke that Almighty God spake to beastes in saying , Let vs make man .

Or did God speake this vnto his glorious Angels ? No , Because then creatures should haue beene creators ; For albeit there be some question about the time when Angels were made , Yet it is without all controuersie , that they were created , as Moses in his entrance , to this Booke doth intimate , saying , In the beginning God created heauen and earth . That is ( as himselfe doeth expound himselfe in the 4. Commandement . ) The heauen and the earth , and all that is therein . And the blessed Apostle doth construe Moses , all things inuisible aswel as visible , Whether they be thrones , or dominions , or principalities , or powers , For the same hand saith k k Soliloq●… . cap 9. Augustine , that made silly worms creeping on the earth , created also the stately thrones singing in the heauens .

If God then vttered these wordes neither to the creatures more base , nor yet to his Angels excelling all earthly beauties ; It is certaine that they were addressed to God the Sonne , and to God the holy Ghost ; And so without any further dispute , we may conclude , that the most ineffable mystery of the blessed Trinity in Vnitie , is in them obscurely touched and couched : I say not that it is here set downe clearely , nor in any place of the old Testament , lest happily Gods people , the Iewes , exceedingly giuen to superstition & Idolatry , should adore three gods in stead of three persons , and so Tritheisme prooue so bad as Atheisme : Nay ( beloued ) in the new Testament where these mysteries are reuealed more plainely , you may well note ; That in the rehearsing of the Trinity , there is an Item for the Vnity , as in the wordes of our blessed Sauiour . Mat. 28. 19. Goe teach all nations , baptizing them in the Name of the Father , and of the Sonne , and of the holy Ghost . He doth expresse three persons , Father , Sonne , and holy Ghost , But l l Basil. Epist. 64. et Ambros. de s ●…to l. c. 14. saying , In the Name , not names , He notes the vnity of essence ; For God is Vnus in Numine , Howsoeuer Trinus in numero , I and my Father saith Christ are all one . Iohn . 10. 30. Vnum sumus , as m m Retract . lib. 1 cap. 4. Augustine pithily , not vnus , all one power , but not all one person . God the Father is not aliud , but alius , another person albeit not another essence then is God the Son . For in speaking of the Trinity wee must especially take heede of n n Thom par. 1. qn . 31. ●…ut . 2. two rockes , of Arrius on the right hand , who together with the Trinity of persons maintained a Trinity of essences : of Sabellius on the left hand , who with the vnity of essence maintained an vnity of persons . These two we must heedfully shunne , lest ( as S. Paul speakes ) wee make shipwracke of faith , euen sayling in the middle way , neither confounding the persons , nor diuiding the substance . But leauing this argument which is so high and hard , that a good Christian ought rather by beleeuing to adore simply , then by disputing explore subtilly , I come to speake of mans dignitie more principally intended in our text , and more naturally gathered out of euery word in the same .

1. Out of the word faciamus , When almighty God made light , he sayd onely , Let there be light , and there was light , and when hee made herbes hee sayd onely , let the ground bring foorth herbes , and it did so , Hee spake the word and it was done , He commanded , and it was effected . Psal. 33. 9. But when he made man , he breathed himselfe , as o o Quast . in Gen. Abbinus is bold to speake , and as p p P●…dag . l. 1. cap. 3. Clemens Alexandrinus and other of the most ancient Doctours , He held a Counsell , let vs make man , So that whereas all other creatures were made with his bare word only , man was framed as it were with his owne handes , as q q Lib. de Prouidentia , vti magdeb . Cent. 5. col. 244. Prosper hath it , hunc manibus , quo plus genitoris haberet , Dignatur formare suis.

Neither was this in respect of any hardnesse in the doing , for shall any thing be hard to the Lord ? Gen. 18. 14. If hee had sayd onely let man bee made , as he sayd only , let there be a firmament , q q Lib. de Prouidentia , vti magdeb . Cent. 5. col . 244. he r Para●… in loc. could haue done the one , aswell as the other , and as easily ; but it was to shew the ʳ greatnesse of the worke : For as wise men in managing matters of importance , vse the deeper consultation , and mature care , to performe them : Euen so the scripture speaking after the manner of men , affirmes of God , that he tooke heere deliberation , and so s s Gibi●… in loc. commends the wonderfull and exquisite workemanship of God in the creating of man as being a more t t Hilar. in ps. ●… ▪ 19. sect. 10. noble creature then heauen itself .

2. The dignity of mans creation is much amplified by the circumstance of time when he was made , to wit , after all other things were created , for as u u Qu●…st . in Gen. Albinus and other obserue , Deus imprimis parauit domum , et deinde dominum , Almighty God first created the whole world as an house , then he made man as the master of this house . God , saith x x Epist 38. Ambrose , like the feast ▪ maker in the Gospels history , first prepared his dinner , he prouided his oxen and his fatlings , and got all things ready , then he doeth inuite his guestes and say , come to the marriage . When he had created all thinges for man , he put man in possession of all , and sa●…d , Ruleouer the fish in the sea , & ouer the foules in the heauen , and ouer euery thing that moueth vpon the earth .

Againe y y Apuleius Florid. lib. 3. Serum concilium is Serium , & vsually the last workes of a cunning Artificer , are most absolute ; z z Hexa●… l. ●… . cap. vltim . S. Ambrose therefore doth obserue , that God hauing framed man , instantly rested himselfe and made Holy-day . He made birds flying in the aire , fish swimming in the Sea , worms creeping on the ground , and yet he did not rest . He made lilleys and other flowers of the field which are more beautifull in the spring , then Solomon in all his Royalty , but yet he did not rest ; he made the goodly lights , & glorious Angels of heauen , and yet he did not rest ; But assoon as he had made man , hee rested ▪ hallowed a Sabbath , as hauing now made him for whom al other things were made .

3 God made man last , as an abridgement of all his other Creatures , and an Index , as it were to his great Booke in Folio , therefore called of the Hebrewes , Olam Hakaton , and of the Greekes microcosmos , that is , a little world . When as the Lord had furnished the heauen and earth with all the Creatures and ornaments thereof , hee made man consisting of an heauenly and earthly nature . Hauing the beauties of things without life euen the chiefest , as of the Sunne and Moone and starres . Eccle. 12. 1. 2. Remember now thy Creator in the dayes of thy youth , when the Sun is not darke , nor the light , nor the Moone , nor the starres . He hath also growth as plants . Gen. 49. 22. Ioseph shall be a fruitfull bough , euen a fruitfull bough by the well side . So Dauid saith , our children grow vp as the yong plants . Psal. 144. 12. Sense and sensible properties , as beastes . Gen. 49. 9. Iudah as a lyons whelpe shall come vp from the spoyle . Dan as a serpent by the way , as an adder by the path biting the horse heeles . Reason and wisdome , as Angels . 2. Sam. 14. 20. My Lord is wise according to the wisdome of an Angel . God added to mans being , life , which he denyed vnto stones : to life , sense , which he denyed vnto plants : to sense , speech and vnderstanding , which hee denyed vnto bruit beastes : hee Homo receptorium diuin●… bonitatis Iren. bestowed vpon this one creature the perfections of all the rest .

Lastly , man was happily made last , after heauen and earth were created , because saith a a Epist. 38. Ambrose , Terra exercitium est homin●… , Coelum Corona . Earth is the place where man is to seeke God , heauen the place where man is to see God . Earth is the place where man is to run his race , heauen is the place where he receiues the price . If any man seriue for mastery saith Paul , he is not crowned , except he striue as he ought to doe . 2. Tim. 2. 5.

This world is the Theater where man is to wrestle with flesh and blood , and with spirituall wickednesses in high places ; He must fight with beastes and birdes , and with all the fruites of the earth at his table , he must in his pilgrimage here fight with a great many dangers , aswell by land as sea , he must in his warfare here fight with the pomps of the world , and with the power of hell , hee must fight with all the creatures , and make them to serue him , that he may the better serue God . It was therefore fit that the earth should be created before man , as being the stage wheron he must act his part , and that heauen should be created before man , as being his reward and Crowne .

But the dignity of mans creation appeares yet in the next word , Image , more fully . Let vs make man according to our Image .

Some peradu nture will obiect here , that God wil haue no likenesse or Image of himselfe .

The Papistes indeed b b Magdeb. Ep. in Cent. 8. crucifie certaine textes in the Bible to prooue their idolatrous adoring of Images ; But saith Esay , to whom will yee liken God , or what similitude will ye set vp vnto him , He will not , he cannot , he should not bee pictured , c c Aug. de Ciu. Dei . l. 8 c. 23. Homo enim dificit ab illo qui eum fecit , quum sibi praeficit ipse quod fecit . Man is then vnlike himselfe , if he thinke any thing like to God beside himselfe .

d d Thom. part. 1. qu. 93. art. 1. Answere is made , that God set vp his Image himselfe , who knew best to make it , Let vs make man in our Image . Whosoeuer therefore defaceth it , commits high treason , insomuch that whereas it is no sinne simply to kill a beast , it is a fearefull o●…trage to slay a man , and murther for a man to destroy himselfe . Thou shalt not kill thy neighbour , Ergo not thy selfe , because thy selfe is neerest vnto thy selfe . If a man sent to ●…he goale by lawfull authority for fellony breake prison , he shall dye for it , although he quit himselfe of the fact wherewith hee was charged .

And so ( beloued ) If thy soule breake out of thy body before God open the prison doores , and deliuer it out of her bonds , it is in danger of hell fire : the resolute Romanes and o●…her , in killing themselues did magnè , but not benè , saith e e De ciu . Dei . l. 1 c. 22. Augustine , and the reason is plaine , Man is Gods Image , and his superscription is vpon him , and so consequently will not suffer his stampe to bee battered , or contemptuously defaced .

In euery creature there bee certaine prints of the deity , for seculum is speculum , The heauens declare the glory of God , and the firmament shewe●…h his handy-worke , Vniuersus mundus ( f f Cardinal ●…usanus . as one sayd ) nihil aliud est quam Deus explicatus , In the creation of ●…he visible world , we may behold ●…he inuis●…ble thinges of God . Rom. 1. 20. In omnibus creaturis est aliqualis Dei similitudo per modum vesligij , ( saith ᵍ Aquin. ) Sed in sola rationali creatur q Part 1. qu. ●…3 . art. 6. a similitudo Dei per modum Imaginis . In other thinges we may see Gods power , and some other expresse trackes of the Trinity , but man and only man is Gods Image : all the doubt is , what is meant by this Image , and in what part of man it is placed ?

h h Com in Gen. l. 2. c. 2. Rupertus vnderstandeth here by Image , the second person of the Trinity , God the sonne , and by likenesse or similitude , the third person of the Trinity , God the holy Ghost . But in that the Lord sayd , Let vs make man in our Image , He doth intimate that God is the liuely representation and Image , not of one or two persons only , but of the whole Trinity .

i i Apud Willet in loc. Other thinke , that man was created according to the likenesse of that humane nature which our blessed Sauiour Christ the sonne of God , was in fulnesse of time to assume , but the Scripture teacheth euidently the contrary , that Christ tooke vpon him the likenesse of man , and not man his likenesse . Phil. 2. 7.

k k In Cosmopoea . pag. 104. Augustinus Eugubinus , and l l Apud Willet . idam melito Asianus . vti . Sext Senens . Bibl. l. 5. annot. 18. Oleaster thinke that God tooke vpon him an humane shape when he created man , and therefore sayd , Let vs make man in our Image . But neither did God the father appeare euer in any such shape , neither could it be sayd to bee Gods Image , being assumed only for a time .

Other ( as m m Exposit in Gen. 1. Paulus Fagius reports ) affirme that the soules immortallity represents Gods eternity . Therefore man hauing a soule immortall is like to God eternall .

n n Hexam . hom. 10. Basil , o o Hom. 8. in Gen. et Homil. ad pop Antio . Chrysostom , and some other referre this likenesse to mans dominion ouer the creatures , being as it were a God on earth , which occasioned p p ●…lem . Alex. P●…dag . l 3. c. 1. Heraclitus to terme men mortall Gods , and the Gods immortall men .

Other haue this conceit , that as there is nothing in heauen or earth like to God , so God created man that among millions of men there should not bee found one in all features and figures of the body like to another . These Doctours shoote faire , but farre off . It is true which is deliuered by them in this particular , but it commeth a great deale short of the marke .

Some of the Fathers and Schoole-Doctours heere distinguish betweene Image and likenesse . Saint Basil in Hexam . Hom. 10. Ambrose lib. De dignitate conditione humanae . Lomb. 1. sent: Dist. 16. and Aquin. vpon our text referre Image to the naturall giftes of the soule , will , vnderstanding , memory : but likenesse to the supernaturall gifts of grace , holinesse , and righteousnesse , which occasioned Eucherius to say , Imago est omnium , similitudo paucorum .

q q Part. 1. qu. 93. art. 6. Aquine doth auow that Gods Image may be seene in the most admirable frame of the body , but the likenesse in our mindes onely . For as r r Ca. 1. ●…editat Bernard obserues , the mind of man is properly Gods similitude , wherein there be three powers or facul●…ies , Memory , Vnderstanding , Will . In our memory wee resemble God the Father , which is the ancient of dayes . Dan. 7. 9. In our vnderstanding God the Sonne , in whom are hid all the treasures of wisdome and knowledge . Colos. 2. 3. in our will , God the holy Ghost , by whom his grace worketh all in all . 1. Cor. 12. 6.

The which opinion Augustine fauoureth in his 102. Epistle , and S. ˢ Ambrose in his Treatise concerning 8 cap. 2. mans dignity , saith , as the Sonne is begotten of the Father , and the Holy Spirit proceedeth from both , euen so the will is begotten , as it were , by the vnderstanding , and memory proceedes from both .

Now ( beloued ) howsoeuer it be true that these naturall giftes of reason , and supernaturall giftes of grace , were conferred by God vpon man in his creation : Yet if wee compare one Scripture with another , it will appeare , that Moses here makes no difference betweene likenesse and Image . But that ( as t t ●…n Loc. Caluin and ᵘ other obserue ) they doe signifie the same thing . For in v Paraeus , Willot . Gibbins . the next verse without any mention of the word likenesse , it is sayd , that God created man in his Image , in the Image of God created hee him . And in the 5. Chapter at the 1. verse , without any mention of the word Image , God created Adam , in the likenesse of God made he him . And so the meaning of our text , in our Image , according to our likenesse , is nothing else but in our Image which is likest vs . As if the Lord had sayd , let vs make man in our Image , that he may be ( as a creature may be ) like vs , and the same his likenesse may bee our Image .

But wee shall vnderstand more fully what is Gods Image by considering in what part of man it was placed .

ᵘ Audius the founder of the monstrous Anthropomorphite x Epiphanius Hares 70. et Aug. Hares . 50. heresie , supposed it was placed in the figure of the body , which ( lest happily there should be raysed any wicked errour which they would not acknowledge for their owne ) the Papistes are content to like well and defend , in whose Churches and other places of deuotion , it is euery where to find the likenesse of God the Father depictured vpon their walles and windowes in the figure of a man . As if they had learned of y y Cic. de inuent . lib. 2. Zeuxis , to draw his Physiognomy , and they professe it lawfull both to haue such Images , and to worship them also , from z z Consilium . Constant. our text , that God created Adam in his likenesse . But it is a strange peruersenesse , quoth Tertullian , aduersus Marcion . Lib. 2. Cap. 27. To thinke that there are humane thinges in God rather then diuine thinges in man , and to conceiue of God to haue the Image of a man , rather then a man to haue the Image of God .

Other affirme , that the likenesse of God is placed in the mind only ; For , saith a a Hexam . l. 6. cap. 7. Ambrose , who sayd , let vs make man in our Image ? Was it not God ? and what is God ? flesh and bones ? or a spirit ? Christ answereth in the 4. of S. Iohn . at the 24. verse . God is a spirit , Ergo , man is like to God , as being endued with an vnderstanding spirit .

But because God created the whole man in his Image , consisting of a body made of the dust of the ground , and of a soule that was the breath o●… life , which being vnited by the spirit became a liuing soule : It is * * Caue et ●…ide 〈◊〉 of the world . p●…g. 24. euident ( so farre as their seuerall nature could conteine ) that God crea●…ed in that Image , b b A●…g de Tri●… l●…b 11. cap. 1 Ca●…u . Instit l. 〈◊〉 c. 15 sec●… 3. both body and soule . But as waxe is more apt then clay to receiue a print , So the soule being a spirit , was much more capable of the impression of the Image of God . Yet that which the body could receiue , it did in very notable sort expresse , being so wonderfully framed of such an excellent proportion and beauty , that no creature in the world may be compared with it , and moreouer of so sound a temperature , c c Aug. de peccat . meri . t is et remissione . lib. 1. cap. 2. that had not Adam sinned , it would haue continued without corruption for euer .

But the soule being a spirit ( as God is a spirit , ) it is apter a great deale to beare Gods Image . For in the very substance of the soule , there is a liuely print thereof , not as though the soule were of the substance of God , for as d d Contra Fae●…ieem . l. 2. c. 21. Augustine pithily distinguisheth , it is , 〈◊〉 deo , non de deo .

But first , in that it is a substance spirituall and immortall , as God is the liuing God . Heb. 10. 31.

Secondly , for that it is indued with vnderstanding and memorie , which are the very character of Gods wisdome .

Thirdly , in respect of quicknesse and agility , conceiuing at one time so many matters , so different , so farre distant , which is the shadow of Gods vbiquity .

But St. Paul in saying man was in the beginning created after the Image of God , in knowledge . Colos. 3. 10. And the same in righteousnesse and holinesse . Ephes. 4. 24. Shewes plainely that this Image consists not so much in the substance of the soule , or in the naturall faculties thereof , as in the supernaturall giftes of grace , knowledge , illumination , holinesse , Iustice of the soule . For Adam had an illuminated vnderderstanding , and a rectified will , louing God aboue all things , and his neighbour as himselfe .

The two wordes of S. Paul , Holinesse , and Righteousnesse conteine mans whole duty ; holinesse his duty to God , righteousnesse his duty to man . In this Image man was created , and so consequently this Image consists in the soule , more then in the body , and in the supernaturall graces of the soule , more then in the naturall powers of the soule .

For 1. If this Image consisted onely in the soules spirituall essence ; then it would follow that wicked spirits and wicked men should haue Gods Image , because the substance of the spirit and soule remaineth in them ; but the scripture teacheth expresly , that the wicked haue not Gods Image , but the deuils stampe . So Christ affirmed of Iudas , haue not I chosen you twelue ? and one of you is a deuill , and S. Peter when he committed a foule fact , come behind me Sathan . Mat. 16. 23. and of the Pharisees , yee are of your father the deuill . Iohn . 8. 44. And the text is plaine , 1. of Iohn 3. 8. he that committeth sin is of the deuill .

2. God cannot properly be sayd to damne his owne Image , or to send it into hell fire , but the soules of reprobate sinners are damned , Ergo , this Image is not altogether in the soules substance , that Image saith e e Operum . fol. 14. 99. Ambrose wherein thou wert created ; after the likenesse of God , is not condemned , but crowned .

3. That Image of God , after which Adam was created , is by his fall vtterly lost , and extinguished , for otherwise this Image needed not to be renewed , or reuiued in vs , as it is by Christ , in whom all true beleeuers are new creatures , and new men and a new lumpe , but the substance of the reasonable soule , with all the naturall powers thereof , are not altogether lost in vnregenerate men , ergo , this Image principally consisted in the gifts of grace . To this purpose S. f f Contr. Faustin . l. 24. c. 2. Augustine sayd that the whole man both in his inward and outward parts inueterauit is waxen old , and decayed by sinne , but the inward man is new reuiued by grace , and the outward man hereafter shall be restored in the resurrection .

Another question is moued here , whether the man only was created after this image of God , & not the woman , and the reason of this doubt is grounded vpon the words of S. Paul , man is the Image and glory of God , the woman the glory of man . Answere is made by Moses in the very next verse to my text . God created man in his Image , male and female created he them . As for the place , man is the glory of God , woman , the glory of man ; g g Caluin . in loc. It is to be construed , of the preheminence , and authority giuen vnto man , aboue the woman , in which one respect , the Image of God is expressed in the man , more then in the woman . But if we consider the principall part of that Image , consisting in holinesse , and righteousnesse , the woman was ▪ created , according to it , as well as the man , in Christ , as the blessed Apostle teacheth vs , there is neither male , nor female , but all are one , women are the daughters of God , so well as men are the sonnes of God .

Now ( beloued ) because the day present , is a Sabbath , and the Sabbath in the beginning , was instituted in honour of the creation , and man , of all the creatures , is the most excellent ; It is our duty , so long as either man or woman hath any being , all the dayes of our life , but vpon the Sunday more principally to magnifie the Lord , for his infinite rich mercy ; who created vs , not liuelesse as stones are , nor senselesse as the plants are , nor witlesse as the beastes are , but according to his owne likenesse in nature , knowledge , holinesse , righteousnesse , glory , appointing vs to be Lords of this ample vniuerse , making all things for man , and man for himselfe .

2. This ought to teach vs to take heed of corrupting our selues , by sin , or our neighbours through our lewd examples , and to hate our sinnes as a serpent , by meanes whereof , the likenesse of God is so miserably defaced in vs : for man in his originall integrity , created to the likenesse of God , is by the foulenesse of sin , a deuill , and a very vermine ; humana sub cute plurimae latent ferae , sayd Carolus Bouillus : The Scripture h Dialog. de i●…ort . ani . ma. saith as much , in calling a subtile dissembler , a foxe . Luke . 13. 32. a soule-murthering prophet , a rauenous wolfe . Mat. 7. 15. a vaine man , a wild asses colt . Iob. 11. 12. A proud man in honour like horse and mule , without vnderstanding . Psal. 32 , 10. A voluptuous man , giuen ouer to worke all vncleannesse , euen with greedinesse , a Sow wallowing in the myre . 2. Pet. 2. 22. In a word the children of men set on fire to doe mischiefe , whelpes of Lyons . Psal. 57. 4. and generations of vipers . Mat. 3. 7.

3. This should make vs to labour earnestly , for true faith in Christ Iesus , by whom this Image shall againe be restored , and as new borne babes , doe desire the sincere milke of the word , that wee may grow from strength to strength , and from vertue to vertue , till wee bee of full growth in Christ , and haue this ▪ Image throughly repayred in vs .

4. This should incite vs to giue the God of our saluation humble and hearty thankes , for redeeming vs with his precious blood , when we were thus vtterly lost , and made , by sin , vnlike to God , and our selues , as the Fathers in their deuotions vse to speake . If we doe owe to God our selues , for creating vs , after his Image , then vndoubtedly more then our selues , for redeeming vs , and restoring in vs his defaced Image through originall sinne in Adam , and actuall sinne in our selues .

2. SAM. 24. 14. Let vs fall now into the hand of the Lord , ( for his mercies ar●… great , ) and let mee not fall into the hand of man .

THree a a Mag de burg . Epist. pr●…fix . Centur. 5. things vsually succeed one another , in the Church , great blessings , great sins , great punishments .

The people mentioned in this History , had receiued great blessings of the Lord , He dealt not so with any nation , as the Prophet sings in the 147. Psalme . verse last . In the ruffe of their prosperity , turning the graces of God into wantonnesse ; They committed many great sinnes , and now the righteous Iudge of the whole world , threatneth to bring great punishments vpon them , and b b Habac. 3. 2. yet in his wrath , remembring mercy , He giues Dauid their King , by the Prophet Gad , a free , though hard choice , whether he would haue seuen yeeres of famine come vpon the land , or flee three moneths before his enemies , or that there be three dayes of pestilence .

Now Dauid being in a great strait , returns in the words read to Gad , and so consequently , to God , his resolution , and the r●…ason of his resolution .

1. His resolution , Let vs fall into the hand of the Lord , and not into the hand of man . 2. The reason of his resolution is , for his mercies are great .

For the better vnderstanding of the whole text , one clause needeth explanation , and that is , what is here meant , by falling into the hand of the Lord : Because Susanna did wish , and Saint Paul ( as it should seeme ) writ the quite contrary . Susanna sayd to the lustfull c c Hist. of Susanna . 1. 23. Elders , It is better for me to fall into your handes , and not to doe it , then to sinne in the sight of the Lord , d d Hug. Cardi. et Estius in loc. answere is made , that Dauid makes his comparison here , betweene diuers kindes of punishment , but Susannes comparison , is there betweene the doing of euill , and the suffering of euill , ( as the schoole speakes ) betweene malum culpae , and malum poenae . She therefore resolued worthily , that it was better to suffer reproach and shame before men , then to commit an horrible sinne , in the sight of the Lord . So the renowned e e 2. Machab. 6. 23. Eleazar , answered those , who menaced him with exquisite torments . If hee would not breake one commandement of Gods law , that he would suffer himselfe , to be sent into hell and the graue , that is , that he would rather be killed , and cut in pieces , and to sinke a thousand degrees vnder the ground , with infinite dolours , and agonies , then to fall into such a fault . So reuerend f f In similitud . cap. 190. Anselme protested , that if hee should behold all the paynes of hell , deuoyd of sinne on the one side , and on the other the horrour but of one deadly sinne onely , deuoyd of punishment , and that I must of necessitie chuse one of these two , I ( quoth he ) would chuse rather to throw my selfe into hell , then commit one foule fact onely .

But St. Paul affirmes plainly . Heb. 10. 31. That it is a fearefull thing to fall into the handes of the liuing God . ᵍ Answere is made by distinction , almighty q Hugo . Card. in loc. God hath marring or destroying handes ; Of which hands St. Paul there speakes ; againe , making handes ; Psal. 119. 73. Thine handes haue made me ; protecting handes . Iohn . 10. 28. no man ( saith the Shepheard of our soules ) shall plucke my sheepe out of my handes , and sauing handes . Luke . 23. 46. Father , into thy hands I commend my spirit . Of which Dauid here speakes .

Or as h h Aquin. Marlor . in Heb. 10. 31. other in this world , while there remaines hope for pardon , it is better to fall into the handes of God . But in that blacke day , when once the sentence of condemnation is past , it is an horrible thing to fall into his handes , for with the froward , hee will bee froward , Psalm . 18. 26. Dauid here speakes of a punishment which is temporall on earth , at the most enduring but three dayes . But i i A●…sel in Heb. 10. 31. ●…t Tostatus . in loc. S. Paul there speakes of a payne which is eternall in hell , inflicted by such an aduersary which is euerliuing , and so consequently , his Iudgements , in that dungeon of torture can neuer dye .

Or as k k Aquin. in Heb. 10. 31. other , it is better for one , who sinnes against God , and contemnes the riches of his mercies , esteeming the blood of his Couenant , where-wherewith he was sanctified , an vnholy thing , despiting the spirit of grace , crucifying Christ againe , and trampling him vnder his feet . I say , for such a reprobate , who dyeth in his sinnes , It is better to fall into the handes of man , who can onely kill the body , but hath not power to destroy the soule . But for one that sinnes , and , as Dauid here , repents of his sinne , from the bottom of his heart ; It is better for to fall into the handes of God .

Or in playner termes , ( if it be possible , ) God hath two handes , one of Iustice , another of Mercy ; To fall into his hand of Iustice , an horrible thing : Of that hand , Iob sayd Chap. 13. 21. Withdraw thine hand farre from mee : The fingers of that hand , wrote terrible thinges , vpon the wall of Belshazers pallace . Dan. 5. But to fall into his hand of mercy , full of comfort , b●…cause his mercies are great . l l Osi●…der . Dr. Willet . in loc. Now S. Paul in that place , meaneth punishments inflicted by the Lord , as an angry Iudge ; But Dauid in this place , meaneth chastisements , imposed by the Lord , as an indulgent father , in loue , for the amendments of his children .

This rubbe being remooued , and the passage made cleare , let vs proceed in the wayes of our text . And that as the blessed m m Galat. 2 14. Apostle speakes , with a right foote .

In the resolution of Dauid , chusing the pestilence , rather then famine , or the sword , Interpreters obserue many notable vertues ; as first his n n Comestor . Hugo Cardin. Pet. Martyr . Tostatus . Estius . in loc. Idem Iosephus Ant●… l 7. c. 10. vel vt al●… . 3●… Iustice .

For had he chosen famine , that would haue pinched onely the poorest , himselfe would haue fared well : And if hee had chosen warre , that would haue destroyed onely the weakest ; Or if the fury thereof , had ouerrunne most of the other , yet he might haue set a safeguard to defend his owne person ▪ , and so preserue his owne skin from the dint of the sword , and print of the speare : But hauing beene partaker with his subiects in their sinne , hee would not exempt himselfe from the punishment : He chose therefore the plague , which is common , Et regt , et gregi , to Prince , to people , to Peere , to poore .

The hand must bee equall , that handles the scale ; Princes are sometimes partiall , in distributing Iustice betweene subiect and subiect ▪ But in a cause concerning their owne particular , so well as the generall of their people , not to shew more of the party then of the King , ( as Dauid in this answere to Gad , ) is admirable Iustice .

Well fare his heart , o o Author of P●…rnassus . who sayd , Diuines are to blame , who write Cases of conscience for priuat persons , and teach exactly , what account shopkeepers are to make for false wares , and idle words , and in the meane time , neglect exorbitant errours , of higher powers , and potentates . And it is a good quaere , whether it bee not grosser Idolatry , to preferre reason of states , before the principles of piety , then to worship the golden calfe , or Nabuchodonosors Image .

p p K●… Epist. ●…efore B●… Dor●… . Dauid vnderstood , that hee was obliged to God doubly , first that he made him a man , Secondly , in that he made him a little God , to rule ouer other men , a finger ( as it were ) of that great hand that gouerns al the world : as then he stood in Gods place , so did he follow Gods paterne ; as God is q q Psal. 145. 1●… . righteous in all his wayes , so hee desires to deale iustly with all men , in all things . Hee respects the ship of the common weale , more then the cock-boat of his owne fortune , and therefore would not haue the whole burden of the punishment , to be layd vpon his people , but with bowed knee , stoupes to beare his part , saying , Let vs fall into the hand of God , shewing himselfe so forward to suffer , as he was to sinne .

Secondly , Diuines obserue Dauids humility , laying no fault vpon his subiects ; their sinnes he knew not , his owne he knew , for which he had iustly deserued this plague . The text telleth vs at the 10. verse , That after hee numbred the people , ( for which all this tempest arose , ) His heart smote him , and hee sayd vnto the Lord , I haue greatly sinned , in that I haue done , And now I beseech thee , O Lord , take away the iniquity of thy seruant , for I haue done very foolishly : and at the 17. verse ▪ Loe , I haue sinned , and done wickedly , but these sheepe , what haue they done ? That is , the people being innocent as Sheepe , what haue they done , that r r Hugo . Card. ●…t S●… . in loc. they should thus suffer . I pray thee let thine hand be vpon mee , and against my fathers house .

s s Annot elucid in loc. Hugo de Sancto victore , t t In loc etal●… . ibid. Tostatus and other auow , that the people did offend , in numbring the souldiers , as much ▪ if not more then Dauid .

First , because they did not entreat Dauid , to forbeare this muster , at this time , being needlesse , saying , as Ioab the generall of the host , in the 3. verse . Why doth my Lord the King , delight in this thing .

Secondly , because being numbred , they did not offer vnto the Lord his due ; for the law saith . Exod. 30. 12. When thou takest the summe of the children of Israel , after they be numbred , euery man shall giue a ransome for his soule , to the Lord , when thou numbrest them , that there be no plague among them , when thou numbrest them . It was according to the law , for the magistrate , to number Israel , as we read . Num. 1. 2. But it was against the Law , for the people being numbred , to neglect their offerings .

For the better vnderstanding of this hystory , let vs ( if you please , ) renew that text againe .

When thou takest the summe , u u Ainsworth . in Ex. 30. 12. The word in Hebrew , signifieth , Head , because the summe totall , howsoeuer it bee placed , at the foot of our account , yet indeed it is , the head of the number , or x x Corn. a Lap. in Exo. 30. 12. Head , That is , the summe of the heades of the children of Israel , after they be numbred , and euery man shall giue a ransome for his soule ; y y Ainsworth . That is , for his life , which hee should now loose , when hee was particularly visited of God , If hee redeemed not himselfe with money ; now the reasons of this law , deliuered by diuines , are these .

1. z z Cor●…l . ●… Lap. To put Israel in minde , that this exceeding great multiplication of people , wa●… onely from the Lord , according to his gracious promise , made to their forefathers , I will make of thee a great nation , I will make thy seede as the dust of the earth , so that if any can number the dust of the earth , then shall thy seed also be numbred . Gen. 13. 16.

2. To shew the speciall care hee had ouer his people , a a Hab●…s in numerato . Cornel a lapid . numbring them , and as it were noting euery person in his booke . God careth for his people , saith b b 1. Epist. 5. 7. St. Peter , and so careth as a father careth for his child , saith c c Psal. 103. 13. Dauid , and so careth for euery child , as if hee had no more then one to care for , saith d d Confes. l. 3. c. 11. Augustine .

3. To e e Cyril in Ioh. l 2. cap. 92. signifie , that no man is Lord of his owne life , but that hee depends vpon God , in whom he liues , and moues , and hath his being . Acts. 17. 28.

4. This temporall offering , f f Corn. a lapid . prefigured the spirituall tribute , which euery one that hath giuen vp his name to God , in holy Baptisme , ought to pay , the which is to serue God in spirit and trueth . Iohn . 4. 23.

5. g g Ainsworth . By this Law , God taught his people , to iudge themselues for their sinnes , that they might not be iudged of him . Ezek. 20. 43. 1. Cor. 11. 31.

6. h h Idem . This redeeming of their soules , with money , taught them also faith in Christ , who was to redeeme his people , not with siluer and gold , but with his owne precious blood . 1. Pet. 1. 19. The people then in omitting this duty , for so many good endes enioyned , transgressed the commandement of the Lord , and so prouoked his iust indignation against them .

But graunt , that the people did not offend in this one particular , Yet their manifold other sinnes , vndoubtedly , were the cause why the Lord permitted Dauid to fall into this errour , according to that of i i Moral l. 25. c. 20. and. 23. Gregory the great . Secundummerita subditorum , disponuntur actar●…gentium . Almighty God disposeth the hearts of Soueraignes , according to the merrits of their subiects , If they be not nursing Fathers vnto the Church , and the ministers of God , for our good , It is because we gouerne our owne families ill , and our owne persons worse . It is a common fault , indeed the common fault , when any k k Psal ●…1 10. mischiefe happeneth vnto them , or plague comes neere their dwelling , Instantly to l l ●… . Pet. 2. 10. speake ill of those which are in authority .

Now this murmuring against our gouernours , ariseth ( as m m Mr. Mor●…rai ser at the Spittle . An. 1602. one notes ) from fiue defects in our selues .

The first is , want of humility , for when our hearts are sowred with the leauen of our owne pride , conceyting that we could manage state affaires , a great deale wiser ( as Alphonsus the 10. said If he had beene with God in the beginning , hee could haue better d●…sposed of many things in the world , ) then often times a bitternesse ariseth out of the stomacke , into the mouth , So that we cannot forbeare to prophane sacred maiesty .

The second is , want of wisedome , to discerne the policies of Princes , for the disguising of a purpose , with a pretence , is not forbidden in the Bible . n n 1. King . 3. 25. Solomon pretended to diuide an infant , to good purpose , But did not , and o o Act. 16 2. Paul pretended to Iudaize , but did not , arcana reipublicae mysteria regni , State plots are not easily digested , of p p Anthony Perez in his politicall Aphorism . countrey stomacks , as Father q q Ser. 〈◊〉 Sep●… . Sund. Latimer sayd , they be no meate for mowers .

The 3. is , want of compassion , in not weighing the temptations of Princes , hauing al meanes of misdoing , and nothing to keepe them from outragious sins , but only the feare of the Lord . A bosome friend , is bold to tell a priuate person of his fault , But alas , who dares say to the Pope , of Prince , Domine cur ita facis ? If his domesticall chaplaine , I meane his conscience chide him not , his other chaplaines are of his closer , and they quoth old Latymer , will keepe his follies close ; r r Daniel in Edw. 5. a miserie fatall vnto great potentates , whom flattery will neuer suffer to know themselues , in health , or sicknesse . We should therefore construe Princes actions euer to the best , according to the lawes of the Thames , When two wherries meete , the banke is theirs by right , that haue wind and tide against them .

The 4. is , want of thankefulnesse , Princes are s s Hos. 4. 18. shieldes , vnder whose shelter wee lead a quiet and a peacefull life , in all godlinesse and honesty , Sweet peace is the greatest of all blessings temporall , and freedome of the Gospell , is the greatest of all blessings spirituall , as being the t t Rom. 1. 16. power of God , vnto saluation . Yet there be refractorie fling-braines , enioying both , vnder the gouernment of pious princes , which are ready to quarrell their authority , concerning the tithing of mint , and other small matters of ceremonies , indifferent inioyned , to preserue the vnitie of the spirit in the bond of peace .

Hippodamus in ● Aristotle , was censured for v Politic. ●… . 2. c ▪ 6. writing of common wealths , being but an architect ; yet Carpenters and Masons , among vs , are busie builders of new Churches , and framers of new disciplines : but the greatest of all , is want of equity ; when as we blame the King , for our owne faults ; as for example , wee desire confident proceedings in the businesse of religion , and yet we weaken them with our owne diuisions , and dissentions : If euery man in his place shall examine himselfe , and lay his hand on his owne heart , he shall vnderstand easily , that the bad ordering of his owne selfe , and his owne things , is part of the cause , why the wrath of the Lord , is kindled against Israel . If Dauid of himselfe takes the whole blame to himselfe , it is ( as I haue shewed , ) his humility . But if we cast it vpon him , it argueth in vs a great want of meekenesse , wisdome , piety , thankefulnesse , equity .

3. In the resolution of Dauid , here x x Martyr . in loc. Diuines obserue his zeale ; for in warre , the conquering enemy doth insult , and blaspheme , y y Psal. 42. 13. where is now their God ; Is not the Lord , in whom they trust , able to defend his Israel as with a shield ? And in famine , good people should be forced to beg their bread of strange nations , and to receiue curtesies of enemies , which the Grecians aptly terme , Dora adora , giftes and no giftes ; And the z z Fabius Verrucosus apud Sen de benef . l. ●… ▪ c. 7. Latines , panis lapidosus , a loafe so hardly digested as a stone : And that had bene dishonorable not only to their countrey , heretofore flowing with milke and hony ; But also to God , as if the a a Psal. 121 4. sheepheard of Israel , had not meanes to feed the people of his pasture , and the sheepe of his hands . And therefore Dauid here desires , to depend vpon God only , Let vs fall into the hand of God .

Many professours , in these dayes of relapse , began to be luke-warme , yea , some were so cold in their deuotion , and zeale , that they seemed frozen in the dregges of their profit , and pleasure , so little regarding the light of Israel , and honour of this our braue victorious nation , that they resolued vpon the conclusion of the match , not onely to be sonnes of the Pope , but also the seruants of a strange people . Yet ( God be thanked ) England had her Dauids , who did not cease , night and day , to call and cry to the Lord , For thy sonnes sake , for thy Sions sake , let not our insulting enemies , a bloody generation , drunken with the blo●…d of the Saints , haue their desires ouer vs : For their mercies are full of cruelty : But let vs fall into thy handes , for thy Iudgements are full of mercy .

And it is vndoubtedly Gods owne worke , who brings light out of darkenesse , and can doe whatsoeuer he will , and will doe whatsoeuer is best for his people , sometime by weake meanes , and sometimes by no meanes , and sometime by contrary meanes , against whom b b Pro. 21. 30. there is no wisedome , nor vnderstanding , nor counsell : That our Dauids prayer is heard , our religion established , our peace setled , good men incouraged , our open enemies discomfited , and our false friends discouered , and worthily deluded , To whom I 〈◊〉 now no more , but only this .

If you be good Christians , and setled Protestants , so remaine . If you were once , an●… 〈◊〉 now fallen , returne : If you neuer were , rep●… If you neuer will be , perish .

Were it not for the honour of God , and glory of his people , the cast happily might prooue measurable , whether it bee better to bee slayne by the sword , in warre , or by the pestilence in peace . But a good man , and a good magistrate , especially considering , barbarus has segetes ; That the c c Psal. 74. 5. blasphemous aduersaries of God , roare in the middes of the congregations , and set vp their banners for tokens , d d Psal. 79. 1. breaking into Gods inheritance , defiling the holy Temple , and making Hierusalem ●…n heap of stones ; And how they giue the dead bodies of his seruants , to be meate vnto the foules of the ayre , and the flesh of his Saints , vnto the beastes of the land ; I say , the new borne babe in Christ , vnderstanding these things , easily resolues , as Dauid here , Let vs fall into the hand of the Lord , and not into the hand of man .

4. Learned Expositours obserue , the e e Martyr . Will●…t . wisedome of Dauid , in chusing , é malis minimum , of three mischiefes , the lesser . Abule●…sis vpon the place , notes aptly , That God made these 3. punishments inequall in time , 7 yeares of famine , 3 moneths of warre , 3 dayes of pestilence , that hee might make them equall in magnitude , and so put Dauid into his doubts , so well as his dumps .

The time being equall , the plague doubtlesse is more grieuous then warre , and warre more grieuous then famine . But seuen yeeres famine , may bee so bad as three moneths fleeing before cruell enemies , and three moneths of bloody warre , so bad as three dayes of plague , Yet Dauid chose the pestilence for these reasons .

1. In the rebellion of Absolon , he had ●…ryall of the sword , for there fell in that ciuill warre , f f 2 Sam. 18. 7. 20. thousand of the people . And he had felt g g ●… . Sam. ●…1 . 1. 3. yeeres famine , for the sinne of Sauls house : h h Martyr in loc. But he neuer yet had experience of the plague ; as then , Ignoti nulla cupido , so nulla formid●… .

2. The plague is Gods i i A●…lensis . Willet immediat hand , his sword . 1. Chron. 21. 30. His arrow . Psal. 91. 5. The k k Hypocrates . Mercur●… . apud D●… . E●…des . P●… for the plague . physitians haue termed it , fulmen coeleste , The thunderbolt of heauen ; and the canonists , Bellum Dei contra homines , the warre of God against men .

Happily you will obiect , is there any euill in the city , and the Lord hath not done it . Amos. 3. 6. It is true , that warre and famine are from the Lords hand , but herein hee doth vse other instruments , as the sword of men in warre , and other deuouring creatures in famine , and so consequently , whereas in the pestilence wee seeke onely to the mercies of God , in warre and famine , we are to wrestle with the cruelties of men also , whose heart , saith l l Es. 10. ●… . 7. Esay , is to destroy , To take the spoyle , to tread their enemies downe , like the mire in the streetes . ( saith the Lord , ) was a little displeased , but they helped forward the affliction . Zach. 1. 15. As if he should haue sayd , my purpose was only to try you , but theirend to destroy you , now we beare more then patiently the Lords rod , then the hand of man

3. Dauid did chuse that punishment , which was most agreeable to his sinne ; his m m Geneu●… note . Cor●…el . a Lapid in Exod. 30. 12. fault in numbring the people , was to try his power , and to put his affiance therein , and therefore being sorry for his errour , he desired the plague , that he might not trust any more to the arme of flesh , but altogether rely vpon the Lord . n n Martyr . For had he chosen warre , men of valour would haue resisted , and imagined that their sword should haue saued them : And if he had chosen famine , money-men would haue trusted in their purse , making o o Iob. 31. 24. gold their hope , and saying to the wedge of gold , thou art my confidence . Hee that hath siluer , may buy bread , and hee that hath enough bread , need not to starue for hunger , but a man infected and afflicted wi●…h the plague , hath no weapons , or meanes to relieue his distressed estate , but onely prayers , and teares .

Mysticall●… , this numbring of the people , saith Ruperius vpon the place , figures carnall Israelites , boasting in the works of the Law ; for to thinke that a man is iustified by works , when as Abraham was iustified by faith , is to trust in chariots and horse .

