Nine sermons heretofore preached upon severall occasions, and printed 1636. and now published. without any alteration 1641. By John Prideaux doctor of divinity regius professor, and rector of Exeter Colledge

NINE SERMONS HERETOFORE PREACHED Upon severall occasions , and Printed 1636.

AND NOW PVBLISHED without any alteration 1641.

By IOHN PRIDEAUX Doctor of Divinity Regius Professor , and Rector of Exeter Colledge .

OXFORD , Printed by LEONARD LICHFIELD Printer to the Vniversity , & are to be sold by Henry Cripps & Henry Curteyne . 1641.

CHRISTS COVNSELL FOR ENDING LAW CASES .

AS IT HATH BEENE DELIVERED IN TWO SERMONS vpon the fiue and twentieth verse of the fifth of Matthew .

By IOHN PRIDEAVX , Doctor of Divinity , Regius Professor , and Rector of Exeter Colledge .

MATTH . 5.9 . Blessed are the Peace-makers .

OXFORD , Imprinted by LEONARD LICHFIELD Anno Salutis , 1636.

TO THE WORSHIPFVLL MY VERY WORTHY Kinsman EDMVND PRIDEAVX Esquire , Counsellor at Law , & Mris MARY PRIDEAVX his vertuous and religious Wife .

THE many kindnesses I haue heretofore receiued from you both , haue long sithence required a fuller acknowledgement , then yet I could ever meete with opportunity to expresse , howsoever I much desired it . In which respect being over-intreated by some friends , to publish these Sermons , I made bold to passe them vnder your names , assured by former incouragements , of your louing acceptance . They were my first assaies in this kinde , which riper iudgements will soone discern , both in sundry defects , and superfluities . But my desire to doe good to the meanest , shall in part ( I trust ) excuse me to all . Rom. 1.24 . For we are all debtors ( with blessed S. Paul ) both to the wise , and vnwise . Prov. 11.30 . And as it must be our wisdome especially , to winne soules , Iohn . 1.21 . so it behooueth all Gods children to receiue from vs with meeknesse , his statutes and judgements . Deut . 4.6 . For this is your wisdome , and your vnderstanding , in the sight of the nations , which shall heare all these statutes , and say , surely this is a wise and vnderstanding people . Your exemplary practice herein ( which your Neighbours and Country can well testify ) my selfe to my great comfort , haue often observed , both in private prayers , duely continued in your well-ordered family , and publike esteeme of the Word , and its true Professors . To which if this small Mite of mine may adde the least life , or increase , I haue attained my purpose ; in which I rest

From Exeter Colledge in Oxford . October 12. Yours ever in Christ to be disposed , IOHN PRIDEAVX

CHRISTS COVNSELL FOR ENDING LAW CASES . MATTH . 5.25 .

Agree with thine adversary quickly , whilest thou art in the way with him : lest thine adversary deliver thee to the Iudge , and the Iudge deliuer thee to the Sergeant , and thou be cast into prison .

1 THese words ( Worshipfull and Beloued ) are a part of that large and heavenly Sermon , which our Saviour made in the Mount to his Disciples , and a great multitude , as appeareth in the first verse of this Chapter . A learned man calls it , Perkins in his exposition of Christs Sermon in the Mount . the key of the whole Bible , because by it is opened the summe of the Old and New Testament ; and in that sense my Text may be tearmed , the chiefest ward of this key ; as being that which first discloseth the corrupt Glosses of the Pharisees , and wherevpon our Saviour especially insisteth : Who having shewed before , that the sixth Commandement , not onely forbiddeth actuall murder , ( as the Pharisees would grossely haue it ) but also rayling words , Vers . 22. {αβγδ} . vid. Bezae Annot . ib . discontented gestures , rash anger , ( as the severall punishments declare , to which these things are liable ) inferreth therevpon an effectuall exhortation , to concord , loue , and charitie , and first with their Brethren , in the two verses going immediatly before . Ver . 23. If then thou bring thy gift vnto the altar , and there remembrest , that thy brother hath ought against thee ; leaue there thine offering before the altar , and goe thy way , first bee reconciled to thy brother . And secondly with their Adversaries , which is a higher steppe to perfection , in the words I haue read vnto you : Agree with thine adversary quickly , whilest thou art in the way with him , &c.