Lastly , Diuines obserue Dauids faith , and affiance in the Lord , as being assured that p p Rom 8. 28. all things worke together for the best , vnto those that feare him ; he well vnderstood , that God ha●…h a left hand of Iustice , so well as a right hand of mercy . But the godly feele each hand gentle , both hands of God are right hands vnto them . Is there dearth in the land ? Daniel will thriue with water and pulse , so well as other with wine and Iunkets . Is there persecution in the Church ? To suffer death in Christs cause ( quoth holy q q Fox Mart. pag. 14. 92. Bradford , ) is the high way to heauen on horsbacke . Though Esa●… bee stronger then Iacob , yet the greater shall serue the lesser . The number of Gods elect is small , the number of reprobate fooles , infinite . The Church is a little flocke of lambes , in the mids of wolues , and yet populus maior seruit minori , many that are bad , serue those few which are good , non obsequendo ( quoth r r Ser. 78. de temp. Augustine , ) sed persequendo , not by doing good , but by doing mischiefe to them , and so they turne Goldsmiths of God , to make crownes for all such as in his battailes haue fought a good fight . If other troubles arise , touching our goods , or good name , Dauids resolution is , s s Psal. 119. 71. It is good for me that I haue beene in trouble . For affliction holdes men in , as hauing little outlets , or leasure for idlenesse and luxury ▪ Doth sicknesse , and of all sicknesse in many respects the most vncomfortable , the pestilence , come nigh our dwelling ? Yet let vs not be afrayd for any terrour by night , or the arrow that flyeth by day ; But instantly , and that constantly , resolue with Dauid here , let vs fall into the hand of God and not into the hand of man . As we feele more sensible comfort of the Sunnes heate , when we are cold : So the greater our danger and extremity , the greater is that power and piety that deliuereth vs .

These vertues are the brightest starres in the sphere of maiestie , manifesting Dauids duty to God and man ; and the reason of all this high and holy resolution is , because the mercies of the Lord are great , great in their nature , as being riches of his goodnesse Rom. 2. 4. Exceeding riches of his grace , Ephes. 2. 7. Great in their number , as being multitudes of mercies , Psal. 51. 1. Great in their continuance , as being for euer and euer . Psal 103. 17. That is , as the doctours expound it , from euerlasting predestination , to euerlasting glorification : euery way so great , that our Prophet saith in the 145. Psal. at the 9. verse . His mercies are ouer all his workes .

Of which I find a two fold construction , and each of them exceeding comfortable .

1. His mercies are ouer , That is , greater then all his works , not in propriety , for all the vertues of God are equal , as being essential attributes ; But in t t Genebr . in Ps. 145. effect and extent greater ; For whereas Gods indignation is but vpon the 4. generation of such as hate him , his mercies are vpon thousand generations of those that loue him , and keepe his Commandements : Among the 13. properties of God . Exod. 34. Almost all of them appertaine to his mercy , whereas one concernes his might , and only two his lustice .

The 2 construct on is , his mercies are ouer all , that is , u u Chrysost. August . 〈◊〉 . in loc. sh●…wed in all , and towards all his works , for the latter clause , his mercies , &c , is nothing else but a repe●…ition of the former , The Lord is good vnto all , His goodnesse is the same with his mercy , and all is all his works .

The mercies of God then are great to the whole vniuerse ▪ more specially to the reasonable creatures , and among those , principally , to such as loue him , and feare him , and call vpon him faithfully , As our Prophet in the before cited Psalme . verse . 18. 19. 20. His mercies compasse them about , on all sides , and at all seasons , on euery side , for hee maketh an hedge about them , and about their houses , and about all they haue . Iob. 1. 10. They bee his enclosed vineyards , of whom hee saith . Esa. 5. What could I haue done more for my vinyard , which I haue not done for it , and his mercies are toward them at al seasons , as the blessed Virgin in her Magnificat , throughout all generations .

To speake more distinctly , the mercies of God toward vs , are seene in two things especially , donando et condonando , That is , in giuing vs whatsoeuer is good for vs , and in forgiuing whatsoeuer is euill , euill of sinne , euill of punishment for sinne , pardoning all our offences against himselfe , against our other selfe , against our owne selfe ; lastly his mercies are great , in Inferendis . Differendis . Auferendis . supplicijs .

Mercifull in inferring punishment , for when as we deserue to be scourged with Scorpions , he chastiseth vs only with the rod of men , and with the stripes of the children of men . 2. Sam. 7. 14. We confesse , that we sinne greatly ; So Dauid , verse . 10. of this chapter . But the Lord saith , I was but a little displeased .

Mercifull in deferring punishment , as being * * Psal: 103. 8. full of pitty , slow to wrath , long suffering , of great goodnesse , cito struit , tarde destruit , making the whole world in sixe dayes , and yet was in destroying one citie seuen dayes .

Mercifull in remouing punishments , as in this present example , For the y y Apud Abule●…s in loc. Rabbines haue a fable , that the plague threatned here 3 dayes , continued only for one houre , z z Antiq. l. 7. c. 13. Ioscphus writes that it continued only from morning till noone ; others conceiue , that it continued onely till the time appointed for euening sacrifice , that day when it begun . a a Martyr . Willet Comestor . They who stand vpon the precise letter of the text , say that the time was shortned , for the Lord repented him , and sayd to the Angel that destroyed the people , it is enough . And that was in the beginning of the third day ; For had not the Lord stayed the Angels hand , hee would haue gone on siniting , till that day had beene expired and finished .

It is reported of one , that hauing a booke of 2 leaues only , hee could not in all his life read it ouer ; one leafe was red , wherein was registred , the Iudgements of God , in consideration whereof , he cryed out , enter not into iudgement with thy seruant , O Lord , &c. The other was white , in which were written , the mercies of God , in admiration whereof , hee cryed out , what is man , that thou art so mindfull of him ; as being lesse then the least of thy mercies . If he could not read them in his whole life , how shall I repeate them in this munite of time ? Giue mee leaue onely to conclude in the words of our mother Church . O God whose nature and property is euer to haue mercy , and to forgiue , grant vs thy grace , that in all time of our tribulation , in all time of our wealth , in the houre of death and as the day of iudgment , we may put our whole trust and confidence in thee , resoluing always as Dauid here , let vs fall into the hand of the Lord , and not into the hands of man , for thy mercies are great .

2. KINGS . 19. 36. 37. So Senacherib King of Ashur , departed and went his way , and returned and dwelt in Niniue . And as he was in the Temple , worshipping Nisroth his god , Adramelech and Sharezer his sons slew him with the sword .

THis scripture reports two things specially ; to wit , the flight and fall of Senacherib King of Ashur , a great Monarch , and a great boaster of his greatnesse , saying in the pride of his heart , verse 23. By the multitude of my chariots , I am come vp to the top of the mountaines , by the sides of Lebanon , and will cut downe the tall Cedars thereof , and the firre trees thereof , and I will goe into the lodging of his borders , and into the forrest of his Carmel . I haue digged , and drunke the waters of others , and with the plant of my feete , haue dryed all the riuers of besieged cities . Affronting Gods people , with insolent language , Let not Ezechia deceiue you , neither let Ezechia make you to trust in the Lord , saying , the Lord w●…ll surely deliuer vs . Hath any of the gods of the nations , deliuered his land out of the hand of the King of Ashur : Where is the God of Hamath , and of Arphad , where is the God of Sepharuaim , Hena , and ●…ua . How haue they deliuered Samaria out of mine hand .

Now the Lord , ( when this huge Leuiathan , had in his owne conceit swallowed vp Iuda , ) put a hooke into his nostrils , and a bit into his mouth , and so brought him backe againe , the same way that he came , making him in the mids of his fury , first to fly , then afterward to fall .

His flight is reported here to bee full of Dishonour , he departed , went away , returned . Despaire , he dwelt at Nineue .

His fal is described to be very fearefull in respect of three circumstances . The first is of the persons who slew him , Adramalech and Sharezer , his own sonnes . The second is of the place where he was slaine , in the temple of his god Nisroth . The third is of the time , when he was slaine , when he was praying and worshipping .

a a Caluin in Es. 37. 37. In that the spirit doth expresse , Sennacheribs recoyling backe with so many words , it is vndoubtedly , to cast disgrace vpon his cowardly flight ; For it is no superfluous and idle repetition , when he saith , hee departed , he we●…t his wa●… , he returned . The name of King , is added also to his further shame , as if he should say , see this King , this great King , whom impudent Rabseketh extolled so highly , by reason of his power , and pompe . He that came vp against all the cities in Iudah , and challenged in his rage , the Lord himselfe , meant not to retire with infamie . But God for his trueth and mercy sake , droue him out thence , euen as chaffe before the wind ▪ the Lord , who cannot lie , sayd by the mouth of b b Es. 37. 7. Esay the Prophet , I will send a blast vpon him , and accordingly , the Lords Angel in one night , smote in the campe of Ashur , one hundred fourescore , and fiue thousand , So when the remnant rose , early in the morning , behold , they were all dead coarses .

And whereas it is sayd , He returned , and dwelt at Niniue , It sheweth euidently , that he not only lost his courage , but that his forces also quailed : For if despaire had not bene as a chaine , to keepe him in , who was ambitious , and insatiable , hee would not willingly haue stayed at home , and content himselfe , with his owne kingdome .

This history may comfort vs in the perill of warre : God which is the Lord of hostes , and King of glory , can , and ( as shall make most for his honour , and our good , ) will protect his Church , as with a shield . And here wee may Psal. 47. ●… . Psal. 48 7. sing with Dauid , As we haue heard , so haue wee seene in the city of the Lord of hostes , in the city of our God , God vpholdeth it for euer . For in the yeare 88. did there not a Spanish Senacherth come vp against our English Iudah , as himselfe fondly conceited , with an inuincible Armado : did not the Iesuites , as foule-mouthed as euer Rabseketh , defie God , and his Gospel openly , triumphing in pulpit and ●…e , before the victory ? Did they not cry with a loud voice , from Rhemes and Rome , from Flanders and France , that our blessed Queene Elizabeth , was a miserable woman , vnable to protect her subiects , and that her Kingdome was deliuered ouer into the hands of the great king of Ashur ? But albeit the Pope , ( such was his holinesse , ) did blesse them in their endeauours ; yet the Lord did curse them in their ends . He sent a blast among them , a tempest in the mids of them , on the sudden , which in a trice , so disordered their Nauy , that few returned ( as Sennacherib into Niniue ) the same way they came . Let God arise , and Psal. ●…8 . 1. let his enemies be scattered , let them also that hate him , flee before him , like as the smoke vanisheth , euen so let them be driuen away , and like as waxe melteth at the fire ; so let the vngodly perish at thy presence , O God .

Hitherto , concerning the flight of Sennacherib ; I am now to proceed in his fall , amplified , First by circumstance of persons , as being slaine by his owne sonnes , Adramelech , and Sharezer , c c Psal ●…5 1●… Dauid complaining of d d Genebrard . Bellarmin . Achitophel ; and Christ in the person of Dauid , complaining of Iudas cryed out , it is not an open enemie , that hath done me this dishonour , for then I could better haue borne it , neither was it mine aduersary that did magnifie himselfe against me , for then peraduenture , I could haue hid my selfe from him : But it was euen thou , my companion , my guide , and my familiar , we tooke sweet counsell together , and walked in the house of God , as friends .

It is base trechery , to betray a friend , but it is the serpents head , and height of impiety , to butcher a Father . A sonne is the fathers liuing chronicle , flesh of his flesh , and bone of his bone , an expresse character of his person , and walking Image , neerer and deerer then any friend : What greater indignitie then , or iniury could fall vpon Sennacherib , then thus vnfortunatly , to perish by the hands of Adramelech , and Sharezer , his owne sons ? What greater vnhappines then thus ignonimiously , to lose his life , by those who should haue preserued him aliue , being of all other most oblieged vnto him , as receiuing from him their being ; The Lords Angel smote in his camp , one hundred fourescore and fiue thousand , of his souldiers , bu●… God determined to reserue him , for an heauier iudgment ; I wil send a blast vpon him , and hee shall fall by the sword in his owne land ; verse 7.

God , which is the righteous Iudge , doth often passe by the wicked , in small dangers , that he may bring vpon them a greater condemnation , as when e e Sam. 24 5. Sauls life was in Dauids hand , he might haue cut off his head , but hee cuts off only the lap of his garment , and so lets him go . God here suffered Saul to bee deliuered from the sword of Dauid , that afterward he might fal vpon his owne f f 2. Sam. 31. 4. sword ; g g Gen 9. 22. Ham , Noahs sonne escaped the great flood , yet for discouering his fathers shame , the flood of Gods wrath ouerwhelmed him .

The cities of Sodom , and Gomorra , had escaped , doubtlesse many grieuous deserued punishments , but at the length , God rained out of heauen , fire & brimstone , to consume them , and so they were turned into ashes , and made an ensample , to those that afterward should liue vngodly . 2. Pet. 2. 6. So many notorious malefactours , who draw iniquitie with cordes of vanity , and sinne , as it were with a cart rope , contriuing mischiefe on their beds , and committing all vncleannesse , euen with greedinesse , often escape great dangers , in their drunkennesse , and other outrages ; and yet in fine , they come to some fearefull , and ex●…mplarie Iudgement , as here Sennacherib , a great tyrant , and a great blasphemer , escaped the stroake of a glorious Angel , that hee might more dishonorably perish in his owne land , and in his owne house , not by forreine foes , or by popular sedition , or by traytors ▪ or by seruants , but by the sword of Adramelech , and Sharezer , his owne sonnes ; And as it was in God , great h h Borrhaius . in loc. Iustice , that hee who did intend to slay so many children of God , should himselfe bee slayne by his owne children .

There were secondarie causes vndoubtedly , moouing these thus vnnaturally to butcher their father . For first i i Hugo Cardi. et W●…lphius in loc. it is thought , that Sennacherib had assigned ouer his kingdome , to Esaradon , his third sonne , whom he most affected , and so meant to disinherit Adramelech , and Sharezer , Hereupon these two brethren in iniquity conspired against Sennacherib , their cruell father , as he was their King , and their naturall father , as he was their parent .

The k k Apud Caluin in Es ●…8 . ●…8 . ide●… resert . Oecolampad . Rabbins , haue coyned another deuise , saying , that Sennacherib asked his idol , why hee could not vanquish the Iewes ; and it answered , because Abraham the father of the Iewes , out of faith and obedience , was content , to haue sacrificed his sonne to God . Whereupon this tyrant following that example , determined to offer vp his sonnes , to get the fauour of his god ; But they hauing notice thereof , and prouoked to wrath by this vncouth , and abominable cruelty , rushed in vpon him as hee was worshipping his Idol in his chappell , and smote him with the sword .

Thus almighty God , who brings light out of darkenesse , and ordereth all things sweetly , disposeth of bad men , and of bad meanes , for the compassing of his good ends , As l l Basil ●…rat ▪ quod De●…s ●…on sit author mal●… . a cunning physitian , he makes of deadly poyson , a wholesome medicine . Facit benè sinendo fieri quaecunq que male , saith m m Enchirid. cap 96. Augustine ; The text is plaine : that Christ our blessed Sauiour , was betrayed and crucified , n n Act. 2. 23. by Gods determinate counsell , and foreknowledge ; Iudas betrayed Christ , only for money , the Iewes crucified him onely for malice . But God gaue his Sonne , and his Son gaue himselfe for vs , only for loue : So that in one , and the same tradition , as o o Epist. 48. Augustine notably ; God is to bee magnified , and man to be condemned . Quia in re vna quam fecerunt , causa non vna ob quam fecerunt .

Because God and Christ , did that out of mercie which Iudas and the Iewes did out of malice , God which is Causa causarum in whom we liue , and moue , and haue our being , disposeth of all things in heauen and earth , and hell , according to his good will and pleasure . Adramelech and Sharezer did ill in murthering their father , but God ordered that bloody fact well , in making Sennacherib a fearefull example to barbarous tyrants and blasphemers , as a man hunteth one beast with another , and catcheth one bird with another , so God vseth one wicked man for the destruction of another .

p p Wolphi●… in loc. Adramelech , and Sharezer , as the Poet sayd , Nomina suntipso quae metuenda sono . Adramelech signifies , a great King , and Sharezer , Prince of treasure , the which names happily , Sennacherib imposed for this end , that they might acquire great power and riches , or that he might hereby make them a great deale more terrible to the people ? But ( oh ! the deepnesse of the riches , both of the wisdome and iudgements of God ) all the greatnesse of Adramelech ▪ and Sharezer , was imployed to make Sennacherib little , to bereaue him , and that vnawares , both of his kingdome and life , for they slew him with the sword .

Hence we may learne , that impunity for a time is no good argument of innocency , because q q Prou. 16 4. the wicked are reserued for the day of euill , as the fish that playeth a great while with the hooke , is caught at the last ; euen so the wicked , into whose nostrils ( as it is sayd in this Chapter at the 28. vers ) God hath put an hooke ; reioice in doing euill , and delight in frowardnesse , vntill they perish at the last , nay some of them are so shamelesse , and gracelesse , that howsoeuer , they well escape present danger , yet their sinnes , as Paul speakes , goe before vnto Iudgement , and so they stand condemned in the conceit of themselues and others . In their life , their owne conscience condemnes them , in such sort , that here they begin to feele the flashes of hell fire . No place ( quoth Seneca ) will make a wicked man quiet , for that he thinkes ; Although I bee not as yet taken , I may neuerthelesse be taken at the length , and that I haue not hitherto beene taken , is come rather of fortune , then of confidence : In their death , other men , and that iustly , condemne them ; for a ranke Athiest , obstinatly dying an Athiest , may be sayd without breach of charity , to be damned . If any be thus openly known by his fruits , r r Es. 5 20. woe to them which speake good of euill , and euill of good , who put darkenesse for light , and light for darkenesse , who put bitter for sweet , and sweete for bitter .

2. The tragicall end of this vngodly tyrant murthered by those , who came out of his owne bowels , admonisheth vs , what a fearefull thing it is , to fall into the hands of the liuing Lord . His feete are sayd to bee of wooll , but his hands of iron , slow to wrath , and of great patience , before he comes to punish , but when he commeth , hee will pay home , he hath in his hand a rod of iron to breake his enemies in pieces , like a potters vessell .

3. Here wee may note , that the destruction of great blasphemers is vsually sudden , acted not only in such a time , and in such a place , but also by such persons , as they least suspect . As Iob speakes , they spend their dayes in wealth , and suddenly goe downe to hell ; and Dauid , oh how suddenly doe they consume , perish and come to a fearefull end . As Belshazzar in the mids of his carousing , Haman in the mids of his malice , Herod in the mids of his pride , Iulian in the mids of his fury , Sennacherib the great King of Assyria , the terrour of nations , ( who with the sole of his feet , dryed vp all the riuers of besieged places , and turned defenced cities into ruinous heapes ) in the mids of his idolatry , ( for as it followeth in the next circumstance , to be considered ; Hee was in his owne land , in Nintue , the strongest city of all his land , in his stately palace , the most inuincible fortresse of al Niniue , in his Royall chappel the most secure place of all his palace ; Yet ) it so came to passe , that as hee was in the temple , worshipping Nisrock his god , Adramelech and Sharezer slew him with the sword .

Out of this circumstance , wee first obserue , that when almighty Gods hue and cry commeth after any malefactor , for wickednesse committed , that nothing is able to shelter him : as Dauid in the ▪ 1 ▪ 9 Psalme , whither shall I goe from thy spirit , or whith●…r shall I goe from thy presence , If I climbe vp into heauen , thou art there , If downe to hell , thou art there also ? Aug. Medit. I●…tra omnia s●…d non inclusus , extra omnia sed non exclusus , His eyes are all-seeing , his eares all-hearing ▪ his handes all-doing , when hee sent t t Exod 8. frogs into the land of Egypt , Pharohs stately pallace was not able to keepe them out , but they croked in euery corner of his house , scrauling in his bed-chamber , and creeping vpon his pillowes ; a malefactor escapeth happily the magistrates hand by forsaking the parish , or the place where he dwels , or if that will not serue , by flying out of one liberty into another , or if that fayle , by running out of the countrey , or if this will not doe the feate , by leauing the countrey , crossing the seas into forreine lands , and forlorne Ilands , as Adramelech and Sharezar fled into the land of Ararat . But yet the Lords hand and stretched out arme wil ( euen while he thinks himselfe secure ) find him out , and giue him a deadly blow ; The Lords hand found out u u Ionali . 2. Ionas on the seas , and committed him close prisoner into the whales belly , the Lords hand found out the cruell Idumeans , albeit they did x x Obad 3. 4. dwell in the clests of the rockes , and sayd in the pride of their hearts , who shall bring vs downe to the ground ? Though thou exaltest thy selfe as an Eagle , and make thy nest among the starres , Yet thence will I bring thee downe , saith the Lord , The Lords hand found out Nabuchadnezzar , being at rest in his owne house , flourishing in his owne palace , saying in vaine boasting , y y Dan. 4. Is not this great Babel , which by the might of my power , I haue built for the honour of my maiesty . While the word was in his mouth , a voyce came downe from heauen , O King Nabuchadnezzar , to thee be it spoken , Thy kingdome is departed from thee , and they shall driue thee from men , and thy dwelling shall be with the beastes of the field , and the very same houre was the thing fulfilled vpon Nabuchadnezzar , and he was driuen from men , and did eate grasse as oxen , and his body was wet with the dew of heauen , till his hayres were growen like Eagles feathers , and his nayles like birdes clawes .

z z 〈◊〉 . L●…st . When Phocas had built a strong wall about his palace , for security , hee heard in the night a voyce , O King , though thou build as high as the cloudes , yet the city may be taken easily , for the sin within marres all . The Lords hand found out a a Ambros ser. 66 Epithanius heres 21. Simon Magus , as hee was presuming to fly vp into heauen , in the publique theater of Rome , and there he gaue him such a fall , as that hee could neuer rise more . The Lords hand found out b b Platina . b b Balau ▪ in ●…ius vita . Siluester the second ( who to get the Popedome gaue himselfe to the deuill ) as hee was in a chappell singing of a masse the Lords hand found out Nitingall , a blasphemous popish priest , in the very pulpit . No place , be it neuer so high or so holy , so deepe or so darke , so foule or fayre , can exempt the wicked from the wrath of the Lord ▪ It is true that Gods dwelling is in Sion onely , Psal. 76. 2. as c c To●… 5 Operu●… p●…g. 14 ●… ▪ Hugode S. victor . gloseth it , in mundo est vt imperator in regno , in ecclesia vt pater familias in domo , in anima fideli vt sponsus in thala●…o . He dwelleth in the world , as an Emperor in his kingdome for the earth is the Lords , and all that therein is , Psal. 24. 1. He dwels in the Church , as a master in his house , for the house of God , is the Church of God , 1 ▪ Tim. 3. 15. In a faithfull soule , as the bridegrome in his chamber , there he suppes and refresheth himselfe . apoc. 3. 20. but our iniquities on the contrary , make a separation betweene God and vs , Esay 59. 2. And so God is sayd in the holy scripture to be fa●…re from the wicked , and the wicked to goe farre from God . The which is proued in the d d Luke . 15. 13. prodigall c●…ild , who tooke his iourney into a farre country , that is , far from God , farre from goodnesse . Answere is made by St. e e Manuel . cap. 1. Augustine , in one word , Deus non ibi deest , vbi longe est , quia vbi non est per gratiam , adest per vindictam , Although in respect of saluation , and grace , God be farre from the wicked , yet in respect of his power , and punishment , alway so nigh , that his out stretched arme can euery where reach and ruine them . God dwels in Sion only , but is present in Babylon also .

Secondly , we note from this circumstance , Gods exact Iustice , who would haue Sennacherib , to perish in the same place , where hee had offended most , he was a great Idolater , and he committed that Idolatry most in the chappell of his Idoll Nisrock . And therefore Gods reuengefull hand did find and confound him in the right vbi ; so the Prophet Elia sayd to King Ahab , f f 1 King . 21. 19. Hast thou killed and gotten possession also , thus saith the Lord , in the place where the dogs licked the blood of Naboth , shall dogs euen licke thy blood also .

The corps of g g Hollinsh . Chron. Mr Arden , slaine by the consent & counsel of his own wife , was laid as a spectacle to men and Angels , in the very same field which he had vniustly taken from a poore widdow , and it is well ordered in our State , that where men commit outragious murthers , there they should dye the death for it , The iudgements of God is at all times terrible , but being executed in the same place , where the malefactour acted the fault , it is more fearefull , it putteth him in mind of his offence , with all the circumstances thereof , and so makes his conscience to denounce his owne condemnation .

Euery day should be to the good man , a Sabbath , and euery corner of his mansion , a priuy chappell , as occasion is offered for deuotion ▪ O then I beseech you , by the mercies of the Lord Iesu , take heed of sinne in your secret closets , and chambers , for nothing is hid from Gods al-piercing eyes , which are as a flame of fire , who can make your very table a snare to take you withall , and the thinges which should haue beene for your wealth , an occasion of falling ; hee can make the h h Habac. 2. 11. stone out of the wall , and the beame out of the timber , to cry for Iudgement against you : Dauid afflicted heauily , said , euery night wash I my bed , and water my couch with my teares . He had offended most in his bed , hee did act his repentance therefore most in his couch . Imitate Dauids example , who was a man according to Gods owne heart , when thou commest into the roome , defiled with any filthinesse of thine , sinne no more , but water the place with teares , otherwise God may smite thee with a sudden and vnhappy death , as hee did Sennacherib in his temple , where he transgressed most .

It was in God also great Iustice that he should perish by the sword who had abused the sword , in shedding innocent blood . It was a iust iudgement vpon the cruell Egyptians to be drowned in the sea , because they cast all the male children of the Hebrewes , into the riuer . It was a iust iudgement vpon Adonibezek , that the thumbes of his hands & feet were cut off , hauing before ●…one the like cruelty to seauenty kings , and constraining them to gather crumbs vnder his table . Iudg. 1. 6. It was a iust iudgement vpon the tyrant i i Euseb. lib. 8. cap. 9. Maxentius , that hee was ouerthrowen in the same bridge , which he craftily built , as a snare for the destruction of Constantine ; It was a iust iudgement vpon Pope k k Pet. Bemb . hist Venet. lib. 6. Alexander the 6. who was poysoned at supper , with the very same wine , ( his seruant mistaking a bottle ) which hee had prepared as a deadly draught , for his familiar friend , Cardinall Adrianus ; It was a iust iudgement vpon the chiefe plotter of the most execrable gunpowder treason ; that being pursued he should himselfe bee first scorched with powder , and afterward killed with a gunne , and so the mischiefe fell vpon his owne head , and his wickednesse vpon his own pate . Non est lex aequior vlla , Quam necis artifices arte perire s●…a ; No iudgement more sit , then that they who dig a pit for others , should fall into the mids of it themselues , as Dauid phraseth it Psalme . 57. 7.

The third circumstance , to be further examined , is the time , when Sennacherib was slayne , and that is sayd here to be , when he was in praying , and worshipping his god Nisrock . From whence we may see what an idle thing an idol is , for we must imagine , that Sennacherib , when he saw Adramelech , and Sharezer rushing in vpon him , and ready to kill him , heartily called vpon his god for helpe , and doubtlesse , Nisrock , if hee had had any power , would not ▪ haue suffered his prime 〈◊〉 thus vnfortunatly to perish in his temple : but an idol , as l l 1. Cor 8. 4. St Paul teacheth vs , is nothing , and what would you haue nothing to doe : m m Arebius . Aquin. in loc. Something it is in opinion , and esteeme , for so there be many gods , and many Lords , but nothing in trueth and value , something in the mind of an idolater , but nothing in the world , nothing in worth , or working , euery founder is confounded by the grauen Image , Ieremy . 16. 14. So Dauid , Idols are but siluer and gold , the worke of mens handes , they haue mouthes and speake not , eyes haue they but see not , they haue eares , but yet they heare not , neither is there any breath in their nostrils , they that make them are like vnto them , and so are all they that put their trusi in them , and Fzechiah in this present chapter at the 17. verse . Trueth it is , Lord , that the kings of Ashur , haue destroyed the nations , and fired their gods , for they were no gods , but the worke of mans hand , euen wood and st●…ne , therefore they destroyed them .

The Papists inuocating Saints , in stead of the Sauiour , and adoring their images , euen with the same kind of worship , which is due to the Prototype , kneeling , crouching , creeping to stockes and stones ▪ offer in the temple the sacrifice of fooles , calling vpon Baal and Bell , who can neither heare them , nor helpe them ; n n Deu●… ▪ 6 ▪ 4. Heare o Israel ▪ the Lord thy God , is Lord only ▪ and him only shalt than serue . Wee find in the Bible , precept vpon precept , as o o Es. 2●… . ●… . Esay speakes , and line vpon line , for our prayingvnto God in the time of trouble ; but for inuocation of Saints in the scripture , neither precept , nor promise , nor patterne : the pictures of the saints of Christ , of the martyrs of Christ , of the mother of Christ , adored and worshipped , are not able to saue their seruants , more then Nisrocke here did Sennacherib , who notwithstanding his deuotion , in the chappell of his owne house , was ignominiously slayne in the sight of his Idol , and that in the very act and houre of prayer , as hee was in the temple , worshipping Nisrocke .

DAN. 13. 16. Shadrach , Meshach , and Abednego , answered and sayd v●…o the King , &c.

NAbuchodonosor , an idolatrous and a proud king , in the words immediatly going before , questioned Shadrach , Meshach , and Abednego , the true seruants of the most high God , whether they would serue his gods , and adore that image , which hee by solemne edict had commanded to bee worshipped ; threatning them ( if they did not obey ) with death , and ●…hat imminent death , in the same houre , and that imminent death , a violent death , and of all violent deaths , the most horrible , to be cast into the mids of a firy fornace ; To which , answere is made by them in our text conteyning their Resolution , Reason of their resolution .

Their resolution appeares to be peremptorie by the Preface of their speech , O Nabuchodonosor , wee are not carefull to answere thee in this matter . Conclusion of their speech , be it knowne vnto thee , O King , that wee will not serue thy gods &c.

The reasons of this resolution are two , 1. Taken from Gods almighty power , behold our God , whom wee serue , is able to deliuer vs from the burning fierie furn●…e . 2. From his holy will , and hee will deliuer vs out of thy hand , O King .

These three verses then are placed in the mids of the chapter , ( as a a Lesser english B●…ble . some diuide ) betweene 15. verses on each side , like the sunne in the mids of the firmament , and the heart in the mids of 〈◊〉 body ; from whence 〈◊〉 arise it he light ▪ and life of the whole story : let v●… follow the light , & proceed according to the propounded method .

The resolution of these words is b b Hugo Car. 〈◊〉 . Hier●… . in loc. prudent and pious , reseruing vnto God , the things which are Gods , and yet giuing vnto Caesar , the things which are Caesars ; Affording Nabuchodonosor his due title , King ; and yeelding obedience to him as to their King ▪ rather patiently suffering the payne , then obstinatly resisting the power , because the God of heauen had giuen him a kingdome , power , and strength , and glory , verse . 37. of the former chapter .

This example should teach euery soule to be subiect vnto ▪ soue●…igne authority , taking vp against a ty●…ant prince , not a sword , but a buckler , obeying ferrend●… non feriendo ▪ suffering his will , 〈◊〉 〈◊〉 command things according ( to the rules of p●…ty ) to bee done of vs ▪ If otherwise , to bee done on vs , a wicked gouernour is a Nabuchadnezzar ▪ that is , as the word is interpreted , the mourning of the generation and the weapons of the Church , 〈◊〉 prayers and teares ▪ Ecclesia ▪ Christi , quoth c c T●…m . 2 pag. 1●… . Hierome 〈◊〉 Theophilus , est 〈◊〉 patiend●… ▪ 〈◊〉 〈◊〉 faciend●… contumelias ; an hard lesson , I confesse , which is not well taught , but in a few Churches , and well practised almost in none : for Schismatistes in vpholding their pretended holy discipline , d d Ep●…de di●… before Herod and Pilat reconc●…led sho●…e al●…e at Caesars●…rowne ●…rowne ▪ and Iesuited Papists are e e See Popish positions and practises . pag. 20. right downe traytors , and professed King-killers , in maintaining their Antichristian Hierarchy , both haue dangerous positions , and practises in this kind , the one to beate downe the walles of Sion , by disturbing the peace of the reformed Church , and the other to build vp the walles of Babylon , by defending the abomination of the deformed Synagogue .

The Lord of the vineyard , Marke . 12. sent seruants to his farmers , that hee might receiue some fruits of the same , but they beat some , and killed others ; the Schismaticks are Caedentes ▪ the Papistes and Here●…ickes accidentes , the villaine f f Sheldons obseruations of Ignation sperits ▪ pag. 25. ●…auilliack confessed at his death , that he was sory for that hee had committed mur●…her , but not sorry for that he had killed the King .

O God which 〈◊〉 die King of kings , euen the Lord paramont , from whom all power is deri●…d , if thou send good Princes ( as thou hast out of the riches of thy great mercy to this land , at this time ) giue grace ●…at w●… may still honour them as our ●…ursing fat●… 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come , for the condigne punishment of our sinne , that wee may receiue them as thy rods , with all humility , patience , piety , resoluing as that holy Martyr ▪ g g Fox . Martyr . pa. 14. 64. Iohn Bradford ; If the Queene will giue mee life , I will thanke her , If shee will banish me , I will thanke her , If shee will burne shee , I will thanke her , If shee will condemne me to perpetuall imprisonment , I will thanke her .

O Nabuchodonosor , wee are not carefull ▪ as they gaue to Nabuchodonosor , the things of Nabuchodonosor , So they reserued vnto God , all honour due to God ; as if they should haue sayd , in an argugument of another nature , wee would bee carefull , happily curious , in returning a pleasing answere to the King , but in this matter , all our h h 1. Pet. 5. 7. care must be cast vpon the Lord , who being a iealous God , will not giue his glory to another ▪ nor his prayse to grauen images , Esay . 42. 8. O Nabuchodonosor , we will shew by i i Hieron . Hug. Card. deeds , that it is better to obey God , then man ; In reason as well as in religion , a true proposition is to bee granted , a false , to bee denyed ▪ only the doubtfull and probable , to bee disputed ; humane demonstrations , and diuine testimonies , are without controuersie , the lawes of the Medes are not alterable , much lesse the commandements of God questionable . So k k Num. 22. 1●… . Balum answered the seruants of Balack : If Balack would giue me his house full of siluer and gold , I can not g●…e beyond the word of the Lord my God , to doe lesse or more . So l l Gen. 39. 9. Ioseph answered his want on mistresse ; How can I doe this great wickednesse , and so sinne against God . The breach of the ●…east commandement in the second table ▪ concerning our neighbours , is a sinne , but a transgression of the first table , concerning our duty to God , a greater offence : For as Bernard and m m See ▪ Martyr loc com part. 1. cap. 17. other diuines obserue , God hath , in old time , dispensed with some precepts of the second table , as in bidding Abraham to kill his sonne Isaac , contrary to the 6 commandement , and in suffering the Fathers to haue many concubines , contrary to the 7. commandement , and in aduising his people to rob the wicked Egyptians , of their iewels , contrary to the 8 commandement . Put God , ( who can not deny himselfe ) neuer yet dispensed with any commandement of the first table , touching his true worship , and holinesse , and therefore Shadrach , Meshach , and Abednego , delighting in the law of the Lord , and exercising themselues in it , day and night , and vnderstanding that it saith expresly , thou shalt haue no other gods ; and thou shalt not make to thy selfe , any grauen Image , resolued instantly , constantly , that they would neither serue the false gods of Nabuchodonosor , nor yet adore his golden image .

Cyprian , the blessed Martyr , in the like case , gaue the like answere , for being tempted to forsake the trueth of religion , he replyed , as n n Apud ●…al . in loc. Augustine reports , in re tam sancta nulla deliberatto , telling the Proconsull Paternus to his beard , o o Baro●… . Annal a●… . 260. I am a christian , and a Bishop , I know no gods but one , that is the true liuing God , who created heauen and earth , and all that is therein . So p p Loc Com. 〈◊〉 ▪ de zel●… . Martyn Luther , in the spirit of Elias ; by fire from heauen ▪ vsed to say , that the principles of faith , are like a Mathematicall poynt , which admits neither ademption , nor addition ; in such a case , quoth hee , God assisting q q In Gal. 2. 6. I am , and euer will bee , stout and sterne , herein I take vpon mee this title ; Cedonulli . So the good Ignatius of his age , Dr. r r Foxe Martyro●… . pa. 13. 81. Rouland Taylor , ( when his friends aduised him , as Peter did his master , ) s s Mat. 16. 22. pitty thy selfe , answered , I shall neuer be able to doe God so good seruice , as now . I know that the papacy is the kingdome of Antichrist , and that all the doctrine thereof , euen from Christs crosse be my speed , vnto the end of their apocalyps , is nothing else but idolatry , superstition , errors , hypocrisie , lyes . So the renowned Prelate , t t Answ ▪ to Hardings preface . Iohn Iewel , I deny my learning , I deny my Bishopricke , I deny my selfe , only the faith of Christ , and trueth of God , I can not deny , with this faith , or for this faith , I trust I shall end .

The schismaticks , in loosing their liuings , and the Papists in loosing their liues , are both exceeding resolute , but it is not the crosse , but the cause that makes the Martyr ; the Romanists are not questioned ▪ for seruing the true God ▪ but for their worshipping their false gods , and for adoring 〈◊〉 lord god the Pope ▪ they bee not con●… ▪ ( as they say ) because Iesuites , but on the 〈◊〉 ▪ because 〈◊〉 〈◊〉 ▪ Our blessed Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God ▪ euen 〈◊〉 〈◊〉 ▪ saith u u De ●…iu . Dei . lib. 16. cap ▪ 38. Augustine ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 2●…8 ▪ Whose foote stood vpon 〈◊〉 ▪ and the top reached vp to heauen . But the papists haue 〈◊〉 this 〈◊〉 saints , and angels , at the foote , with the merits of their owne works , and so they make Christ Iesus our only mediatour , 1. Tim. 2. 5. but halfe a mediatour , and halfe a Sauiour ; halfe a mediatour , because the Saints are ioynt patrons with him ; and halfe a Sauiour , because themselues are ioynt purchasers with him , in the worke of their saluation . x x Lib. 2. cap. 1. Irenaus writeth of certaine humorous fellowes , who called themselues , Emendatores apostolorum , apostle-menders , and so these men are correctors of the scriptures , accounting Saint Paul a very Lutheran , for teaching iustification by faith only ; So likewise Schismaticks in our Church , are not questioned for articles of doctrine , but for poynts of discipline , for matter of ceremonie , not substance , As then y y Ael●… ▪ hist. lib. 14. cap. 4. Aristides who dyed of the bite of a weazell , exceedingly lamented , because it was not a lyon ; so the brethren of diuision , and other of their alliance , may grieue that they do not smart for the lyon of Iuda , but for a siely weasel , lately●…rept out of the Alps , which at the first crouded in among vs , at a little hole , but since being pampered at the tables of diuerse rich men , is growen so full and pursie , that many will rather forsake Gods pl●…gh ▪ and looke backe to the world , then acknowledge he came in at so narrow an entrance . Manners ( as it is in the prouerbe ) makes the man , and so it is the matter that makes the M●…rtyr , as the 3 children in our text , O Nabuchodonosor , wee are not carefull to answere the●… , in this matter .

Yea , but i●… is the King that 〈◊〉 , and the proclamation of a King , is like the roaring of a lyon , and with him , as wee find in the forepart of this chapter , are ioined the Nobles , Princes , and Dukes , the Iudges , the receiuers , and all the gouernours of the prouinces , why then are Shadrach , Meshach , and Abednego , recusants , and singular in their opinions , especially , considering on the one side their danger , and on the other side , their duty . Lawyers and Diuines , and great clearkes , in other professions often are ready to speake good of euill , and euill of good , prostituting their tongues , and pens , and wits , and wils , all that they haue , goods , honour , bodies , soule , to serue the times , and turnes of Princes . z z 1 Esd. 4 7. If the King bid kill , they kill , If he say spare , they spare : If hee bid smite , they smite : If hee bid make desolate , they make desolate , beating downe mountaines and walles , and towres , amplifying or extenuating euery thing for the pleasing of his humour , and aduancing of his honour .

It is thought by a a In loc. St. Hierome and b b See . C●…luin . et Hug●… Card. other , that the golden Image , set vp here by Nabuchodonosor , was his owne Statua , so vaine was his impiety , that being dust and ashes , as a clod of clay in the hand of the potter ; he did notwithstanding ambitiously desire to bee worshipped as a God , opposing as it were this image , which himselfe made , to that image which appeared vnto him in a c c Dan. 2. dreame , by Gods appointment ; and immediatly his plot tooke , for as we read in this chap. at the 7. verse , all the people , nations , and languages , fell downe , and worshipped the golden image : Dauid often said , thou art my king O God , but a meere Courtier on the contrary , thou art my God , O King . It is court language , to terme the followers and flatterers of Nabuchodonosor his creatures .

But beloued , it is not any person , in any place , who may either preiudice a trueth , or priuiledge an errour : If it bee true , doe as they say , though a pharisee bee teacher . Mat. 23. 3. If false , hold him accursed , though an Angel be preacher . Gal. 1. 8. That which is bad in it selfe , by defending , is made worse , d d Chemni●… . Exam. part. 3. pag. 131. causa patrocinio non bona peior erit , as c c Contra lit . 〈◊〉 . lib. 3. cap. 50. Augustine writes of Petilian contradicting the trueth , vbi respondere conatus est , magis ostendit quod non potuit respondere : The more hee would answere , the more hee shewed hee could not answere .

That which is crooked none can make straight , saith f f Cap. 1. v 15. Ecclesiast. as there be some diseases which are called Dedecus medicorum , a shame to Physicians , so there are some questions , which are Dedecus theologorum , a shame to Diuines . g g Al●…ancement of learning . lib 2. pag. 110. The religion of the Gentiles , hath no constant confession , or beliefe ; but leaueth all to the strength of argument ; on the contrary , the religion of Mahumet , interdicteth all argument , and inioynes a strict confession only ; but holy religion doth both admit , and reiect disputation , with difference . Dubious Problems may be discussed in 〈◊〉 schooles ; and accuratly handled in the pulpit to ; but euident oracles and articles of faith , are simply to bee beleeued : Litigando , saith h h I●…h Serranus apparat . pag. 14. one pithily , res non dirimitur , sed perimitur , If Nabuchodonosor as King command to worship false gods , obey passiuely , not actiuely ; suffer his will , as being in higher power , but doe the will of God , as being higher then the highest : here say with the three children , O king , we are not carefull to answere thee in this matter .

The 1. reason on which they ground their resolution is Gods omnipotency , behold , the God whom we serue , is able to deliuer vs from the hot fiery fornace . Nothing , saith i i Lib. de carne . Christ●… . Tertullian , is impossible to God , but that hee will not ; for whatsoeuer pleaseth him , hee doth in heauen and in earth , and in the sea , and in all deepe places . Psal. 135. 6. To compasse his designes , he doth vse sometime weake meanes , sometime no meanes , sometime contrary meanes ; Weake meanes , for it is not hard with the Lord to saue with many , or with few . 1. Sam. 14. 16. He can as easily blow downe the walles of k k Iosuah . 6. Iericho , with the sound of Rams horns , as with the thunder of roaring canons . Sometime he workes without meanes , as he created all thinges , of nothing ; and Christ immediatly cured many maladies , without any medicines , l l Matth. 8. The Centurions seruant , was healed with his bare word ; m m Mat 9. 25. ●…ayrus daughter , with the touch of his hand ; the woman which had a bloody flux , twelue yeares , by touching the hemme of his garment only , Mat. 9. 20. Sometimes hee doth vse contrary meanes , as n n Iohn . 9. 6. Christ opened the eyes of one that was borne blind , by annoynting them with clay ; and in the work of our redemption , hee gaue life , not by life , but by death , and that a most accursed death ; Op●…imum fecit instrumentum vitae , qu●…d erat p●…ssimum mortis genus . And in our effectuall vocation , hee calleth vs by the preaching of the Gospel , o o 1 Cor. 1. 23. vnto the Iewes , a stumbling blocke , and vnto the Grecians , foolishnesse ; In reason more likely to draw men from God , then to win and woe men to God . p p Iudg. 15. 16. Sampson , in slaying a thousand Philistines , with the ia●…bone of an asse , was a type hereof , ( as q q Apu Beaux Harm. tom. 1. pag 140. Prosper obserues ) insinuating that Christ by the foolishnesse of preaching , should confound his enemies , and ●…aue such as beleene , which occasioned that blessed Apostle , to call godlinesse , a great mystery . 1. Tim. 3. 16.

It is true , that God can neither dye , nor lie , because these are not acts of power , but defects of infirmity ▪ Dicitur enim omnipotens , saith r r De. ci●… . Dei . lib. 5 cap 10. Augustine , faciendo quod vult , non patiendo quod non vult ; God is able to doe whatsoeuer hee will , and more then hee will too ; s s 〈◊〉 . part ▪ 1 qu. 1●… . art. 5. more by his absolute power , then hee will by his actuall , and as God can doe what hee will haue done , so hee will doe whatsoeuer is t t Rom. 8. 28. best , vnto those that loue him , and therefore , Shadrach , Meshach , and Abednego , further added , he will deliuer vs out of thine hand , O King .

They speake , concerning his power most absolutly , but concerning his pleasure , which is secret , with an If , conditionally , but if not , and Vide 〈◊〉 〈◊〉 〈◊〉 . the reason hereof is playne , because God in his infinite wisedome suffers his people , many times , to be murthered and martyred by the hands of vngodly men .

1. To manifest his prouidence , who brought light out of darknesse , and life out of death , and ordereth all x x Aug. c●…ntr . 〈◊〉 . l. 16. wickednesse for his owne good endes and glory , making the blood of his Martyrs the seed of his Church .

2. To shew his omnipotency , for if he should neuer vse ordinary meanes , but alwayes extraordinary miracles , in deliuering his seruants out of their troubles , it would be thought an act of fate , rather then of fauour , done , not by his might or mercy , but ascribed only to nature and necessitie .

3. To try his seruants obedience , faith , humility , patience , magnanimity , perseuerance ; for men vndoubtedly shew their loue to God , in their doings , more then in their sayings , & in their sufferings , more then in their doings ; in Christs cause to suff●…r death , is the y y F●…x . Mar●… . pag. 1492. way to heauen on horsebacke , quoth blessed Bradford .

4. For the good of his people , for that hee doeth hereby hasten their immortality , receiuing them into an euerlasting habitation , and making them partakers of a better resurrection . It is sweetely sayd , that persecutors are goldsmiths to make crownes for the Martyrs , and Martyrs in the iudgement of the z z Tertul. lib. ad . Mart. ●…t Aug de . ci●… l. 22. cap. 30. Fathers , shall haue greater crownes then other .

And therefore the finall determination of these worthles , vnto Nabuchodonosor , is briefly this , If our god will deliuer v●… out of thine hand . O King , our hearts are ready to glorifie him in our liues , If not , our hearts are ready to glorifie him in our deaths , If he will accept this our burnt offering , his shal be the glory , but ours the good . O King , be it 〈◊〉 vnto thee , that wee will not serue thy gods , nor worship the golden Image , which thou hast set vp .

And as they sayd , they suffered , the which is an actuall commentary , vpon Christs iniunction , a a Mat. 16 24. ●…f any man will follow mee , let him forsake himselfe : They did in the quarrell of God , not only forsake 〈◊〉 , their houses , and lands , and goods , or su●…s , their father , mother , wife and children , brothers and sisters ; but also se their own selues , euen that which was most themselues , their owne sou●…es and 〈◊〉 , loosing them here , that they may find them , and saue them hereafter , in a better estate .

Queene Hester in the like case , had the like resolution , b b M●…st 4. 16 ▪ If I perish , I perish , in the like case St. Paul had the like resolution , c c Act. 21. 13. I am ready , not to bee bound only , but also to dye at Hierusalem , for the name of the Lord Iesus ; In the like case blessed Ignatius had the like resolution , as d d Lib de Scrip. Eccle in vita Ignati●… . S. Hierome and e e Fox Martyr . pag 36. diuers other r●…late , for being adiudged to bee throwen vnto the beastes , and hearing the lyons roaring , I am ( quoth hee ) the wheat of Christ , and I shall bee ground with the teeth of wild beastes , that I may be made pure manchet for his owne mouth . In the like case S. Vincent had the like resolution , being as f f See 〈◊〉 . 〈◊〉 . pag 1421. 〈◊〉 reporteth out of 〈◊〉 vicit 〈◊〉 vici et 〈◊〉 ▪ In the like case g g Fox Martyr . pag. 776. Martin Luther had the like resolution . I am certainly determined to enter Wormes in the Name of our Lord Iesus , although I knew ther●… were so many deuils 〈◊〉 mee , as there bee tiles to couer the houses in Wormes . All Martyrologies ▪ as well ancient as moderne , abound with examples in this kind ▪ Christians in old time , saith h h Magdeb. Cent. 4. col. 44. Sulpitius , desired Martyrdome , more then men in our time doe Bishopriches ; for when once the Gospel is at the stake , and Gods glory questioned ▪

Tormenta , carcer , vngula , ardensque flammis l●…mina ▪ atque ipsa 〈◊〉 〈◊〉 ▪ m●…rs , Christianis 〈◊〉 est . As Prudentius , in Hymno de Vincentio Martyre , diuinely .

i i Carb●… . lib. 1. cap. 9. 〈◊〉 . in 〈◊〉 . 〈◊〉 . Bacon our countryman is termed among the School●…en Doctor Resolutu●… ▪ in like manner , all the schollers of Christ ought to be Doctores inconcussibiles , as Nic: de Clemangris wrote to Gerson in his 9. Epistle . Iuuenal saith in his first Satyr ; Stulta est patientia cum tot vbique Votibus occurras , peritur●… parcere chartae . But take heed as Clemang . in the fore-cited place doth aduise , ne sit stulta patientia cum tot vbique Gladibus occurras , Cum tantam Ecclesiae ruinam et tantam euersionem videas , parcere ●…ri , parcere lingu●… , parcere stil●… ; to which I will adde , peritur●… parcere carni .

Brethren , ye haue not as yet resisted the man of sinne vnto blood , exhort one another , while 〈◊〉 is called to day , marke those diligently which are ready to forsake the Gospel , and imbrace the present world , who trust almighty God so little with their liues , as that vpon rumours of warres , in forreine parts , and shaddowes of feares neerer home , turne backe like Iordan , and start aside , like a broken bowe . k k Aqud Rauli●… ser. ●… . in Fest. Iohn . Eua. It is an obseruable note , touching the writings of S. Iohn ; how that in in his Gospel , hee teacheth especially faith ; in his Epistles , especially loue ; in his Apocalyps , especially hope ; This booke being ( as reuerend Bullinger censureth ) Euangelicissi●… liber , of all holy scripture , the fullest of consolation ; and the maine poynt of the whole re●…elation , is vndoubtedly the certaine destruction of Babylon ; and most vnspeakeable blessednesse of Hierusalem aboue .

l l 1. Cor. 16. 1●… . Wherefore stand fast in the faith , quit your selues like men , bee m m Ephe. 6. 10. strong in the Lord , and in the power of his might , n n Galat. 6. 9. bee not weary of well doing , but o o 1. Cor. 1●… . 5●… . abundant alwayes in the worke of the Lord , p p Re●… . ●… . 10. continue faithfull vnto death , and the God whom we serue shall deliuer vs from the hands of all our enemies , and giue vs the Crowne of life .

ABACVC . 2. 9. Woe be to him that coueteth 〈◊〉 euill couetousnesse to his house , &c.

There be 2. parts of this Prophecie .

1. An expostulation of Abacuc , or a complaint in the 1. and 2 chap. 2. A postulation of Abacuc , or prayer ▪ in the ●… chap.

THe Prophets expostulation is twofold , the first concerning the licentious and loose liues of the 〈◊〉 ▪ compassing aboue the righteous , either by secret fraudes , or else by spoyling and open violence ▪ Chap. 1. vers. 2. 3. 4. To which almighty God answereth , in the seuen next verses , that hee will bring vpon the Iewes for their iniquities the Chald●…ans , a bitter and a furious people , who shall ●…mple vpon the breadth of their land , and possesse their 〈…〉 teaching the Prophet how to comfort the faithfull , and shewing by vision , that hee will ouerthrow the Chaldeans , their enemies , when as their ambition and pride shall be full , and at the height . For their generall and chiefe captaine , N●…buchodonosor , who doth inlarge his desires as the hell , and as death is vnsatiable , gathering vnto him all nations , and heaping vnto him all people , what is he but as one that transgresseth by wine ; a a Ribera . et fra●… . a 〈◊〉 ▪ loc. for as wine doth in the beginning , make the drunkard Iouiall and merry , but in the conclusion , ouerthrow him , and expose him to base contempt : euen so Nebuchodonosors prosperity made him exceeding fearefull , and terrible to the nations round about him , in the beginning : but ( as the Lord here tels Abacuc , ) in the end these people shall take vp a taunting prouerbe against him , and a parable of reproch . b b Hugo . Cardi●… loc. As he boasted in fiue things especially , so there be fiue mocks or worse against him in this chapter answerable to the same .

1. He glorified in the multitude of his riches , against which it is sayd , c c Verse . ●… . Woe be to him that increaseth that which is not his , and ladeth ▪ himselfe with thicke clay .

2. Hee gloried in the greatnesse of his kingdome , against which it is sayd in our text . Woe bee to him that coueteth an euill couetousnesse to his house , &c.

3. Hee glorified in the strength of his 〈◊〉 cities ▪ and towres of defe●… ▪ 〈◊〉 〈◊〉 〈◊〉 . towne with blood , and erecteth a city by iniquity .

4. He gloried in oppressing of his neighbour Kings , and kingdomes , against which it is sayd , e e Vers. 15. Woe , bee to him that giueth his neighbour drinke , and maketh him drunken that thou mayest discouer his nakednesse .

5. Hee gloried in the protection of his Idol , and Idol god , against which it is sayd f f Verse . 9. Woe bee to him that saith to the wood , awake , to the dumbe stone , arise , it shall teach , behold it is layd ouer with gold and siluer , and there is no breath at all in it .

I am at this time , to treat of the second tract only , the which as it concerned Nabuchodonosor in Hypothesi ; so ( beloued ) it may be verified of euery couetous vnsatiable wretch in Thesi , that in spoyling other , hee couereth an vnprofitable gaine , consulting shame to his owne house , and sinning against his owne soule .

As g g Soli●… temporis vsura honesta . Seneca sayd , there is a good vsury , and a bad ; a good of our precious time , a bad which is the biting interest of money : For the Scripture mentioneth a good and a bad couetousnesse , a good which our blessed Lord calleth , hungring and thirsting after righteousnesse ; And i i 1. Cor. 1●… . 31. S. Paul h Mat 5. 6. a coueting of spirituall giftes , and S. k k Com. in loc. Hierom , a couetous desire to winne soules vnto God , an euill couetousnesse , termed by Christ . Luke . 16. 9. Vnrighteous Mammon , and that in three respects , as being either ill got , or ill kept , or ill spent .

Ill gotten , as when a cruell oppressour doth encrease that which is not his own , verse 6 ▪ when hee buildeth a towne with blood , and a city with iniquity , verse 12. Or when he seeketh his owne , with o●…er great care , setting his whole heart vpon worldly wealth , extending his desires as hell , and as death insatiable , auarè auarus , as Chytraeus vpon our text ; Such an inordinate coueting is euill , and goods so gotten are riches of l l Luke 16. ●… . 〈◊〉 male 〈◊〉 Va●…ablus 〈◊〉 loc. iniquity yea filthy lucre . 1. Tim. 3. 3.

Ill kept , is when a miserable wretch will not let his m m P●…●…6 . fountaine flow foorth , and his riuers of waters in the street , when he will not n n Rom 12. 13 distribute to the nec●…ssity of the Saints , and share his goods among those which are of the o o C●…lat 6 ▪ ●…0 . houshold of faith , according to the rules of charity , Iustice , mercy .

Ill spent , as when a penny-father doth a good worke for temporall interest , or to bee seene of men , Mat. 6. 1. or when he doth expend his riches vpon bad workes , as in giuing his neighbour drinke , that he may make him drunken , and so discouer his priuities , verse . 15. Or when hee drinkes so much himselfe , that he is filled with shame for glory , verse 16. All these kindes of couetousnesse are euill , and , as the blessed p p ●… . Tim. 6. 10 Apostle telleth vs expressely , the roote of all euill , whether it be malum culpae , that euill a man doth , or malum poenae , that euill a man suffereth , it is the roote of all sin , and of all punishment for sin ; the termes of our text point at both , at the sin ▪ in pronouncing it euill , at the punishment , in denouncing vpon it a woe .

For the first , If the feare of God be the r r Psal. 118. 10. beginning of wisdome , the Matrix of goodnesse , and seed of vertue , then on the contrary , the loue of the world , which is s s Iames 4. 4. enmity with God , is the roote of all offences against God , our neighbours , and our selues ; for t t Thom. 1. 2ae . quaest. 84. art. 1. as the roote giues nourishment to the whole tree , so the disordinate loue of money , doth administer occasions and meanes for euery sin , according to that of u u Chap. 10. 19. Ecclesiastes , siluer answereth to all , or as it is in the vulgar Latin , and old English , all things obey money .

The most abominable sin committed against God , is idolatry , forbidden in the 1. commandement of the Law , thou shalt haue none other Gods , &c. And in the 1 ▪ article of the creed , I beleeue in God , not in gods , but as the Nicene creed , in one God almighty , maker of heauen and earth ; and in the first words of the Pater noster , our Father which art in heauen : God is our Father , Ergo , we must haue none other Gods ; in heauen , Ergo , we may not worship any grauen Image ; But couetousnesse , as S. Paul teacheth , is worshipping of Idols , Ephe. 5. 5. for as cursed Idolaters either haue strange gods , and not the true , as the Pagans , or else strange gods with the true , as the Papists ; So the couetous person adores gold , in stead of God , or else God and Mammon together ; Nay , coueting of an euill couetousnesse , is so great a rebellion and disobedience to Gods holy law , that as the scripture speakes , it is like the sin of ˣ witchcraft ; a very wretch is to himselfe a very witch , and that is they height of Idola try . For whereas z z Aduancement of learning pag. 〈◊〉 . Heretikes serue the true God , with a false worship , and Idolaters serue false gods imagining them to be true : witches adore most impiously false gods , knowing them to be false , for the ground of that blacke art , is either an open , or a secret league with the deuill .

To speake more particularly the couetous person is an idolater , in respect of his inward and outward adoring of Mammon ; for his inward worship , he sets his heart vpon riches , as a a Psal. 62. 10. Dauid speaks , he puts his trust in vncertaine riches , as b b Mar. 10 24. Christ and c c 1. Tim 6 17. Paul speakes , hee sacrificeth vnto his net , as our d d Chap. 1. 16. Prophet speakes , and as e e Iob. 31. 24. Iob speakes , hee maketh gold his hope , and sayth vnto the wedge of gold , thou art my confidence . Now then as hee is our master , to whom wee submit our obedience . Rom. 6. 16. So that is our God to which wee commit our selues , trusting it most , and louing it best

As for an outward worship , the miserable wretch is more grosse ▪ then either Popish , or heathenish Idolaters , for they worship aurum in imagine , but he doth worship aurum in ●…rugine So S. f f Iam. 5. ●… . Iames in plaine termes , Your gold and siluer are cankered , and the rust of them shall be a witnesse against you ; The Romanists hold that Images are the laye-mens Gospell , and so Sculpture , sayth g g In Ephes. 5. Zanchius , is the couetous mans Scriptura , his pictures are his scriptures , his bils are his Bibles , and the bondes of other , his security .

As for o●…her offences against God , what is the cause why h h Acts. ●… . Simon Magus is desirous first to buy , that after hee may sell the giftes of the holy Ghost , is it not euil couetousnesse ? What is the cause , why sacreligious persons i i Mala●… 3 8. spoyle God of his tithes , a rent which is due to him , and his , for blessing the other nine parts of their goods ▪ Is it not euill couetousnesse ? What is the cause why k k Dan. 5. 2. Belshazzar carrowseth in consecrated vessels , and takes delight l l Pro 20. 25. in deuouring holy things , is it not euill cou●…tousnesse ? What is the cause why some take to themselues , and their heires m m Psal 83. 12. the houses of God in possession , not only playing n n Matth. 21. the merchan●…s in the temple , but also making merchandize of the Temple , o o Psal 79. 1. defi●…ing holy places , and making Hierusalem an heape of stone●… , is it not euill couetousnesse ? What is the cause why some Diuines in some parts of the land , ly▪ing non-resident , from their b●…nefices , allow their curates , and fellow labourers , in the Lords worke , so meane meanes to liue , that ( as one sayd ) while they pray against other , for taking ten in the hundred , themselues euery yeere make an hundred for ten , is ●…t not euill couetousnesse ? What is the cause , why Neutralists , and Hermophrodites ▪ in the businesse of religion , are so cold , like to p p 2. Tim ▪ 4. 10. Demas , ready to forsake the Gospel , and embrace the present world , is it not euill couetousnesse ? It is sayd in the prouerbe , shew mee a lyar , and I will shew thee a thiefe , So shew me a man giuen ouer vnto the world , and I will ▪ easily shew you a man that q q 1. Tim. 1. 19. turnes his backe to Gods altar , and is ready ʳ to make shipwracke of faith , and a go●…d conscience . The man of God , who fleeth these things , vseth the world , as if he vsed it not , vsing it only that he may the better enioy God : But he that coueteth an euill couetousnesse on the contrary , doth vse God , that hee may the better inioy the world : the penny-father is not Gods child .

For it is obserued , that the deare Saints and children of God , haue beene least branded with this of all other sinnes ; Noe was drunke ; Lot committed incest ; Dauid adultery ; Aron idolatrie ; Peter periury ; but wee doe not read , that any holy Patriarch , or Prophet , or Apostle , was ouermastered , or infected notoriously with the base sinne of euill coueting ; among all Christs company , Iudas only , the sonne of perdition , is blotted for couetousnesse , but all the rest who were heires of saluation , are sayd to s s Mat. 19. 27. leaue all things , euen all they had , and all they could desire to haue , to follow Christ in his pouerty , when he professed openly , the t t Mat. 8. ●…0 . foxes ▪ haue holes , and the birdes of heauen haue nestes , but the sonne of man hath not whereon to rest his head . And Martin Luther , a second ▪ Elias , ( who by fire from heauen , descried and ▪ described that abomination of desolation , in Gods temple , ) writes of himselfe , that of all sinnes , hee was euer least subiect to couetousnesse ; The Papists obiect often that professours of the reformed religion , are Lutherans ; but I would to God , both we and they were true Lutherans in this point . I haue u u The Christians taske ▪ pag ●…86 . read that Cardinal Burbonius , should say , he would not leaue his part in Paris , for his part in Paradise : But a man of God on the contrary , must account all thinges x x Phil 3. 8. losse , that he may win Christ : If euery sinne be lesse or more deformed , ex parte boni cui inordinate subditur ( as the y y Thom ▪ 2. 2. ●… qu. 18. art. 5. schoole speaks ) then vndoubtedly couetousnesse is a most abiect sinne , because goods of the world , are worse then either goods of the body , or goods of the mind , it is but a dirty sin , to loue thick clay . z z Gualter in loc. If we may not too solicitously care for to morrow . Mat. 6. 34. Then it is the serpents head , and height of impiety to carke for many morrowes , building our nest on high , that wee may escape the power of euill to come , hording vp secret treasure , not only for our children , but also for our childrens children ( as the Lawyers speake ) setling inheritances , and making vncertaine riches , ( which according to Gods booke , haue a a Pro 23. 5. wings as an Eagle ) perpetuities for euer ; This insatiable , both intent , and extent , is an euill couetousnesse in Gods eye .

Now concerning our neighbours , auarous increasing of wealth is often reported , and repeated in this Prophecie , to be spoyling of other , which are either superiours , equalls , or inferiours ; as for superiours ▪ euill couetousnesse denyeth vnto Caesar , the things that are Caesars . It with-holds tribute to whom tribute ; custome , to whom custom ; honour , to whom honour belongeth . It renders not to minister and master and magistrate that which is due by the lawes of God and man .

As for equals , it is euill couetousnesse that occasioneth so many quarrels in law , and makes so many breaches in loue .

As for inferiours , it is euill couetousnesse that maketh a man hard hearted , and fast handed toward the poore , the true character of Nabal is to get much , and keepe much , but to spend little , and giue nothing . Not to run in the field of this common place , beyond the bounds of our text , hee that inlargeth his desires as the hell , and is as death , and cannot be satisfied , but gathereth vnto him all nations , and heapeth vnto him all people , he that buildeth his nest on high , erecting it with blood , and iniquity , he that increaseth that which is not his owne , and leaues so much b b Psal. 17. 14. hid treasure to his babes , that all of them may liue like gentlemen , and Idle men , is an enemy to the Church , and common weale , c c Gualter . in loc. loosing the one many good Pastors , and the other many good professours and tradesmen . If gallant vpstarts like nettles today , peeping out of the ground , to morrow , perking to the top of the hedge , had not bene left an opulent fortune , they would haue got their liuing either by the sweate of their braynes , or else by the sweat of their browes , whereas now the state both Ecclesiasticall , and Ciuill , is depriued of their industry .

Lastly , this sinne is the roote of euill vnto our selues , d d Seneca . auarus nemini bonus , sibi vero pessimus , A muck worme doth no good vnto any , much hurt vnto himselfe , he coueteth an euill couetousnesse ( saith our Prophet ) to his owne house , he sinneth against his owne soule , and consulteth shame to his owne posterity . It is euill vnto his house , for the building of it so high , vpon so bad a foundation , will be the ruine thereof , and make it euen with the ground ; so Cyrillus Alexandrinus vpon the place , Posuisti nidum in alto , sed miser eris et repente sub pedibus inimicorum ; Thy stately towers and townes , ouertopping the heads of thy friends ▪ shall vpon the sudden bee trampled vnder the feet of thy foes ; for e e Christ . Castr. parap ●…r . in loc. although all men should hold their peace , yet sayth our Prophet , the stone shall cry out of the wall and the beame out of the tymber shall answere it ; f f Chy●…raus . Gualter . the dumbe creatures answere one another , as voices in the quire , and their cryes , as S. g g Cap. 5 4. Iames telleth vs , enter into the eares of the Lord of hostes , and the ▪ Lord cryeth , although thou exaltest thy selfe , as an Eagle , and make thy nest among the starres , yet thence will I bring thee downe , for as thou hast done , so shall it be done to thee , thy reward shall returne vpon thy head , Obadia . 4. and 15 verse .

It is euill to his posterity , for vnconscionable gaine will occasion his children to be lazie , lazinesse will occasion lewdnesse , and lewdnesse will occasion vtter ruine ; for them that honour mee , will I honour , and they that despise mee , shall bee despised , sayth the Lord God of Israel . 1. Samuel 2. 30 ,

It is euill to his owne selfe , for as the liberall and mercifull man rewardeth his owne soule . Prouerbs 11. 17. So the cruell and couetous , sinneth against his owne soule , sayth our Prophet , and this euill is the worse , for that it growes stronger and stronger , as he growes weaker and weaker , omnia vitia , saith h h In Ephe. c. 5 loc. de auaritia . Zanchius , Cum senectute s●…nescunt , auaritia sola iuuen●…scit ; other sinnes , as wee grow in yeeres , are lesser , and lesser ; only couetousnesse , which i i Ch. 2. 5. Abacuc telleth vs , is a kind of drunkennesse , reignes in old men especially : an apprentise hauing serued certaine yeeres , is a free-man ; and a scholler , hauing studied at the vniuersity seauen , is a master : but the couetous person , is neuer a free-man , or a master , but alwayes a seruant , and a slaue to Satan and sin , deficient in euery good office , k k See , notes vpon Eph. 3. S●…n . ●…n Lent . concerning his naturall life , ciuill life , spirituall life , eternall life , all which is included in this one word , Woe , wherby the Prophet doth intimate , that couetousnesse is the roote of all euill , which a man suffers ; Woe to him that coueteth an euill couetousnesse .

An Angel cryed , Apoc. 8. 13. Woe , woe , woe , to the inhabitants of the earth , inhabitantibus non accolis , as l l ●…b 2 d●… Abrah c 7. S. Ambrose distinguisheth , vnto such as are not onely soiourners , but setled inhabitants , who so dwell on earth , as that they make it their mansion and heauen , and neuer looke for another city , which is aboue ; Woe to such in their life , woe to such in their death , woe to such after death , as the godly man whose conuersation is in heauen , hath the m m 1. Tim. 4 8 ▪ promises of the life present , and of that which is to come ; so the worldly man , who coueteth an euill couetousnesse , whose minde is n n Colos. 3. 2. set on earthly things , hath the punishments of the life present , and of that which is to come : Woe , wo , woe to such a one , o o Hug●… ▪ Card●… . in Ap●…c . 8. 13. woe to his body , which is a temporall wo , wo to his soule , which is a spirituall woe , woe to both body and soule , which is an eternall woe .

Concerning the first , p p Iosu. 7. 25. Achan for his euill couetousnesse was by Gods commandement stoned to death , and his wealth consumed with fire : q q 2. Kin. 5. ●…7 . Geezi for his euill couetousnesse , was striken with a leprosie that cleaued to him and his seed for euer : r r Act. 5. Ananias and Saphira , for their euill couetousnesse , dyed disastrously : s s Mat. 27. 5. Iudas for his euill couetousnesse first despaired , and afterward hanged himselfe : Nabuchodonosor whom our text poynts at chiefly , for his euill couetousnesse , was filled with shame for glory .

Concerning the second , which is the woe spirituall of the soule , t t Peter de Palatio . in loc. If they who will be rich by common and commendable meanes , u u 1. Tim. 6. 8. fall into tentation and snares , and into many foolish and noysome lustes , that x x 1. Pet. 2. 11. fight against the soule : then how much mo●…e doe they sinne , that couet an euill couetousnesse , that build a towne with blood , and erect a city with the wages of iniquity ; The spirituall life , consists in faith and repentance , now the couetous being drowned in his mucke , makes y y 1. Tim. 1. 19. shipwracke of his faith , and a good conscience ; For faith is by hearing , and hearing by the word of God . Rom. 10. 17. Bu●… the deceitfulnesse of riches , as our Lord shewes , Ma●… . 13 choakes the word , and hinders the passage thereof ; hee that coueteth an euill couetonsnesse , is like the deafe adder mentioned in the 58. Psalme . that stoppeth her eares , and refuseth to heare the charmers voice , though hee charme neuer so sweetely . S. Augustine expounding that place , writes that this venemous serpent , delighteth in darkenesse , clappeth one of her , eares very hard to the ground , and with her tayle , stoppeth the other , least hearing the Marso , shee should be brought to light ; and so the serpentine worldling which hath his mind in his chest , while his body is at Church , stops one eare with earth , that is , with insatiable desires of riches , and the other with his tayle , that is , with his heires and posterity , building his nest on high , that they may escape the euill to come , and so little regard the Gospels harmony , though the preacher should speake with the tongues of men and Angels .

As for repentance , the couetous is scarce brought to confesse his fault , seldome to be sory , neuer to restore : So that hauing neither true faith in God , nor due loue toward men , hee cannot be but spiritually dead , and as the z z Ephe. 2. 12. scripture speakes , without God in this world .

As for eternall woe , torturing both body and soule , you haue Diues an example , Luke . 16. who for euill coueting , and for building his nest on high , suffers in hell fire , woes of losse , and woes of sense : a a Hugo . Card. in Apoc 8. 13. woes in respect of his paynes variety , woes in respect of his paines inseparability , woes in respect of his paynes vniuersality , for the righteous Lord , reigneth vpon the vngodly b b Psal. 11. 17. snares , fire , and brimstone , storme , and tempest ; against their euill auarice , catching , and spoyling other , snares ; against their hot lust , and luxury ▪ fire , and brimstone ; against their putting vp ambition , and pride , storme , and tempest .

PROV. 22. 28. Remoue not the ancient boundes , which thy fathers haue made .

THe word of God , is termed by St. Paul , a two edged sword , as being a Heb. 4. 12. sharpe ; ( say the Doctors ) in a litteral exposition ; and sharpe , in a sense which is mysticall also .

This our text is litterally construed of markestones and bounders of inheritance , betweene man and man , but allegorically , b b Hugo . Card. Lauater . in loc. Diuines expound it , of the limits of reason , and religion , and so by consequent of things appertaining to pollicy and piety .

According to the litterall and plaine sense , this Scripture teacheth vs especially 3. lessons ,

1. That we may possesse lands . 2. That we may possesse them in priuat , bounded and inclosed . 3. That wee may maintaine lawfully , these seuerals and inclosures .

For the first , c c Psalm . 24 ▪ 1. the earth is the Lords , and all that therein is , and the earth hee hath giuen vnto the sonnes of men . Psal ▪ 115. 16. Hee made all things for man , and man for himselfe , the Creator is Lord of man , and man is lord of the creatures , all things are in subiection vnder his feete . Psal. 8. 6.

Againe , Christ is heire of all things , Heb. 1. 2. and in Christ all things are ours , as the blessed d d 1. Co●… . 3. 22. Apostle sweetely , whether they be things present , or things to come , all are yours , and you Christs , and Christ Gods , and Luke . 15. 31. All that I haue , is thine , sayd the good father to his good sonne .

Euery man then before men , In foro ciuili , may claime the things of this world , by right of his birth , or creation , as a man : but euery Christian before God , In foro conscientiae , hath an interest in them , by right of his second birth or regeneration , as a Christian , as some distinguish acutely , the wicked , as men , haue Ius ad rem , but good men , as Christians , haue Ius in re . We may possesse lands , and houses , and riches , and yet remooue no boundes of Gods law : But our care must be that they do not possesse vs . Ita tenete , ne teneamin●… quoth Gregorie the great , if we command them and honour god with them , according to their name they be goods in deed , wherwith we may c c Gal. 6. 10. doe good vnto all men , and bee f f 1. Tim. 6. 18. rich in good works , but if once they command vs , then , as the poet sayd , they become irritamenta malorum euen the minsters of mischiefe and ( as the scripture speakes ) the roote of all euil .

The Church is described Apoc. 12. to be clothed with the Sunne , and to haue the Moone vnder her feete , that is , all earthly things which are changeable like the Moone ; and the churches treasure was layd downe at the Apostles feete ; Act. 4. 35. Hereby signifiing , as g g Tom. 1. pag. 103. Hierom told Paulinus , that when riches encrease , we should not set our hearts on them , as Dauid doth aduise , but rather that wee should trample them vnder our feet , h h Mat. 6. 35. first and most , seeking the kingdome of God , and then i i 1. Cor. 7. 31. vsing the world as if we vsed it not , hauing nothing , and yet possessing all things . 2. From hence we learne , that we may haue lands in priuat , bounded and inclosed , so that euery one may say , this is mine , that is thine : as God in the beginning , bounded the raging Sea , saying , k k Iob. 38. 11. hitherto shalt thou come , but no further , and here shall it stop thy proud waues : So Gods law prescribes certaine limits and boundes , in euery mans inheritance , which he may not transgresse and remoue , hitherto shalt thou goe , and no further ; for the l l Melanct in expos. 8. Prac. tom 1 fol 17. et tom. 2. fol. 369. distinction of possessions is founded , not vpon the ciuill lawes of Emperors only , but vpon the Diuine lawes of God also , commanding , thou shalt not remoue thy neighbours marke , which they of old time haue set in thine inheritance . Deut. 19. 14. and Deut. 27. 17. Cursed be hee that remooueth his neighbours marke , and in our text , remoue not the boundes &c. m m Melanct. Lauat in loc. idem Illyricus in Claus Scrip verb. Terminus All which appertaine to the commandement , thou shalt not steale , the which in one word doth ouerthrow Platonicall and Anabaptisticall community , for if all things ought to be common , and nothing proper in possession ; how can one man steale from another , and why should n n ●…sa . 5. 8. Esay denounce woe to such as ioyne house to house , and lay field to field , till there bee no place for other vpon the earth , and why should the remouing of land-markes , be numbred among the notorious faults of the wicked . Iob. 24. 2.

It is obiected out of Acts 2. 43. and Acts 4. 32. that the primitiue Christians had all things common ; Answere is made , that those deare seruants , and Saints of God , in that extreme persecution , had all things common , In cresi , that is , in vse , but not in Thesi , that is , in occupation , and possession . It is sayd , that the rich did sell their possessions , and landes , but o o Aratius in Act 2 44. idem C●…inet Marlorat . not all their possessions and lands . 2. This sale was not forced , but voluntary ; so St. Peter told Ananias . Acts. 5. 4. Whiles it remained , appertained it not vnto thee ? And after it was sold , was it not in thine owne power ? 3. Such as did sell and communicate , did not giue to all men alike , but as euery one had need ; The poore did not confusedly snatch vnto themselues , as much as they would , but the price of the things that were sold , was layd downe at the Apostles feete , and distribution of the same was made vnto euery man , according to his necessity . 4. The blessed Apostles themselues , had not all things common in possession ; for St. Iohn tooke the blessed Virgin recommended vnto him by Christ ; into his owne home . Iohn 19. 27. And St. Paul had bookes , and apparrell of his owne ; for thus he writes p p 2. Tim. 4. 13. to Timothie , the cloake that I left at Troas , with Carpus , when thou commest , bring with thee , and the bookes , but especially the parchments .

Lastly , if all things ought to be common , as our moderne Platonists , and ancient Heritikes , called q q Au. ●…arg . 40. Apostolici , contend , why did r r Matth. 6. 1. marke 10. 21. Christ and his Apostles , exhort rich men of the world to be rich in good workes , aduising that their s s 2. Cor. 8. 14. abundance should supply the lacke of other , and that they should t t Galat. 6. 10. doe good vnto all men , especially vnto those which are of the houshold of faith , u u Rom. 12. 13. distributing to the necessities of the Saints , and giuing themselues to hospitality ; To make things common , is to take away the subiect and occasions of bountifulnesse , and liberality , which are so highly commended in a christian .

3 As wee may possesse lands , and possesse them in priuat , bounded , and inclosed ; So wee may maintaine lawfully , these boundes against all oppressours , and intruders whatsoeuer . 1. Soueraigne Princes , may defend their marches , and limits of their states and kingdomes , against inuading neighbour kings , and that by dint of sword , and force of armes ; If one priuat man offend another , the Iudge ( saith old x x 1. Sam. 2 25. Eli ) shall iudge it , If one subiect remooue the land-markes of another , appeale may bee made to superiour authority ; But if one King incroach vpon the Dominions of another , they haue no common seat of Iustice , where to complaine of wrongs , and therefore they may reuenge publique quarrels , and make the sword their Iudge , and in such a case , sayth y y Quast. 10. in Iosuah t●…m . 4. fol 203. Augustine , the captaines and souldiers are the ministers of God , and they fight his battaile with his sword , to take vengeance on such as doe ill , and herein , as z z Ser. ad ●…ilites . Templ . c. 3. Bernard speakes , they be not homicidae sed malicidae .

2. It is the part of euery parishioner and party , to preserue , so much as lyeth in him , all the liberties , franchises , boundes , and priuiledges of the towne where hee dwels . St a a Act. 12. 28. Paul in a great extremity , pleaded that he was a citizen of Rome , and the chiefe captaine , who had the charge of him , answered , with a great summe obtained I this freedome ; the Church of England in the fourth part of the Sermon , for Rogation weeke , doth aduise parishoners , in walking their perambulation , seriously to consider the boundes of their own Towne-ship , and of all other neighbour parishes , bordering vpon them on euery side , that euery towne may be content with his owne , and clayme no more , then that , in ancient right and custome , our forefathers haue peaceably layd out for our comfort , and commodity : in the tides of contention , betweene neighbour incorporations once vp , there want not commonly stirring windes , to make them more rough : I remember b b In his Prologue desc●…ption of the Sergeant at Law . Chaucer in his time , gaue this character of a Sergeant at the law , no where so busie a man as he there was , and yet hee seemed busier then hee was ; to bee Causidicus , a Barrister , aduocate , counsellour , is an honest , a worshipfull , and a worthy calling , but to be Causificus , a barretour , a setter of suites , a copie-cut as it were to bring in gaine , to the court christian , or ciuill , is a base trade , that becomes not a man , a gentleman lesse , a christian least of all : I beseech you therefore brethren , marke them which cause diuisions , and offences , contrary to the doctrine yee haue learned , and a●…oyd them , and the way to shun their courses is exactly to marke the markestones , and to stand in the old way , for the prouerbe is true , fast bind , fast find ; euen reckoning , makes long friends ; when boundes are certaine , possessors are not vncertaine .

3. As the soueraigne Prince , which is the head , and incorporations and townes , which are bodies politique : so in particular , euery man , and member of the same , may defend his owne right , and maintaine the boundes of his proper inheritance , by wager of law , before competent iudges ; Wee must , as S. Paul exhorts , follow peace with all men ; and haue peace with all , if it bee possible , so much as lyeth in our power . But because the wicked are like the raging sea , whose waters cast vp dirt and mire , hauing no peace within themselues , and alway stirring with other : It is our duty , to be so simple as doues in offending them , and yet so wise as serpents , in defending our selues . It stands well enough with charity , for a christian to stand vpon his iust title , yea , because charity begins with it selfe , hee that prouides not for his owne , denyeth the faith , and is worse then an infidel .

Against this doctrine , the fond Anabaptists obiect the word of Christ , Mat. 5 40. If any man will take away thy coat , let him haue thy cloake also , c c Tom. 4 ●…l . ●…02 . ●…t ●…om 6. f●…l . 2●…9 . S. Augustine answereth in lib. 1. de . ser: dom. in monte , That this iniunction ought to be construed , de preparatione cordis , and not de ostensione operis , of our hearts intention , and readinesse to forgiue an iniury , rather then of our works extension and actuall induring the spoyling of our goods ; or as d d Aretius . Cal Piscator other more plainly , these words are spoken of priuat retaliation and reuenge , not of that remedy which wee may haue by publique iustice . The meaning of Christ is , that wee should bee so farre from auenging one wrong with another , as that we should rather haue patience , to suffer more ; as the Prophets expound the law , so the Apostles expound the Gospel : heare then how S. Paul interprets this precept . Rom. 12. 19. Auenge not your selues ( saith hee , ) but giue place to wrath , for it is written , vengeance is mine , I will repay , saith the Lord ; A priuate person ought not to render euill for euill , or rebuke for rebuke : But a magistrate may punish a malefactor , and so e e See Aug. contra literas petiliani ▪ c●… . 4. pro malo culpae render malum poenae ; But that is not to requite euill for euill , but good for euill , because corrections , are directions , as well to the seers , as sufferer . Hee therefore that commits his cause to the Magistrate , giues place to diuine iudgement , he speakes , as Dauid in the 35. Psalme . 1. verse , Plead thou my cause , O Lord , with them that striue with mee , and fight thou against them that fight against me ; for all higher powers are Gods ordinance , his lieutenants on earth , as it were fingers of the hand that gouernes all the world , and they execute the iudgements , not of men but , of God .

Yea , but you will obiect happily , that S. f f 1 Cor. 6. 5. Paul elsewhere doth argue the Corinthi●…ns of folly , for going to law one with another ; Is it so that there is not a wise man among you , no not one that is able to iudge betweene his brethren ? g g See . Martyr in loc. Com. part 4. cap. 16. Answere is made , that Paul in that place , forbids not simply the commencing of any sute , before the lawfull and competent Iudge : but that he taxed only three faults , reigning among the Corinthians at that time ; the first , that being christians , and so consequently brethren , they quarrelled one with another , and that vnder infidels , and vnbeleeuing magistrates , vnto the scandall of the Gospell . The second , that they were so transported , with heate , and hate , that they would not suffer any little wrong . The 3. that the plaintiues also did wrong , and defraud their brethren ; remoue these faults , and their causes may be pleaded betweene two faithfull men , and determined also by wise Iudges .

And so S. Paul elswhere , proues by his owne precept and practise , by his precept , exhorting euery soule , to bee subiect to the higher powers , for there is no power , but of God . If there must bee lawes , then Iudges , and if Iudges , actions , and pleading of causes , and if pleadings , it is necessary that wee should obey the Iudges sentence , for wee then implore Gods helpe , when wee sue to the power ordeined by him , and vnlesse wee should doe this , wee might seeme to tempt God , in neglecting his ordinance . Secondly S. Paul prooues this by his owne practise , who for the defence of his life , did appeale to Caesar. Acts. 25. 21. and Acts 23. 17. He sent his sisters son vnto the Tribune , to declare the conspiracy the Iewes plotted against him .

It must needes bee ( quoth our blessed h h Mat 18 ●… . Sauiour , ) that offences come ; I demand then of Anabaptists , and other opposits to Christian Magistracie , whether they will haue these scandalous offences vnpunished , or punished ? If they will answere , vnpunished , How shall we lead a quiet and peaceable life , in all godlinesse and honesty , when as impunity is the mother of impiety ; Better it is , saith one , to liue in a place , where nothing is lawful , then in a place , where al things are lawful : i i Sp●…inx The●… . page . 873. Gens sine Iustitia , sine remige nauis in vnda est . If they will haue faults to be punished , by whom I p●…ay shall Iudgement be giuen , or executed ; If euery man according to his owne humour , punish and reuenge , what he lust , all orders of men , in all things , wil be so much out of order , as that in stead of perfection , we shall vndoubtedly , bee brought into desperate confusion : Wherefore , wee may in all our wrongs , ( as wee haue heard Dauid did ) Come vnto God , who will either immediatly , by himselfe , or else mediatly , by his magistrates plead our cause with them that striue with vs .

But in going to law , wee must obserue these cautions especially .

1. That we so put our trust in Iudges , and Princes , that we distrust not God , who careth for vs , saith St. Peter , and so careth for vs , as a father careth for his child , saith Dauid , and so careth for euery one of his children , as if there were no more to care for , saith Augustine : Men of earthly mindes , and base conceits , make gold their God , and the minions of the time their mediators in all affaires ; If they can corrupt the Iudge , and packe a Iury , they little thinke on God , k k Psal. 82. 1. who standeth in the congregation of Princes , and sits a Iudge among gods , l l Pro. 21. 30. against whom there is no wisedome , nor vnderstanding , nor counsell ; no wisdome of men , vnderstanding of Angels , counsell of deuils , able to preuaile . O put not then your trust in Princes , or in any child of man , for thus saith the Lord ; Cursed is the man that trusteth in man , and maketh flesh his arme , and withdraweth his heart from the Lord . Iere. 17. 5.

2. We must inuiolably keepe charity , putting a great difference betweene an aduersary , and an enemy : we may commence an action , against a brother , in loue ; but wee may not so malitiously prosecute the matter , as that we breake the bond of peace . m m Viscount S Alban ●…n Hen. 7 pag. 85. Charles the French King , made warre against Henry 7. King of England , rather with an oliue branch , then a laurell branch in his hand , more desiring peace , then victory . n n 1. Kin. 2. 5. Ioab shed the blood of warre , in peace : but he kept , as it should seeme , the bond of peace , in warre , and as he did warre in loue , so we much more may iarre in loue , so contend with our aduersarie , before the lawfull Iudge , that the party cast in the sute , may be bettered ; If not in his money , yet in his manners , and Satan only conquered . o o Baron . An●…al . tom . ●… fol. 5. Vt qui vincitur simul vincat , et v●…us tantummodo vincatur diabolus .

3. We must take good ●…eed , that our sutes in law , lead vs not into distraction , and distemper of mind , some men are so much affected , and afflicted with troubles in law , that they loose their wits , in not hauing their wills , and so while they would gaine their sutes , they loose themselues , and make wracke of christian gentlenesse , sobriety , patience . p p Laorti●… in ●…us vita . Bias being asked , what man hee thought most infortunate , answered , hee that is most impatient ; the world reputes a patient man , an asse , but Solomon accounts it an high poynt of wisdome , to passe by wrath , and an honour to cease from strife . q q Melanct. tom ▪ 2 fol. 979.

Qui placide sortem ferre scit , ille sapit .