2 The Learned seeme not to agree altogether about the sense and scope of these words . Saint Chrysostome takes only the letter , Jn hunc locum . and extends it alone to such contentions , as happen betweene party and party , here in this world , before a civill Magistrate ; and of this minde also are Theophylact , and Euthymius , among the ancient ; Brentius , Pellican , and Kemnitius , with some others , among the latter writers . Vid . Thomae Caten . But Cyprian , Hilarie , Ambrose , Hierome , and Augustine , with the rest of the Fathers and Schoolemen , expound parabolically , the way , In 5. Math . this life , the Iudge , Christ , the Sergeant , the Angels , the prison , Hell . Both senses are true ( saith Abulensis ) but the latter more principall ; whose opinion I the rather embrace , because it tendeth to agreement , for which I labour . To omit therefore the curious discussing of the point , how , and by what reasons , both interpretations may stand , as fitter for the schooles , then this place : I take the words to be vttered by way of a similitude , whose substance , or latter part , commonly called {αβγδ} is here omitted , as easie to be gathered , by the shadow , {αβγδ} , or former part expressed ; it being vsuall in Scripture , and common talke ; and in this particular enlarged , may carry this sense : If a crediditor of thine , to whom thou art falne in band , should therevpon put thee in suit ; the law is open , the Iudge must doe right , the penalty is imprisonment : were it not wisdome , therefore for thee to hasten , and agree , before it come to a triall , that so by drawing the Court thou mightst withdraw thy selfe from danger ? The like is thy case here in this world , for brotherly reconciliation ; whether thou be wronged , or haue wronged , seeke peace , and ensue it , and that now , in the acceptable time , speedily without demurres . For thou art way-laid by death , and knowest not how soone thou shalt bee arested . If thou come out of charity before Gods tribunall seat ; the Angels are his Sergeants , hell his prison , Diuels his hangmen , fire and brimstone his racke ; iudgement must passe , and execution shall follow , and then to desire a composition will be too late . So that here you see ( Beloued ) what both opinions yeeld , to further , and perswade this Christianlike agreement : the first from the words , in regard of temporall damage , the second from the meaning , to avoid eternall vndoing .

3 The summe is an earnest motiue to Brotherly reconciliation with all men ,

and consisteth as it plainely appeareth , of these two parts : 1. A Precept . Agree with thine adversary quickly , whilst thou art in the way with him . 2. A reason thereof , in the words ensuing , lest thine adversary deliuer thee to the Iudge , and the Iudge deliver thee to the Sergeant , &c.

The Precept ( whereof only at this present , by Gods assistance & your Christian patience I intende to entreat ) containeth in it these foure circumstances , the 1 Matter whereof . Agree . 2 Party with whom . Thine adversary . 3 Time when . Quickly . 4 The place where . Whiles thou art in the way with him .

Agree with thine adversary quickly , whilest thou art in the way with him .

Agree , as becommeth a man , with thine Adversary , as it behooueth a Christian , Quickly , to shewe thy willingnes , & whilest thou art in the way , to expresse thy carefull providence . For by Agreeing , thou imitatest thy Saviour , with thine adversarie , thou excellest the Scribes and Pharisees , quickly , thou out-strippest the sluggard , and whilest thou art in the way , thou preventest the danger that is to come . And therefore giue me leaue once more to inculcate , and repeate againe Agree , to saue thy selfe , with thy Adversary , to winne thy brother , quickly , to redeeme the time , and whilest thou art in the way , to speed the better at thy journies end .

4 Agree : The originall hath it in two words {αβγδ} . Which translators contend , who should expresse most significantly . The vulgar Latine giveth it this sense . Esto consentiens . Consent or thinke the same things with thine adversary . Erasmus , Habeto benevolentiam . Beare him good will . Castalion , Compone . Compound . Vatablus , Fac convenias . See thou come to an agreement . The Syriack , e Bee desirous of his friendship . An old Translation which Saint Augustine seemeth to approue , Esto concors . accord , compound , {αβγδ} or make a full atonement : which is also liked by Beza , and in effect is the same with his : Esto amicus . Nec monet tantum vt animo benè velimus adversario , sed vt cum eo transigamus &c. bee friends , let there be a perfect reconciliation , see there be an end of all brabbles betwixt you . For wee are not onely advised ( saith he ) to wish well to our adversary , and there let it rest ; but to goe to him , talke with him , conclude with him , and as Saint Luke hath it , Chapter 12.58 . Luk . 12.58 . Deliuer our selues from any thing hee hath against vs. All which is included in this one word Agree , and yeeldeth this maine doctrine besides many other .

That it is a necessary duty for every true Christian to seeke reconciliation :

A necessary dutie ( I say ) of every true Christian , not onely coldly to admit , or to bee content it should be so : but also earnestly to seeke , faithfully to bring about , and joyfully to embrace an absolute , hearty , and brotherly reconciliation .