Lastly , we must appeale to the tribunall of the Magistrate , rather to encrease the glory of God , and good of our neighbours , then to encrease our owne reuenewes , and patrimonie . To conclude this argument in a word , If thou go to law , make Conscience thy Chancery . Charity thy Iudge . Patience thy Counsellour . Truth thine Attourney . Peace thy Solicitour .

St. Paul , Ioynes together in one verse , faith , loue , r Galat. ●… . 22. patience ; By faith , we are linked vnto God ; by loue , linked vnto our neighbours ; by patience , linked vnto our selues ; If then any remoue the bounds of thy land , haue faith toward God , loue toward thy neighbour , and patience toward thy selfe , and thou shalt be sure to find two sound friends in thy sute , God and thy conscience . God who being chiefe Iustice of the whole world , can doe for thee , whatsoeuer he will , and will doe for thee whatsoeuer is be●… ; thy conscience , which is in stead of a thousand good witnesses , a thousand good aduocates , a thousand good iuries , a thousand clearkes of the peace , guardians of the peace , to plead , procure , 〈◊〉 , record , assure to thee that peace , which p●… 〈◊〉 vnderstanding . Hitherto concerning 〈◊〉 〈◊〉 exposition of our text , shewing , that eu●…ry man , and euery christian , much more , may 〈◊〉 land●… and so possesse , as that hee may hau●… them in p●…iuat , bounded , and so bounded , as hee may defend the right of his proper inheritance , by wager of law , before competent Indges , against all intruders , and disturbers of his estate , whatsoeuer ; I come now to the mysticall , as it concernes the bounds of reason and religion , and so consequently matters of policy , and piety .

Discourse of State , quoth s s Praef. Theatr. Politic. Antonio Perez , in his politicall Aphorismes , is no food for weake stomack●… ; in the words of Father Latymer , no meat for mowers : a man considered as a ciuill man only , cannot erre in any thing , more dangerously , then in the t t Danaeus in Prooem . Polit. politicks . I purpose therfore , to walke in the Kings high way , and to containe my selfe within the verge of our text , u u Lauater in loc. teaching vs to keepe the laudable customes and lawes of the countrey , where wee dwell . Hee that breaketh an hedge , a serpent shall bite him . Eccle. 10. 8. Euery common wealth , is hedged in , as it were , with ancient lawes : he therefore that is an hedge-breaker , le ts in the wild boare out of the wood , to roote the vineyard , and wild beasts out of the field , to deuoure it , and all that goe by to plucke of her grapes ; It is reported by x x Orat contr. Timocr . Demosthenes , that if any man among the Locrenses , did endeauour to bring in a new Law , he should treat of it in Parliament , with an halter about his necke , that if his motion were dis●…asted , he might instantly be strangled . In the dayes of Hen. the 3. a question being moued in the Parliament , concerning bastardy , the Barons and Earls , al with one common voice gaue this shoute , y y Mag●…a . Char●… pag 13. Nolumus leges Angliae mutare , Wee will not alter the lawes of England , so long vsed , and approued . z z Laertius . in ●…us vita . Heraclitus Ephesinus was wont to say , that wee should fight for our lawes , as for our walles ; for a city may stand without walles , when it cannot subsist without wholesome lawes . If any shall aske , Vir bonus est quis ? Answere is made , Qui consulta patrum , qui l●…ges iuraque seruat . We may not vnaduisedly remoue boundes , either of our present fathers , or of our forefathers ; Touching the first , it is truly sayd , Consilia senum , hastae iuuenum , The heads of old men , and handes of yong men , are most vsefull vnto the state . Yong men are best for companie , but old men for counsell , old men are for the plot at home , yong men for execu●…ion abroad , the reiecting of old-mens aduise , was a a 1. King . 12. Rehoboams ouersight , and Romes ouerthrow .

Concerning the second , ancient lawes , and customes , are to be preserued inuiolably , so long as they be conuenient , and commendable , but if vpon aged experience , they be found vnprofitable . to the state , then albeit thou mayest not remoue , that is , one person out of a singularity , yet they , that is , Prince and Parliament , may remoue these boundes , as hauing power , not only to recall olde customes , but also to repeale old lawes , thus saith the Lord , b b Ser. 6. 16. State super v●…as antiquas , stand in the wayes , and aske for the old paths , where is the good way , and walke therein . c c Aduanc ▪ of 〈◊〉 lib. 1. fol. 33. Antiquity deserues this reuerence , that wee should make a stand thereupon , and discouer what is the best way , but when once the discouery is plaine , then to make progresse ; so S. d d 1. Thes. 5. 21. Paul expressely , proue all things , hold fast that which is good . Antiquitas saecul , iuuentus mundi , these times , are the most ancient times , and not those which we count ancient , ordine retrogrado ; Wisedome is the daughter of experience ; the state then vpon long experience , finding a custome of old time , to bee most vnfit for our time , may by the rules euen of antiquity , remooue such a bound , and cancell such a bond : it is pithily sayd , Leges nouis legibus non recreatae ac●…scunt , old lawes , if they bee not somtime refreshed with new lawes , waxe sowre .

Christians haue the same morals indeed , that the Iewes , Gods ancient people , had , but not the same Cerem●…nials , and Iudicials ; and Rome , the most renowned common wealth , in humane history , did often change her forme of gouernment , described , Apoc. 17. to be a city seated vpon seuen hilles , and hauing seuen kings , that is , seuen kinds of gouernment , as our e e See . Brightman . diuines vpon that place , f f Lib. 1. pag 1. Cornelius Tacitus . in lib. 1. Annalium . makes mention of sixe ; Reges , Consules , Dictatores , Decemuiri , Tribuni Militum , Imperatores , and now Popes , are the seuenth order : S. Iohn saith , in his age , fiue are fallen ; one is , and the other is not yet come : Fiue were fallen , as Kings , Consuls , Dictators , Decemuiri , Tribunes ; one was , that is , the gouernment of Emperours , and the other , that is , the gouernment of Popes , in his dayes , as yet to come .

g g Lib 2 contra Symmachum . Prudentius to the same purpose , notably .

Roma antiqua sibi non constat , versa per aeuum , Et mutata sacris , ornatu , legibus , armis .

England hath abrogated many British and Saxon customes , and all states alter their institutions , according to their occasions . The word of God is a h h Psal 19 7. perfit law , perfit in respect of all times , and perfit in respect of all turnes , perfit in respect of all places , and perfit in respect of all persons , apt and able to make the man of God fit for euery good worke ; but the lawes of men , albeit they fill many large volumes , are imperfit , some statutes are added dayly , which were not thought vpon before , many rep●…aled , which after experience were thought inconuenient .

But for as much as i i Reusner . Symbol class. 2. pag. 196. custome is another law ; yea another nature , a great Tyrant , whose commands are heauy , wee must moue , before wee remoue ancient bounds ; it is k k Ser de idoni●… . S. S. Bernards aduice , soluenda non rumpenda consu●…tudo , customes are not to be broken suddenly , rashly , rudely ; but by little , and little , to bee loosed tenderly , charily , Monendo magis quam minando , saith l l Epist. 64. Augustine , lest happily , the m m Aug. Epis. 118. cap. 5. change doe hurt more with the noueltie , then helpe with the vtilitie .

This also shall suffice , concerning matters of policy , so far foorth as our text toucheth vpon them in my conceit . Now for matters of piety , this scripture teacheth vs , not to forsake the receiued termes , and ancient conclusions in Diuinity ; for it goeth not with religion , as it doth with the statutes of the realme , and iudgements at the common law , where the latter is thought the better : But on the contrary , the first is the best , and that vndoubtedly most true , which is most old . The Gospell was preached in Paradise , by God himselfe ; The seed of the woman ; shall breake the sepents head , the writing of Moses is older then any writing of the Gentiles , as n n Lib cont●…r . Appionem . Iosephus , o o De curand . Graec. affect . lib. 2. Theodorete , p p In Protrepti●… . Clement Alex : and other Doctours , haue proued the doctrine of the Apostles is older then Popery , or any other Heresie .

Auoyd , saith S. Paul , vaine bablings , Kenophonias . 1. Tim. 6. 20. But q q Eras. in loc. Ambrose and some other read , Kainophonias , as in the vulgar Latine , vocum nouitates ; new doctrines , vpon which place , Vincentius Lyrenensis hath this glosse , non dixit antiquitates , sed nouitates , nam si v●…tanda nouitas , tenenda est antiquitas ; prophana nouitas , sancta vetustas . Hee saith not auoyd olde bounds , but new bablings ; antiquity is to bee reuerenced , nouelty to bee reiected : a wise man , as r r Ep pag. 195. Gueuara writeth , is a friend to old hookes , and an enemy to new opinions . It is plaine saith Tertullian against Marcion , that that is truest which is first ; that first , which is from the beginning ; that from the beginning , which was deliuered by the Apostles . An s s Rhe●… in . 1. Tim. 1. 3. Heretike is nothing else , but an after teacher , a new master , one that teacheth otherwise , as the word signifies , 1. Tim 1. 3. Heterodidascaltin : that which t t Lib. 1. Optatus reports of Victor , is verified of all Heretikes , that they bee sonnes without fathers , souldiers without Captaines , and scholers , without masters . In the dayes of Pope Leo , the 1 : there were certaine Heretiks , called Acephali , so termed ( as u u In vita Leonis . Platina coniectures ) quia sine cerebro , et authore habebantur , Because they were both heedlesse and headlesse , a proper name for all such as haue neither grounds , nor bounds of their assertions : Ismael is a liuely type of an Heretike , saith x x De h●…res . lib. 1. cap. ●…1 . Alphonsus de Castro , His hand is against euery ma●… , and euery mans hand is against him : Err●… , as a vi●…er , must breake the mothers belly to g●… out ▪ and when it is out , ( as y y Esd. 19. 2. Esay speake●… Aegyptians are set against Aegyptians , and they 〈◊〉 one against his brother , and euery 〈◊〉 〈◊〉 〈◊〉 n●…ighbour , city against city , kingdome 〈◊〉 kingdome , one schismaticke against ano●…her , Apoc. 12. 7 Micha●…l , and his Angels , that is , Christ , and his church , which is the pillar of truth , against them all .

Vpon these premises , I will inferre this conclusion , in despight of all blacke deuils , and white deuils , Here●…ikes , and hypocrites ▪ that the reformed , and conformed Protestants , in the Church of England , doe iustly condemne both Papists and Puritans , as vpstarts and nouelists , in remouing the most ancient boundes of our forefathers . I know the Papists are great boasters of antiquity , but they deale with vs , as Tertullian in his Apologie speakes of the Gentiles , Laudatis antiquitatem , et nouè de die vivitis , Yee magnifie much antiquitie , yet shape your religion , after a new cut ; as b b Dr. Morton Epistle to his Appeale . Scaliger acutely to Serranus , Nos non sumus nouatores , sed vos estis veteratores . It is not wee , but you and your fathers house that trouble Israel ; It is not wee , but you , which haue remoued ancient boundes .

First , if by Fathers , here wee shall vnderstand the Prophets , and Apostles , as Lauater , vpon the place , then it will appeare clearely , that the Papists haue remoued ancient boundes . 1. In accounting their vnwritten traditions , equall to the written word . 2. In preferring the Churches authority , before the Scriptures , and in making the Pope c c Baronius prafat . Annal. Tom 11. lawgiuer vnto the Church . 3. In discarding vpon the point , the second Command : and in dispensing with other , as Pope d d Anton●… . Sum. part. 3. art. 1. cap. ●…1 . Martine the 5. gaue dispensation vnto one , to marry his owne sister , and a learned Bishop of our Church , in his Apology . lib. 2. Chap 13. shewes that the Church of Rome , deludeth euery precept in the whole law . 4. In their malicious mistranslating the sayings of the Prophets and Apostles , against their owne knowledge , witnesse , that one place . Gen. 3 15. Which is Medulla Scripturarum ; ( as e e Dr. Whatakar . one sayd of the creed , ) euen the pith of the whole Bible , The seed of the woman , shall bruise the serpents head , where they doe not read , ipsum , or ipse , but ipsa conteret , ascribing that to Mary ; which is proper only to the Blessed seed her Son , our Sauiour Christ Iesus .

5. In rauishing , or as ( Luther speakes , ) in crucifying the sayings of the Prophets , and Apostles , and so making the sacred text , a ship-mans hose , to serue their ow●…e turnes , as for example , f f Gen 1. 16. God made two great lightes , this is , saith g g A●…d 〈◊〉 de potest . Rom Po●…tif . lib. 2 cap. 2. Innocentius the 3. Two great dignities , the Papall and Imperial ; and as the Sun is farre greater then the Moone : so the Pope , forsooth , exceeds the Emperours in greatnesse . h h Luke . 22. 38. Peter said vnto Christ , Ecce duo gladij , Behold , here be two swordes , and Christ answered , it is enough ; henc●… i i In extrauag. et refer●… Mo●… Iesuita de Iure . lib 1. tract ●… disp. 29 see . Protestants appeale lib 5. cap. 16. sect. 1. Boniface the 8. argued thus , Christ sayd , it is enough ; Hee sayd not , it is too much , Ergo , the Pope which is Peters successour , may manage both the swordes , and become a temporall Prince , so well as a spirituall Pastor ; a voyce from heauen , Acts. 10. 13. sayd to Peter , macta et manduca , kill , and eate , Ergo the Pope may depose Princes , and dispose of their scepters ; Caesar Baronius his application in his aduice to Pope Paulus Quintus , concerning the excommunication of the Venetians .

k k Iohn . 3 10. Light is come into the world , that is , l l Historie counsell of Trent page 132. Poperie , but men loued darkenesse , that is , Luthers doctrine , more then the light , as the Archbishop of Bitonto , declaymed in the counsell of Trent . m m Esday hist of the Gospel . Luther was wont to say , that the Pater noster , is made by them a great Martyr , n n Esday vbi supra . another sayd , Aue Maria , was a greater Martyr , but in my conceit , the text , thou art Peter , is the greatest Martyr of all . 6. They remoue the boundes of the Prophets , and Apostles , in opposing the tenour , and tenet of their writings , and that in many poynts ; I will at this present onely name two . 1. The Prophets and Apostles ascribe the whole worke of our saluation , only to Christ , who alone is the o o Gen 3. 15. seed of the woman , that brake the serpents head ; who alone is the seed of Abraham , Isaac , and Iacob , p p Gen 18. 18. in whom all the nations of the world , are blessed , who alone was q q Es. 53. 5. wounded for our transgressions , and broken for our iniquities , who hath r r ●…s . 63. 3. trodden the wine-presse alone , and of all the people , there was none with him , Who alone s s Ephes. 5 2. g●…ue himselfe for vs an offering , and a sacrifice to God , of a sweete smelling sauour , and t t lieb . 9. 12. obteined eternall redemption for vs . But the Papists attribute some part of our saluation to the worthinesse of our selues , other to the merits of Saints , to the works of supererogation , and to the sufferings of Martyrs , layd vp in the Popes treasure house , contradicting herein apparently the tenet of our Church , in the 11. 18. 31. articles of our confession . Secondly , the Prophets and Apostles affirme , that God who made all things , is not made himselfe , for if he could be made , he were not God ; But the Papists auowe that a miserable masse-Priest in a corner , is able to make the maker of all , for in God say u u In their Legerd of Sts. added to Lombardica . hist refert . Dr. Hutton ser at Yorke . pag 24. they , there bee 3. kinds of power , Magna , maior , maxima , Greate , greater , greatest of all . As for example , the great power of God appeared when hee made one thing of another ; as man of the earth , and woman of the rib of man : The greater power of God , appeared , when hee made heauen , and earth , of nothing : but the greatest of all is , that one creature of another creature , should make the Creator ; and his power is giuen neither to Angell , nor Archangell , but onely to the holy Priests ; A doctrine sayth our Church . Art. 28. Repugnant to the plaine words of Scripture , ouerthrowing the nature of a Sacrament , and giuing occasion to many superstitions ; out of doubt ( as S. x x Heb. 7. 7. Paul telleth vs ) the lesser is blessed of the greater . I demand then of a Romanist , how the Priest can blesse the bread after consecration , when it is actually transubstantiated , and so consequently made Christ . Answere is made , that this Priest also represents Christ , in that action ; and so Christ consecrating , may be considered , as greater then Christ consecrated ; If this be so , then either Christ must bee in the bread , as in the Priest , only representatiuely ; or else they must make a new transubstantiation of the Priest , into Christ ; otherwise , the bread must be greater then the Priest , the bread being the true body of Christ , the Priest only representatiue Christ : ( thus as we speake in the schooles ) one absurdity being granted , a thousand follow .

Lastly , ( for though I were so strong as Hercules , I could not at one blow , cut off all the heads of this hissing Hydra , ) they remoue the bounds of the Prophets , and Apostles , in suppressing their writings , forbidding Gods people to read them in a knowne tongue , wherein ( as one sayd , ) they deale like cunning theeues , who comming to rob an house , will be sure first of all , to put out the candle , lest the light discouer them : as the Philistines hauing put out Samsons eyes , made sport with him : Euen so the Popish Priestes , hauing blindfolded the people , prohibiting them to read the Scripture , which is a lanterne to their feete , and a guide to their pathes , and suffering them in the businesse of religion , to see nothing , but only through spectacles , haue made themselues exceeding merry ; the scripture , saith y y Rom. 15 4. Paul , is the peoples instruction ; the scripture , say the z z Bellar. de verbo Dei . lib. 2. cap. 1●… . Papists in a vulgar translation , is the peoples destruction ; the scripture , sayth a a 2. Tim. 3. 17. Paul , doth make the man of God absolute ; the scripture , say the papists , in a knowen tongue makes men heretical and dissolute : but the bible makes men Hereticks , as the sunne makes men blind , and therefore b b In his wicket . Wickliffe sayd truely , To condemne the word of God in any language , for Heresie , is to make God an Hereticke .

They well vnderstand , that the Scripture would shew their c c Relat. of Relig. tract. 34. praying in a strange tongue , by tale , to be most idle , their traffique for soules very sacriledge , their miracles to be meere iuglings , their indulgences to be blasphemies , their incontroleable Lord of Rome , to bee that Imperious bewitching Lady of Babylon , and their worshipping of Images , and Saints , is flat Idolatry ; The Princes of Iuda sai●…h Hosea , were like those that remoue the bounds . Hosea . 5. 10. d d In loc. Ribera the Iesuite , construeth it from Theodorete and Theophilact , they forsake the lawes of God , and embrace traditions of men ; or as Theodorus Antiochenus , they transpose the honour of the liuing God , and giue it to dead Idols , from which obseruation , I will argue thus , they who remoue the Bible , may bee sayd , to remoue the bounds , but the Papistes haue remoued from the handes of Gods people , the Bible , forsaking the fountaines of liuing water , and digging pits , that can hold no water , Ergo , the Papists are they that remooue the bounds , as they giue you too much Sacrament , and too little , too much Christs transubstantiated body , taking away the cup , euen so they giue you too much Scripture , and too little , too much adding to the Canon , Apocrypha ; too little , clapsing it vp that ye may not read it , and what is this , but to thrust you from the path of Paradise ? for as e e In Ier. 6. 16. Hierome sweetely , the Prophets are the way to Christ , and Christ is the way to God . As the Lord then once sayd to the Iewes , If I be your Father , where is mine honour ? So the Prophets and Apostles may well obiect against the Papists , If ye repu●…e vs Fathers , why doe ye remoue the bounds which we haue set .

If our moderne Papistes , admit the Primitiue Bishops of Rome , for the Fathers here mentioned , our plea still is the same , that they haue remoued the ancient bounds , and not wee . f f Tryal of truth written by an Hungarian translat . into English . Anno. 109 ●… . idem Earle of Northampt at Garnets arraignement . 30. Popes at the first planting of the Church , layd downe their heads vpon the blocke , successiuely , to seale the bond of conscience , with the blood of innocencie ▪ The Martyrd Popes laying downe their necks , at the persecuting Emperours feete ; but afterward the Mitred antechristian Popes , set their feete vpon the good Emperours necks . The late learned Earle of Northampton , openly deliuered at Garnets arraignment , that the Church of Rome , in the beginning , agreed with Daniels Image , in the head of gold , for godly gouernment , in the breastes of siluer , for vnspotted conscience , and in the legges of brasse , for incessant industry ; But in succeeding ages , the heads of Popes ( saith hee , ) grew humorous , their breastes auaritious , and their legs idle . g g Epist. l. 4. Ep. 34. at 39. Gregrory the great , did account him the forerunner of Antichrist , that should call himselfe vniuersall Bishop , auowing that none of his ancestors euer vsurped that insolent stile , censuring it for a title of h h Ep ▪ 32. 34. 38. 39. Nouelty , errour , impiety , blasphemy , the poyson of the Church ; But euery Pope now doth exalt himselfe aboue all that is called God , his Soueraigne supremacy is the supreme difference , vnto which all other poynts betweene them , and vs , are subordinate ; that is , the very soule of Popery . The Pope forsooth , is now the vicar of Christ , and vicegod . i i Complaint of the ploughman fol. 79. Christ was the Lord of Lords , but hee behaued himselfe as a seruant : the Pope cals himselfe a seruant , but carrieth himselfe as the Lord of Lords : Christ , the word was made flesh , but now flesh is made the word , so the Papists , our Lord God the Pope ; To conclude this argument , we professe ingeniously , with our Iudicious and gracious Soueraigne , that wee doe not further depart from Rome , then Rome departs from herselfe , in her flourishing estate . Wee doe not remoue the bounds of old Rome , but only shake off the bonds of new Rome ; Wee confesse the faith of ancient Rome , but wee renounce the faction of Antichristian Rome , the one being so vnlike the other , that we may well exclay me with k k Metamorph. lib. 6. Ouid.

Hen quantum haec Nobie , Nobie distabat ab illa .

If the Papists vnderstand here by Fathers , those whom vsually we call Fathers ; the most ancient doctours of the Westerne and Easterne Churches , in life spotlesse , in learning matchlesse ; yet our plea still is the same , that they , not wee , remooue the bounds .

Not wee , for it is a Canon of our Church , l l Tit. de coneionat oribus . An. 1571. That no preacher shall vent any doctrine , but such as is agreeable to the scriptures , according to the collections and expositions of the Catholike Fathers , and ancient Bishops ; but they contrariwise , for

First , we prooue that in stead of true Fathers , they cite fayned doctours , as A●…philochius , Abdias , Hipolitus , m m Iewel ans. to Hardings preface . authors altogether voyd of authority , Fathers lately found out , long looked , but neuer missed .

2. Wee demonstrate by their owne purging Indices , that the old writers are now no Fathers , but their children ; no doctours , but their schollers ; as n n Vbi supra . reuerend Iewel obiected against his aduersary , Dr Harding : You haue sent them to schoole , you make them speake your mind , and not their owne .

3. o o Defence of his Apologie . B Iewel , Melancton , and other of our most accuratly learned Diuines , euidently shew , that Popish opinions , are nouell , vnknowne to the Rathers , for the space of sixe hundred yeeres after Christ ; Yea , but say the p p Dr. Bishop Epistle to the King . sect. 13. Papists , if our doctrine be so new ; tell vs I pray , when , and where , these tares were sowen among the wheat , in Gods field ; tell vs in what age , Purgatory , Prayer for the dead , Indulgences , Auricular confession , and other assertions of Popery , crept into the Church .

Answere is made by Christ , Mat. 13. 25. While men slept , the malicious enemie , sowed tares among the wheat ; and it was not discerned , vntill the blade was sprong vp , and had brought foorth fruite : Answere is made , by S. q q Apoc. 7. 15. Iohn . In the forehead of the Whore of Babylon is written , a Mysterie . So S. r r 2. Thes. 2. 7 ▪ Paul cals the working of Antichrist , a Mysterie of iniquitie , because the man of sinne doth couertly , and cunningly , wind his abominations into the Church of Christ .

Answere is made , by Polititians , obseruing that corruptions are bred in ciuill bodies , as diseases in naturall bodies : at the first , they bee not discerned easily , but in their growth insensible , they proceed till it come to passe which s s Decad. 1. lib. 1. Liuie said of the Roman State , Nec vitia nostra , nec remedia ferre possumus , We can neither indure the malady nor the medicine : t t Dr. Abbot answ to Bish. Epist pag. 111. Was it not so in the Empire of Rome ; and might it not bee so in the Church of Rome , S. u u 2. Tim. 2. 7. Paul saith , Heresie frets as a Gangrene , the which is not curable , till it bee knowne , and when it is knowne , hardly curable .

Answere is made , by common experience , when I see the finger of a Dyall , remoue from one to two , shall I bee so mad , as to thinke it stands still where it was , because I could not perceiue the stirring of it , or when I behold the Lillies of the field in their glory ; shall I say , they did not grow to the height of this beauty , because I did not sensibly see how they did grow .

Answere is made by themselues ; the x x Preface to Reader . sect. 12 Rhemists acknowledge many barbarismes , and incongruities , in the vulgar latine text : y y Ep Lectori prafix . Bibl. Venet . An. 15●…7 . Issidorus Clarius , a Spanish Monke , professed he found in it 8000 faults ; it is plaine , they were so manifest , and so manifold , as that the councell of Trent , and after it , Pope Sixtus Quintus , and Clement the 8. tooke order for the correcting of it : I would know then of a Papist , in what yeare this and that absurdity crept into their text , as z z Rather Matth. 10. 32. Marke 8. 33. Confusus est , in stead of Confisus est , and Luke 15. 8. Domum euertit , for Domum euerrit ; Againe , a a Dr. Hutton ser. pag. 26. Gabriel Biel , a great Doctour , doth acknowledge , that he can not tell when the receiuing of the communion in one kind began to be first vsed , nor how ; Alphonsus de Castro , confesseth also , that albeit hee had taken great paines , to know , when , and how the people began to receiue first in one kind , yet could not find it out : b b Lib ▪ de ●…charistia ca 10 vti . Morton Apolog. lib. 1. 6. 10 pag. ●…5 . Gregorie Valent a Iesuit of eminent note , writes plainly , quando caeperit minime constat ; and therefore what need wee tell them , at what time this Popish errour was first sowen ? It is not enough , that wee now discerne the tares among Gods wheat , and proue that there was no such darnell in Gods field , for many hundred yeeres after Christ , I say , no such stinking weedes , as the single Communion of the priests , halfe Communion of the people , worshipping of the bread , creeping to the Crosse , kissing of Images , exemption of Clergie men from secular obedience , supremacie of the Pope , the which are the most essentiall poynts of all the Romish Catholike beleife .

If by Fathers , there they meane the reuerend Doctours , assembled in the first Orthodoxall , and holy Councels , our plea still is the same , that not wee , but they remoue the bounds : For albeit wee doe not with c c Alphons de Castr. de h●…res . lib. 1. fol. 1●… . Gregorie , conceiue the first foure generall Councels , as the foure Gospels : Yet we reuerence them , and acknowledge that they conteine wholesome , and godly doctrine ; and d d Eliensis resp. ad Apol Bell. page 331. we thinke of other Councels honorably , that write thus , It e e Act. 15. 28. seemed good vnto the holy Ghost , and vs : But not so well of those that write ; It seemed good to vs , and to the holy Ghost ; Our opinion is , Councels gathered together , by the f f Art. 21 conf. commandement of Princes , are so g g Dr. Barlow ser. at Hampton Court . necessary for Christs mysticall body , the Church , as Physicke is for a mans natuturall body , the same two endes , being of them both , either to preuent , or to cure maladies .

But the Papists ( as their champion Bellarmine doth auow de sacrament : lib. 2. cap. 25. ) Hold a contrary Tenet , namely , that the firmnesse of all ancient Counsels , and of all Canons in the same , depend only vpon the present Churches authothority , that is , in plainer termes ; vpon the doctrine , deliuered in the Councell of Trent , the which as h h In Exam. conc . Trid. 1. Dr. i i Ans. to Rhem. praef. and in his notes on Tit 3 10. Fulke , k k In Exam. conc . Trid lib. 5 page 316. Gentiletus , and other profound diuines account , rather a conuenticle , then a councell , in respect of a great many remarkeable nullities , especially for this one , that it was not free .

1. The place was not free , nor yet so much as fit , according to the l l Gentiletus vbi suprae . canon law .

2 , The party , who called the Councell , was not free , being contrary to reason , and all the rules of equity , both Accuser and Iudge .

3. The President of the Councel , was not free , being a sworne vassall of the Pope .

4. The Prelats assembled in that Conuenticle , were not free , but most of them , such as had not only the marke of the beast , in their foreheads ; but also the markes of the beast , in their purses , vpstart titular Bishops , and were pentioners of the Pope , created only for this seruice .

5. The Spirit that gouerned the councell , was not free , for that it was vpon occasions , euer and anone , sent in a Cloakebag from Rome ; the time will not serue me to report how the Papists haue not only corrupted , but also corrected diuers good canons of ancient Councels . I referre the learned to the word Councell , in the table which is annexed to that exquisite worke , called the Protestants appeale ; I will at this time , name but one m m Morton Appeale . lib. 2. cap. 12 sect. 2. Bartholomeus Caranza , their abbreuiator of their Councel , relating the Canon in the Councel of Laodicea , forbidding the worship of Angels , changed angelos , into angulos , that is , Angels , into Corners , which according to the prouerb , are no shelter for trueth : and this is a trueth , that if no Angels , then no Saints are properly to be worshipped and inuocated .

Will our aduersaries admit for the Fathers , here mentioned , the medling Diuines , I meane such as flourished betweene the old doctors , and new writers ? Answere is made , by them in their n n In Censura Bertram●… . Index expurgatorius , no ; for say they , we are faine to beare with many errours in Catholike Writers , we lessen and extenuate them , and make the least of them by some deuised shift , wee set a good meaning on them , when they are in disputation , opposed against vs .

It may be Fryers and Iesuites , are their Fathers , for both in Babylon , are persons of very reuerend esteeme : And I remember o o 〈◊〉 Iohn Oldcastle had a saying as said Baleus in Chr. of Oldcastle . pag. 35. one sayd tartly , that the Pope is the head of Antichrist , his Prol●…ts and Priests the body , his Fryers and Iesuites the ●…ayles , because they couer the filthinesse of all the rest of their subtilly But for as much as the Fryers oppose the Iesuites , and the Iesuites oppose the Fryers , and each haue remoued the limits of other , it cannot be well auowed , that the Doctrinals , or Morals , are the setled boundaries of Popery .

To resolue the doubt then , and not to keepe you any longer in suspence , the Church of Rome doth acknowledge no Father , but the Pope , no bound but his definitiue sentence . The Romane round is this , briefly , the people must belieue as the Priests , and the Priests as the Pope , and the Pope may belieue what he list , hee remoueth all bounds and blocks , in the Churches way , but his p p Hist Coun. of Trent . 396. Holinesse cannot bee bound by other , much lesse by himselfe .

Wee may say with the seruants of the king of Aram , let vs fight against them in the plaine , and surely wee shall be stronger then they ; Let vs fight against them , either with expresse Texts of Holy Scriptures , or with expresse Canons of Orthodox Counsels , or with expresse constitutions , of Primitiue Popes , or with expresse sayings of old doctors , in one word , let vs fight with them , in the playne of all Antiquity , and wee shall vndoubtedly get the victory , because , not wee , but they haue remoued the bounds , which the Fathers haue set .

Now concerning Schismaticks , and Separatists , as they be worthily surnamed , nouelists , euen so their q q B Bilson Ep. to the Reader before his booke of Church-goue●… . plat-forme of gouernment , is a new deuise , which no Fathers euer witnessed , no Councell euer fauoured , no Church euer followed , vntill within these few yeeres , it was vnhappily digged out of the Alpes , and as yet neuer entertained in England , but rather forsaken of her best and most entire fauorites ; on the contrary , not onely the doctrines , but also the ceremonies of our Church , are decent , and ancient , euen the r r Sun of the Conference . Crosse in baptisme , which they so much abhorre , was vsed in the dayes of Constantine ; within lesse then foure hundred yeares after Christ , and one of their owne side , writeth in his discourse , touching the troubles in Frankford ; that it continued in the Church , 113 yeares , and therefore whatsoeuer they talke of Apostolical times , and old termes , all their endeauour is , terminos antiquos ; to remoue the bounds of our Fathers , and to bring they care not what nouelties , so these old rites be left . s s Apud . Fox-Martyrol . fol. 1326. Hillary writes of certaine light-heads in his age , that they made annuas et menstruas fides de Deo : So these fling-braines , make yeerely , and monethly fashions , and faces of discipline ; They that forsake the Church of England , to sucke the breastes of Rome , or Amsterdam , may cry with t t Ruth . 1. 21. Naomi ; I went out full , and the Lord hath caused me to returne empty .

To conclude my sermon , I say to those which are affected Popishly , with reuerend u u Answ. to Harding Conclus . Iewel , touching the substance of religion , Our Church beleeues that the ancient Catholike Fathers beleeued , we do that they did , and say , that they sayd ▪ and it is our great comfort , that their faith , and our faith agree in one : For that is the true faith , ( quoth Vigelius , ) which the Apostls wrote , the Martyrs sealed , and the faithfull haue deliuered vnto the Church , from the beginning vntill this day ; And to the Schismaticks , I wish with the wise man , to x x Eccl. 39. 1. seeke out the wisdome of the ancient , and with Ieremy , to stand in the wayes , and behold , and aske for the old way ; and here with Solomon , howsoeuer , boundes are boundes ; yet not to remooue them away y y Praef. to Harm Conf. with these speeches , I am of Paul , I am of Cephas , and let the contrary saying , be held , I am Christs , I am the Churches ; Say not with the wicked , in the second Psalme : Let vs breake their bonds asunder , and cast away their cordes from vs : But rather as St. z z 1. Eph. 2. 13. Peter doth aduise , submit your selues , for the Lords sake , whether it be to the King , as to the supreame head , or to such as are vnder him in authority , for the punishment of euill doers , and for the praise of those that do well : for magistrats are the ministers of God , for our good , for our temporall good , in the life of nature , for our spirituall good , in the life of grace , and so for our eternall good in the life of glory .

ROM. 15. 4. He is the Minister of God for thy good .

SAint Paul , in the beginning of this chapter , exhorts euery soule to submit himselfe , vnto the Higher power , vrging this one duty with a three fold reason , arguing .

1. In the first verse , abHonesto , from the commendablenesse , and comelinesse , of his Office , a a Gerran in loc. both in respect , first of the Person ordeining , there is no power but of God , Secondly , of the thing ordeined , the powers are ordered .

2. Ab Vtili , From the profit that comes thereby .

For to resist , is euill : as hee sheweth in the 2. and 3. verse . Malum culpae , whosoeuer resisteth the power , resisteth the Ordinance of God .

Malum poenae , they that resist , shall receiue to themselues damnation .

For to submit our selues , is good , in the words now read , the Magistrate is the Minister of God , for thy good .

3. A I●…cundo , from the pleasure which good men haue , by doing good , we must obey for conscience sake , verse 5. the which vnto the disobedient ▪ is a dayly hell , but vnto such as obey Gods ordinance , a continuall feast .

This our present Text , is part of that argument which is drawen , ab vtili , wherein two poynts are to be considered , especially the Magistrates Authority , as being the Minister of God . Vtility , as being ordeined for our good .

Concerning the first , some men ascribe too much vnto the Magistrate , preferring him aboue God ; other on the contrary , too little , not obeying him as the Minister of God .

The Parasites of Princes , attribute too much vnto their authority , regarding their ordinances more then the Commandements of God ; in this respect , a meere Courtier is a strange creature , loosing himselfe in following other : He liueth a great deale by the bread of other , a good deale by the breath of other , oftentimes his clothes are not his owne , his hayre not his owne , his complection and very skinne not his owne ; nay , that which is worst of all , his soule , ( which as Plato sayd is most himselfe ) is not his owne , while he liueth at the deuotion of other . But if it be true , that Magistrates are the Ministers of God , then vndoubtedly , subordinate to God ; and so consequently , when higher powers inioyne things against him , which is higher then the highest , it is better to obey God than man . Act. 4. 19. Hic , saith b b Ser. 6. de verbis . Dom. secund Matth. Augustine , contemne potestatem , timendo potestatem , In that thou fearest Gods power , feare not mans power ; obey the Lord temporall , in the Lord eternall : as all power is from God , so for God , and therefore when an earthly Prince commands against an heauenly trueth , it is a Christians duty to be patient , and not agent .

This humouring of the Chiefe Magistrate is a court sinne , properly called , adulatio quasi adaulatio , but countrymen offend also sometimes in giuing too much vnto the subordinate magistrat : giue me leaue to reprehend one fault in this kind , which I haue noted in diuerse congregations among vs , and that is your rising vp in the mids of your religious prayers vnto God , to performe ciuill obeysance to men of worth , and worship ; beloued , there is a time for all things , and a season appointed for euery purpose vnder heauen , a time for your deuotions vnto God , and a time for reuerence vnto men , a time to fall downe before your maker , and a time to bend vnto the magistrate . Now what manners is it to neglect Gods owne businesse in Gods owne house , to worship his Minister , in our parts , especially where gentlemen haue so learned Christ , as that they neither expect , nor respect any such vnseasonable duty from you .

To leaue those , who giue too much vnto the Magistrate , there be three sortes of people , who giue too little .

1. Anabaptists , who deny the very calling of ciuill Magistrates . 2. Papists , who maintaine their calling , but mangle their Iurisdiction . 3. Traytors , in actuall rebellion , who both acknowledge their calling , and Iurisdiction ouer al persons , and in all causes , and yet vnder pretence to reforme the Common weale , with-hold their obedience .

Tumultuous c c Ser Mel●…nct . loc. com . tit . de Magistrat●… et Bell●…r . lib. d●… laici●… cap ●… . Anabaptists affirme most absurdly , that the Calling of Magistrates is vnlawfull , and this they seeme to proue by Scriptures , and by reasons : The Scriptures wrested by them , are chiefly two ; The first is , Mat. 17. 25. Christ asked Peter , of whom do●… the Kings of the earth take tribute or polle money ? of their children , or of strangers ? Peter sayd vnto him , of strangers ; then sayd Iesus vnto him ; the sonnes are free . The second is , Luke 22. 25 , The Kings of the Gentiles reigne ouer them , but it shall not be so among you .

To the first , d d Cryso . Aretius . Marlorat . Orthodoxe Diuines answere , that Christ in that place , speakes of himselfe , and so prooues directly , that hee needed not to pay tribute , for that hee was the Sonne of a King , yea , the Sonne of God , which is the King of Kings ; Hee was not bound by the Law : yet out of his obedience , and loue , that hee might not offend the receiuers of poll-money , He commanded Peter , to fish for a peece of twenty-pence , saying , that take , and giue vnto them , for mee and thee : And it is well obserued , e e Aduancement of learning . lib. 2. pag. 41. that Christ neuer did any miracle about honour , or moneys , except this one , in giuing tribute to Caesar , and Mat 22. 21. Hee commands expresly , to render vnto Caesar , the things of Caesars : and his Apostle , S. Paul , in this Chapter , exhorteth vs to pay tribute , to whom tribute ; custome , to whom custome ; honour , to whom honour is due .

To the second place , the Kings of the nations reigne , but yee not so , wee say that Christ in saying so , prohibited neither titles of honour , nor ruling , but only so ruling , that is , such a tyrannous kind of gouernment , as the Gentile Kings vsed , and that ambitious desiring of the same , which reigned in them ; and that Christ ought to bee so construed , is playne by three reasons , collected out of the context it selfe .

1. Hee saith , Matth. 20. 25. and Matth. 10. 42. Yee know that the Kings of the Gentiles , speaking of these Rulers , they knew , & they were Tyrants , and oppressours , as f f Ioh. 19. 4. 16. Pontius Pilat , who condemned Christ an innocent , in whom he found no fault , and g g Mar. 6. 20. 27. Herod Antipas , who beheaded Iohn the Baptist , ( a lust , and holy man , whom hee reuerenced , and in many things heard willingly , ) at the request of his Minion ; and Herod the great , who had butchered all the male children in h h Matth. 2. 16. Bethlehem : and in all the coastes thereof , from two yeeres old , and vnder , and out of a pretence , to worship , eagerly , sought to worry Christ in his cradle , Yee know that these kings now reigne , but ye not so , that is , I would not haue you so to reigne .

2. Catecurienemi , vsed in Mat. ind Marke signifies , not simply to gouerne , but to tirannize ; so Musculus , Erasmus , Aretius , Beza ▪ in their annotations , and so the word is vsed in other places , of the new Testament , as namely , 1. Pet. 5. 3. and Acts 19. 16.

3. Christ expoundeth himselfe thus , in the words immediatly following , Let the greatest among you bee as the least , and the chiefe , as hee that serueth , i i Ard●… Muscul . Bucer . As if hee should say , the Kings of the natious , are Tyrants in their gouernment , making mischiefe their Minister , and Lust their law : But I would haue you to beare rule , so moderatly , that euen the Soueraigne may behaue himselfe , as a seruant , and the master , as a Minister , I would haue Princes among you , to bee k k ●…s 49. 23. nursing Fathers , vnto the Church ; and Prelats among you , to be l l Ephes. 4. 11. Pastours of my people .

Secondly , the fond Anabaptists , impugning the Magistrats authority , that they might insanire cum ratione , be mad as it were with reason , argue ,

1 From examples , affirming , that most Princes abuse their authority to the dishonour of God , and hurt of the common wealth , as Nimrod , Pharao , Nabuchodonosor , Saul , Rehoboam , and that after the diuision of the kingdome , nothing of Israel was good .

Answere is made . 1. That Princes are not generally bad , Adam , Noe , Melchisedech , Abraham , Isaac , Iacob , Ioseph , Moses ; I●…sua , were men of God , and good gouernours ; So were most of the Iudges of Israel , and many Kings of Iuda : Now Christ in the new Testament , ( who m m 1. Cor. 1. 27 chose the foolish things of the world , to confound the wise , and the weake things of the world to confound the mighty things , and things that were no●… ▪ to bring to nought things that are ) suuffered his deare people to bee persecuted by cruell Emperours , for the space of 300 yeeres , that his Church might appeare to bee n n Isay. 5. 7. the plant of his owne hand , and not the worke of man , in the Primitiue times , ( as o o Epist. 50. Augustine notes , ) Christ would haue that part of the second Psalme to ▪ be fulfilled , The Kings of the earth stand vp , and the rulers take counsell together , against the Lord , and against his anoynted : But in succeeding ages , another part of the same Psalme , to be verified , Bee wis●… now , O yee Kings , bee learned , yee that bee Iudges of the earth ; for hee raysed vp Constantine , Gratian , Theodosius , Charles the great , Ludouicus pius , and many moe , ( among which I may not forget , Blessed Queene Elizabeth , and our renowned King Iames , ) to bee nurses vnto his Church , by which hee defended his seruants , as it were with a shield , Psalme 47. 9.

2. Though it should bee granted , that most abuse their authority , yet that abuse proues not their calling , either vnlawfull , or vngodly ; gluttons and drunkards , abuse dayly , meate and drinke ; yet both are the good creatures of God : Heretikes abuse dayly the Scriptures , vnto their condemnation ; and yet the Gospell is the power of God vnto saluation ; adulterers abuse marriage dayly , yet wedlocke is Gods institution and worthy to bee honoured among all men : and though vngodly Princes abuse their Empire , Yet the powers that bee , are ordeyned of God ; And in this case , let vs alwayes remember the saying of Gregory ; secundum merita subditorum , disponit Deus corda praepositorum ▪ Almighty God , ( in whose hand the hearts of all Kings are , ) disposeth of them , according to the merits of their people , so that if higher powers be not good , it is for our sinnes , and for our saks , who gouerne our owne families ill , and our persons worse .

3. Bad Princes often benefit the State , more then hurt ; for many good Lawes , haue bene by them enacted , and many good deeds acted , in the dayes of vsurpers , and impious gouernours .

Finally , it is better to haue a bad King , then none ; according to that of Solomon , Vbi non est gubernator , corruit populus : Where no gouernour is , the people perish ; For whereas in a corrupt Monarchie , there is one Tyrant ; in an Oligarchie , some few Tyrants : In a Democratie , many Tyrants ; In an Anarchie , all are Tyrants : And it is vndoubtedly , more safe , to liue in a place , where nothing is lawfull , then where all things are lawfull ; a bad husband , is better then none ; the worst Emperour , is the Minister of God , and if thou be wise , for thy good .

Their second reason is , ab efficiente , from the founder & author of authority ; for they maintain , that Magistracie is not ordeyned , & giuen of God , but only vsurped by men ; so wee read , that Nimrod , and Nabuchodonosor , and Caesar , by vexing , and oppressing their countrey , became Kings ; as a Pirat told p p Aug. de ciu . Dei lib. 4. cap. 4. Alexander the great , I am called a robber on the Sea ; because I sayle in a little boate : but you are called Emperors , because you infest , and spoyle the whole world , with a great Na●…ie ; the difference is not in our fault , but in our fortune .

To this obiection , answere is made , Prouerb . 8. 15. By me Kings reigne . Dan. 2. 37. The God of heauen hath giuen thee a kingdome power , and strength , and glory : And St. Paul in this present Chap. at the 1. verse , There is no power , but of God ; The manner of getting kingdomes , is not alwayes of God , for q q R●…lam in E●… vita . Alexander the 6 obteined the Pope-dome , by giuing himselfe to the deuill ; r r T●…leman in Rom. ●…3 . Phocas , by sedition ; got his Empire ; Richard the third , came to the Crowne of England by butchering his Nephewes , and other of the blood Royall ; Yet the power of it selfe , is euer from God , as Christ told Pilate , thou couldest haue no power , except it were giuen thee from aboue ; So some kingdomes , in respect of their wicked ends , which vsurpe them , are most vniust , as s s Vbi Supr●… . Augustine writes , Latrocinia ; Yet in respect of Gods purpose , and prouidence , ( who brings light out of darkenesse , and disposeth of wicked men , and wickednesse it selfe , to his good ends ) They bee iust and necessary , Salmanazer , Senacherib , Nabuchodonosor , and other Tyrants ; oppressing Gods Israel , and leading them into captiuity , did herein offend with an high hand : and yet almighty God , ordered their ambition , and cruelty , to the setting foorth of his greatnesse ▪ and to the good of his chosen . And therefore , God sayd of t t Iere 2●… . 6. Nabuchodonosor , that hee was his seruant , and of u u Esd. 4 5. 1. Cyrus , that hee was his anoynted ▪ whose right he did vphold , to subdue nations before him ; and of Ashur , that he was the rod of his wrath . Esay 10 ▪ ●… .

Their third reason is taken , ab ▪ origine , that one man should haue dominion ouer another , was not so from the beginning , in the state of innocency , but after the fall of man , in the state of sinne : God sayd at the first vnto man , rule ouer the fish of the Sea , and ouer the soules of the Heauen , and ouer euery beast , that mooueth vpon the earth : He sayd not , exercise gouernment one ouer another ; Answere is made , that if Adam had continued in his innocency , yet notwithstanding , there should haue beene higher powers , and that is plaine by these three reasons .

1. There should haue beene generation , encrease and multiply . Gen. 1. 28. Ergo , Disparity of sexe , necessarily preceding generation , and Disparity of age , necessarily following generation ; If disparity of sexe , the woman is subiect vnto the man , in x x Bell. l ●…b de laic●… cap. 7. Gubernatione , though his mate , in generatione , the husband is the wiues head ▪ as Christ is head of the Church . Ephes. 5. 23. If Disparity of age following generation necessarily , then also Disparity of wit and goodnesse , for euen in that estate , men vndoubtedly , should haue bene wiser then children ; and some men excelling other in grace : Now the light of nature teacheth vs , that the young is to be gouerned by his elder , and he which is lesse good , by those which are more good ; and hee which is a little wise , by those which are a good deale wise : See Thom: sum : 1. part , quaest 96. art 3.

Secondly , wee say there bee certaine distinctions and degrees of Angels , in the quire of heauen : as reading in Holy Scriptures , of principalities and powers , and thrones , and dominations , and Seraphins , and Cherubins ; and Belzebub , is termed Prince of deuils ; Matth. 12. 24. Which authority he did not obtaine by sinne , but had in the beginning ouer those spirits that fell with him . If then there bee subiection , and Soueraignty , betweene the blessed Angels in heauen , why should there not haue beene the like among men ; in the state of inocency ?

Thirdly , politique gouernment , is so neessary for mankind ; that without it his nature would be destroyed , because man is by nature a y y Arist. pol. lib. cap. 2. sociable creature , and what society can there be , without order . Beastes are both armed , and clothed by nature , by nature they build their nestes , and by nature they be Physitians vnto themselues , & by nature , they can liue alone without others company ; But man is borne naked , ful of wo , ful of wants not able to helpe himselfe , to cloth himselfe , or feed himselfe , or arme himselfe , so that it is impossible for him to liue alone ; the which , his very speech bewrayes : for had hee bin borne to liue solitarily , hee should not haue needed any language . Well then if mans nature require societie , doubtlesse society requires gouernment , for what is society , but a multitude well ordered , consisting of some that command , and others that obey .

Thus I haue shewed against Anabaptists , and Libertines , that the Magistrate is the Minister of God , instituted by him in the beginning , and to bee continued in his Church , vnto the worlds end . I come now to the Papists , who although they well allow the calling of the Ciuill Magistrate ; yet doe they curtall his power : exempting from his censure , both Ecclesiasticall persons , and Ecclesiasticall causes .

As for the Persons of the Clergie , wee say , with our Apostle , Let euery soule bee subiect vnto the authority of the higher powers : Euery soule , z z Aquin. Gorran . that is , euery man , putting the principall part for the whole . So Gen. 46. 27. All the soules of the house of Iacob , which came into Aegypt , are seuenty , that is , as Moses expoundeth himselfe , Deut. 10. 22. Seuenty persons , and a a Epist 42. ad frat Seuer . Bernard out of that text , reasoned thus with an Archbishop in France , Let euery soule be subiect , Ergo , yours : I pray , who doth exempt you Bishops , ●…i qui●… tentat excipere , conatur decipere ; So Chrysostome , Theodoret , Oecumen , Theophilact , vpon the place : Clergie men are not excepted , Ergo , not exempted .

Concerning causes Ecclesiasticall , it is auowed and prooued , by b b Melanct loc. Co●… tit . de ciuil ▪ Magistr ▪ Protestant Diuines , that a King , and euery other supreame gouernour , is Custos vtriusque tabulae , the Lord-Keeper of both tables of Gods Law , that wee may lead vnder him a quiet and a peaceable life , in all godlinesse and honesty . c c B. Billso●… against the Iesuites . pag. 12●… . We doe not imagine this of our owne heads , we find it annexed vnto the Crowne , by God himselfe , who when he first gaue his people leaue , to chuse them a King , withall appoynted , that the d d Deut. 17. 18. 19. Law , truly coppied out ▪ of the Leuites originall , ( which was keptin the Tabernacle ; ) should be deliuered vnto the King , sitting on his Royal seat , with this Charge , that booke shall remaine with the King , hee shall read in it all the dayes of his life , that hee may learne to feare the Lord his God , & obserue all the words of the Law , written therein , and these statutes to doe them . This was not done , till hee was placed in his throne ; so saith the text , therefore this touched not the Kings priuate conuersation , as a man , but his Princely function , as a Magistrate ; which stands in commanding other , and not in guiding his owne person ; as a man , he serues God one way , sayth e e Epist. 50. Augustine , as a King another way ; as a man in ordering well his own life , but as a King , in seeing that other liue soberly toward themselues , righteously toward their neighbours , holily toward God .

So that Kings , as Kings , serue God in doing that for his seruice , which none but Kings can do ; Well then , if the whole Law were committed to the King , as King , at his Coronation : It is plaine , that the publishing , preseruing , and executing of the first table , touching the sincere worship of God , is the chiefe part of the Princes Charge .

And according to this commission , and authority , the godly Kings of Israel , and Iudah , f f 2 Kin. 23 4 remoued Idols , g g 2 Kin. 28 4 razed hill alters , slew false Prophets , purged the land from all abominations ; not sparing the brazen serpent , made by Moses , when they saw it abused , and by the same power , they caused the h h 2 Chron. 3. 4 8 Temple to be cleansed , the Law to bee read , the Passeouer to be kept , the Leuites to Minister ●… 2 Chron. 35 1. in their courses , inuented by Dauid , and by the same power , k k 1. Kin. 2. 35. Solomon deposed Abiather the chiefe Priest , and set Zadock in his roome .

And of the Christian Church , it is sayd , Esay 49. 23. Kings shall bee thy nursing Fathers , and Queenes thy nursing mothers . And it is apparant , that Constantine , Iustinian , Charles the great , and many moe religious Princes , enacted Ecclesiasticall lawes , and were super-visors of the Bishops , in their seuerall Empires : For although a King may not administer the Sacraments , or preach the word , or execute the Ministers office , de facto ; Yet as l l Confess . Anglican . art. 37. and Admonit . to simple men . annexed to Qu. Eliz Iniunc . our diuines haue determined , it belongs to the Kings cure , de iure , to see that all things concerning Gods holy worship , should bee done in the Church orderly , vos intra , sayd m m Eusob. in eius vita lib. 4. cap. 24. Constantine the great , to his Bishops , ego autem extra ecclesiam , à Deo Episcopus constitutus sum .

The last enemies vnto ciuill Magistrates , are such as arme themselues , and stand in actuall rebellion against authority ; For whatsoeuer faire pretence , of doing good , traytors may seeme to haue , the State , doubtlesse , is in a miserable case , when as commotioners are become commissioners , and common woe named common wealth , and a Ket obeyed more then a King : Rebels are like a Bile in a body , or like a sinke in a rowne , gathering together all the nastie vagabonds , and idle loyterers , to warre with almighty God , and his lieurenants , and so being a beast of many heads , they place treason aboue reason , and make might to rule right ; If thy gouernour bee good vse him as thy nursing Father , If bad , commanding as a Tyrant , that which is euill simply , take vp against him a buckler , and not a sword , obey ferendo non feriendo , suffering the payne , not resisting the power , impetere or competere , are both vnlawfull ; albeit Kings deface in themselues , Gods first Image , in their owne soules , yet no man hath leaue to deface Gods second Image , imprinted in their name iudelibly ; Hitherto touching the Magistrates authority , now for his vtilitie .

For thy good , Higher powers are protectours of Gods Church , ordeined for our temporall good , and spirituall good , and so consequently , for our eternall good , all which our Apostle sheweth in his 1. Epist to Timothie . Chap. 2. verse . 2. Pray for Kings , and for all in authority , that wee may lead a quiet and a peaceable life , in all godlinesse and honesty : our temporal good consists in a quiet and a peaceable life ; our spirituall good in godlinesse and honesty , so that Magistrates are called of God , to be Iustices of the peace , for our temporall good ; and defenders of the faith , for our spirituall good .

Concerning the first , holy writ mentioneth a two-fold peace : to wit , an inward peace , which is the peace of conscience , proper onely to the Church , and not commonicable to the world , for there is no peace to the wicked , saith my God ; and an outward peace , which is common vnto both : and therfore the Lord sayd to his people , whom Nabuchodonosor had carried away captiue from Hierusalem , to Babel , seeke the prosperity of the city , whither I haue caused you to bee carried away captiue , & pray for it , for in the peace therof , you shal haue peace .

This owtward peace may bee disturbed , either by Domesticall enemies , or by forreine foes , as our Apostle sayd , in another case , n n 2. Cor. 7. 5. fighting without , and terrours within : In respect of o o Aquin in 1. Tim. 2. l●…ct . 1. Idem . Aretius . intestine iarres , vnder the gouernment of Princes , we lead a life , a life which is quiet , and in respect of forreine wars , vnder the gouernment of Princes , wee lead a life , which is peaceable ; a Prince protects the persons of his subiects , from murtherers , and the goods of his subiects from theeues , and the good name of his subiects from li●…ellers , and slanderers , hee beares not the sword for nought , but is the Minister of God , to take vengeance on such as are disturbers of his subiects quiet , a-against his Crowne and Dignity .

Now that a Christian Magistrate , may put to death a traytor , a murtherer , and other notorious offenders ; we proue , first by the Scriptures , secondly by the Fathers , and thirdly by reason .

The Scriptures afford precepts , and examples hereof afore the Law , vnder the Law , and after the Law : before the Law , Gen , 9. 6. Who so sheddeth mans blood , by man shall his blood be shed . The which is not a meere Prophecy , that euery murtherer should come to mischiefe , but a p p Hugo Card Dionys. Carthusian . Vatablus . Tre●…lius . S●… . in loc vide Gibbons in Gen. 9. disp. 4. plaine precept ; that the Magistrate , being armed by Gods authority , must execute such a bloody malefactor ; And we read a patterne hereof , in the 38. of Gen: verse 24. Iuda sayd , bring her foorth , and let her be burnt . Where Iudah as q q Bellarm de l●…is . c. 13. et Rabbi P●…lus apud Carthu in loc. some conceiue , being a Patriarch , and head of his family , did adiudge that Thamar his daughter in law , which had played the whore , should be burnt for her fault : or r r Aqu●…n Cal. Tremelius . ( as other ) he required that shee should be brought before the Iudges , sitting in the gates of the city , that they might condemne her to dy .

Vnder the Law , there be many precepts in this kind , recorded in one chapter , as Exod. 21. Hee that smiteth a man , and hee dye , shall dye the death ; he that smiteth his father , or his mother , shall dye the death ; hee that killeth a woman with child , shall pay life for life . Now Moses , Iosua , Samuel , Dauid , and other good gouernours , executed these lawes vpon their delinquent subiects , and ye know that Naboth accused by two false witnesses of blasphemy , was by Queene Iesabels art , and King Ahabs authority stoned to death ; and the Scribes and Pharisees , hauing taken a woman in adultery , brought her vnto Christ , and said , that she should be stoned to death , according to the Law .

When Christ himselfe was come , which is the end of the Law , he gaue this absolute determination , s s Mat. 6 52. All that smite with the sword , shall perish with th●… sword . The which cannot be so well expounded , as thus , t t See Ma●…lorat and Maldonat in loc. hee that strikes with the priuat sword of reuenge , shall be punished with the publique sword of Iustice , for the publique sword of the Magistrate , was at that time drawen out against Christ ; and therefore Peter ought to u u Aretius in loc. put vp his priuat sword of reuenge , and obey the higher powers .

2. We proue this doctrine , by the iudgement of the most ancient , and Orthodoxe fathers , Augustine writes . Lib. de Ciuitate Dei , chap. 21. That publique persons in authority , ( when as according to the Iust courses of law , they sentence malefactors to death , ) offend not against the precept , thou shalt not kill , and in u u Lib. 22 contra Faustum . cap. 70. another place , repeating the words of Christ ( all that strike with the sword , shall perish with the sword . ) He doth explaine them thus : Such as vpon their owne authority , strike with the sword , shal perish with the sword ; But if God put a sword into their hand , then they may , yea then they must strike ; for Princes punish malefactors with death , not as masters of their liues , but as Ministers of God , and it is not in them any murther , but an act of Iustice .

x x Ca●… 32. in Matth. Hilary writing vpon the same words of Christ , maintaineth also that it is lawfull to kill , in two cases especially .

1 In our owne Iust necessary defence . 2 When we are called to Magistracie .

S. Hierome in his commentary vpon the words of Ieremie , Chap. 22. 3. Execute yee iudgement and righteousnesse , doe no violence , nor shed innocent blood in this place ; saith expressely , that the putting to death of homicids , witches , sacrilegious persons , is not effusion of blood , but execution of right .

Lastly , wee proue this assertion , by reason and common experience ; for an husbandman pruneth idle twigs , and luxurious branches , which hinder the growth of his vine ; and the chirurgeon cutteth off a rotten member , which otherwise would infect the whole body : So the Magistrate being the great husband and Physitian of the State , may destroy some corrupt part , for the preseruation of the whole : y y Ber●… Epist 102. Melius est vt pereat vnus quam vnitas , in the wordes of our common law , better it is to suffer a mischiefe , then an inconuenience ; More safe , that one should be ruinated in his particular , then the whole kingdome in conue●…ienced in the generall : And the sword of an officer thus vsed , is not ( as z z Contr literas Petiliani ▪ lib. 3. cap. 4. Augustine speaks , ) Ferrum inimici vulnerantis , sed medici sanantis .

Yea , but if Christ will haue mercy , Mat 9. 13. How may Christians execute Iustice ? Answere is made , that Christ in that place , speakes not of publique Iustice , but of priuat behauiour , now then , albeit a Magistrate bee neuer so mercifull in his owne cause , yet is he in his office , the Minister of God , to take vengeance on him that doth euill , and there is a pity , which is cruell , and a Iustice , which is merciful , a a Balbi●… vti . R●…sner . in Symbol . optimum miserecordiae genus , nocentes occidere , It is in a Prince , the best kind of mercy , to put a few notorious offendors to death , that all the rest vnder him may lead a quiet life .

Concerning a peaceable life , Princes are protectours of their Realmes , against all forreine forces , b b Muscul. Loc. Co●… . 〈◊〉 a●… Magistr ▪ l●…t . 7. et Cal●… . Iust●…t . lib. 4. cap. 20. as they beare the sword of Iustice to defend their people , from all domesticall desturbers of the peace : So likewise the sword of war to defend their people from all forreine foes , inuading their lands , and encroching vpon the liberties , of their kingdomes . For albeit the c c Aug. Contr. Faustum . lib. 2●… . cap. 74 Manichees in old time , and d d Apud Melancton loc. Com. t●…t . de Magistratu . Anabaptists in our time , haue thought it vnlawfull , for Christians to bee warriours , yet all Orthodox diuines , hold the calling of souldiers , to be both honest , and honorable , and this they prooue , by concluding arguments , out of the Scriptures , and Fathers .

God in his word , giueth vnto souldiers , not a Commission onely , but a commendation also , bidding them to fight , and blessing them in lawfull warres , a Commission is granted . Iudg. 3. 1. These are the nations which the Lord left , that hee might proue Israel by them , euen as many of Israel , as haue not knowen the warres of Canaan , onely to make the generations of the children of Israel ▪ to know , and to teach them warre : and 1. Sam. 15. verse 2. 3. Thus saith the Lord of hostes , I remember what Amalek did vnto Israel , now therefore goe , and smite Amalek , and destroy ye all that apperteineth vnto them , haue no compassion on them , but slay both man and woman , both infant and suckling ▪ both oxe , and sheepe , both Camell , and Asse . But a more generall , and expresse Commission , is deliuered , Ecclesiast ▪ 3. 8. There is a time of warre , and a time of peace , there is no season alotted , for any wicked act , because we must serue God , in holinesse , and righteousnesse , all the dayes of our life , warre then ha●…ing an appointed time , must of necessity be good , and so Iust warres , are stiled often in holy ●…cripture , the e e 1. Sam. 25. 28. 2. Chro. 20. 15. battels of the Lord : And God pre●…bed in his law , diuers Military rules , as Deut. ●…0 . 1. When thou shalt goe foorth to warre against th●…e ●…mies , and shalt see horses , and charets ; and people ▪ 〈◊〉 then thou , be not afraid of them : for the Lord thy 〈◊〉 ▪ is with thee , who brought thee out of the land of Aegypt and Numbers 10. 9. When yee goe to warre , yee shall blow an alarum with the trumpet : and Num. ●…1 . 2. Harnesse some of you to warre , that ye may execute the vengeance of the Lord , against Midian , and verse 27. Diuide the prey betweene the souldiers , that went to warre , and all the congregation . And Dauid in the 144. Psalme . verse 1. Blessed be the Lord my strength , who teacheth my hands to warre , and my fingers to fight . f f Loc. Com. Class. 4 1. cap. ●…6 . Peter Martyr , biddeth vs obserue the great Emphasis , in the pronoune , my , manus meas , my hands and my fingers , because Dauid was a man according to Gods owne heart .

The g g Apud Mart. et Melanct. vbi supra . foolish Anabaptists , obiect here , that God indeed granted that license to the Iewes , but hee denied it vnto Christians , and answere is made , that Iohn the Baptist , who prepared the way for Christ , allowed the calling of souldiers , for when they did aske him . Luke 3 , 4. What shall wee doe , he did answere , Do violence to no man , neither accuse any falsly , and be content with your wages : Where h h Aretius , Calu●… , Martyr , Mala●…t Diuines obserue generally , that Iohn approued the vocation of souldiers , and condemned only three foule abuses in war , Violence , Calumnie , Couetousnesse , as i i Ser ad ●…sletes Templ●… . cap. 3. Bernard sweetly ; contentos fore suis stipendijs indixit , non omnem militiam interdixit , Hee sayd in his exhortation , a little before , bring forth fruits worthy amendment of life ; Now then , either he was a deceiuer , or else souldiers continuing in their calling may bring foorth good fruits , and escape the wrath to come .

According to this Commission , the Saints of God haue warred , and obteined prayse for the same ▪ being renowned , because valiant in battell , Heb. 11. 34. As Abraham , Moses , Iosua , Gideon , Samson , Dauid ; and Naaman the Syrian is Chronicled , for his fortune , and fortitude in warre ; Fortune , because he was the deliuerer of his countrey , Fortitude , because hee was a mightie man in valour . 2. Kings 5. 1.

And in the New Testament , when the Centurion sayd vnto Christ , I haue souldiers vnder mee : Christ Highly commended his great faith , but in no sort condemned his fashion of liuing ; and act ▪ 10. Wee read of Cornelius a Captaine , who was a deuout man , and one that feared God , with all his houshold , who gaue much almes , and prayed vnto God continually : neither did St. Peter , who shewed him the way to saluation , in Christ , any way dislike his office , but , on the contrary , protested that he was accepted of God .

It doth not follow , which is obiected by k k Machiauel . some Polititians , that because the religion of Christ teacheth peace , therefore it is vnfit for warre , and because it perswadeth patience , therefore it makes men cowards ; for howsoeuer the first building of the Temple , was without the noyse of any iron toole ; to signifie that it should bee the house of peace : Yet in the second , ( as it is reported , Neh●…miah 4. 17. ) They built with one hand and held their swords in the other , to shew , that in a good cause , it should not be vnlawfull for to fight , and warre .

Nay , the Lord of hostes , vsually giues a blessing to Iust warres , as when Abraham returned from the slaughter of the foure Kings , Melchisedec King of Salem , and a Priest of the most High God , blessed him and sayd , Blessed be the most High God , possessour of heauen and earth , which hath deliuered thine enemies into thine hands . At the prayer of Moses , Israel preuailed against Amalek , when Duke Iosua , fought at Beth-oren , the Lord cast downe great stones , from heauen , vpon his enemies , and they were moe , who dyed with the hailestones , then they whom the children of Israel slew with the sword , and when hee was about to sacke Iericho , an Angel appeared vnto him , as a Captaine , with a drawen sword , to fight for him Iosua . 5.

In Ecclesiasticall hystorie , wee find that God , by miracles , euidently shewen in the heauens , encouraged l l Eus●…b . l. ●… . c. 9. Constantine the great , to fight ; and that the Angels fought for m m Secrat lib. 7. cap. 18. Theodosius the yonger , against the Sa●…acens ; and that Honorius army was so blessed by the Lord of hostes , against Rhadagaisus , King of the Gothes , that not so much as one Romane was killed , or wounded , whereas n n Aug de ci●… . Des. l●…b . 5. c. 23. one hundred thousand of the Gothes , were discomfited .

To the Testimonies of holy Scripture , wee might adde the sayings of the most ancient , and learned Fathers , Tertullian in his o o Cap 4●… . Apology , told the Gentiles , Nauigamus et nos vobis●…um , et militatamus , &c. We Christians are Sea-men , and souldiers , and husbandmen , and merchant , as well as yee : p p Lib. de offi●… . cap. 40. et . 41. St. Ambrose numbreth among other vertues , Warlike fortitude , and in his oration vpon the death of Theodosius : Hee c●…mmends him exceedingly , for his skill , in exercising of armes . Chrysostome in an Homily , concerning their excuses who came not to the wedding dinner , you pretend saith hee , that you are a souldiour ; the Centurion in the Gospels history , was a good souldidiour , and yet a good Saint : q q Epist. 5. et 207 ▪ in contr. Faustum lib. 2●… . cap 74. et lib. Quast . in Iobu qu. 10. St. Augustine in diuerse places of his workes , both alloweth and commendeth highly , the calling of warriours . Bernard in his ser: ad militis Templi , Chap. 3. Miles Christi saith he securus interimit , securior interit ; A souldiour beares not the sword for nought , but is the Minister of God , to take vengeance on him that doth euill , and so when hee kils a malefactor , Non homicida , sed malecida .

Anabaptists obiect , it is written , r r Deut. 32. 35. Rom. 12. 19. Vengeance is mine , I will repay saith the Lord ; Answere is made , that the vengeance which is exercised by publique persons , is not priuat grudge , but the vengeance of God , because Magistrates are the lieutenants and Ministers of God .

And whereas they further vrge the word of s s Es ▪ 2. 4. Esay , they shall breake their swordes into matroks , and their speares into sithes , nation shall not lift vp a sword against nation , neither shall they learne to fight any more . t t In loc. et in Mic. 4. S. Hierome answers , that this Prophecie concerned only the very time , when our blessed Sauiour the Prince of peace was borne ; For then ( as hystory reports , ) there was an vniuersal peace throughout the whole world , or ( as u u Caluin in loc other ) it shewes that the Gospel of Christ , sets not only God , and man at peace , but also man with man ; The summarie pith is briefly this , that Christs people shall be meeke , and hauing troden vnder their feet cruelty , shall endeauour to liue peaceably , but because part of Christs Kingdome is in this world , & that part hath here but a beginning , the good being mingled with the bad , and the good not absolutely good , but imperfitly perfit , therefore Christ inioyned , Luke 22. 36. Hee that hath none , let him sell his coate , and buy a sword : for albeit Christians may not offend other , yet they may defend themselues ; in offending others , so simple as doues ; in defending themselues , so wise as serpents : and therefore x x Vb●… supra . Caluin calles them braine-sicke Bedlams , who by this place take from the Church , the vse of the sword , and condemne all manner of warre .

Yea , but Christ himselfe sayd , y y Mat. 25. 52. All that take the sword , shall perish by the sword ; z z Thom. 2. ●… . ●… qu. 40 art 1. see Melanct. ●…om . ●… , fol. 190. et Bu●…an . Loc. Com tit . de Magist. 43. Diuines answere , that a Prince takes not the sword of himselfe , but hee receiueth it from God , and hee giueth it to his Captaines , and the Captaines to the souldiers , and so by consequent , all fighting in a lawfull warre , put on Gods armour ; and are sayd expresly to fight the battailes of the Lord .

a a Erasm. in Luc. 3. 14 see Sixt. Seneus . Ribl lob 6. annot. 156. Other obiect ; the weapons of the Church , are the shield of faith , sword of the spirit ; breast-plate of righteousnesse , helmet of saluation , as S. Paul armes a Christian. Ephes. 6 ,

Answere is made , that S. Paul in that place , describes not any warre with men , but a spirituall warfare , which is against the deuill ; We wrestle ( quoth he ) not against flesh and blood , but against spiritual wickednesses , and therefore put on the whole armour of God , that ye may be able to stand against the assaults of the deuill .

Secondly , though it be true , that faith and prayer are the chiefe weapons of Christians in this world ; b b See Martyr loc. Com. Class. 4 cap. 16. yet other armes are not to bee cast away ; for we read , that the Lord of hostes , gaue victory to his Israel , against Amalek , Orante Mose et Iosua pugnante , by the prayer of Moses , and fighting of Iosua : and c c Epist. 194. S. Augustine giues this aduise to Bonifacius , arripe manibus arma , oratio pulset aures authoris ; and in another place ; some pray for you against inuisible foes , and you fight for them , against visible Barbarians .

Now there bee d d Thom. 2. 2. a qu. 40. art. 1. et Martyr loc. com . Class. 4 cap. 16. three conditions in an honest , and honorable warre : 1. Authoritas legitima , 2. Causa Iusta . 3. Intentio bona ▪ That it be vndertaken vpon lawfull authority ; for a iust cause ; with a good intent .

For the first , it is determined by e e Lib 22. cont. Faust. c. 75. S. Augustine and f f Thomas vbi suprae Buc●… . Loc Com 〈◊〉 . de ●…agistr quaest. 46 Bell. de ●…icis . c. 15. other Diuines , that Soueraigne Princes only haue power to proclaime was , for the protection of their Realmes ; as the Kings of England , France , Spaine , the common wealth of Venice , the Dukes and Princes of Germanie , which are of themselues , absolute Lordes ; but Earles , and Barons , and other great Persons , immediatly subiect to superiour command , may not of their owne heads and authority , make war ; and the reason hereof is very plaine ; for if one man sinne against another , the Iudge shall Iudge it ; ( quoth old Elt ) If one subiect offend another , appeale may bee made to superiour authority : but if a King trespasse another , they haue no common seat of Iustice where to complaine of iniuries , and therefore they must reuenge publique quarrels , and make the sword their Iudge ; But g g Pet. Martyr vb●… supra ▪ here diuines put a difference between offensiue wars , & defensiue , we may not assault our forrein foes , without the Princes expresse command ; but in a defensiue warre , it is otherwise : Because , when any part of the land is inuaded , and besieged vpon the sudden ; it may bee dangerous to stay for instructions from aboue , as a priuate man assaulted on the high way , by a thiefe , hauing no meanes at that instant to complaine vnto the magistrate , becomes himselfe a magistrate , and may strike with his owne sword , in his owne Iust and necessarie defence ; so good subiects oppressed by forreine force , desperatly vnawares , ( I speake rather as a School-man , then a States-man ; ) hauing the Princes tacite consent , need not expect his explicite direction . I conclude therefore this poynt , with h h Apud Mart. vbi supra . Hostiensis , and Peter Martyr , bella sunt iniusta , quae suscipiuntur , aut non mandante , aut non tacite approbante magistratu .

The second condition in honest and honorable warres , is a iust cause . Warre is full of inconueniences ; i i Natural hist lib ▪ 8. cap 12. Plinie reports that a Dragon sucking the blood of an Elephant , kils both it selfe , and the beast . Euen so ( saith k k Iohn Da●… Com●… de Bello ▪ one , ) many times it falleth out in warre , Pars vtraque perimit et perit ; Both parties receiue hurt , for l l Pol●…bius host . lob . 10. as he that sets a wood on fire , knowes not how long it will burne , and how farre the rage of the flame will reach ▪ euen so he that begins a warre , knowes neither where , nor when it will end : A King therefore may not fight against another Prince , for euery trifle , but only to repell a notorious wrong , done to his honour , or state , Cuncta prius tentanda , sed immedicable vulnus Ense recidendum : There be many most abhominable sinnes , and impieries in Rome , Venice , Florence ; the which are not to be reformed by the King of Spaine , for that hee is not their competent , and ordinary Iudge , but euery King being the protectour of his liege people , may correct such offences of other nations , as damnifie his subiects . It is a iust cause for a King , saith m m Quaest. 10. in Iosuam . Augustine , to warre with any state , that insolently refuseth to right a publique wrong , as not to restore goods , taken by Pyrats , or not to punish a notorious libellou●… , dishonouring the persons , and disabling the titles of Soueraigne Princes , in such a case saith Augustine , both the Captaines , and the souldiour , are the Ministers of God , and they fight with his sword , to take vengeance on such as doe euill .

But here Princes ought to consider , that they should not fight vpon any doubtfull , or little cause , but only for some great and certaine .

Againe , wee must here distinguish , betweene the King and the subiect ; It is a fault in a King , to fight in a quarrell , which is vncertaine , because warre is an act of Iustice ; but it is iniustice , to punish a man before hee suffer a sufficient tryall ; and his cause bee well examined : But it is not a fault in a subiect , to fight , vnlesse the cause bee notoriously knowen vniust : It is our duty rather to presume of the Kings Iustice , then in any sort to question his authority , n n Bucan . Loc. Co●… ▪ 〈◊〉 . de Magistr quaest. 50. tene certum et relinque incertum , is a good precept in this case , Howsoeuer the title bee most vncertaine , yet that euery soule , should obey higher power , is certaine ; The o o Aug. contr. Faustum lib. 22 cap 75. Idem 〈◊〉 Aphorismis verb. Bellum . King then in proclaiming warre , may sinne ; but the subiect in executing his command , offend not ; as a Iudge in a dubious case sinnes , when he condemnes an innocent , and yet the hang-man may not examine the Iudges sentence , but is bound to doe his duty .

The third condition required in warre , is a good intention , for seeing publique tranquillity , and peace is the end of warre , neither Soueraigne nor subiect ought to fight for other designes , as to shed blood , or to enrich themselues , or to try their vallour , or the like : Militia , may not bee , quoth p p S●…r . ad Milites Templi . cap ▪ 2. Bernard , Malitia ; so S. Augustine lib. 22. Contra Faustum ▪ Chap. 74. Nocendi Cupiditas , Vlciscendi Crudelitas , impacatus et implacabilis animus , feritas rebellandi , libido dominandi , et si quae similia , haec sunt quae in bello Iure culpantur .

To these 3 conditions , q q Bellar lib de 〈◊〉 cap 15. other adde a fourth , and that is modus debitus , the commendable manner of fighting in an honorable warre , that wee hurt not any person , which is innocent , according to the rules of S. Iohn the Baptist , in his charge to souldiers ; Doe violence to no man , accuse not any falsely , be content with your wages ; Where hee forbiddeth all iniurie done by souldiours , to parties innocent , either by force , or fraud ; in their persons ▪ or goods , in saying doe no violence , he forbiddeth open iniury done to poore peasants , in beating them , or robbing them : in saying ▪ accuse not any man falsely , He forbiddeth iniuries by fraud , as when souldiours accuse a rich man for a traytour , or secret intelligencer , though they know the contrary : In saying , bee content with your wages , he forbiddeth all vniust exactions , and pillage , which is contrary to the law .

Now there be three sorts of men exempted from the cruelties of warre , which a souldiour ought not to damnifie : The first are such as apperteine not to the common wealth of the enemy , and therefore free-booters are too blame , who rob their owne friends , and spoyle their allies countrey , thorow which they martch .

The second sort , are Priests , and Ambassadours , and Messengers , all which enioy free liberty by the lawes of nations .

The third are they , which are vnfit to fight , as women , and children . Deut. 20. 14. And among children , old men may be numbred , according to the Prouerb , bis pueri senes ; It is true , that Moses sometime commanded women , and children , to bee slayne , but he had a speciall reuelation for it from God ; and so he might not dispute with his maker ; but we must euer follow , not the singular example , but the generall rule , to the Law , to the Testimony , Esay 8. 20 ,

Thus I haue shewed , how Magistrates are the Ministers of God , for our temporall good , consisting in a quiet and a peaceable life . Now the God of all goodnesse hath appoynted them also Ministers for our spirituall good , that wee may lead this quiet and peaceable life , in all godlinesse and honestie ; they bee defendors of the faith , and Lord-Keepers of both the tables of the Law , Keepers of the first table , that wee may liue in all godlinesse , and keepers of the second table , that we may liue in all honesty .

PSAL. 42. 9. One deepe calleth another .

AS the Scriptures excell other writings in verity , so the Psalmes , other Scriptures in variety ; and in the whole booke , you shall hardly find any one sentence , that admits so many sweete constructions , as this our present text ; The which is so profound , that as one deep surge , ( saith a a In loc. Augustine ) so one deepe sense , calleth another , according to my shallow iudgment , I haue diued into the most of them , and the best of them , euermore desirous , in an argument of this nature , rather to follow , then lead ; for as the spiders web is not the better , because wouen out of her owne breast , so the bees hony , neuer the worse , for that gathered out of many flowers ; It was one of the wishes of Augustine , that hee might haue seene S. Paul in the Pulpit : If you will haue but a little patience , you may heare diuers of the most ancient Fathers , and other great lights , in the Churches firmament , matchlesse for their learning , and spotlesse for their life , preach vnto you this day .

First , Abysse , or gulfe , signifieth in holy language , great afflictions , as Ezechiel . 26. 19. and Ionas 2. 5. The plainest exposition then in the iudgement of Bucer , Caluin , Agellius , Acer●…ensis , Estius , and b b A insworth . Fabritius . Dr. Incognitus Musculus Omnes in loc . other interpreters , as well Pontifician , as Protestant , is briefly this ; The troubles of Dauid , were so many for their number , and so grieuous for their nature , that as in swelling seas , one waue walloweth and tumbleth vpon another : euen so one tentation , and affliction followed and occasioned another , without intermission , vntill all kindes of stormes , had gone ouer his head : in this Hymne ▪ at the third verse he doth auow , that his teares were his meate day and night , and Psalme 69. 1. Saue mee , O God , for the waters are come in , euen vnto my soule , I sticke fast in the myre , where no ground is ; and Psal. 130. 1. Out of the deepe haue I called vnto thee , O Lord .

Now then , in that Dauid , a good man , and a good Magistrate , had c c Psal. 40. 15. et 1●…4 4. innumerable crosses , which had almost drowned and ouerwhelmed his soule , we learne , that d d Iob. 5. 17. Blessed is the man whom God correcteth , for whom the Lord loueth , hee chasteneth , Heb. 12. 6. As some simples are made , by art , medicinable ; which are by nature poysonable : so the fiery tryals of Peter , 1. Pet. 4. 12. and the watrie troubles of Dauid , here mentioned , in nature destructiue , by grace become preseruatiue ; For the God of our gladnesse , and comfort saith , Esay 43. 2. When thou passest through the waters , I will bee with thee , and when thou walkest in the mids of the fire , thou shalt not be burnt , neither shall the flame kindle vpon thee , whatsoeuer storme doth arise , feare not , I am as an e e Esay . 32. 2. hiding place from the windes , and a refuge for the tempest ; O warme Iacob , feare not , I will helpe thee , saith the Lord , and thy redeemer the Holy one of Israel . Esay 41. 14. I can doe this , because the Lord ; I will doe this , because thy redeemer ; I shall doe this , because the Holy one of Israel . And so God being with vs , affliction is good for vs , and as f f Loc. ●…om . de Cruce . Martin Luther , Crux est theologia nostra sincerissima : When all is done , tribulation is the plainest , and most sincere diuinity ;

It is an obseruation in Court , that a Prince learnes no Gentle-man like quality so well , as good horse-man ship ; and the reason hereof , is euident , because , when hee commeth into the fence-schoole , his master will spare him , and when he commeth into the dancing-schoole , his teacher will humour him , and when hee commeth into the Tennis-court , his play-fellow will fauour him ; And when hee commeth into the Chappell , his diuines also will often flatter him , and g g Eze. 13 1●… . sow pillowes vnder his elbowes ▪ But in riding , If he looke not vnto himselfe , and sit fast , his horse will not forbeare him : and so ( beloued ) albeit , our friends , our children , and seruants vse to dissemble , speaking good of euill , and euill of good ; Yet honest Dr. Crosse , will euer deale plainly with vs , and make vs vnderstand our selues , and our sinnes .

One writes of Venice , feated in the Sea , that it is , impossibile in impossibili : So God embrodereth one blessing vpon another , and aboue all , that we can Imagine , sweetly disposeth of trouble , for our comfort ▪ Saepe facit opus , quod non est suum , vt ita faciat opus quod est suum , He chideth vs a little , which is not his property ; that in Fine , hee may shew mercy , which is most agreeable to his nature . Doe wee professe our selues patients , vnder our earthly Physitians , and shall wee hinder the working of bitter pils , giuen by our heauenly , who knowes what is best for vs ? As pride doth breed sores of salues : So God on the contrary , makes salues of sores ; and therefore let vs sing with our Prophet , in this Psalme , Why art thou so vexed , O my soule , and why art thou so disquieted within me ; O put thy trust in God , for I will yet thanke him , which is the helpe of my countenance , and my God ; Hitherto concerning the plaine construction of our text , I come now to the mystical interpretation ▪ which are many .

Hierome vpon the place , and Leo the great , Ser. 9. de pass. dom : Vnderstand this of the profound mysteries , in the Bible ; saying , the depth of the old Testament , calles vp the depth of the new Testament ; the old cals to the new , saith Hugo Cardinalis , ad sui complementum For Christ came not to destroy the Law , but to fulfill it . Mat. 5. 17. and the new calls vnto the old , ad testimoniu●… , to witnesse for it , according to that of Christ . Iohn 5. 39. Search the Scriptures , for they beare witnesse of me ▪ The old Testament , is the graue , wherein as h h In Matth. Origine sayd , the new Testament is buried , the old being , as Zeno sayd of Logicke , like the fist shut , and ●…e new , like Rhetoricke , as the hand open ; the old being nothing else , but a type of the new , and the new nothing else but a trueth of the old . The whole , saith i i Prolog . in Psal. tract. 1. Iacobus de Valentia , consists of one Syllogisme ; the Law and the Prophets , are the Maior ; all that Christ did , and sayd , the Minor ; the writings of the blessed Euangelists , and Apostles , inferre the conclusion ; or the k k Idem . ibid. Gospell is hidden in the Law , like the conclusion in the premises . But albeit the Scriptures be deepe , yet ( as l l Praf in lib. moral cap. 4. Gregory speakes ) it is a riuer , wherein the little lambe may wade , so well as the great Elephant swimme ; it is the rolle of a booke , spread abroad and written within and without Ezec. 2. 9. 10. In some places it is rolled vp , from the most searching wits ; in other spread abroad , to the capacities of the most simple , Testamentum est testatio mentis . Gods word therefore being his Testament , reueales as much of his will , as is to bee knowen . m m Church of Eng : Hom reading of Script . part 1. In it wee may find the Father from whom , and the Son by whom , and the holy Ghost , in whom are all things , and therefore should bee much in our handes , in our eyes , in our eares , in our mouthes , but most of all in our hearts , as n n Hom. vbi supra . Fulgentius saith , it affordes enough , abundantly for men to eate , and children to sucke : o o Myst. Theol. cap 5. Maximus compares it to a man ; The old Testament resembling the body , and the new Testament the soule , or the letter of the Prophets , is the body , and the meaning is the soule : and as the mortall part of man is seene , but that which is immortall vnseene ; So the letter of the Scriptures is plaine , but the spirit in some places inuolued , and not easily discerned , One deepe calling vpon another deepe .

p p Ambo in loc S. Augustine , and Hugo de S. Vict : vnderstand it thus , the depth of Gods knowledge , findeth out the depth of mans heart , for the Lord searcheth vs out , he knoweth our downe-sitting , and our vprising ; hee is about our paths , and about our bed , and spieth out all our wayes , and vnderstandeth all our thoughts long before . Psal 139.

It is the duty then of euery Christian , especially tempted to sinne , to resolue with holy Ioseph , q q Gen 39. 9. How can I do this great wickednesse , and so sinne against God ; Is there any thing so secret , that shall not be disclosed , If I commit it in the wood , shall not a bird of the aire cary the voice , & that which hath wings declare the matter ? Ecclesiastes . 10. 20. If I sinne in the forrest , am I now to learne , that a beast hath spoken ? Or if birdes and beasts happily should hold their peace , would not ( as Christ sayd in the like case ) the very stones cry ? Luke 19. 40. If in my closet or study , shall not my bookes of deuotion , especially the Bible witnesse against mee ? r r Iohn . 5. 45. There is one that accuseth you ( quoth our Sauiour to the Iewes ) euen Moses , that is , Moses law , the which as it was once spoken by God , so it dayly speakes in Gods cause , to God ; Or if all these be silent , shall not the sinne it selfe , like the blood of Abel , cry for reuenge .

s s De vtil . ex ●…st . capiend . Plutarch aduiseth vs so circumspectly , to demeane our selues , as if our enemies alway beheld vs . t t Epist. 11. Seneca counselleth vs , to liue so well ; as if Cato , Laelius , or some reuerend person of great wisedome , and account ouerlooked vs . u u Inter dicta . sapient . Thales Milesius in the committing of any sinne , wished vs when wee were alone , to bee afraid of our selues , and our owne conscience , which is instead of a thousand witnesses , a thousand Iuries , a thousand Iudges , te sine teste time , saith Ausonius . x x 1. Cor. 11. 10. S. Paul exhorts women to carry themselues in Gods house reuerently , because of the Angels obseruing their behauiour . But our text tels vs yet a better way then all these , which is to remember alway that the depth of Gods science , calleth vnto the depth of our conscience .