5 The proofes whereof are so many , and pregnant throughout all the Booke of God , that whatsoever is there written , may serue for a testimonie . All the long Art of Divinitie , is comprised in this one short word , Loue . As the Apostle obserueth , Gal. 5.14 . Gal. 5.14 . Loue the Lord thy God , is the first and great commandement ; and loue thy neighbour , is the second like vnto this ; vpon which two hang the whole Law and the Prophets , Mat . 22.40 . Mat . 22.40 . In regard whereof , the chiefe subiect of our Saviours prayer , was vnity , Ioh . 17.21 ; Ioh . 17.21 . his chiefest Legacy , peace , Ioh . 14.27 . Ioh . 14.27 . And by this shall all men knowe ( saith he ) that you are my Disciples , if you loue one another . Ioh . 13.35 . Ioh . 13.35 . For as there is one body , one spirit , one Lord , one faith , one baptisme , one God and Father of all , Ephes . 4. ver . 4.5.6 . who is aboue all , and through all , and in you all : so it behooueth the members of this body , the guided by this spirit , the servants of this Lord , the partakers of this faith and Baptisme , the worshippers of this God , and children of this Father , Ib. vers . 2. with all humblenesse of minde , & meeknesse , and long suffering ( as the Apostle exhorteth ) to support one another through loue , endeuoring to keepe the vnity of the spirit in the band of peace . Chap. 25.1 . Three things ( saith the wise son of Syrach ) reioyce me , and by them , am I beautified before God and men : the vnity of Brethren , the loue of Neighbours , and a man and his wife , that agree together . And therefore ever will be remembred that good minde of faithfull Abraham , Gen. 13.8 . Gen. 13.8 . who to cut off all debate betwixt his heardmen and Lots ; disdained not to goe , the elder to the younger , the Vncle to the Nephew , the worthier to the inferior , in this kindest maner , Let there be no strife , I pray thee , betweene thee and me , neither betweene mine heardmen , and thy heardmen , for we are brethren . The like was Iosephs counsel to his departing brethren , Act. 4.32 . Gen. 45.24 Gen. 45.24 . Fall not out by the way . And the multitude of the first Christians , Act. 4.32 . are said to be of one heart , and one soule , in regard of the faithfull agreement which was betweene them . Wherevpon the Author of the Sermons ad fratres in Eremo , Ser . 2. Qui pacem cordis , oris , & operis , non habet , Christianus dici non potest , &c. sticketh not to inferre , That he that in heart and word , and worke , contendeth not for this agreement , cannot be called a Christian . He that resteth not on this foundation , setteth his life and foot in slippery places , sayleth in a tempest , walketh in a ruinous cliffe , soweth on the sand , the new Ierusalem being not a place for quarrellers ( as S. Basil grauely obserueth ) but an inheritance and reward for gentle natures .

6 A lesson ( Beloued ) for these contentious times , and dog-daies of ours , to remember vs , what wee are , whom wee serue , what is expected of vs , and how little we performe . The mercilesse debtour in the Gospell , should bee a patterne vnto vs all : Who for taking his brother by the throat , and exacting ( as it should seeme ) no more , but his owne , receaued this doome of his Master , O evill servant , Mat . 18.32 . I forgaue thee all the debt because thou prayedst me : shouldst not thou also haue had compassion on thy fellow servant , even as I had pitty on thee ? But wee are so farre , either from fearing such Iudgements , or imitating this pitty , Gen. 16.12 . that like Ishmael ( almost ) wee are become Wild men , his hand against every man , and every mans hand against him . So farre from seeking this brotherly reconciliation , that being sought vnto , wee will scarce heare of it . But alas ( selfe-wild and inconsiderate men ! ) little dost thou marke the steps thou treadest , or the downefall of this way , wherein thou postest . Shall thy God bee called the Author of peace , and wilt thou continue a maintainer of dissention ? shall he receaue thee , who rejectest thy Brother ? or suppose thou wilt agree with him , who quarrellest with his , and thine owne fellow members ? No , no , ( Beloued ) hee hath taught vs otherwise . Our trespasses are forgiuen vs , but with this condition , as wee forgiue them that trespasse against vs. Where is thine adversary ( saith hee ) whose injuries like the blood of Abel cry vnto mee for vengeance ? never looke mee in the face , except your brother bee with you . Gen. 43.3 . So true is that which Pellican hath on this place obserued : Non experieris Deum tibi propitium , nisi proximus sentiet te sibi placatum : Thou shalt not finde that God is pleased with thee , before thy neighbour perceaue , thou art reconciled vnto him . For as the spirit of man ( it is an old Authors similitude ) neuer quickneth those members that are cut asunder or broken , Serm . 2. ad fratres in Eremo . vntill they be ioynted againe , and set together : so the spirit of God neuer giueth life to vs , except wee be bound together in the bond of peace . This prepareth vs to prayer , which must be without wrath , it fitteth vs to heare , which must be with all meeknesse , 1. Tim . 2.8 . Iam . 1.21 . it prouideth vs for the Lords Supper , who accepteth no ghest without this Wedding garment . Mat . 22.12 . 1. Cor . 13. Though thou speake with the tongues of men & Angels , hast the gift of prophesie , knowest all secrets , canst remoue moumtaines , giuest thy goods to the poore , and thy body to bee burned ; all this is but sounding brasse , and tinkling Cymbals . Vaunt of no such offerings at the Lords Altar , before thou go , and be reconciled to thy brother . Go ( I say ) not expect when he will come vnto thee , nor tarry till thou happen to meet him ; but seeke him out of purpose , enquire for him , commune with him . And where thy presence cannot , thy desire of peace ( saith Gregory ) must performe that office . Satisfie him in thought , Dialog l. 4. whom thy thoughts haue wronged ; in words make amends , for thy injurious speeches ; as also for thy deeds , let thy deeds recompence . For why should our stubbornnesse so farre overmaster vs , as to make our best services vnacceptable to our King and Master ? {αβγδ} ; O the admirable benignity , and vnspeakable goodnesse of God ( saith that golden-mouthed Father Chrysostome on this place ! ) Hee despiseth his owne worship , to maintaine thy charity , he will not be found of thee , till thou hast sought this reconciliation . Never pray , come not at Sermons , worship me not at all ( saith our Lord God ) what haue I to doe with your appointed feasts , and solemne assemblies ? my soule hateth the oblations of such as foster , or bring with them hatred in their soules . Wherefore ( Beloved brethren ) let vs study to agree , that wee may be beloued , and seeke peace here , that wee may enioy it in heaven . Prou. 30.27 . The very grashoppers can goe forth quietly altogether by bands ( as the wiseman telleth vs ) and the kingdome of Satan is not devided against it selfe . Now , Mat . 12.26 . if you will farther know the party with whom wee are thus to agree , it followeth : Thy adversary ] which is the second circumstance I before proposed , and commeth here in order to bee likewise handled .

7 Agree with thine Adversary . ] The word {αβγδ} in the originall is not so largely taken , as adversarius in the Latine , which may signify any kinde of enemy : but rather as wee terme in English in our Law matters , the plaintife , in regard of the defendant ; or the defendant , in respect of the plaintife , to bee an adversary . Adversarius litis ( saith Bellarmine in a passage vpon this place ) non iniuriae : Lib . 1. de purgat . c . 7. an Adversary , not so much for an injury offered , as in a triall to be had ; and therefore may not so properly bee expounded an enemy , as a friend or neighbour of ours , with whom wee haue a case in controversy . What is answerable to this in the similitude , divers are of divers opinions . Some would haue this Adversary to bee the Divel , Vid . Buccasen . Enarrat . in . 5. Math . & Beuxam . Harmon . Euang . Tom .. 2. pag . 20. 2. Lib . 1. de serm . Dom . in mont . cap . 22. as Origen , Euthymius , Theophylact , with whom we are to agree , ( as S. Hierome expounds it ) by renouncing him wholy , as our promise was in baptisme , and so shaking him off , that hereafter before the Iudge of heauen , hee may haue no action against vs. But Calvin confutes this mainely : following herein Saint Augustine , whose argument is from the Greeke word {αβγδ} , be friends , or a well-willer : but betweene the Devill and vs there should be no such commerce , or familiarity . Others by adversary vnderstand the flesh . This also liketh not Saint Augustine , neither Saint Hierome , who thinke it hard , that the spirit should agree with the flesh , which ever lusteth , and rebelleth against it . Saint Ambrose would haue this adversary to bee sinne . But what peace or composition should be with that , which wee are bound by all meanes , to root out , and extinguish ? Others therefore come neerer the truth , as Athanasius , Augustine , Gregory , and Beda , who would haue this adversary to be either God , or his law , or our owne consciences . And surely the best way it is for vs to curry favour with these ; whiles opportunity and time is granted vs. Yet I take the exposition of Hilary , Anselme , and Saint Hierome , to bee more naturall for this place ; who goe no farther then the letter , but by Adversary vnderstand Dominum litis , quod est commune nomen vtrique parti litiganti , ( as Tremelius notes on the Syriack word ) any man that hath ought against vs , or we against him ; importing no other thing , but that the offender should seeke , and the offended embrace , any Christianlike agreement , without running to extremities . Wherevpon I ground this generall doctrine :

That the going to lawe of Christians , where a good end in private may be hoped for , or had , is contrary to that course of proceeding , which our Saviour here prescribes in Iudiciall causes .