If any be deiected in his mind , for that hee cannot remember the good lessons hee dayly reads in bookes , and heares in sermons , let him bee comforted againe , because this one precept concerning Gods omni-presence , comprehends y y Franc Arias de prasentia Dei . cap. 1. amnia media et remedia , all meanes and medicines for the curing of his sicke soule . If he beare still in mind , this one poynt , that all things are naked to Gods eye , Heb. 4. 13. Yea hell it selfe , Iob 26. 6. To his eye , which is all eye , Ten thousand times brighter then the Sunne , Ecclesiasticus 23. 19. He hath already commenced Doctor in Israel , and is a liuing , and a walking library , knowing so much as may serue for the well ordering of his whole life .

z z Apud ▪ Estium in loc. Gregory the great , construeth our text thus , one iudgement of God calleth vp another , for his iudgements are a great depth , Psal. 36. 6. So deepe , that they be past finding out . Rom. 11. 33. When as therefore , for feare of Gods iudgement , we iudge our selues ; one deepe occasioneth another , and that at the noyse of the water pipes , or cloudes , which are the preachers , exhorting vs as S. Paul his Corinthians , If yee would iudge your selues , yee should not be iudged .

a a In loe . Arnobius , expoundeth it thus , one deepe , calleth another deepe ; When Christ on earth , and in the nethermost hell also , called to God the Father , in the Highest Heauen : the strong crying of our Blessed Sauiour , vnto God , with teares : Heb. 5. 7. Was a very deepe base ; and Gods counter-verse was sung with an exceeding high voyce , from heauen of heauen , This is my beloued sonne , in whom I am well pleased . Mat. 3 17. One deepe calleth another deepe , when as truth flourished out of the earth , and righteousnesse looked downe from heauen : Psal. 85. 11.

b b Ambo in loe . Hugo Cardinalis , and Lyra thus , Abyssus abyssum inuocat , that is , peccatum peccatum prouocat ; As one deepe calleth another deepe : So one sinne prouoketh and calleth vp another sinne ▪ Pride to maintaine her selfe , calleth vp Nigardise ; Gluttony calleth vp Wantonnesse ; Malice calls vp Murther ; Vnthriftinesse calls vp in great ones , Oppression ; In the poore theeuery : an vncleane thought calls vp vnsauoury wordes , and bad wordes corrupt good manners , and corruption in manners , breeds a custome in sin , and custome in sinne , brings men to sencelesnesse in sinne , such as giue themselues ouer , or sell themselues to commit iniquity , proceed from euill to worse . Ieremy 9. 3. and fall from one wickednesse to another , Psalme . 69. 28. First there is walking in the counsell of the vngodly , then standing in the way of sinners , last of all , sitting in the seate of the scornefull ; Hee that blowes a feather into the ayre , or throwes a piece of paper into the riuer ; knowes not where it will settle ▪ So hee that begins with a sinne , knowes not when , or where it will end .

c c Luke 3. 20. Herod happily began with a little dalliance , but afterward , he committed incest ; and that darling sinne , caused him to adde yet this aboue all the rest of his faults , to shut vp Iohn in prison . And so d d 2. Sam. 12. Dania glutted with a large meale , lusted after Bath saba ; and that fire did rage , till hee had committed vncleannesse with her , and for the couering of that foule fact , hee murthered his faithfull seruant , Vriah ; and for the compassing of that murther , hee did endanger a great part of his Royall army , and so by binding many sinnes together , exceedingly scandalized his people .

This may teach vs to fly sinne , as a serpent , for sinne was a serpent , before there was any serpent ; and of all sinne none so dangerous , as that thou art loath to call a sin ; that one deepe , calleth after it a great many deeps : Other faults , are like a rebellious multitude , in a State , which wanting an head , doe small hurt ; this sinne is their head ; cut it off , and thou shalt see the rest instantly dispersed , as fearefull rebels , hearing their leaders head hath kissed the blocke .

The Chaldee , translateth here , the higher deepe , calleth the lower deepe : So great sinnes , euermore draw with them a multitude of lesser offences ; As for example ; Conetousnesse , a Grandame in Babylon , a mother sinne , e e 1. Tim. 6. 10. S. Paul termeth it , the roote of all euill , for as the roote giues nourishment to the whole tree , so disordinate loue of money , doth administer occasions and meanes , for euery kind of sinne , against God , our neighbours , and our selues , the Prouerbe is , Shew me a lyar , and I wil shew thee a thiefe : But shew me a muck-worme , whose heart is set on riches , and I will shew thee many villaines in one , such a vermine , as is worse then an Infidel , and but little better then a Iesuit : Cardinal Cusanus sayd , the world is Deus explicatus , So the couetous wretch is Diabolus explicatus , a displayed deuill , a deuill in his colours , Effodiuntur opes irritamenta malorum , Hee that is nimble to digge and diue for gold , into the nethermost hell , as occasion offereth it selfe , will ascend as fast vnto the top of Babel , and height of all impiety , for thus , One deepe calleth another deepe .

Bernard ser : 4. de assumption . B. Mariae , with other , as Bellarmin and Estius , in their annotations , vpon the place , report and expound it thus ; the depth of Gods mercy , calls vnto the depth of mans misery , Magna miseria , superbus homo ( quoth f f De catech 〈◊〉 . cap. 4. Augustine , ) sed maior misericordia humilis Deus , As sinne doth abound , so grace superabounds . Rom: 5. 20.

Our sinnes are great for their multitude , moe then the haires on our head , or g g Manasse●… player . sand in the sea ; great for their magnitude , being iniurious to God , our neighbours , our selues , all other creatures , and that which is more wonderful , in some respect , offending the very damned in hell fire , whose tortures encrease , as the sinnes of such increase , which haue beene corrupted by their filthy communication , and vngodly conuersation ; our sinnes will appeare to be greater , if we consider a little , these fiue poynts .

1. The basenesse of the Person offending , a thing of nothing , Psal. 144. 4. whose bodies originall , is dirt . Gen. 2. 7. and end , dust . Gen. 3. 19. Whose soule by sinne , is lesse then nothing , for it is a lesser euill , not to be , then to sinne ; a great deale better for the reprobate , neuer to haue bin , then to be damned . Mat. 26. 24. 2 The worthinesse of the Person offended , infinite in greatnesse ▪ infinite in goodnesse , and so consequently there can be no greater folly , then for vile man , which is nothing of his owne , to displease God , which is , Being it selfe . 3 The weakenesse of the motiues , alluring vs to sinne , a small interest of wealth , a little wantonnesse of the flesh , a Punctilio of honour , see notes vpon Psal. 145.

4 The grieuousnesse of the punish ment , due to sin , both in the life present , and in that which is to come , for the torments of hell , in two respects , are termed infinite , to wit ;

In respect of their lasting , as being without end .

In respect of their losse , as depriuing the damned of an infinite benefit , which is the sight of God for euer .

5 The greatnesse of the remedie , which is the precious blood of our Blessed Sauiour ; who gaue himselfe for vs , and with himselfe al things , Also , the depth of his mercies , ouerwhelmeth the depth of all our misdeedes and miseries , as being great for their number , euen multitudes of mercies , great for their quallity , riches of his goodnes Rom. 2. 4. Exceeding riches of his grace , Eph. 2. 17. Abundant kindnesse . Tit. 3. 4. 6. great for their continuance , being for euer , and euer . Psal. 103. 17. That is , as the doctors expound it , from euerlasting predestination , to euerlasting glorification , euery way so great , that as S. Iohn says of his fulnesse , all of vs haue receiued grace for grace ; plentifull and abundant grace , blessings heaped one vpon another , so freely , so fully , that if any perish , it is vndoubtedly , neglect in his duty , not any defect in Christs bounty .

To let passe all other interpretations , as being neither so pertinent , nor so profitable , let the time giue sence to the text , the deepe groanes of our deare brethren abroad , and at home , call vnto the deepe bowels of our compassion , and pitty .

Beloued in the Lord , at this time , while wee sit vnder our vines at rest in our possessions , eating the fruits of our labours , and reaping that wee did sow , peace being within our walles , and plenteousnesse within our pallaces , at this time , while we refresh our selues ; with the lambes of our fold , and calues of our stall , and sing to the sound of the viall ; at this time , when our city gates are fast barred , and wee filled euery day with the flower , and fatnesse of wheat ; in a word , while there is no leading into captiuity , no complaining in our streets at home : Ioseph is afflicted , Israel and Iuda dwell in tents abroad ; h h Eccles. 9. 14. There is a little city besieged , and a few men in it , and a great King is come against it , and a greater then any King in his swelling title , the Germaine Emperour , and the Pope , which is the greatest of all , as exalting himselfe aboue all that is called God ; and I dare say with i i In Apoc. 7. Aretius , that these are three of the bad angels , hurting the earth , and the sea , mentioned , Apoc. 7. 1.

I beseech you therfore , by the mercies of God , take heed of the crime of Meroz , that ye may fly the curse of Meroz ; fight the battayls of the Lord valiantly ; take his part against the mighty Anakims , a mercilesse generation , drunken with blood of the Saints , all ye that are ready , for k k Psal. 45. 5. good lucke haue yee with your honour , ride on , because of the word of trueth , of meekenesse , and righteousnesse ; and let vs who stay yet at home , fight on our knees , with push of prayer , One deepe calling vp another deepe .

The grieuous sicknesse of our friends at home , with other inconueniences , which I know you better conceiue , then I can expresse , together with the crying sinnes of our nation , administer occasion of one deepes calling vnto another .

If thou hast but one teare , shedde it , if thy l l Ie●… . 9. 1. head bee full of water , and thine eyes a fountaine of teares , powre them al out , yea powre out thy soule before the Lord , that his deepe mercies in his good time , may swallow vp all the Churches deepe miseries .

O Father of mercies , wee know that thou canst not deny thy selfe , and nothing is more thy selfe , then thy mercy which is aboue all thy workes : it is it wee want most , it is it wee craue most , it is it thou doest vse to giue most ; haue mercy then vpon vs , according to the multitudes of thy louing kindnesses of old , that forthe dayes wherein wee haue suffered for euill , we may now from thy fulnesse receiue grace for grace .

PSAL. 84 , 10. One day in thy courts is better then a thousand ▪

THe most excellent thing in the world , is man , and the most excellent thing in man , is the soule , and the most excellent thing in the soule , is religion , and the most excellent thing in religion , is to seeke a a Placid●… Parmensi●… in loc. God here , that wee may see him hereafter , in whose most amiable dwellings , one day , sayth our Prophet●… , is better then a thousand .

For by the Courts of God , in the iudgement of most , and best expositors , is here meant , either the Church militant , which is b b Apoc 12. 7. heauen on earth ; or the Church t●…umphant , which is heauen in heauen ; and the least of time ●…pent , in either of them , is better then a thousand days , or moneths , or yeeres or ages elsewhere ▪ to wit , as may bee supplied , by the verse following ▪ in the tents of vngodlinesse .

Concerning the first ; it is well obserued by c c In lo●… . Placidus Parmensis , and d d Ag●…llius et Lorinus in loc. other , that this one day , is Christs day ▪ which Abraham reioyced to see , Iob●… ▪ 8. 56. The day of sul●…ation and acceptable time . 2. Cor. 6. 2. e e Iohn . 1. 16. Wherein all of 〈◊〉 haue receiued from his fulnesse , and grace for grace , the day which the Lord hath made , and all his Saints are glad in it . Psal. 118. 24. One houre , whereof among the faithfull in the true worship of God , is better in respect of profit , then a thousand in the market ; better in respect of pleasure , then a thousand in the theater ; better in respect of honour , then a thousand in the palaces of Princes .

For profit , our euidence is cleare . 1. Tim. 6. 6. Godlines is great gaine , that is , gaine of great things , as Caietan , or greater gaine , so Theophilact , or the greatest , and enough gaine , so Caluin , as if the Blessed Apostle should haue sayd , gai●…e , and more then gayne , riches , and better then riches ; as when the Scripture would difference , the true liuing God , from dumbe and dead Idols , it calleth a f f Psal. ●…5 3. Malac. 1. 11. great God , and a great King aboue all gods : So speaking of godlinesse ( which is the riches of the soule , ) termes it great riches , heauenly riches , in●…stim able riches , vnchangeable riches , euerlasting riches .

For to spend our time well , is the best husbandry , saith Seneca ; to giue to the poore , the best vsury , sayth Augustine ; to co●…et spirituall giftes , hereby to winne soules , is the best auarice , saith g g Com. in Abac ▪ 2. 9 Hierome ; h h Pro. 23. 23. to buy the truth , is the best bargaine , sayth Solomon ▪ to bee rich in good workes , is the best opulencie , saith Paul 1. Tim. 6. 18. Other gaines , are not without their inconueniences , and incommodities , as hauing in them , an emptinesse , and neuer enough , as Bernard told his brethren , nec ver●… s●…t , 〈◊〉 vestr●… but godlinesse afforde●…●…way contentation , either in d●…ed , or desire .

In deed , as hauing pr●…mia reposita , and pr●…posita , i i 1. Tim. 4. ●… . the promises both of the life present , and of that which is to come , the blessings of the right hand , and of the left hand , Prouerb . 3. 16. k k Psal. 34. 10. The Lyons doe lacke , and suffer hunger , sayth our Prophet : But they that feare the Lord , shall want no manner of thing that is good : The couetous that goe about like roaring Lyons , seeking whom they may deuoure , by their oppression , and cruelty , sometime misse their prey , yea , the more they haue , the greater is their hunger and thirst , after the thinges of this world ; The l l Dan. Chron pag. 174. Chronicle reportes of Peirce Gaueston , that the more he was inriched ; the worse was his estate : But they who seeke the Lord , ( which is vnto those that serue him , all in all things ; ) haue their m m 1. King . 17. meale so multiplyed in the barrell , and n n 2. King . 4. oyle in the cruse , that they want no manner of thing that is good , habent omnia , q●…ia habent habentem omnia .

It may bee , some good thing is wanting in their estate , but happily not good for them ; it was good for Naaman that he was a leper , good for Dauid , that hee was in trouble ; good for Bartimeus , that he was blind , as a nurse knowes what is best for her infant , so God our heauenly Matth ●… ▪ ●… . Father , knowes what is best for vs his children ▪ If he giue the subs●…iue saluation , hee will afford like wise the ad●…ectiue things ▪ necessary for this life . Mat. 6 33. Caetera ad jeintur 〈◊〉 , If hee giue his Son for vs , how shall hee not with him giue vs all things also . Rom 8. ●… ▪

Howsoe●…er , godlinesse affordes contentation in respect of the desire , because godly men , If they haue not estat●… according to their minds , they wil haue mindes according to their estates , hauing nothing , and yet possessing all things . 2. Cor. 6. 10. The couetous is only poore , and the content is only rich , p p Laurenti●… Pis●… Euang. Parado●… . omnia famulantur famulanti Deo : The seruant of God , is Lord of all ; as q q Iohn 8. 6. Christ sayd , If the so●…e make you free , then are you free indeed , so ( deare Christians ) If godlinesse make you rich , then are yee rich indeed , a great deale more rich , then they which of their corne , and wine , and oyle , haue full encroase : the Pompous Prelate , who sayd hee would not loose his part in r r Christians ta●…ke . page . 686. Paris , for his part in Paradise , nay Leo the 10. who got so much , and in the Holy sea , spent so much of S. Peters inheritance , that s s Hist lib. 14 i Guicciardine writes in his history ▪ Whereas other were Popes , no longer then they liued , he was sayd to be Pope many yeeres after hee was dead : was not so rich as Martine Luther , a poore preacher , who professeth of himselfe , that of all faults , hee was euer least subiect to the dirty sin of euil coueting .

If any then aske the question in the third of Malac : 14. what profit is it to serue God ? answere is made by the father of lies in this truely ; Iob. 1. 9. doth Iob serue God , for nought , hath hee not made an hedge about him and about all that he hath on euery side ? the like may be sayed of euery man which is vpright and feares God , is he not rich and his godlines gaine ? being blessed in his field , blessed in his fold , blessed in his corne , blessed in his cattle , t t Psal 128. 5. loe thus shall the man be blessed that f●…areth the Lord : On the contrarie , sinnes are termed by Saint Paul , u u Ephes. 5. 11. vnprofitable , works of darknes , what fruite had ye ( saith he to the x x Rom. 6. 21. Romans ) in those things wherof ye are now ashamed , & he doth answere himselfe in the same place , the wages of sin is death ; bad worke , sad wages .

But our Sauiours question in the 16 of S. Matthew , puts this matter out of all question ; what shall a man gayne though he winne the whole world and loose his owne soule ? put the whole world into one ballance , and thy soule into the other , and thou shalt vnderstand that the saying of thy soule is better in it sefe , and much more better vnto thy selfe , then all the world ; yea more worth , then as many worldes , as there be men in the world , thy soule is better in it selfe ; for all the things of the world , are vanities of vanities ; y y Iohn . 2. 17. M●…ndus transit , et concupiscentia eius ; The pomps of the world , and the world it selfe , is mutable , but the soule is an immortall , and heauenly substance , z z Gen 2. 7. breathed into thee by God , and if thou dwell in his Courts , and continue faithfull in his seruice to death , it shal be blessed euerlastingly .

And to thy selfe , it ought to bee more precious then all the treasures of Empires , for according to the ●…ules of charity , that ought to bee dearest vnto thee , which is neerest vnto thee ; but nothing , as diuine Plato said , is so much thy selfe , as thy soule : The sauing whereof , is the principall , and mayne businesse , and all other affayres , are to bee respected , or reiected , as they more or lesse tend to the furthering of this one most important employment .

If therefore thou loue thy profit , desire to dwell in the Courts of the Lord , for the Church , as Iohn Baptist shewes thee , is Christ ; and Christ a a Iohn 1. 6. is the way to God , and godlinesse is great gaine , by which is obteyned , an b b 1. Pet 1. 4. inheritance , which is immortall , vndefiled , and neuer fading away ; granted in our election , promised in our vocation , assured in our iustification , actually possessed of vs in our glorification .

2 One day spent in the Courts of the Lord , is better then a thousand in the tentes of vngodlinesse , in respect of pleasure .

An old disciple of Christ , being asked the cause , why he was euer such a merry man , answered , When I was a yong man , I studied how to liue well , and when I was an old man , I studied how to dye well ; and so desiring to seeke God in his kingdome of grace , and hoping to see him in his kingdome of glory , one day to me was better then a thousand vnto those , who c c Wisd. 5. 7. weary themselues in the wayes of wickednesse , and destruction . Doe ye desire to please your eare ? no musicke is comparable to the Gospels harmony , that is , d d Luke 2. 10. newes of great ioy , that e e Es. 40. 1. comforts Hierusalem at the very heart .

Doe yee desire to please your taste ? f f Ps. 34. 8. O taste and see how gracious the Lord is , it is hee that feedeth , and filleth euery liuing thing , with his plenteousnesse , and his word is sweeter then hony , or the hony combe . Psal. 19. 10.

Doe ye desire to please your eye ? what beauty like to that of Christ , as being g g Ps. 45. 3. fayrer then all the sonnes of men , or what beauty like to that of the Temple , for ou●… of Sion hath God appeared , in perfit beauty , Psal. 50. 4.

That which Ouid sayd of one kind , may bee verified of euery sort of worldly delight , breuis est et non vera voluptas , it is short , and not sound , Heb: 11. 25. The pleasures of sinnes , are but for a season ; as the night doeth ouertake the day , and the day driue away the night , so worldly lusts , runne one after another , and the best of them all , endures not long ; it is but a baite , and a bayt is but a bit , it may stay the stomacke for a while , but it is not able to giue full content ; the eye , sayth h h Eccl 1. 8. Solomon , is not satisfied with seeing , nor the eare with hearing ; the reioycing of hypocrites , is but a moment . Iob. 20. 5.

Againe worldly delights , are no true pleasures , but bitter sweets , hauing like the peacocke , faire feathers , but foule feete ; or like the Meremayd , quoth Horace , Mulier formosa supernè desinet in turpem piscem ; or like a tragedy , mirthfull in the Prologue , dolefull in the Epilogue : and therefore we should doe by pleasures , as great Princes doe by banquets , come and looke a little vpon them , and turne away .

To speake more particularly , the lips of a strange woman , drop as an hony combe , ( sayth i i Prou 5. 4. Solomon , ) and her mouth is more soft then oyle , but the end of her is bitter as wormewood , and sharpe as a two edged sword , her feete goe downe to death , and her sleppes take hold on hell .

Lae●…a venit Venus , tristis abire solet .

It may bee , that the beginnings of ryotus meetings , are good fellowship , and merriment ; but k k Prou 14. 13. euen in laughing the heart is sorrowfull , and the end of such mirth , is heauinesse ; it is like Ioabs kisse , attended with a secret stab , happily the gamester is pleased enough at play , but when he hath made away all , he is ready to make away himselfe also .

As for the pleasures of other sinnes , an enuious man is a murtherer to himselfe ; a prodigall man , is a thiefe to himselfe ; a proud man , a witch to himselfe ; a couetous man , a deuil vnto himselfe : for as the riuers of sweete waters , runne their course to dye in the salt sea , so the hony of all earthly pleasures , doe end in the gall of griefe .

On the contrary , the goodman and godly , l l Psal. 1. 2. delights in the law of the Lord , and exerciseth himselfe therein day and night , hee serues God with m m Psal. 100. 1. gladnesse ; other it may bee , they haue legem in corde , they know the Law ; but he , sayth n n Ann●…t . Elucid in Ps cap. 2. Hugo de victor : hath Cor in lege , his heart is set on the law to performe the workes thereof , and to him it is o o Prou. 21. 15. ioy to doe well , and his ioyes are solide , being ioyes of the soule , ioyes in the holy Ghost , whatsoeuer happeneth outwardly , his p p Psal 112. 8. heart is established , and his mind setled , intus bene .

And his ioyes are permanent , q q Prou. 15. 15. a good conscience , being a continuall feast , a dayly Christmas , a standing Holiday ; a ioy that r r Iohn 16. ●…2 . no man or deuill , is able to take away , whatsoeuer he doeth , or suffereth , s s Ro●… . 8. 28 ▪ all things worke together for his good , he takes t t 2. Cor. 12. 10. pleasure in reproaches , in necessities , in anguish for Christs sake , when he is weake , then is hee strong , u u 2. Cor 4. 8. afflicted on euery side , but not in distresse , death it selfe , which other account , the worst of all , is to him best of all , ipsa paenarum vltima mors Christiano , ludus est , as x x Hym 5 de Vincent Martyr . Prudentius sings of S. Vincent ; and a Protestant Martyr being at the stake , in the middest of furious and outragious flames , cryed out , y y Fox Martyr . fol. 939. Behold yee Papists , yee looke for miracles , and here now yee may see a miracle , for in this fire , I feele no more payne , then if I were in a bed of downe , yea , it is to me , like a bed of roses .

Godlinesse in euery sickenesse , is a Physitian ; in euery contention , an aduocate in euery doubt , a schoole-man ; in all heauinesse , a Preacher ; and a comforter vn●…o whatsoeuer estate it commeth : it sayth as the blessed Apostles , peace bee to this house , Peace be to this man , Peace to this heart ; which occasioned z z Claudi●… Aqu uaeria medit . in Psal. 118. one to say , that the life of a good christian , is a perpetuall Halleluiah .

In the duell of Essendon , ( as we read in our English a a Dan. Chron. page 16. Chronicle , ) betweene Canutus , and Edmund Ironside , for the prize of ●…he Kingdome of England , after long and equall combat , finding each others worth , and valour , they cast away their weapons , embraced and concluded a peace , putting on each others apparell , and armes , as a ceremony , to expresse the attonement of their minds as if they made transaction of their persons , one to the other , Canutus being Edmund , and Edmund Canutus .

Our iniquities had made a separation betweene God and vs , Esay 59 2. And in this warre , as the Scripture speakes , God did fight against vs , and we were his enemies ; Now Christ our Make-peace , did end this quarrell , and that was by putting on our clothes , and by giuing vs his clothes , he tooke vpon him our flesh , and in his body did b b 1. Pet. 2. 24. beare our sinnes , and wee by faithes hand c c Rom. 13. 14. put on Christ , and the long robe of his righteousnes : so the Church sings , d d Cant. 6 2. I am my beloueds , and my welbeloued is mine ; Christ and we being married , as S. Paul teacheth . Ephes. 5. are but one flesh , and as it were but one person in law ; for Christ in taking our nature vpon him , is flesh of our flesh , and bone of our bone , substantially ; and we likewise by putting him on vs , are flesh of his flesh , and bone of his bone , spiritually ; so that our sinnes , are his sinnes , and his righteousnesse , our righteousnesse , Iere. 23 ▪ 6. The Lord our righteousnesse . Psal. 4. 1. O God which art my righteousnesse .

e e Rom. 5. 1. Being iustified then by faith , wee haue peace towards God , through our Lord Iesus Christ , and this peace is a pleasure , that passeth all vnderstanding ; f f Deut. 28. 65. sinne makes a trembling and heauy heart , but assurance that our sinnes are forgiuen in Christ , is the rest of our soule , making vs like g g Luke 16. 19. Diues , euery day faring deliciously .

3 One day spent in the courts of the Lord , is better then a thousand in respect of honour .

h h Plutarch in vita C●…s . Caesar sayd , he had rather be the first in a countrey village , then the second in Rome , ( though it were then esteemed the worlds Epitome , ) but our Prophet desires , rather to bee a doore-keeper in Gods house , then to command in the tents of vngodlinesse , i i Wilcox in loc. of the meanest account in the one , then of highest honour in the other , as k k Cruci●… apud Ver●… . in loc. one glosseth it ; I had rather be a Clauiger , a subiect , yea l l Ainsworth . abeict sitting at the very threshold , in the Courts of the Lord , then to be a steptrifer ; Mahumet the great , or m m Buchanan Soliman the Magnificent , in the tents of infidelity .

So n n Heb. 11. 25. Moses refused to be called the sonne of Pharaohs daughter , and chose rather to suffer aduersitie with Gods people : So Daniel esteemed the Lyons den better then Darius Pallace ; So the three children aduentured to meete heauen , in the hell of a fiery furnace ; so the renowned Emperour Theodosius , more reioyced in that hee was a member of the Church , then head of the State ; So the blessed Saints , in the dayes of Queene Mary , desired rather to be pilgrimes among the reformed Churches , abroad , then Prelats in the kingdome of Antichrist at home . To serue God is perfit freedome , as diuine Plato determined iudiciously , Goodnesse is not in greatnesse , but on the contrary , Greatnesse is in goodnesse .

A great Lord , conuicted of treason against his Soueraigne , hath his blood attaynted ; himselfe , and his posterity disgentred , vntill they be restored in blood . Adam in Paradise , commi●…ted high treason against the King of heauen , and earth , and in him all of vs haue sinned , and so by consequent , our blood is attainted , till it be restored againe by Christ , o o Apoc. 1. 5. who loued vs , and washed vs from our sins in his blood ; As good Queene p p Daniel in Edward 1. Elinor sucked the venome out of the wound , giuen her husband , Edward the first , by an Assassine , with a poysoned weapon : So Christ our husband , hath expelled the poyson out of our woundes , inflicted by the deuill , our aduersary , who was a murtherer from the beginning ; euery christian then as hauing his woundes healed and his blood purged , is a gentleman , and the best christian , is the best gentleman ; according to the q q Act. 17. 11. scripture , teaching vs , that the men of Berea , who receiued the word with all readinesse , were more noble , then they of Thessalonica : The burgesses of Gods city , bee not of base Linage , but truly Noble ; For by their second birth , all of them are the r r Rom. 8. 14. sonnes of God ; and the Church is their s s Gal 4. 26. Mother , and Christ their t t Heb. 2. 7. Brother , and the Holy Ghost , their u u Ioh 2. 27. Tntor , Angels their attendants , Heb. 1. 14. all other creatures , their subiects . Psal. 8. 6. The whole world their Inne , 1. Pet. 2. 11. and heauen their Home . Iohn . 14. 2.

Fauours of Princes serue sometime , more for the benefit of those that giue them , then for the profit of those that receiue them , and the best honour an earthly Prince can conferre vpon his chiefe fauorite , is to make him a Viceroy in some part of his Empire ; but Christ which is the x x Psal ●…4 . 7. King of glory , maketh all his followers , Kings vnto God his father , Apoc 1. 6. Kings , because God reigneth in vs , and because through his sanctifying grace , we haue dominion ouer our concupiscenses , not suffering sinne to y y Rom 6. 12. reigne in our mortall bodies ; and we are not only Viceroyes ouer one prouince , but in this respect , Lords ouer the whole world , z z Rom. ●… . 37. more then conquerours , a great deale greater then William the Conquerour , or Alexander the great , or the great Turke : for whereas they conquered , in many yeres , a few parts of the world : Hee that is borne of God , ouercommeth in one houre , with one act , all the pompe of the world , and all the power of hell also . It is but Caesars Veni , vidi vici , this is the victory that ouercommeth the world , euen our faith . 1. Iohn 5. 4.

The difference betweene the christians honour , and the worldlings honour , is very plaine ; The kings daughter is all glorious within , Psal. 45. 14. But the worldlings , is all glorious without : now the a a Ethic. lib. 1. Phylosopher hath taught truly , That ciuill honour , is not in the power of the person honored , but in the power of the person honouring ; and therefore the worldlings glory , depending vpon the breath of vaine men , and possession of vaine matters , is altogether vncertaine ; But the Christians dignity , which is within , hauing done b b 2 Chron. 24. 15. good in Israel , and toward God , and his house , cannot be taken away , but it flourisheth and remaineth for euer . Psal. 112. 9.

For conclusion of all : I say to you all in briefe , that this Doctrine should encourage vs , diligently to visit the Temple , which is Gods house , the Palace , where his Holinesse more specially resides ; Heretofore Hierusalems Temple , was instar parochiae , sayth c c De Orig. Templ cap 4. Hospinian , as a great parish ; So now , euery Parochiall Church , is instar templl , where God is to be worshipped , in the publique congregation ; and dutifully to honour his anoynted Kings , and Princes , which are the chiefe gouernours of his house ; and reuerently to respect his Clergie , Bishops , Pastors , and Curates , which are the d d 1. Cor. 4. 1. disposers of his secrets , and stewards of his house , and cheerefully to delight in his Saints ; which are the domesticall , and ordinary seruants of his house , and eagerly to hunger and thirst after his Sacred word , and blessed Sacraments , which are the foode of his house , and to put on holinesse , and righteousnesse , which are the hangings , and ornaments of his house ; But aboue all , euen with all our heart , soule , mind ; to loue the Lord Iesus , which is the founder and foundation of this house ; that after we haue soiourned in his earthly tabernacle , wee may rest vpon his heauenly mountaine , where wee shall be abundantly satisfied with the pleasures of his house : For as e e Ser. 47. in Cant. Bernard sweetly , si sic bonus es sequentibus te , qualis futurus es consequentibus ? If thou Lord be so good vnto those that seeke thee , what wilt thou be vnto such as find thee ? doubtlesse , one day spent in the kingdome of glory , surpasseth a thousand in the kingdome of grace .

T is true , the profit , pleasure , honour of a good christian , is better a thousand times , then all the treasures , and iollities of the wicked ; yet so long as wee dwell in houses of clay , clothed with flesh and blood , in this valley of teares , euer and anon wee shall haue troubles on euery side , f f 2. Cor 7. ●… . fightings without , and terrours within , and through g g Acts. 14. 22. many tribulations wee must enter into the Kingdome of God ; but when once wee shall arriue there , all teares shall be wiped from our eyes , all cares from our hearts ; assoone as we shall enter into the vpper Courts of the Lord , we shall haue h h Psal. 16. 12. fulnesse of ioyes , and pleasures at his right hand for euermore . This one day , i i In loc. et de liber●… arbitri●… lib. 3 cap. vlt. idem Hugo Cardinal et Dr Incognitu●… , in loc. sayth Augustine , is the day of eternity , which is alway the same one , and no more : for the heauenly Hierusalem hath no need of the Sunne , neither of the Moone to shine , because God and the Lambe are the light of it . Apoc. 21. 23. and in his light , all the children of light enioy that day ; which is euerlasting without any night , or end .

And now most gracious Soueraigne , vpon bowed knees , I beseech your Highnesse , by the mercies of God ; suffer a few wordes of exhortation , as you haue most christianly heard a great many poynts of doctrine .

〈◊〉 Kings are stiled Gods , and their houses should be like Churches , as k k Vita Constant . Eusebius writes of Constantines Court , euery chamber a chappell , euery person a Priest , l l 1. Pet. 2. 5. offering vp spirituall sacrifices , acceptable to God .

Aboue all , I most humbly beg of your Maiestie , to continue your studiousnesse of peace , that howsoeuer , you mainteyne iust and honourable warres abroad , yet m m Psal. 122 7 peace may be within your walles at home , which is the greatest gaine , pleasure , honour , of all Christian Courts , and Kingdomes .

The deuill is the authour of confusion , and schisme , but the Lord is the n n 1. Cor. 14. 33. God of order , and o o Heb. 7. 2. King of peace , he vnited heauen and earth ( two diuerse diuided parts of the vniuerse ) and made them both one world ; he vnited sea and land ( two diuerse deuided elements , ) and made them both one globe , he vnited soule and body ( two diuerse diuided substances , ) and made both one man ; he vnited Iewes , and Gentiles , ( two diuerse people ) and made them both one Church ; hee vnited Adam and Eua , ( two diuerse diuided sexes , ) and made them both in marriage , but one flesh ; and that which is yet more wonderfull , he vnited God and man , ( two diuerse diuided natures , ) and made them both one Christ .

As the Lord therefore sayd to p p Exod. 25. 40. Moses , In the Lords Name , giue mee leaue to speake to you ; ( Most high and mighty Prince , ) fac secundum exemplar , Imitate God as his deare Sonne , and seruant ; q q Machiauel . diuide et impera , sauours too much of the serpent , r r Ephes. 2. 11. vtraque fecit vnum , is our comfort .

Your great grandfather King Henry the 7 ▪ vnited the Roses ; and that was an happy worke : Your renowned Father , vnited the kingdomes , and that was a more happy worke ; But if your selfe ( borne for all greatnesse ) shall vnite the different factions , and fractions , about some points in religion , and make your people , from Dan to Bershe-ba , speake the same thing , and pronounce the same ; s s Iudg. 12. 6. Shiboleth , it will vndoubtedly proue the most happy worke of all .

As your blessed marriage , began with a league of peace , so wee pray night and day , that your issue may bee children of peace , your Nobles , and men of Councell , Princes of peace ▪ your Clergie , studients and messengers of peace ▪ your Iudges and Iustices , gardians of peace ; your Commons and people , followers of peace ; all of vs in our seuerall offices , and orders , honouring the God of peace ; and aduancing his Gospell , which is glad tidings of peace ; wee may take vp euermore , the wordes of my text , One day spent in the Courts , and countreyes of our Lord , King Charles , is better then a thousand , else . where .

PSAL. 105. 4. Seeke his face euermore .

MAn was elected before there was any time , created in the beginning of time , redeemed in the fulnesse of time ; for this end , to seeke God on earth , and to see God in heauen . Our text poynteth at both , exhorting the seed of Abraham , and the children of Iacob ; That is , all faithfull people , so to seeke Gods face , that in fine , they may see Gods face for euermore .

For the better vnderstanding whereof , I must euidently cleare two poynts , especially :

1. What is to be sought , and that is expressed to be Gods face . 2. How to be sought , to wit , by what meanes , and that is implyed to a a Dr. Incognitus et Turrecr●…mat . in loc bee by contemplation in this world , and by vision in the next .

In what measure , how much , earnestly ; seeke the Lord , seeke his strength , seeke his face , how long , euermore .

For the first , a great many , and a good many b b Musc●… . M●… . 〈◊〉 ▪ Genebrard . Lori●… . Diuines vnderstand here , by Gods face , Gods fauour , as if the Prophet should haue sayd , in all time of wealth , and in all time of woe , call vpon the Lord , seeke him , and his strength onely ; seeke not to witches , because they seeke to the deuill , and the deuill is a murtherer from the beginning , an accuser of the faithfull , our aduersarie , walking about like a roaring lyon , seeking whom he may deuoure .

Seeke not to Bell or Baal , or any false God , for an Idol cannot helpe it selfe , much lesse other , Wisd. 13. 16. The Apostle saith , an Idol is nothing , and the Philosopher saith , of nothing comes nothing ; seeke not to secular powers , and potentates ; O put not your trust in Princes , nor in any child of man , for there is no helpe in them . Psalm : 146. 2. The king of Egypt is a broken staffe of reed , hee that leaneth on him and trusteth in him , is sure to fall to the ground ; alas , man is like a thing that is nothing , when his breath is gone foorth , hee returneth againe to his earth , and then all his thoughts perish .

Seeke not to your owne strength , trust not ( as Goliah did ) in your sword and shield , for cursed bee the man , that makes fl●…sh his arme . Iere. 17. 5.

Seeke not to your owne wit for the Lord catcheth the Wizards in their owne craftinesse ; and the counsell of the wicked is made foolish .

Seeke not to your owne worth and holinesse , ( as the Pharisee stood vpon his merite . Luke 18. ) For blessed is the man that feareth alway , but hee that trusteth in his owne heart , is a foole . Prouerbs 28. 26.

Seeke not to the strength of your owne purse , doe not sacrifice to your owne net , make not gold your hope , saying to the wedge of gold ; thou art my confidence , for riches auaile not in the day of wrath , no●… helpe in the time of vengeance .

Seeke not to the c c Muscul in loc. blessed spirits of iust men in heauen , for Abraham is ignorant of vs , and Israel knoweth vs not . Esay 63. 16. They doe not vnderstand our wants in particular , howsoeuer vndoubtedly solicitous for our good in generall ; grant they did clearely see what we lacke , and that they be so well able , as willing to helpe ; yet because the Scriptures afford neither precept , nor promise , nor paterne for inuocation in this kind ; seeking to the dead saints , is an open iniurie to the liuing God ; at the best , it is wil-worship , at the worst , adoring of old saints , is an adopting of new sauiours .

To summe vp all in a word , with our Prophet ; in the 73 , Psalme , verse 14. Whom haue I in heauen but thee , and there is none vpon earth that I desire in comparison of thee ; all other hopes and helpes are miserable comforters in respect of thee , which art a present helpe in trouble ; vnder the shadow of thy wings will I reioyce , my soule hangeth vpon thee , mine eyes are euer looking vnto thee , to the throne of grace will I goe boldly , that I may find mercy , thou Lord art my strength and onely refuge , thy face will I seeke euermore

Hugo Cardinalis vnderstandeth here by Gods face , that happinesse which is euerlasting in heauen : They who seeke for Gods temperall blessings , onely seeke his hinder parts , as it were ▪ but they who first seeke the kingdome of God , and the righteousnesse thereof , are sayd to seeke his priora because potiora , the multitude who followed Christ , in the 6. of S. Iohn , for loaues and not for loue , sought Gods hinder parts only , but the blessed Apostle , who sayd , I forget that which is behind , and endeauour my selfe vnto that which is before , following hard toward the marke , for the price of the high calling of God , in Christ Iesu , sought Gods face euermore . Temporall goods , as riches and honour , are the blessings of Gods left hand , but length of dayes that is euerlasting life , the blessings of his right hand , Prouer. 3 , 16. New creatures in Christ , and new men are like the new Moone ; when the Moone decreaseth , it is close aboue , open below , but when it increaseth , it is open aboue , close beneath , euen so ( beloued ) if our mindes ( as nature framed our hearts , ) are close downeward , vsing the world as if wee vsed it not , and enlarged vpward , in seeking the things aboue , then , as S. Paul speakes , our conuersation is in heauen , and as Dauid here , we seeke Gods face for euermore .

d d I●… loe . Arnobius and e e Genebrard in loc idem Dr. Incognitus . diuers moe , by Gods face , doe vnderstand Christ Iesus ; as being the brightnesse of Gods glorie , and expresse character of his person . Heb. 1. 3. And as our Prophet . Psalm 67. vers 1. The light of his countenance ; God is manifested in his sonne , as a man is knowen by his face ; for no man ( saith our Lord ) commeth vnto the Father , but by me . Iohn 14. 6. I am the way , the trueth and the life , non est quà eas nisi per me , non est quò eas nisi ad me , as f f Tract 96. in ▪ Iohn . Augustine sweetely , Christ is the g g F●…rus co●… in Ioh. 14 6. beginning of blessed and heauenly vision , and therefore the way ; the meane , and therefore the trueth ; the end , and therefore the life ; No man knowes the Father , saue the Sonne , and to whomsoeuer the Sonne will open him . It is true , that we may see Gods hinder parts , by the light of nature , for the power of God is manifested in the creation of the world , the heauens declare the glory of God , and the firmament sheweth his handy worke , but we cannot see Gods face , that is ; the most vnsearchable riches of his mercy , but in & by his Son only : none know the Father ▪ h h Caietan in Matth. 11. 27. that is , a distinction of the Persons in the Sacred Trinity , but by the reuelation of God the Sonne , in whom are hid all the treasures of wisedome , and knowledge ▪ Coloss. 2. 3. Or none know that God is their Father , but by the spirit of the Sonne , crying in our hearts , Abba , Father . Galat. 4. 6. Wee speake the wisdome of God in a mysterie ; quoth Paul , which none of the Princes of this world knew ; Hoc magnus Plato nesciuit , eloquens Demosthenes ignorauit , saith i i Pauli●… ▪ tom. 3. Hierome , deepe Plato was altogether ignorant , eloquent Demosthenes was vtterly silent in this argument ; they being secretaries of nature , groped after God , and found out also so much of him , as may serue to condemne them , but wee ( blessed are the eyes that see the things which we see ) seeking God in his Sonne , in whom he is well pleased , vnfainedly beleeue , that he is our Father , and that we are his children , and further , his heires , euen heires annexed with Christ in his kingdome of glorie , Rom. 8. verse 16. 17.

The Turke seekes not God aright , for that he seekes him in Mahumet : the Iew seekes not God aright , for that he seekes him in a Messias which is yet to come : the Popeling seekes not aright , for that he seekes him in moe Mediatours then one ; the Hereticke destroying either the natures of Christ , or offices of Christ , seekes not God aright ; the carnall Gospeller and worldling seekes not God aright ; for although he professe Christ in word , yet in his workes he denieth him , and the power of his Gospel , as k k Quaest. ex . Matth. qu. 11. Augustine pithily , the difference betweene an Hereticke and a bad Catholicke , is briefly this ; the one is an Hereticke in his faith , and the other is an Hereticke in his manners . Lord shew vs the light of thy countenance , that is , indue vs with true knowledge of thy word , and with a li●…ely faith in thy Sonne , which is thine owne Image , that so wee may seeke thy strength , and see thy face euermore .

It is euident by the first of the Chronicles . 16. Chap. That Dauid was authour of this Hymne , and that it was indited for Asaph , to be sung when the Lordes Arke was placed in the mids of the Tabernacle , that Dauid had pitched for it , and therefore l l K●…mchi . apud Genebrard . Bucer ▪ Caluin . Moller●… . Piscator . Wilcox . Engl. glosse . most expositours interpret here ; Gods face to be Gods Arke , by which hee declared his powe●… and presence , fauour and goodnes toward his people . So we read 2 ▪ Chron 6. 41. Psal. 63. 3. Psal. 78. 61. Psal. 132. 1. Arise O Lord into thy resting place , th●… and the Arke of thy strength . The like is sayd of Gods holy Temple ▪ that it was his house . Esay 56. 7. His amiable dwelling place . Psal. 84. 1 Yea the very chamber of his presence . Psal. 95. 2. Let vs come before his presence , with thankesgiuing ; And m m Hierome in loc. they who worshipped in the Courts of the Lord , are sayd to stand and appeare before him , as Deut. 16. 16. Three times in the yeere , shall all the males appeare before the Lord thy God , and Ex●… . 23. 15. None shall appeare before me empty .

The meaning then of Dauid is plaine , that the seed of Abraham , & the children of Iacob , should giue thankes vnto the Lord , and call vpon his Name , tell his wonderous workes , make songs of him , and prayse him , and seeke his strength in that holy place , which himselfe hath appoynted ; euen where his Arke rested , and resided , As n n Agellius in loc. if hee should haue sayd , goe not to Baal-Zebub ; the God of Ekron , goe not to the calfe in Samaria , seeke not to Bethel , enter not into Gilgal , goe not to Beer-sheba , but seeke the Lord , and ye shall liue , seeke him while hee may bee found , and where he may be found , run not a whoring after your owne inuentions , doe not serue him according to your owne voluntary religion , and priuat spirit , but let his holy word be a lanterne to your feete , and a guide to your pathes , euermore seeke him , and his strength , in his Tabernacle , where he sheweth his fauour and face , to Abraham his seruant , to Iacob his chosen .

The ceremonies of Moses , in their beginning , were Mortales , as being to continue but for a time ; when once Christ appeared in the fulnesse of time ; they were Mortu●… , being only shadowes , ( as S. Paul speakes ) of good things to come ; but now since the sound of Christes holy Gospel is gone throughout all the earth , euen vnto the ends of the world , they be mortiferae , not only dead , but also deadly ; so buried and abolished , that they must neuer be raysed vp againe in the Church of God . Legalia , saith o o Vti . Iohn de Combis Comp. Theolog. lib. 6. cap. 8. ●… Augustine , ante passionem Christi viua , statim pòst mortua , hodie sepulta . Christ is the end of the Law , not only of the morall , in fulfilling all righteousnesse , or of the Iudicial in satisfying Gods Iustice for vs , but of the ceremoniall also , giuing himselfe for vs , to be both an offering , and a sacrifice of a sweete smelling sauour to God , of which , all the legall offerings , and sacrifices were types and figures .

Here then is a question asked , seeing we haue neither such an Arke , nor such a Tabernacle , nor such a Temple , as the Iewes had vnder the Law , where shall we now seeke the strength of the Lord , and his face ? Answere is made , that albeit , the houre is come , foretold by Christ , vnto the woman of Samaria , that the seed of Abraham , according to the Spirit , doe not adore God at Hierusalem , or vpon his Holy mountaine , yet they worship him in his Church , of which Hierusalem was a type ; the which is called expresly Gods house , wherein his Honour delights to dwell , and in the p p Moller●… . T●…leman . in loc ministration of his blessed word , and Sacraments , hee sheweth vs the light of his countenance more clearely , then vnder the ceremonies of Moses , for in our prayers we confidently speake vnto him , and in the word preached , and read , hee plainly speaketh vnto vs ; in both , If we seeke , we may see his face ; frequent then his house , when it is the houre of prayer , frequent then his house when it is the houre of preaching , take heed that yee doe not neglect so great saluation , hee that reiecteth these things , reiects not man , but God : I beseech you , suffer the wordes of exhortation and doctrine , despise no●… Prophecying , despise not I say the riches of his bountifulnesse , and patience ; reuerence his blessed ordinances , abhorre not his heauenly Manna ; quench not his spirit ; turne not , O turne not his graces into contention , and wantonnesse ; lest he hide his face from vs in his sore displeasure , remoouing his golden Candlesticks from our Church , and giuing his Gospell vnto some other people , who will bring foorth better fruits of the same .

The Papists haue gods of lead , and gods of bread , but the faces of these gods , as our Prophet telleth vs , in the 115. Psalm , haue mouthes and speake not , eyes and see not , noses and smell not , neither speake they through their throat they that make them , are like vnto them , and so are all such as put their trust in them .

Images , as they teach , are the Laymens Gospel , & a wodden block is to them , instead of the written booke ; they see their makers face , better in a pulpit , then out of the pulpit ; Beloued , be not deceiued , God is not mocked , If yee seeke his strength , and his face , goe to his Law , and his Testimony ; yee may behold a liuely Crucifix in the Scripture ; for what is the Center of the whole Bibles 〈◊〉 〈◊〉 , but onely this one poynt ; Christ ▪ 〈◊〉 . Ye may behold in each Sacrament , a liuely Crucifix ; for the blessed Communion is a commemoration of Christs death vntill his comming . 1. Cor. 11. 26. And sacred baptisme saith q q Part 3 qu. 60. art. 3. Aquinus , is a Commemoration of Christs Passion which is past ; a Demonstration of his grace which is present , and a Prognostication of his glory , which is to come ; Yee may likewise behold a liuely Crucifix in the Churches Liturgie , framed according to the tenour of Gods owne Spirit , forasmuch as our prayers contemplate God the Father in his Sonne ; begun in his Name , bounded vpon his nature , concluded with his Merits , as our onely Mediatour , and Aduocate .

When the parents of Christ had lost him at the feast of the Passeouer , and sought him in many places , in fine , they found him at Hierusalem , in the Temple : So when your soule longeth after God , and is athirst for his presence ; Come to the Church , and sav with our Prophet , Psal. 27. 9. Thy face Lord will I seeke ; It is reported of Cain : Gen. 4. 16. That he went out from the presence , or from the face of Iehoua , As Gods face signifieth his all seeing prouidence , none can flie from it . Ieremie 23. 24 Can any hide himselfe in secret places , that I who ●…ill heauen and earth , shall not see him , saith the Lord : The meaning of that text then , is happily that Cain went out from the place of Gods word , and publique worship ; For Adam his father being a Prophet ( as it is probable ) had taught his children how to sacrifice , and serue the Lord : On the contrary , to come before God , in 1. Chron. 16. 29. is explained Psal. 96. 8. To be comming into his courts , and worshipping in his Sanctuary , When our backs are turned toward the Temple , no wonder , if God turne his face from vs , and absent himselfe in displeasure . But if wee serue the Lord , with gladnesse , and enter into his gates with thankesgiuing , If our songs are of him ▪ and our hearts reioyce in his holy Name , when we remember the marueilous workes that hee hath done his wonders ; & the iudgments of his mouth , when one day spent in his Courts , is accounted better then a thousand in the tents of vngodlines , when wee search earnestly for him in the Scriptures , and in the publique Ministry thereof ; his ordinary power to saluation , and the strength of his arme ; Then as it is sayd in our text , wee seeke him , and his forces , and his fauour , and his face euermore .

There is a fift exposition of these words , and that is of S. Augustine , and of Franciscus Arias , in his tract Depraesentia Dei . cap 2. Who by Gods face , vnderstand Gods presence ; So the Scripture by the face of the wind , and by the face of frost , and fire , meaneth as you know , the presence of these things , as in Psalme . 68. Like as waxe melteth , ante faciem ignis , before the fires face ; So let the vngodly perish at the presence of God , So Hagar is sayd to flee from the face of her mistresse Sara . Gen. 16. 8 So Pharaoh to Moses , Exod. 10. 28. Get thee from mee ; Looke thou see my face no more . So Adam is sayd to hide himselfe from Gods face ▪ Gen. 3. 8. and Satan , Iob 1. 12. Egressus est à facie Domini , that is , he departed from Gods presence : to seeke then euermore Gods face , is nothing else , but seriously to consider and contemplate , that he is alwayes present with vs in euery thought , word , and deed .

r r Co●… de vtilitate exhostebus caeptenda . Plutarch aduiseth vs so circumspectly , to demeane our selues , as if ●…r enemies alwayes beheld vs , s s Epist. 11. Seneca counselleth vs to liue so well , as if Cato , Laelius or some reuerend Person of great wisdome and account , ouerlooked vs ; t t Apud Ausonium refertur inter dicta Sap●…entum , Eras●…o interprete . Thalis Milesius , in the committing of any sin , wished vs when we are alone , to be afraid of our selues , and of our owne conscience , which is in stead of a thousand witnesses ; te sine teste time , saith Ausonius , S. Paul exhorteth women , to cary themselues in Gods house reuerently , because of the Angels , as being assured that the glorious Angels in heauen , obserue their behauiour .

But our text teacheth vs , yet a better way then all these , which is to seeke Gods face ▪ to remember that God searcheth vs out , knowing our downe-sitting and our vprising , and that he standeth about our paths , and about our beds , and spieth out all our wayes , A pious exercise , highly commended in the Scriptures , and in the Fathers , and by the practise of holy men in all ages .

The Scriptures in reporting that Enoch and Noe , walked with God , intimate , that those holy Patriarchs had set God alwayes before them and that they liued so religiously , u u Calui●… in Gen 5. 22. tanquam sub eius oculis , as vnder his obseruing , and all-seeing eye , they walked , as St. Luke recordeth of Zacharias , and Elizabeth , in all the commandements and ordinances of the Lord , without reproofe , they considered the wayes of God , and turned their feete vnto his Testimonies ; as our Prophet speaks of himselfe , Psal. 119. 59. They did endeauour and set their hearts to haue , not only good credit before men , but al●… with S. Paul , to keepe a cleare conscience before God ; In this sense , God sayd to Father Abraham , walke before mee . Gen. 17. 1. And Abraham againe , concerning God , the Lord before whom I walke , Gen. 24. 40. So the Prophet Elias and Eliseus speake , The Lord God , in whose sight ●… stand .

The text inioyning vs always to pray , poynts at this duty , that wee should seeke Gods face continually , for our desires and thoughts are the voyces and wordes , by which our soule speakes ; If then at any time wee lift our hearts vnto the Lord , wee may be sayd , and that truely , to pray , which occasioned Diuines to terme prayer , an humble familiarity with God ; He that will alwayes conuerse with God , must alwayes either reade the Scripture , saith x x Apud Taffi●… . tract of the markes of Gods children . cap. 12. Augustine , or else pray , for as often as we read his word , he talketh with vs , and as often as we pray , we talke with him .

When our Prophet sings in 123. Psalme ; Vnto thee lift I vp mine eyes , O thou that dwellest in the heauens ; He doth vnderstand , not eyes of his flesh only , but eyes of his faith also , seeing him which is inuisible . Heb ▪ 11. 27.

But the spirit , by the mouth of Solomon , as yet speakes more plainly , Prou. 3. 6. In all thy wayes acknowledge God , and he shall direct thy goings , in omnibus vijs cogita Deum , as the vulgar latine runnes , in euery thing thou takest in hand , thinke on God , or as our translation , haue respect vnto him , as Tobie to his sonne , Set God alwayes before thine eyes , y y Hugo Card. in Pro. 3. 6. behold him as a Iudge , and so shame to sinne before the Iudges eye ; behold him as thy great reward , and so faint not in doing good ; Behold him as authour and finisher of thy faith , and so runne with patience , the race which is set before thee ; Behold him as the Donor of euery good and perfit gift , and so confesse that he worketh all thy works for thee , by whose grace thou art whatsoeuer thou art .

z z Meditat. cap. 1. S. Augustine , beginneth his heauenly meditations in this stile , Domine Deus meus , da cordi meo te desiderare , desiderando quaerere , quaerendo , inuenire , inueniendo amare , amando mala mea red●…mpta non iterare ; O Lord giue me grace , from the very bottom of mine heart , to desire thee , in desiring to seeke thee , in seeking to find thee , in finding to loue thee , in louing , vtterly to loath my former wickednes : And in his soules soliloquies or priuat talke with God , he prayeth in like manner , O Lord who knowest me , giue me grace to know thee , O my comforter shew me thy selfe , let mee see thee which art the light of mine eyes , mirth of my spirit , ioy of my heart , life of my soule .

It is a good Motto , thinke and thanke God , there is no moment of time , wherein God cares not for vs , and therefore saith ᵃ Bernard , no moment of time , wherein we should not seeke him , especially , when we come to his house , to call vpon his Holy Name , for how pray●…s hee to God , who prates in his heart to the world , b b Meditat. cap. 6. intende ( quoth the same Father , ) 〈◊〉 qui intendit tibi ; Christ promised to be with vs in our deuotions , euen in the middest of vs , Mat. 18. 20. but as c c Ser. de eo vbi duo aut tres . Eusebius Emisenus obserueth ; how shall God bee in the mids of thee , if thou be not in the mids of thy selfe ; If the aduocate sleepe , how shall the Iudge awake ? No maruaile if thou loose thy sute , when as in praying , thou loosest thy selfe .

d d Idem Caluin Bucer . Agellius Genebrard . Hilary writing vpon the words of the Psalmist , ( all my wayes are before thee , ) notes , that the Prophet making his course before Gods eye , to whom all hearts are open , and no secrets hid , walked not in the counsell of the wicked , nor stood in the way of sinners , his feete did not goe downe to death , and his steps take hold of hell , but his whole pilgrimage was a seeking of the Lord , and as ( S. Paul phraseth it ) he did so runne , that he did obteyne .

Seneca , though he were not a Doctour in Diuinity , yet he wrote in his 10 Epistle . lib. 1. Diuine-like to this purpose ; Sic viue cum hominibus quast deus videat , sic loquere cum Deo , quasi homines audiant ; So conuerse with men , as if God did euer see thee ; so conferre with God ▪ as if men did euer heare thee : and in e e Epist. 41. lib. 1. another Epistle , God is neere to thee , with thee , within thee ; so it is , Lucilius , that a sacred spirit resideth in vs , as a custos , and obseruer of all that we doe , whether it be good or bad , A sweet speech , according to Godsowne heart , for as f f In 1. Cor 12 S. Ambrose doth auow , whosoeuer speakes a thing which is true , speaketh it from the spirit of trueth .

Not to trouble you with any further discourse , the consideration of this one poynt , that God is omni-present , conteineth in it all g g Fran. Arias de praesentia Dei . cap. 1. other rules , for the well ordering of whole life , so that if any be deiected in his mind , for that he cannot remember the good lessons , hee dayly reades in bookes , and heares in Sermons , let him be con tented againe , because this one prescript comprehends omnia media et remedia , all meanes and medicines for the curing of his sicke soule ; but because h h Dr. ●…all art of diuine meditation . cap. 8. Gershon a great clearke , professeth hee hath sometimes beene foure houres together , in working his heart , ere hee could frame it to he Diuine meditation of God ; I purpose to treate first of the meanes , how to get it , and then of the fruites arising from it .

For the first , euery good gift is from aboue , comming downe from the Father of lights , and prayer is like the fiery chariot of Elia , where by we mount vp ▪ and conuerse with God on high ▪ It is the i i Church h●…m concerning prayer . key of Paradise gates , and the hand of a Christian , able to reach from earth to heauen , and to take foorth vnsearchable riches ou●… of the Lords treasure ; the Scripture saith as much in plaine termes , aske and yee shall haue , seeke and yee shall find , knocke and it shall be opened vnto you , what soeuer ye shall aske the Father in my Name , he will giue it you . Feruent prayer then vnto which almighty God denyes nothing , ) is a maine meanes of this holy deuotion , and pious exercise .

Another way to seeke Gods face continually , is to haue some remarkeable sentences , concerning this argument , written in the roomes wee most vse , for example , that of Solomon , Prou. 15. 3. The eyes of the Lord in euery place , behold the euill and the good ; Or that of Dauid , I haue set God alwayes before me ; Or that of Paul , Heb. 4. 13. All things are naked and open to his eyes , with whom wee haue to doe ; Or that of k k Epist. 111. Augustine , God is all eye , Totus oculus qui , minime fallitur , quià minime clauditur , saith l l Lib 5 de consideratione . Bernard , Or that of m m Lib. 1 de constant . c. ●…7 . Lipsius , eum nulla vis humana elidet , aut acumen eludet .

God commanded in the 15 of Numb. 38. and Deut , 22. 12. That his people throughout their generations , should make them fringes vpon the borders of their garments , and put vpon the fringes of the borders , a ribband of blew silke , that when they looked vpon them at any time ; they might remember all the commandements of the Lord , and doe them : He did inioyne likewise , to bind the wordes of his Law for a memoriall vpon their hands , and as fron●…lets betweene their eyes ; And these n n Hierom in Matth. 23. 5 scrolles of paitch●…ents , wherein the commandements were written , are termed by the o o Ainsworth in Exod. 13. 16. Hebrew Doctor Tephillim , prayermonuments , and by Christ , Mat. 23. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Interpreters coniecture ) p p Beza ●…aior ann●…r in Mat. 23 5. see 〈◊〉 Dictionarie verb. Phylacter●…es quasi conseruatoria ; because they kept and preserued men in awfull obedience to the law , and howsoeuer the Pharisees abused these things vnto superstition , and vaine-glory ; yet God assuredly will be well pleased , if we shall vse sincerely the like monuments , and figures for the like good purposes and ends , especially to put vs in mind of his holy presence .

A third profitable meane , to seeke Gods face continually , is a particular examination of our selues , at our vprising , and downe-sitting ; and if wee find , that wee haue walked all the day long in Gods sight , to make songs of him , and prayse him for his strength , and grace ; If otherwise , to be sory for this omission , and hereafter to bee more studious of this good worke .

The last and best helpe to further this deuotion is , our vnfeined loue of God , for as q q Epist. 89. S. Augustine sayd , animus , velut pondere , amore fertur quocunque fertur , ibi est vbi amat , non vbi animat ; A man is where he loues , not where he liues , as r r Hom. de Maria Magd. Origene writes of Mary Magdalene visiting Christs Sepulchre , ibi non erat vbi erat , quià tota ibi erat vbi magister erat . So beloued it is with vs , al our mind is where our pleasure is , and our heart is where our treasure is . Matth. 6. 21. If then we loue God aboue all things , our hearts will likewise reioyce in his holy Name , more then in all things ; If wee remember the marueilous workes that hee hath done , his wonders , and the iudgement of his mouth , what do we but seeke his strength , and his face euermore .

The fruites rising from this holy deuotion , are manifold ; The first , is purenesse of heart , which is such an excellent vertue , that Solomon saith He that loueth purenesse of heart , the King shall be his friend , That is , the King of glory , the King of heauen and earth , the King of kings is a louer of him ; Now that purenesse is attayned by this exercise , as Dauid telleth vs in the 10. Psalme , reporting the wayes of the wicked man , to bee most impure , because God is not in all his thoughts , and the fathers of our law , put these words into the enditement of a malefactour , that in committing his foule fact , he had not God before his eyes ; When Christ entred into my soule , saith s s Ser. 74 super Cant. Bernard , hee mooued and mollified , and wounded mine hard and stony heart , he did roote out and destroy , throw downe , build and plant , he did enlighten that which was darke , water that which was dry , coole that which was too hot , and inflame that which was too cold ; He did exalt valleys , and depresse mountains , the crooked wayes he made straight , and the rough places plaine , and so saith he with our Prophet . Psalme 103. My soule did prayse the Lord , and all that is within mee prayse his holy Name .

We find in Ecclesiasticall history , that t t Antonin hist. part. 2. cap. 1●… . Paphnutius conuerted Thais , and that u u F●… Aria●… , lib de praesentia Dei . cap. 3. Ephram conuerted another famous strumpet from vncleannesse , onely with this argument , that almighty God seeth all thinges in the darke , when all doores are fast , all windowes shut , all curtaines close .

And as this exercise causeth vs to repent sin which is past , so likewise to preuent sinne which is to come , for if once we can contemplate God as present , we shall instantly consider him as our Father , and so honour him ▪ or as our Lord , and so feare him ; and he that doeth either of these , will flee sinne as a serpent , as for example , Ioseph assaulted by his mistrisle to lie with her , answered , How can I doe this great wickednesse , and so sinne against God ; Susanna tempted by the libidi●…ous Elders , to the like folly , gaue the like answere , sighing and saying , I am in danger on euery side , For if I doe this thing , it is death vnto me , and if I do it not , I cannot escape your han●… ▪ it is better for mee to fall into your hands , and not to doe it , then to sinne in the sight of the Lord ; A learned x x Dr Whie before A●… ▪ Wh●…tgift . doctour in ●…ur time , ( questioned for a non conformitant , and entreated by the Lord Archbishop of Canterbury , most meekly to subscribe in his priuat study , saying , that none were present there , but only God and themselues , and faithfully promising , that hee would keepe his counsell ) answered stoutly , that if his Grace could bring him into some roome , where God was not present ; hee would willingly fulfill his desire , but sayth he , so long as God seeth , I little regard who seeth not ; I report not in dis honour of subscription vnto the decent , and commendable ceremonies inioyned by lawfull authority , for this Doctour by seeking Gods face , found in co●…clusion his owne errour , and so reforming himselfe do henioye great preser ment , in our Church at this day .

y y Palladius vt●… refe●…t Ar●… as vb●… supra . cap. 4. Diocles the monke , among other instructions which he gaue to Palladius , when he came to visite him , vttered this ●…pothegme , that a good man , if he neglect to see Gods face , becomes either a beast or a deuill ; a beast , in hunting after carnall sinnes , a deuill , by rushing into spirituall wickednesse ▪ A valiant souldier fighting in his generals eye , carrieth himselfe against all his enemies vndauntedly , for that he knows he shal be worthily rewarded eafter victory ; how much more then ought euery Christian , in the spiritual warfare , beholding ( as S. Stephen did ) his Captaine Iesus standing at the right hand of God , couragiously sight against the world , the flesh , and the ●…ill ; as being assured that after his good , fight is finished , a crowne of righteousnesse is layd vp for him , and a most excellent and eternall weight of glory .

Christ pronounceth in the 5 of S. Matthew , blessednesse , not only to the pure in heart , but also to the poore in spirit , to those that mourne , to the meeke , to the mercifull , to such as hunger and thirst af●…er righteousnesse , to peace-makers , to Martyrs enduring persecution in a iust cause ; all which blessednesses arise from this one roote , the contemplation of Gods holy presence ; by this the faithfull are made humble ; Lord , saith Abraham vnto God , I am dust and ashes ; and Paul , as clay in the hand of the potter : By this the faithfull are mooued to shed teares , both of denotion and contrition , vnderstanding that all their righteousnesse is as filthy cloutes ▪ and that if God should enter into iudgement with them , in his sight , no man liuing shall be iust fied , Psal. 143. 2. By this the faithfull are meeke , as hauing their copie still in their eye ; Learne of mee , for I am meeke and lowly in heart : By this , the faithfull are mercifull , imitating , as children , their father in heauen , which is mercifull ; By this the faithfull hunger and thirst after righteousnesse , for the more they seeke Gods face , the more they see ; and the more they see , the more they desire to see ; By this the faithfull are peace-makers , as hauing peace with God , and in God , peace with men , and by both a peace with themselues ; By this the faithfull are more constant and couragious●… , in suffering persecution for righteousnesse sake , because they beleeue that the Lord is their strength ; and that he is a rewarder of those that seeke him . Heb. 11. 6.

To seeke Gods face then , is our greatest happines , & vtterly to neglect this duty , the greatest vnhappines and folly ? it is our chiefe felicity ; so God to Moses , as concerning his people , My presence shall goe with thee , and I will giue thee rest : and Dauid vnto God , I will behold thy presence , in righteousnesse , and when I awake , after thy likenesse I shall be satisfied with it .

To despise this holy denotion , is extreame folly , for the feare of God , is the beginning of wisedome ; and they that doe thereafter , haue a good vnderstanding ; But such as haue not God in their thoughts , and so runne head-long into grieuo●…s sinnes ▪ in the language of Canaan , are fooles and m●…d men ; so foolishas the witlesse Ostrich , which as Iob reports in Cap 39. of his booke , leaueth his egges in the earth ▪ and makes them h●… in the dust , and forgetteth that the foo●…e might scarter them , or that the wild beast might breake the 〈◊〉 ; and as Plinie further addeth , hee thrusteth his necke into the stumpe of a hollow tree , and so woodcocke-like , when he sees no body , thinks no body sees him ; vnwise people , when will ye vnderstand he that planted the eare , shall not hee heare , or he that made the eye , shall not he see ? Whither then will ye goe from his spirit , and whither can yee flee from his presence ; If yee climbe vp into heauen , he is there ; If ye descend downe into hell , he is there also ; If ye say peraduenture the darkenesse shall couer vs , instantly the night shall be turned into day ; yea the darkenesse is no darkenes with him , but the night is as cleare as the day , the darknes and light , to him are both alike ; The most impious , cannot but walke with him in respect of his omni-presence , filling heauen and earth , and searching out their wordes and actions , and the secret corners of their hearts , in affectu habent abscondere , saith z z Ser 21. in psal 118. Ambrose , non in effectu ; Well may they before men play least in sight , but before God , none dwell at a a Sp●…inx . Theologic●… . Philos. cap. 2. Hide : etiam solus est praesens , his qui longe sunt ab ipso ; God is nigh vnto those , which are furthest off from him , albeit their hearts seeke not his face , yet his face seekes their hearts euermore . Thinke on this all yee that forget God , and tremble to consider what extreame madnes it is in the committing of a filthie sinne , to shunne the sight of a seely man , a wight , a worme , to shunne I say the dull eyes of a sonne , of a seruant , of a little child , yet not to feare the face of God our Father in heauen , our Master , our Maker , our Iudge , which is able to destroy both our soules and bodies in hell ●…ire .

Thus I haue shewed at large , what is to bee sought , and in part also vpon the by , how to bee sought , one poynt only remaineth vntouched ▪ and that is , in what measure ; to wit , how much and how long , the seede of Abraham ought to seek●… Gods face .

Touching the first , Esay telleth vs in a word , si quaeritis quaerite ; If yee seeke the Lord , seeke him in deed , b b Lorin in loc eanrestly , seriously , sedulously ; Dauid insinuateth as much in repeating here the word seeke , thrise , seeke the Lord , seeke his strength , seeke his face , quià , saith Hugo Cardinalis , Dominus quaerendus est sicut et diligendus ; As God is to bee loued ; so to be sought with all our heart , and with all our soule , and with all our mind , that is , saith c c Dr Christian lib 1 cap. 22. Augustine , with all our vnderstanding , neuer thinking of him erroniously ; with all our will , neuer contradicting him obstinatly ; with all our memory , neuer forgetting him obliuiously .

Againe , whereas our Prophet saith in the clause going before our text immediatly , let the heart of them reioyce , that seeke the Lord , He doth d d Lorin . in loc. intimate that God is to be sought not dully , but fully , not heauily , but ioyfully ; For as God loueth a cheerfull giuer , so likewise a cherefull thankesgiuer , one that serues him with gladnesse , and comes before his presence with a song ; It is a seely thing for a Priest , or people , to dissemble with God , and to become Hermaphrodites , in the businesse of religion ; A seely thing to halt betweene God and Baal ; A seely thing to receiue the wages of the Gospell , and to doe the worke of Antichrist ; A seely thing to looke vp to Hierusalem , and to goe downe to Iericho , to gaine preferment in the Church of England , and yet vnder hand craftily to repaire the tottering walles of Babylon , the Lord knoweth who are his , and he knowes those which haue but a s●…cret marke of the beast , as well as wee know those which openly worship a wodden blocke ▪ magnifie the masse , make new sauiours ; yea for king killers a new heauen , and for such as please not their confessours well , a purgatorie , which is a new hell ; and so withall that is within them , and all that is without them exalt the man of sinne , aboue all that is called God .

Beloued , if ye desire to seeke the Lord happily , seeke him heartily , and that e e Rasil scol . in loc. not only once or twice , during the sun-shine of prosperity , or in the time of trouble , in the f f Hugo . Card. in loc. houre of death , in the day of Iudgment only ; But as our Prophet exhor●… , euermore , When a man hath done his best , he 〈◊〉 〈◊〉 againe , saith Ecclesiasticus , he that 〈◊〉 he hath sought enough , is like to find b●… 〈◊〉 , saith g g Ser. 9. de Nat D●…m . Leo the great , so Bernard , qui dixit suff●…t , d ficit . h h 〈◊〉 〈◊〉 de W●…lcox . in loc. continually to seeke , is constantly 〈◊〉 seeke , neuer to f●…int , in doing this duty .

Happily some will obiect , if the Lord bee found of such a●… seeke him faithfully , what need is there to seeke any more ? Are christians in this respect like to the foolish gossips ? of whom St. Paul , euer learning , and yet neuer able to come to the knowledge of the trueth ; or like carnall Israel , who following the law of righteousnesse , could not attaine to the law of righteousnesse . Rom. 9. 31. Answere is made i i In loc id●… Bellara●…n . by Augustine , that wee seeke Gods face by faith , and they seeke it more by hope , k k Aug de Trin lib 15. cap 22. Melior fit quaerens tam magnum ●…m , quod et inueniendum quaeritur , et quaerendum inuenitur , nam et quaeratur vt inueniatur dulcius et inuenitur vt quaeritur auidius . He doth alwayes better himselfe , who seekes so great good , which is to bee sought , that it may be found , and found that it may be sought , sought that it may be found with greater delight , and found that it may bee sought with greater desire ; Now we behold Gods face by faith and hope , through a glasse darkely ; but we shall hereafter see him as S. Paul speakes , euen face to face , and then as wee shall euer loue him , so doubtlesse , euer seeke him , and as the want of the beautifull vision in the iudgement of Diuines is the hell of hell , so the fruition of Gods face , contrarily ▪ the heauen of heauen .

The Father of mercy bee mercifull vnto vs , and blesse vs , and shew vs the light of his countenance , that wee may grow , from strength to strength , and goe from grace , to grace , from seeking him in this earthly tabernacle , to seeing him vpon his holy mountaine Hierusalem aboue , where with him , and of him , and through him , and for him , we shall haue fulnes of ioyes , and incomparable pleasures for euermore .

Amen .
IOHN . 8. 6. Iesus stouped downe , and with his finger wrote on the ground .

THere be so many questions vpon this text ▪ that the text it selfe is a little called into question ; it being in the iudgment of a a Annot in loc Erasmus , b b Com in loc. Caietan , c c Co●…cord . cap 76. Iansenius , d d Annot. i●… loc. Beza , rather a patch then a parcell of the Gospel . If any list to be contentious , hee may read Erasmus answered by Bellarmin de verb●… dei . lib. 1. Chap. 16. Caietan answered by his Antagonist , Ambros us Catharinus , in his annotations against the nouell opinions of Caietan , § . de historia adulterae , Iansenius answered by e e Com. in loc. Maldonate : Beza , by Melancton , Caluin , Aretius , Piscator , in their commentaries vpon the place .

For my part , I was euer , and am still , an o●… 〈◊〉 of the Church , hearing the f f Prou 1 8. inst●…uction of my Father , and not forsaking the eaching of my Mother , and therefore beholding this pecce , with the eyes of all antiquity , to bee prot 〈◊〉 and altogether authenticall , I fo●…beare further inquisition , and come presently to the worke of this houre ; which is to deliuer vnto you first an explication of the wordes , and then an application of the doctrines arising from the same .

Our text then is a Iudicious answere of Christ , vnto a captious question of the Scribes and Pharisees , in the words immediatly going before , Master this woman was taken in the very act of adulterie ; now Moses in the law commanded vs , that such should be stoned , but whatsayest thou : hereby tempting him , that they might haue to accuse him , either before the Priests or the people ; before the Priests , g g Aug tract. 43. in Iohn Ambros Epist. l●… . 7. Ep 58. Aretiu , Caietan . Oecolamp . in loc. If contrary to the commandement of Moses , hee should absolue this adulteresse : before the people , If contrary to the profession of his meekenesse and mercy , he should vtterly condemne her ; and therefore being in a great strait , he doth answere , by not answering , or he giueth vs his answere by deed , whereas they did obiect by word , this action of deed is two fold .

1 He stouped downe to the ground . 2 He wrote with his finger on the ground .

In stouping downe to the ground , he doth intimate h h Iansenius . Oecolamp . that if they would set apart their supercilio●…s pride , descend into themselues , and contemplate , that in the beginning they were dust , and in the end shall againe returne to dust : If they would consider seriously , that it is appointed vnto men , i i Heb. 9 ●…7 . once to dye , and after death , a iudgment followeth , in which all receiue their doomes , k k Rom 2. 6. according to their deedes ; If they would examine their owne selues , and vnderstand their owne case , they would not bee so foreward in censuring , nor so malitious in condemning others , l l Ier. 22. 29. O earth , earth , earth , heare the word of the Lord , m m Bernard Meditat. cap. 3. thou which art earth by procreation , earth by sustentation , earth by corruption , in principio sperma faetidum , in medio 〈◊〉 corumi in fine cibus vermium , Heare the 〈◊〉 〈◊〉 〈◊〉 Lord ; what word ? euen that of 〈◊〉 〈◊〉 Sauiour , Mat : 7. 1. Iudge not , that ye●… bee not iudged ; Iudge not rashly ; Iudge 〈◊〉 〈◊〉 , Iudge not vnseasonably , lest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole world , con●… 〈◊〉 〈◊〉 : So S. Paul expounds his Lord , ●… 〈◊〉 〈◊〉 . ●… ▪ If we would iudge our selues , wee 〈◊〉 〈◊〉 〈◊〉 iudged .

I●… is a conclusion in architecture , that the n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●…g 23 foundation requires the most exact care ; for if that happen to dance , it will marre all the mirth in the house , and it is another rule , he that will build high , must lay his foundation low ; So ( beloued ) it is in the spirituall building of Gods house , which are we , Heb. 3. 6. o o Mat. 23. 12. 〈◊〉 euer exalteth himselfe , shall be humbled , and 〈◊〉 that humbleth himselfe , shall be exalted ; The pro●…d Pharisee , standing vpon his typtoes in the Temple , went home lesse iustified , then a poore publican , who stooping downe , would not lift vp so much a his eye ▪ into heauen , Luke 18. So Saul when he stooped downe , being p p 1. Sam. 15 17. little in his owne eyes , became the greatest , euen the head of all the tribes of Israel , appoynted and anoynted by God to be King , yea the first King of his owne people ; On the contrary , q q Dan. 4. Nebuchadnezar in the contemplation of his might and Maiestie , conceiting himselfe to be some diuine thing , and thereupon enioyned his people to worship his golden Image , was in the top of his pride , cast out from the conuersation of men , and his dwelling with the beastes of the field ; hee did eate grasse as oxen , his body was wet with the dew of heauen , his haires growen like the feathers of eagles , and his nayles like the clawes of birds , vntill hee knew that the Lord ruleth in the kingdome of men , and giueth it to whomsoeuer hee will ; and Antichrist is therefore stiled r r 2. Thes. 2. 3. the man of sinne , for exalting himselfe aboue all that is called God ; Whereas Christ our patterne here , being higher then the highest , humbled himselfe , and stooped so low , that hee did appeare rather a worme then a worthy , the very scorne of men , and outcast of the people , Psalm . 22. 6. his first instruction in his first publique sermon is , blessed are the poore in spirit , and he did , as he did , quod iussit , gessit , as Bernard sweetely , his whole life was nothing else , but an open booke , rather a free-schoole of humility : His ingresse into the world ▪ was so stooping , that he was layd in a cratch , his egresse out of the world , so stooping , that he died on a crosse , intrauit per stabulum , exiuit per patibulum ; his progresse into the world , so stooping , that he was at once s s Apoc. 1. 8. the first and the last , Alpha for his Maiestie , Omega for his meekenesse , ringing ( as it were ) the bell himselfe , to his owne Sermon , of this argument , t t Mat. 11. 29. learne of me , for I am humble , and meeke ; Proud Pharisee , seeing I stoope , why doest thou stroute ▪ looke down to the ground , consider the rocke out of which thou wast hewen , Et cum sis humillimus , cur non humilimus ?

The second action of Christ , here to be considered , is writing with his finger on the ground ; where two questions are to be discussed .

1 Why he wrote on the ground . 2 What he wrote on the ground .

The first hath in it ( If I may so speake ) the three questionets .

1 Why he did write . 2 Why with his finger . 3 Why he wrote on the ground .

Hee did write , u u Hugo Card Idem Hugo de Seo . Chara. to shew that he would not bee rash , and light in his censure ; hereby teaching all iudges to deliberate , and write their sentence , before they deliuer & publish it vnto the world . x x Manlius Loc Com. Demosthenes vsed to say , that he would ( if it were possible ) speake , not only scripta , but sculpta , licking his phrases , as the beare doeth her whelpes , and weighing euery word , in a prudentiall ballance , which hee was to vent in the seates of Iustice .

It is obserued truly , that y y Dalington Aphores lib. 2. Aphorism . 4. vertues are stronger in the aduerbe , then in the adiectiue ; To doe that is well ▪ is better , then to doe that is good ; for a man may doe that is honest , against his will and knowledge , whereas in all vertuous actions , there is a free election ; and therefore that iudge , who doth huddle his sentence , before hee chew the c●…d , after all parties are fully heard , may iudge the right , but not aright .

2 He wrote , and deliberated a while , before he z z Hugo Cardin. Are●… Gorran . spake , that he might hereby giue them an occasion and space , to repent them of their accusation and question , O the depth of the riches of the mercies of Christ ! hee la●… ours to saue those who sought to destroy him ; Albeit , their feete were swift to shed his blood , yet is hee slow to wrath , and ready to forgiue them : and the same mind should be in vs , as a a 1 Pet 4. 1. S. Peter exhorteth , euer ready to b b 1. Pet. 2. 21. follow his steps , who is the c c Iohn 14. 6. way , the trueth , and the life , d d Royard . hom. 1. in Ep Dom. 5. Post Pentec . To render good for good , is the part of a man , to render euill for euill , is the part of a beast ; to render euill for good , is the part of a deuill , to render good for euill , is the part of a Saint , mercifull , as our father in heauen is mercifull .

The second questionet , is why he wrote with his finger , and that ( as e e De consen . su . Euangel. lib 4 cap 10. Augustine , f f In loc. Rupert , and g g Hugo Cardi. Ca●…etan , Aretius . Other doctours obserue ) was to shew , that he was greater then Moses , and h h Heb. 3 3. worthy of more glory , not a subiect to the law , but Lord of the law , for that it was his finger , that wrote it , and his hand that deliuered it vnto Moses .

Intimating hereby likewise , that the law should bee considered in the Gospel , and Moses consulted , as accompanied with Christ . If wee contemplate Moses alone , that will be terrible . Exod. 34. 30. But if wee contemplate Moses in Christs company , that will be comfortable . Mat. 17. 4. Domine bonum est nos hic esse , Master it is good for vs to be here , this sight is pleasant and profitable . Aug de consensu . Euangel. lib. 4. cap. 10.

The third questionet is , why he wrote on the ground , and that was first ( as Aretius obserues , ) to shew the Pharisees , how they trampled the commandements of Moses , vnder their feet , they had ( as Hugo de S. Vict : writes , ) legem in corde , but they had not cor in loge ; they were Doctores Theoretici , but not practici , they knew the Lawes of God , and preached them vnto the people ; yet i i Psal 50 17. hated to bee reformed by them , k k Psal. 119 9. or ruled after them

2 Christ wrote on the ground , ( as l l Com. in loc. Idem alii non pauci . Melancton notes ) to let the Pharisees vnderstand , that they who depart from the Lord , shal be written in the earth , Ierem. 17. 13. The names of Gods elect are registred in the booke of life . Philip , 4. 3. recorded in heauen . Luke . 10. 20. But the wicked who make their heauen on earth , are written in the dust , and so they m m Psal. 73. 18. suddenly consume , perish , and come to a fearefull end , n n Pro. 10 7. their name rots , and their o o Psal. 37 29 seed is rooted out , their stately pallaces are no where to be p p Verse 37. found , and their memoriall is perished with them , Psalm 9. 6. All their hope is like dust , that is blowen away with the wind , like a thinne froth that is driuen away with the storme ; like the smoke which is dispersed here and there with a tempest , and passerh , as the remembrance of a guest , that tarryeth but a day , Wisedome . 5. 14.

3 Christ wrote on the ground , saith q q In loc. Hugo Cardinalis , insinuating that the sencelesse and speechlesse earth , shall in the day of iudgement accuse the wicked , put in articles , and r r Wisd. 5. 20●… ▪ fight against them , according to that of Iob ; If my land cry out against me , or the furrowes thereof exclaime , Iob 31. 38. God is the Lord of hostes , and euery creature is a souldiour in pay with him , hauing not only defensiue weapons , ad muniendum , to protect his seruants , but offensiue likewise , ad puniendum , to punish his enemies ; And because the men of sinne , haue transgressed most on earth , it will chiefly cry out against them , as hauing beene pondus inutile terrae , an vnworthy burden for mother earth to beare .

4 Christ wrote on the ground , ( as s s BB. Mountacue . a very learned Bishop of our Church , acutely ) to shew that hee would haue slanderous accusations written in the dust , and trodden vnder foote of those , who passe by .

t t Pro. 22. 1. Solomon saith , A good name , is better then great riches , honor is better then wealth , & good is better then great ; for as u u In Phaedone . Plato determined diuinely , goodnesse is not in greatnesse , but on the contrary , greatnesse is in goodnesse . Put then according to the rules of Logicke , these premises together , and the conclusion of it , owne selfe , will easily follow , that a good name , is better then great riches ; He therefore that is an vnworthy backbiter of his brother , is x x L●…uater in Pr●…u 22. 1. worse then a thiefe , stealing that away which is more precious , then siluer and gold .

And the rule doubtlesse is verified in backbiting , so well as in burglary , there would bee no theeues , if there were no receiuers ; If some men had not itching eares , to heare false rumours , others would not haue scratching tongues , like the pens of libellors , to make them and moue them , it is truely sayd by Bernard , the tale-bearer hath the deuill in his tongue , the receiuer in his care , the one is the foot-post and messenger of Satan , and the other ( lest happily the deuil being now growen an old serpent should fayle in his memory ) the recorder and register of hell .

It is reported of y y Sedulius A●…olog . Franc. lib. 1. cap. 4. Theocritus , that being asked on a time , what beast hee thought to be most hurtfull and cruell ; answered , on the mountaines Lyons and beares , in the cities , catchpolles and slanderers : a thiefe is sayd , to send one to the deuill , an adulterer two , but the back-biter hurteth at the least three ; to wit , himselfe , the party of whom , and the party to whom he tels the tale , ter homicida , quoth z z Loc Com. t●…t de lingua . Luther , he kils three with one blow ; a a Serm 24. in ●…ant . Bernard goes further , multitudinis audientium dum aures infecit , animas interfecit .

And therefore when thou hearest a scandalous information against a brother , against an Elder especially , follow Christs example , write it in the dust , haue not eares to heare , but expresse both in word and gesture , that thou hatest a backbiter , euen with a perfit hatred .

Hitherto , concerning the first question and the branches thereof , I come now to the second , what it was our blessed Lord wrote on the ground .

b b Epist. lib. 9 Epist. 76. S. Ambrose saith , hee wrote this sentence . Matth. 7. 3. Thou beholdest the mote that is in thy brothers eye , but consid●…rest not the beame , that is in thine owne eye ; As if he should haue sayd in other termes , yee Scribes and Pharisees , are ready to condemne this adultres , & yet your selues running a whoring after your owne inuentions , adulterating the law , with your corrupt glosses , and impious interpretations , haue committed greater abhominations in the sight of the Lord ; her carnall vncleannesse , is nothing in comparison of your spirituall wheredomes , without number .

c c Dial. 2. contr. Pelag Tom. 2. fol. 288. Hicrome 〈◊〉 e e Ap●…d Marlorat . Bullenger , and f f Hugo de S. Charo . some other haue this 〈◊〉 ▪ that hee wrote certaine characters in the pauement , which the Pharisees d In loc. beholding , might as in a glasse , see their own wickednesse ; and so blushing at it , went their wayes , one by one , beginning at the first , euen to the last ; one by one , they went not out by twoes , much lesse by troups , but stole away g g Maldonat . in loc. single , lest it might appeare , that Christ had confounded them , and the most ancient went out first , as being most h h Em Sa. guilty ; For the true Church is compared to a flocke of Lambes , and of Lambes , it is truely sayd , the bigger the better : But the wicked are compared to goates , of whom it is sayd , the elder the worse , as they bee the sonnes of many dayes , so the fathers of many sinnes ; or the eldest went out first , and the younger imitating their example , followed after , and so none left in the roome , but misera et misericordiae , saith i i Tract 33. in Iohn . Augustine , the woman a subiect of misery , and Christ the Father of mercy , Pride and Hypocrisie being remoued , a Sauiour and a sinner agree well enough alone , and yet ( by reuerend Bezaes leaue ) they were not alone ; for k k Aretius . Maldonat . Em. Sa. although his aduersaries , and her accusers went out , as being conuicted in their conscience , yet his owne company stayed with him in the Temple ; the which is cleare by the words of our Euangelist at the 9. verse , stans in medi●… , she was standing in the midst , in the midst of whom , If Christ only were present with her ?

l l In loc. Beda , Thomas of Aquin , and m m Apud Marlorat . Maldon . in loc. many moe thinke he wrote that sentence , which afterward he spake he that is without sinne among you , let 〈◊〉 cast the first stone at her ; The which one word , crossed their cauill , and answered their question abundantly , n n Oecolamp . Ari●…s . mont . in loc. preseruing hereby both the lawes honour , and his owne credit ; Non dixit ( as o o Vbi supra . Augustine pithily ) non lapidetur , ne contra legem ; nèc lapidetur , ne contra misericordiam ; venit enim quaerere , quod perierat , If he had sayd , let her not be stoned , that had beene against the law ; If he had sayd , let her be stoned , that had beene against the Gospell , and himselfe , who came to call sinners to repentance , to seeke and to saue that was lost ; He therefore frames this midling answere , that quit himselfe of both imputations ; Here then is verified that of Solomon , a word fitly spoken , or as the Hebrew hath it , a word spoken vpon his wheeles , as Castalio translateth , oratio r●…tunde pronuntiata , round and sound , is like apples of gold , in pictures of siluer , what could haue beene sayd more shortly , yet what more sharply ? being ( as Paul speakes ) a two edged sword , on the one side , cutting the knot of the proud Pharisees doubt , on the other side cutting asunder the bondes of a poore dismayed sinner .

The precept it selfe ! teacheth all people , that if they contemplate their owne sinnes , in the glasse of the word , they will not rashly censure of others .

It is the Rhetoricke , with which all of vs were borne , to lessen our owne offences , & to lay them at the doors of others , Adam in the beginning ( as yee know ) layd his fault vpon the woman , and she layd it vpon the serpent , and the serpent vpon God , it is an old sayd saw , non videmus id manticae quod intergo est , the sinnes of our brethren , are placed in that part of the Wallet , which is before vs alway , but our owne misdeeds in that part which is behind vs , out of sight : All of vs in examining our proper errours , are like Polyphemus , hauing but one eye , or like the Popish Priest , who had one that was nequam , and another nequicquam ; yea borne blind , like the man in the ninth of S. Iohn , hauing neuer a seeing eye , but in discouering the manifold transgressions of other Argus-like , of whom the Poet , Centum luminibus cinctum caput Argus habebat .

p p Caluin lustitut lib. 2. cap. 2. 23. Themistus obserued iudiciously , that our vnderstanding seldome errs in generals , often in particulars , euery man almost is a good ludge in Thesi , but not in Hypothesi , thou wilt in Thesi say , that murther is a crying sin , drunkennes a stinking vice , whoredome ( as the Pharisees here ) worthy to be punished with death ; but in Hypothesi , descend from the generall to the particular , and then the case ( quoth Ployden ) is altered , the murther committed by thee was full of honour , and fayre , thy drunkennes was but good fellowship , thy want onnesse , but a tricke of youth ; example hereof in the 2. of Sam. 12. Dauids anger was greatly kindled against the rich man , who tooke from the poore man , his only lambe , As the Lord liueth the man that hath done this thing , shall surely dye . But when once the Prophet told him to his beard , thou art the man , his heart instantly smote him , and he sayd , I haue sinned against the Lord .

The refractarie spirits of the towne , censure the Church , and the Church hath happily those that censure the town , & the countrey peraduenture doth censure both , & there be Criticks in this age , which either out of the bitternesse of spirit , or spirit of bitternesse , ( as Augustus Caesar ) taxe all the world , but I say to you ( beloued ) as Christ here to the Pharisees , he that is without sinne , let him cast the first stone , Cedat huic sententiae pietas Christianorum , cui cessitimpietas Iudaeorum ; cedat humilitas obsequentium , cui cessit superbia persequentium , as Augustin exhorteth in 54. Epist: which is to Macedonius .

But the patterne concerneth , especially , Ministers of the word , intimating , that they should bee very cautelous in answering their aduersaries , and circumspect in all their wayes , toward those that are without , our enemies are mighty , and many ; we need therefore to beg of God ( as Solomon did ) an vnderstanding heart , that wee may bee wise , like serpents , in defending our selues , albeit simple like doues , in offending others , it is written of Laurentius Medices , that famous Florentine , that hee had two men in him , as being a playne and pleasant man at home , but a stoute man , and a prudent in the Senate : Christ would haue his disciples to be like children , not in vnderstanding ; but ( as Paul construeth him ) in malitiousnesse . 1. Cor. 14. 20. It is not sayd , the kingdome of heauen is of children , but of such is the kingdome of heauen , Matth. 19. 14. Not q q In loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Chrysostome obserues , of such as are children in meekenesse , albeit men in ripenesse of iudgement . Muscul. in loc.

But why should any Doctour haue a tongue , to speake , where the spirit hath not a pen to write ; quod lego , credo ; We build our saith vpon the scriptures of God , and not vpon the coniectures of men ; And therefore seeing the spirit did not reueale to S. Iohn , nor S. Iohn expresse to the Church ; nor the Church deliuer to vs , what it was , our blessed Lord here wrote with his finger ▪ I say with r r Lib de praser . hoerat . Tertullian , in this case , nihil scire , omnia scire est , To know nothing , is to know all , and with s s Hexam lib. 3. cap 3. Ambrose , quod scripturarum authoritate non didici , quàsi secretum praetereo ; Confessing with t t E●… . 121. Probae . Augustine , that there is a learned ignorance , taught by the spirit of wisedome ▪ and with u u Lib. 3. de Gubern . Dei . Salutanus , the desire to know that which Almighty God would haue hidden , it is a kind of sacriledge .

And vpon these premises , I conclude with ˣ Euthymius , ʸ Caluin , ᶻ Maldonat , ᵃ Gualter , and ᵇ many In loc. moe , that Christ here wrote nothing at all , only seemed to write , that he might expresse by this gesture , his distast of their idle question ▪ and that hee did not attend their captious cauilling , as men vse , when they disregard vnsauourie speeches , and vaine prattle , to strike the ground with their staffe , to play with their gloues , or to write with their fingers in the aire , manifesting by these behauiours , and the like , contempt and scorne .

Yet I beleeue this to be so , not because these Doctors say so , but as the Samaritane in the fourth of S. Iohns Gospel , at the 42 verse , because wee haue heard himselfe construe himselfe so ; for saith our Euangelist , according to the last , and best English Translation , herein agreeing with diuerse Greeke copies , as Beza reportes ; He stooped downe , and with his finger wrote on the ground , as though he heard them not .

2 c c Maldonat . If Christ had written any sentence , concerning the Pharisees , they would rather haue framed a reply , then continued asking .

3 It is not easily granted , that Christ would stoope downe againe , to write that which he had written before .

4 Had Christ written any remarkeable saying , it is probable , S. Iohn here would haue reported , and repeated it .

But as whatsoeuer things are written , are written for our learning ; So this not written , is for our instruction also ; teaching vs by this example , that we need not answere cauils obiected by schismaticks and Hereticks , in all things , and at all times ; not in all things , for Aristotle telleth vs , it is absurde , to reforme ridiculous opinions , accuratly : the best answere to words of scorne , is Isaacks Apology to his brother Ismael , the Apology which patience and silence makes ; our answere ( sayd reuerend d d Eccl. Polit. lib. 5. p. 66. Hooker , ) to their reasons , is no , to their scoffes , nothing .

Not at all times ; for there is a season , and an opportunity , for euery purpose ; when our blessed Lord was on the Crosse , the Iewes mocked him , If thou be the Sonne of God , and King of Israel , come down from the Crosse , & saue thy selfe ; But he did answere nothing , because it was tempus patiendi , non faciendi , His work was now to suffer , & not to do ; to be crucified , and not magnified ; And so when his aduersaries here would haue him censure this adultresse , he doth intimate that his houre was not yet come to condemne , his worke was now to saue sinners , and not to destroy , distingue tempora , et conuenient omnia , Christ hath a three-fold comming into the world , according to the three-fold distinction of time .

Past , Present , Future ;

In time past , as e e Ser. 3 de ad●… . Dom. Bernard pithily , venit ad homines ▪ He came to men : in the time present , venit in homines ; he commeth into men by his spirit : In the time to come , venit contra homines , He shall come to iudge the quicke and the dead . His first and second comming is to conuert sinners , his third , only to condemne , he sayd therefore to the woman , hath no man condemned thee ? neither doe I condemne thee ; goe thy way , and sinne no more . And this may serue for the resolution of the second question also , touching what was written ; to fill vp the rest of the time remaining ; I might examine how the serpentine brood of Ignatius Loiola , deuoted only to the name of Iesus , imitate the person of Iesus , in nothing .

He was stooping , but it may be sayd of them , as f f Dan. Chron. Pag. 142. Henry the third , of the hospitallers at Clearken well , their extraordinary faculties , and priuiledges haue made them rich , their riches proud , their pride madde , impudently bragging , that the g g Relation of Religion . Sect. 28. Church is the soule of the world , the Clergie of the Church , and the Iesuites of the Clergie .

Iesus in this answere to the Pharisees , expressed equity , trueth , piety ; but the Iesuites in their disputes , regarde quaestum magis quam quaestionem ; All seeking their owne , and not the things of Iesus Christ , as S. Paul phraseth it , Philip. 2. 21. Which occasioned h h Hist. Ord. Iesuit cap. 2. a learned Diuine to say , that they were Suitae , not Iesuitae , louers of themselues , and not followers of Christ .

Iesus here , would haue scandalous accusations of our brethren written in the dust , and trodden vnder feet , of all that passe by : But their doctrine is composed of lyes , and libels , and all thinges are fed , and mainteined by such things , of which they are bred and made ; the i i Dr. Feathe . aliments of Popery , must be correspondent to the elements , of which it consisteth ; aequiuocation is their Diana , lying their best helpe , Machiauel their fifth , if not first Euangelist , as Caesar sayd , si ius violandum est , regni causa violandum , and I haue heard , that Sambucus , alluding to that Apoph●…egme should say , when he had stolen a manuscript out of a library ▪ si ius violandum est , eruditionis causa violandum , so these men are resolued , if a man must lye , hee must lye for the good of the catholike religion , and if lye in so good a cause , lye to some purpose .

Iesus is a Sauiour of his people , the Prince of Peace , the God of loue ; but the Iesuites , are destructiue doctors , as k k Earle of Northamp . at Ga●…nets Arraignment rash Empiricks ; they can cure none , but by letting of blood , no treason plotted , l l Hist. meditat lib. 4 cap. 9. as ( Camerarius obserues ) in any state , but a Iesuit hath a finger , if not his whole hand in it , either at the beginning , middle , or end ; so drunken with the blood of the Saints , that ( as their m m Watson Q●…odlibet . 3. old acquaintance writes ) the very Canibals , and Anthropophages , shall condemne them at the last day .

Thus haue they nothing of Iesus , except only the bare name , and nomen inane , ( saith a Father ) is Crimen immane , for their nature , they resemble more Christs aduersaries , the Scribes and Pharisees , as being their offall and off-spring , not so much flesh of their flesh , as spirit of their spirit .

Now beloued ( I beseech you ) giue me leaue to say that vnto you , which Moses in the 30. Chap of Deuter. to his auditours , I haue set before you this day , life and death ; good and euill , blessing and cursing , chuse therefore life ; shun the wayes of Antichrist ; which are the paths of death , and follow Christs example , which is the way , the truth , and the life : that fo●… , both you , and your seede may liue , good subiects , in his kingdome of grace , and blessed Saints in his kingdome of glory .

IAMES . 5. 16. Confitemini invicem peccata vestra : Confesse your faults one to another .

OVr iniquities make a a a Esay 59. 2. separation betweene God and vs , and withhold his good thinges from vs , Ierem. 5. 25. Now then , vt cessante causa cesset effectus , that the cause ceasing , its effect also may cease ; S. Iames in the closing vp of his Epistle , prescribeth a b b Aquin in loc. three-fold remedie , for the remouing of our sinnes , Eclipsing the Sunne of righteousnesse , and hiding his face from vs .

The first is , confession of our faults , one to another , in our present text .

The second is , prayer one for another , in the words immediatly following .

The third is , exhorting one of another , in the 19. and 20 verses .

Concerning confession , hee sets downe c c Gorran in fundamento aurec . serm. 1. fers . 2. in rogation . fiue conditions , especially , to wit ; that it be ,

1 Non involuta , sed aperta , not inuoluved and intricate , but ingenuous , and plaine , noted in the verbe , fatemini . 2 Non diuisa , sed integra , not a partiall acknowledgement , but a Plenarie , noted in the preposition , Con. Confitemini . 3 Non reciproca , sed transitiua , not recoyling toward our selues , but vttered vnto others also , noted in the Aduerbe , Inuicem . 4 Non defensiua , sed accusatiua , not defensiue , but accusatiue , noted in the Nowne , peccata ; faults . 5 Non aliena , sed Propria , not another mans , but our own , noted in the Pronoune , Vestra , your faults .

Touching prayer , one for another , he shewes the great power thereof , illustrated by the Prophet Elias example , who being a man subiect to the like passions , as wee , d d Aquin. that is , frayle , both in respect of his mind , and body , in respect of his mind , as fleeing from angry Iesabel , 1. Kings 19. In respect of his body , as being fed by Raue●…s , and by the little cake of a poore widdow , dwelling in Zarepta , 1. Kings 17. Yet with one prayer he shut vp the windowes of heauen , and it rained not on the earth , for three yeeres , and sixe moneths , And with another earnest prayer , hee did open them againe , and the heauen gaue raine , and the earth brought soorth her increase .

As for exhorting one another , he doth vrge that duty from the most excellent reward thereof , If any of you haue erred from the trueth , and some man hath conuerted him , let him know , that hee that hath conuerted the sinner , from going astray out of his way shall saue a soule from death , and shall hide a multitude of sinnes . It is the worke of God , only to saue soules e e See . Ce●…in . Marlorat A 〈◊〉 in loc. causally , but occasionally , good men , as Ministers , and Instruments of God , are sayd to saue soules , in conuerting sinners from euill courses , vnto the right way , by fruitfull instructions and good examples . So the Scripture speakes , Matth. 18. 15. If hee heare thee , thou hast won thy brother , and more plainly , 1. Tim. 4. 16. Take heede vnto thy selfe , and vnto thy doctrine , continue therein ; for in so doing , thou shalt both saue thy selfe , and them that heare thee .

I am at this time , to treat of confession , and the condition thereof ; I therefore resume my text , Confesse your faults , one to another ; A f f Paulin●…s Epist●… lib 1. Epist 4. sinner vnregenerate , is like g g Iudg. 16. 21. Sampson , grinding in the prison house , corne for his enemies , the greater his labour , the more his losse ; Now the first step out of this vnhappy prison , is the acknowledgement of his faults , as the reuerend Father , h h In Paraenesi . Nilus , initium salutis est sui ipsius accusatio . The condemning of his infirmities , is the beginning of his sauing health ; Adam in couering his offence , did offend more , then in committing it ; all the sonnes of Adam haue this imbred cunning , to hide their nakednesse , with i i Gen 3. 1. fig-leaues , that is , their naughtinesse with idle cloaks , and excuses , it is mother-wit , to post and passe sinne from our selues , vnto some other ; As when almighty God , arraigned Adam in Paradise , for transgressing his commandement , in eating of the forbidden fruit ; hee presently layd the fault vpon Eua , his wife ; she being questioned , layd it vpon the serpent ; and the serpent vpon God : Albeit , vngodly men ( as k k Aig●… salutis do●…●… 〈◊〉 Pente●…ost . our notes ) declines their sinnes , throughout all the cases ; in the Nominatiue , by their pride , to get them a name ; in the Genitiue , by their fornication ; in the Datiue , by their Bribes ; in the Accusatiue , by their Detracting , and backbiting ; In the Vocatiue , By their adulation , and flattering ; In the Ablátiue , By their oppression , and robberies ; Yet they will not acknowledge their sinnes , in any case , yea when other mens examination hath found them out excuses already , l l Beynard tract de gra●…●…tatis grad. 8. non feci ; si feci , non mali feci ; si mali feci , non multum malè ; si multum malè , non malâ intentione ; aut si malâ intentione , tamen aliena suasiene ; That is , either I did not doe it , or if I did do it , it was not ill ; Or if ill , it was not much ill ; Or if much ill , it was not with an ill intention ; Or if with an ill intention , it was vpon anothers perswasion ; I sayd I will confesse my sinnes , quoth m m Psal. 32. 6. Dauid ; But the n n Psal. 14. 1. foole saith in his heart , I will neuer confesse my faults , and if o o Est. ●… . 4. 16. I perish , I perish . Our sins are termed in the Scripture , p p Esay . 1. 6. sicknesse , & sores ful of corruption ; as then a bodily wound cannot be exactly healed , vnlesse it first be opened , and searched by some cunning chirurgion , vnto the very core ; So the griefes of a wounded conscience , cannot be throughly cured , vnlesse they bee reuealed vnto some friendly Physitian , apt , and able to bind vp the broken hearted , and to comfort such as mourne in sinne ; If thy confession in this case , be forced , and not free ; palliated b Pro. 28. 13. S●… nos peccati nostri simus memores , deu●… obliuiscitur Divu●… . Chrisost: hom 3●… . in Ep●… . ad Heb. and not plaine , what doest thou but fester a wound , and foster a sore within thy owne bosome ▪ I will end this argument , in the words of ●… Solomon , He that hideth his sinnes , shall not prosper , but hee that confesseth and for saketh them , shall haue mercy .

The second condition of confession is , that it be Plenarie , and not Partiall , and that is implied in the preposition , Con , as Aquine , vpon the place , Confitemini , id est , simul fatemini , confesse one fault with another , as you confesse your faults one to another : Conscience before sinne , is fraenum , a b●…idle , but after sinne , Flagrum , a whip ; If the reuerend man , and Martyr of God , Father r r As he reports of himselfe in a sermon preached at Stamford , the which is among his other sermons fol. 96. Latymer , tooke speciall care to the placing of his wordes in his examination , after he heard the pen walking in the chimny , behind the cloth of Arras , how circumspectly should wee looke to our wayes , seeing conscience recordeth all our actions in s s Apoc. 20. 12. bookes that are to bee shewed at the day of iudgement , being either a witnesse for vs or against vs , excusing , or accusing , Rom. 2. 15. If any grieuous crime then afflict thy soule , confesse it , and so confound it , as t t Luke 23. 26. Simon of Cyrene did helpe to beare Christs Crosse ; So thou mayest vndoubtedly , find some good , and discreete friend , who will in such a case , helpe to beare thy crosse , confesse your faults , one to another , saith S. Iames , and so beare one anothers burden , saith S. Paul ▪ Galat. 6. 2 ▪

〈◊〉 in dissembling a part of their debts vnto their fathers , and other deare friends , which are ready to take some good course , for the payment of them , often vtterly ruine their whole temporall estate ; For one hundred pound not confessed , and left vnpa●…d , is a brood egge to muliply new debts , vntill they be so dangerous and desperate , as the old sinnes are debts , as Christ teacheth in his absolute forme of prayer , and sinners are ding-thrifts , as Christ teacheth in his parable of the prodigall sonne , mentioned Luke 15. The concealing then of one heynous crime , that is a burden to the conscience , from our Father in heauen , and from our good friends on earth ( able to u u Esay . 50 4. Minister wordes in time , to him that is wearie , Like x x Prou 25. 11. Apples of gold in pictures of siluer , ) may proue the mother of many foule sinnes , vnto the finall vndoing of our spirituall , and Ghostly welfare . Hee which is to take possession of a Church , or a common house , will ( according to the tenour of our law , ) be sure to shut out of the doores , man , woman , and child , that may disturbe his quiet taking of seising ; Christ stands at the doores of our hearts , and knocks , he desires a peaceable possession of our bodies , and soules , as being his Temples and houses ; O then ( I beseech you ) let vs cast out of our doores , man , woman , and child , euery crying crime , that rebelleth against him ; If there remaine but one fault , not confessed , it may keepe possession for the deuill , and so the King of glory will not enter in , and sup with vs , and dwell in vs , but the foule spirit returnes againe , bringing seauen other spirits , worse then himselfe , and then alas , our end shall be worse then our beginning , Luke 11. 26. The z z 1. Sam. 15. 3. Lord commanded Saul to smite Amalek , and to destroy all that perteined vnto him , and to slay both man and woman , both infant and sucklings , both oxen , and sheepe , both camels and asses : our sins are Amalekites , that burne our a a 1 Sam. 30. 1. Ziklag , and set on fire , the little city , captiuating our senses , and making them prisoners vnto their lustes : If then we spare but one Agag ; it may cost vs a kingdome , and such a kingdome , as is farre better then the kingdome of Saul ▪ a kingdome that cannot be b b Heb. 12. 28. shaken , an inheritance which is immortall , and neuer falles away 1. Pet. 1. 4.

The third condition here required , in confession , is , that it be Transitiua , to wit , a confession vnto another ; And therefore Cardinall c c Lib. ●… . de pae●…entia . cap 4. Bellarmin , and other Papists , vsually cite this Scripture , to prone their auricular confession of sinnes vnto the Priest , vpon payne of damnation euery yeare . But d d Artic de confes . et satis . Melancton in his Apology , for the confession of Augusta , Caluin , in the third booke of his institutions , Chap. 4. sect. 12. Erasmus ▪ Fulke , Marlorate , Bullenger , Vpon the place , haue well obserued , that the word Inuicem , intimates plainly , that this text is to be construed , not of Sacramentall confession ( as the Papists vse to speake ) but of a mutuall confession , and so consequently , the Priest ( if he haue done any wrong ) is inioyned by this Canon , to confesse his faults vnto his Parishioners , aswel as the Parishioners are bound to confesse their faults vnto their Priest , If they haue trespassed him .

Nay the e e In loc. Rhemists are so modest , as to say , that it is not certaine , S. Iames here speaketh of Sacramentall ●…fession , and Cardinall Caietan , of all the Doctours in his age , the most accuratly learned , as ●… Pererius the Iesuite writes of him , a man addicted so much vnto Poperie , ᵍ that had he liued a little longer , hee had beene chosen Pope , confesseth ingeniously , h h Com. in loc. Non est hic sermo de confessione facramentali , vt patet ex èo quod dicit , confitemini inuicem , sacramentalis enim confessio non fit inuicem , sed sacerdotibus tantum .

As for Popish auricular confession , our Diuines affirme truly , First , that it is a nouelty ; i i Annot. in lib. Tertullian . de p●…nitentia . Beatus Rhenanus , a Papisticall authour , auowes that it was vnknowne in the dayes of Tertullian , who liued about two hundred yeeres after Christ ; and k k Sent: lib. 4. destenct : 17. Peter Lambard saith , Happily it was not vsed in S. Ambrose time , who liued about foure hundred yeares after Christ ; and l l Apud Hie●… . To●… . 1. fol 201. Erasmus in his annotations vpon S. Hieroms Epistle to Oceanus , touching the death of Fabiola , writes peremptorily , that it was not ordeined in S. Hieroms age . The Greeke Church ( as m m Melanct. Tom. ●… . fol. 101. ●…t ●…ewel defence of his apologie . fol. 156 Theodorus reports ) hath no such custome . Mr n n Iewel vbi supra fol. ●…48 . Harding being hardly pursued , is constrained , in despite of his will , and wit , to grant that the termes of auricular and secret confession , are seldome mentioned in the Fathers ; o o An●…ot : in Act 19. Erasmus , and p p Vbi supra . Rhenanus affirme they were neuer vsed in old time ▪ so that as reuerend Iewel sayd , if Harding had left out the word seldome , and sayd ▪ neuer , his tale had beene the truer : The challenge then of q q Institut. lib. 3. cap. 4 sect. 7. Caluin is iustifiable , that the auricular Popish confession was not practised in the Church , vntill twelue hundred yeeres after Christ , 〈◊〉 first in the Laterane councell , vnder 〈◊〉 the third .

2 We say that auricular confession is not necessary , for that it is an humane tradition , & not a diuine constitution , as their owne r r Melancton ●…bi su●…ra . Panormitan , acknowledgeth , and s s In su●… : quast 18. art. 4. vti . Morton apolog part. 1. cap. 64. Maldonate their Iesuite writes expressely , that many Catholiks are of the same opinion , as namely Scotus , among the schoolemen , and the expounders of Gratian , among the Canonists .

3 Wee say , that auricular confession of all faults , is impossible ; for who can tell how oft he doth offend ? Psalme . 19. 12. Our sinnes are more then the haires of our heads , quoth t t Psal. 40. 15. Dauid , and ( as King Manasses , in his prayer , ) more then the sand of the sea , now , quod sine numero est quomodo numerabo ? saith u u Serm de quadru ●…lici de ▪ bito . see Harmo●… confesis . pect . 8. Bernard .

4 Wee say that it is a pernicious practise , by which a great many men are damnified , if not damned , many doubtlesse suffer dammages in their purses , and personall estate , because confessions euermore make worke for indulgences and indulgences are agreat support of the Popes triple Crowne : x x Fox Martyr . fol. 35●… . There was a booke written , Anno 1343. entituled , Poenitentiarius asini , Wherein , are brought foorth , the Wolfe , the Foxe , and the Asse ▪ comming to confession , and doing penance , First the Wolfe confessed himselfe to the Foxe , who doth absolue him easily from his faults , and excuse him in the same ; Then the Wolfe hearing the Foxes shrift , affordes him the like fauour , Lastly , 〈◊〉 asse commeth to confession , whose 〈◊〉 was this , that hee being hungry , tooke a straw from out the sheafe , of one that went in peregrination vnto Rome ; the dull asse , though repenting of this fact , yet because hee thought it no●… so heinous , as the faults of the other , had immediatly the discipline of the law , with all seuerity , neither was he i●…dged worthy of any pardon or absolution , but was apprehended vpon the same , slaine , and deuoured ; whosoeuer was the penner of this fabulous tale , had a mysticall vnderstanding in the same , For by the Wolfe , ( no doubt ) was meant the Pope ; by the Foxe , the Prelats , and Priests , and the rest of the spirituallity ; the Pope is soone absolued of the spirituallity , and the spirituallity , soone absolued of the Pope ; By the Asse , is meant , the poore Laytie , vpon whose backe , the strict censure of the law is executed sharpely .

Moreouer , Popish a●…ricular confession is exceeding hurtfull vnto the sou●…s of ignorant people , y y Marcus An tonius de domini●… in ser. in Rom. 13. 12. page 40. who being beguiled with this blinding , and benighting doctrine , trust so much to their externall confession , and externall absolution , that they neglect inward , and intire repentance . This opinion assuredly breeds vp a sinner , and makes him ( as it were ) fat in iniquity ; For ( as z z ●…yr E●… Sandy ▪ r●…lat of relig●… : sect. 7. one sayd wittily , ) the Papists account of confes sion ▪ as drunkards of vomiting , and say , When wee haue s●…nned , wee must confesse , and when we haue confessed , wee must s●…nne againe , that we may confesse againe ; So they sticke fast in their sinnes , as thinking they haue done their parts , whe●…●…hey haue runne ouer the bed-roule of their 〈◊〉 and so receiued a formall absolution ; In our a a Fox Martyr fol. 14 ●… . et 1903. Churches history , we read , that a certaine Popish Priest , named Nightingall , Parson of Crondal in Kent , who preaching vpon Shrove-Sunday to his parishioners , and taking for his theame , the words of S. Iohn , If we say wee haue no sinne , we deceiue our selues , and the trueth is not in vs ; Told them , he had receiued the Popes pardon from Cardinall Poole , exhorting them also to receiue the same , seeing that he stood now so free from sinne , as he did at the fontstone , and cared not now if he should die the same houre , in the cleanesse of his conscience , whereupon , being suddenly stricken by the hand of God , he immediatly shrunke downe , into the Pulpit , and so was found dead , speaking not one word more .

Well then , if S Iames here meant not auricular confession , vpon constraint , vnto the Priest euery yeare , let vs examine , what confession it is , of which he sayth , acknowledge your faults one to another ; Our Church in the second part of the homilie concerning repentance , and Caluin , institutionum . lib. 3. cap. 4 sect 12. affirme that there is a two fold confession of faults , one to another , enioyned in the holy Scripture , the first is for the satisfaction of our neighbours , if wee haue trespassed against them , and the second is , for the satisfaction of our owne selues ; If at any time , wee feele our consciences afflicted heauily with any grieuous crimes , of both which our text may be cons●…d , as being Christian duties , exceed●…y requisite , not only in our sicknesse , but in our health also .

LECTVRE . 2.

COncerning the first kind of confession , it is a duty to be performed , in sicknesse especially , to which obseruation I am led with c c In loc. Aretius , by the coherence ; for S. Iames in the words a little before , sayd , If any man be sicke among you , let him call for the Elders of the Church , and let them pray for him , and then in our text , Confesse your faults one to another , insinuating , that it is at such a time chiefly fit , yea necessary , that we should vnfainedly forgiue others , and earnestly desire that others forgiue vs , and so God of his infinite mercy forgiue all ; When d d Esay . 38. 1. Hezechias was sicke vnto death , Esay the Prophet came unto him , and sayd , Put thy house in order , for thou shalt die ; Dispose first of thy soule , which is ill disposed , if it bee not in loue , which is the e e Rom. 13. 10. complement of the law ; Secondly , dispose of thy body , which is ill disposed ; If thou command not thy tongue , to confesse thy faults , and to doe right , to those it hath abused , and slandered ; ●…irdly , dispose of thy temporall estate , which is ill disposed , if thou make not restitution , vnto such as thou hast oppressed , and iniured .

This confession is to be performed , in our health also , that if f f Rom. 12 18. it be possible , so much as in vsi●… , we may haue peace with all men , especially when as we go to the Lords Table , so Christ instructeth vs . Matth. 5. 23. If thou bring thy gift to the Altar , and there remembrest that thy brother hath ought against thee , leaue there thy offering before the Altar , and goe thy way , first be reconciled vnto thy brother , and then come and offer thy gift ; By which it is apparant , that wee must offer in g g Heb. 13. ●… . loue , being reconciled vnto our brother , and much more vnto the Church , which is the whole brotherhood of all Christian people ; for God expects , and respects mercy more then sacrifice , Hosea . 6 6.

It is a fashion among meane men , and ( for ought I know , commendable ) to prouide some new clothes , against the receiuing of the communion at Easter , now S. h h Colos 3. 12. Paul exhorteth vs , to put on under mercy , kindnesse , humblenesse of mind , m●…ekenesse , long suffering , for bearing one another , and forgiuing one another , which Christ himselfe termeth a n●…w sut●… . Iohn 13. 34. A new commandement I giue vnto you , that you loue one another ; This vndoubtedly , was an old precept from the beginning , but he calleth it new , i i Caluin in loc. For that he would haue this alway fresh in our memory , fresh in our practise , le●… k k 1. Cor. 16. 14. all our things be done in loue , that one chiefly , which is called a Communion , in respect of the common Vnion among our selues , and as being a signe , and a seale of our communion with Christ , our l l Ephes. 2. 14. ●…eace .

The second kind of confession , is for the satisfaction of our owne selues , if at any time wee feele our consciences heauily burdened with any grieuous temptation ; I know Christ is the m m Matt 8 4. Priest , vnto whom euery sinner infected with a spirituall leprosie , must open , and shew himselfe , being a Priest for n n Psal. 110. 4. euer after the order of Melc●…isedec , an high Priest , that is touched with a feeling of our infirmities , Heb. 4. 15. So o o Hom. 41. ad populum ●…ntiochen ▪ et . In Heb hom. 31. Chrysostome saith , I will thee not to bewray thy selfe , before others openly , but I counsell thee , to obey the p p Psal 37 5. Prophet saying ; Open thy way to the Lord , And q q Hom. 2 in Psal. ●…0 . againe , Confesse thy sinnes vnto the Lord , who is able to cure thee , and not vnto thy fellow-seruant ; that may vpbrayd thee with them : And S. r r Confess lib. 10. cap. 3. Augustine , what haue I to doe with men , that they should heare my confession , as if they could heale my griefes ?

Yea , but what if after all my contrition , and confession vnto God , I feele not an absolution , or any comfort , to my poore distressed soule ?

What if after I haue cryed vnto the s s 1. Cor. 1. 3. Father of mercies , O t t ●…uke 18. 3 God be mercifull vnto me a sinner ; He do not answere my spirit , u u Psal 35. 3. I am thy saluation ?

What if for one scandall which I haue giuen , I haue such an insupportable burden in my conscience , as if a milstone were hanged about my necke ; S. Iames in such a case , doeth aduise here , Confesse your faults one to another , and pray one for another , that yee may be healed ; For the prayer of a righteous man preuaileth much , if it be feruent . For as a vehement burning feuer , is no way to bee cured , but with opening a veine , whereat the infected blood hauing vent , may carry away with it , the putrified matter , that did molest the body ; So against strong temptations , and afflictions of the mind , there is no remedy more secure , then to open the heart , vnto a wise friend : and to let out those raging passions , that did disquiet our soule .

Now because preachers of the word , ought to be more skilfull and expert then others , in applying the good tidings of the Gospell , vnto the poore : to binde vp the broken hearted ; and to comfort such as mourne in Sion ; x x See Caluin . institut. lib. 3. cap 4. sect: 12. It is fit , that wee should haue recourse to some learned , Pious and discreete Pastour : who can and will Minister a word of consolation in due season ; For Almighty God hath giuen power , and commandement to his Ministers , to declare and pronounce to his people , being penitent , the absolution and remission of their sins ; Vn●…o them he sayd , y y Mat. 18. 18 Iohn 20. 23. Whatsoeuer yee bind in earth , shal be bound in heauen , and whatsoeuer ye loose in earth , shall bee loosed in heauen . And vpon this ground , there is in the Church of England , a general z z Collect after the confession at Mor●…ing prayer , and at the communion absolution , after a generall confession of sins , and a particular absolution , after a a a In the visitation of the sicke . particular confession ; and b b Dr Field . lib. ●… . of the Church cap. 25. wee teach also , that this acte of absoluing , belongs vnto the Minister , ordinarily ; Tanquam ex officto : But when none of that order is , or can bee present , another may doe it with good effect , according to that old saying ; c c Magdeburg : E●…st ; dedicat cent 1. et Luther loc: com●… 〈◊〉 absolut . ●… Rom 1. 1. In casu necessario , quilibet Christianus est sacerdos . In one wor●…●…ee may confesse our faults , vnto good people , which are power-full in the Scriptures ; apt to teach , admonish and aduise , for our comforts ; But especially to Godly Pas●…ours , as being d d 〈◊〉 , 1. 1. put apart , to preach the Gospell of God , and to e e 1 Cor ●… . 1. be disposers of his holy secrets .

This I know to be the Tenet of our f f Hom of re pent ▪ pa●…t 2. com . 〈◊〉 tit : visitation of the sic●…e . Church , agreeable to the confessions of other reformed Churches , as to the confession of Heluetia , Cap. 14. of Bohemia , Cap. 5. of Aspurge , art 11. of Saxone art . 16. As you may reade , Harmon : confessionum , Sect 8.

This acknowledgement of our faults , is farre different from auricular Popish confession . First , in that it is not vpon constraint , but voluntary .

Secondly , because wee are not enioyned to confesse vnto the Parish Priest , or to any one confessour , appoynted by the Diocesa●… , and Ordinary ; But wholly left at our owne choise . Thirdly , Because wee are not tyed to any certaine time , but only when wee find our selues in our conscience rightly disposed , and to bee in the state of true repentance ; Yet because men are negligent , and carelesse in performing of this duty , the Church exhorteth vs to confesse at two times aboue the rest : To wit , In sicknesse , and in Lent ; In sicknes , euery Christian ought to make a speciall confession , if hee feele his conscience troubled , with any weighty matter , earnestly desiring the standers by , to pray for him , and the discreete Pastour if need be , to absolue him : As for Lent , Although g g Bernard ser. 3 de ●…nio quadragesi . our whole life should be nothing 〈◊〉 but a Lent , to prepare our selues against the Sab●… our death ; and Easter of our resurrection ; Yet seeing the corruption of our dayes , and wickednesse of our natures , is so much exorbitant , as that it is an hard matter to hold the common sort of people within the lists of Piety , Iustice , and Sobriety : It is fit there should bee one time , at the least , in the yeare , and that of a reasonable continuance for the recalling of them vnto some more stayed courses , and seuere cogitations , and h h Relation of religion in the W●…st sect. 7. happily these things might haue beene more fitly restored in the reformed Churches vnto their Primitiue sincerity , rather then abolished , as in some places vtterly .

The fourth ●…hing required in confession is , that it be not defensiue , bu●… accusatiue , noted in the word , Peccata Now there be diuers partitions of sinnes , as , First , In respect of their beginning , so some sinnes are called Originall , as being deriued from our first parent Adam ; other actuall as issuing from our owne corrupt will .

Secondly , In respect o●… their obiect , and so some sinnes are called carnall , and other spirituall , according to that of S. i i 1. Cor. 7. ●…4 . Paul , The Virgin careth for the things of the Lord , that she may be holy , both in body & soule , For al things in which al offend , are either felt by the senses , as meate , drinke , lust , & so 〈◊〉 be carnall sinnes , or apprehended by the vnderstanding , as honour , knowledge , power , and ●…o called spirituall wickednesses ; the first makes vs l●…ke beastes , the second like deuils .

Thirdly , In respect of the parties iniuried in 〈◊〉 , and so some be called sinnes against God , other sinnes against our neighbours , other sins against our selues : against all which , S. k k ●… . T it 12. Paul exhorteth vs to liue soberly , righteously , and religiously , in this present world , that is , ( as l l Ser. 2. de re sur●…ectione domine . Bernard and other doctours vsually construe it ; ) Soberly toward our selues , righteously toward our neighbors , religiously toward God●… ; And Dauid against these three kinds of sinnes , prayeth in the 51. Psalme ; For a cleane , right and holy spirit : A cleane spirit , to liue so ▪ berly ; a right spirit , to liue honestly ; a Holy spirit , to liue Godly .

Fourthly , In respect of the law ; for as m m Bellarmi●… de amissione 〈◊〉 statu 〈◊〉 〈◊〉 . lib 1. cap 2. some commandements are Negatiue , other 〈◊〉 , so some sinnes are faults of commission , and other are faults of omission ; Idolatrie , Murther , Adultery , Th●…ft , are sinnes of commission , as being repugnant to the Negatiue law , Thou shalt haue no other Gods but me , Thou shalt not k●…ll , Thou shalt not commit adultery , Thou shalt not steale ▪ Neglect of due reuerence to father , and mother , are sinnes of omission , as violating the Affirmative precept , Honour thy father , and thy mother ; sinnes of commission are called by the Latines ▪ Pecca●…a ; sinnes of omission , Delicta , the which di inction , n n Quast . 20. 〈◊〉 Leuiticum . Augustine collecteth out of the 7. Chap. of Leu●…ticus at the 7. verse , As the sinne offering is , so is the trespasse offering .

Fiftly , in respect of our intention and mind in offending , and so there be sinnes of infirmitie , sinnes of ignorance , sins of malice ; sins of infirmitie , are sayd to be committed against God the Father , whose speciall attribute , is power ; sins o●… 〈◊〉 norance , against God the Son , whose specia●… attribute is wisedome ▪ sinne of malice against God the Holy Ghost , whose speciall attribute is loue .

Well then , among all these partitions of sin , let vs examine , what faults are to be confessed one to another , In the first kind of confe●…sion . which is for the satisfaction of others , our Apostle d●…th vnderstand only o o Erasmu●… , Aretius . such offences , as daily f●…ll out betweene neighbour and neighbour , in our common conuersation and commerce ; we neede not in this case confesse other sins , committed either against God , or against our selues , but onely those which are committed against them .

But in the second kind of confession , which is for the satisfaction of our owne selues , euery sin is to bee confessed , that heauily burdeneth our conscience ; whether it be a carnall sinne , or a spirituall : a sinne of omission , or a sin of commission : a sinne of presumption , or a sinne of ignorance : a sin of weakenesse , or a sinne of wickednesse : a sin against other , or a sin against our selues : p p Exod. 8. 24. Aegypt was tormented with small flies , as with great plagues , a little fault that seemeth vnto thee great , and troubleth thee much , ought not to bee neglected , but healed by thy confession , and others consolation .

Obserue moreouer out of this place , that we must acknowledge faults , as faults , & not as vertues ; to be sory for them , & not to boast in them ; otherwise , q q Serm. de S Andra●… . ●…po ●…olo . Bernard saith , it is not confessio sed defen●… the courses of vngodlinesse , as Dauid sheweth in the first Psalme ; There is first a consultation of ill , then a working of ill ; and last of all , an impudent maintaining of ill ; First , a walking in ill ; Secondly , a standing in ill ; Thirdly , a sitting in ill : First , men are vngodly ; Secondly , Sinners . Thirdly , Scornefull ; disputing and defending their sinne , as it were in a Schoole chaire ; Sin seemeth to the Christian r r Psal. 38. 4. at first , Importabile , too heauy a burden for him to beare .

2. Graue , So bur●…en some , as a tallent of l●…ad , quoth s s Zach. 5. 7. Zacharie . or as a great loade , quoth our Sauiour . Matth. 11. 28.

Thirdly , Leue , So light , that he sins without any resisting before the fall , or repenting after the fall .

Fourthly , Insensibile , for custome in sin taketh away the Sentiment of sin .

Fiftly , Delectabile , For as Abner called fighting a sport , saying , ᵗ Let the yong m●…n arise and play before vs ; So some make but a pastime of sinne , Prouerbs 14. 9. The foole makes a mocke of sinne .

Sixtly , Desiderabile , When a man ( as the u u ●… . Kings 21. 25. Scriptures speakes of Ahab ) ▪ selleth himselfe to worke wickednesse , and to commit vncleannesse , ( as S. Paul sayth ) euen with a greedinesse . Eph. 4. 19.

7 Defensibile , Which is the serpents head , and height of iniquity , when a sinner is set downe in the seate of the scornefull , and brag of his faults , so S. x x See con●…es . lib: 2. cap. 3. Augustine reports of himselfe , before his conuersion , how hee did boast of much villany done , yea more then was done . Th●…ore let men acknowledge their faults , one to another not to prate of them , but to pray for them , humbly confessing them , as vices , and not idly glorying of them , as if they were vertues .

The last obseruable condition of confession , is , that it be not an acknowledgement of other m●…ns sinnes , but of our owne : y y Matth ●… . 3. Christ would not haue vs to gaze vpon the mote in our brothers eye , but rath●…r to pull out the beame in our owne sight : Wee may nor bee busie Bishops in another mans Dioces , quoth z z 1 Pet 4 ▪ ●…5 . S. Peter ; but meddle with our owne businesse , quoth S. Paul , 1. Thessa. 4. 11 ▪ S. a a Confes lib. 10 cap. 3. Augustine complained of men in his time , that they were curious in examining the liues of other , but exceeding slout●…full in amending their owne ; And so there bee men in our time , b b Hooker . lib. ●… 〈◊〉 〈◊〉 : pag 2 ▪ ●… whose ve●…tue is nothing else , but to heare gladly the reproofe of others vice , c c Pra●…ace 〈◊〉 〈◊〉 . despising th●…se for whom Christ despised himselfe , and den●…ing them for brothers , whom God takes for sonnes ; But the Scripture teacheth otherwise , take away the euill of your workes . Esay 1. 16. Rend your hearts ▪ 〈◊〉 2 ▪ 13. Not another mans spirits , but your owne , let euery man examine himselfe , saith d d 1 Cor. 〈◊〉 . 28 Paul ▪ amend your liues , sai●…h e e Acts. 2. 38 Peter , acknowledge your faults saith S. Iames . In a word , wee may not breake our neighbours head , with the Pharisee , but sin●…te our own breast with the Publican●… . Luke . 18. 13.

Swee●…e 〈◊〉 which art b●…h our euerlasting P●…●…d al-sufficient sacrifice for sinne , grant vs grace to confesse our faults humbly ; first vnto thee , secondly to our selues , lastly , one to another , that thy Holy Name may be glorified , our neighbours iniuries repayred , our consciences quieted , our liues amended , and our soules finally saued in the day of thy comming so come sweet Iesu , come quickly ▪ Amen .

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