8 A doctrine depending on the former , but yet in such a sort , that whereas there I insisted in generall , vpon the matter to be sought , here I declare in particular , the manner how to finde it : especially in such cases , as breed the greatest jarres . Wherein I would not be mistaken , as though I went about to taxe such courses , or vocations , as our Common-wealth alloweth ; or held all publike trials before a civill Magistrate , vnnecessary . No , my text cleane dasheth such Anabaptisticall conceipts , wherein I finde an accuser , a Iudge , a Sergeant , a Prison , and all approved . My purpose is therefore only to shew , what mutuall moderation should be practised of vs all , in our private differences , and affaires . For as not to agree in such , dissolueth the bands of charity : so in wickednesse to consent with any , is felony , treason , or conspiracy . So Herod & Pilate were made friends , Luke 23.12 . Luk . 23.12 . but yet continued enemies to our Saviour . Cutpurses consent , Prov. 1.14 . Prov. 1.14 . but it is to doe a mischiefe ; and such cordes never hold longer , then the strangling of their masters . But our causes should be lawfull , in which wee should agree , and personall , which wrong not estates , and of that nature , which need not so tedious a traversing . Of which the Apostle speaketh , 1. Cor . 6.7 . 1. Cor . 6.7 . Now therefore , there is vtterly a fault among you , because you goe to law one with another : why rather suffer you not wrong ? why sustaine you not harme ? See how earnestly he presseth that , which our Saviour before had preached , Mat . 5.40 . Mat . 5.40 . If any man will sue thee at the law , and take away thy coate , let him haue thy cloake also . That is , rather then seeke private revenge , which belongeth vnto the Lord , and not to thee , bee content to lose a garment , or more of thy temporall goods : for he easily contemneth such ( saith Chrysostome ) who hopeth for eternall treasures in heaven . In Mat . c . 5. hom . 11. Gen. 39.12 . Hee will leaue his garment with Ioseph , in the hand of his mistresse , to escape vnspotted with the vaile of honesty . And if wee must forgoe such necessaries , ( saith Saint Si de necessarijs imperatum est , quantò magis superflua contemnere conuenit ? Ser . Dom . in mont . l. 1. Augustine ) as coat or cloke , or the like for quietnesse sake : how much more should we contemne things of lesser value , especially at the command of such a Lord and Master , who will certainely see we shall be no losers by it ?

9 This is counsell ( beloued ) of the Great Lawgiver , not varying with the times , but as a law of the Medes and Persians , that altereth not . Hest . 1.19 . Which if we could be content to follow , by curbing and overtopping our impatient affections , would saue vs much travell , great charges , hot bickerings , infinite discontents , and ever end our causes to our truest advantage . Wee read in Plutarch in the life of Pyrrhus , Plutarch . in Pyrrh . of one Cyneas , a man of great imployment about that King , who vnderstanding that at the Tarentines entreatie , the King his master was resolued to make war on the Romans , tooke occasion to discourse with him in this sort : It is reported ( O King ) ( saith hee ) that the Romans , are great Warriers , and haue large command of puissant nations ; put case wee overcome them , what benefit shall wee get thereby ? Pyrrhus answered , That is a question , which few wise men would aske : why then , all Italy & Greece are straight at our command . Cyneas pawsing a while , replied : But when wee haue Italy and Greece , what shall wee doe then ? Pyrrhus not finding his meaning ; Sicily ( saith he ) thou knowest is hard adjoyning to vs , and very well may be our next conquest . But hauing that ( quoth Cyneas ) shall our warres be ended ? That were a jest ( quoth Pyrrhus ) for who would not then to Affricke , and so to Carthage ? the passage is not dangerous , the victory assured . True indeed ( saith Cyneas ) but when we haue all in our hands , what shall wee doe in the end ? Then Pyrrhus breakes out a laughing . We will then , good Cyneas ( quoth hee ) be quiet , and take our ease , and make feasts every day , and be as merry one with another as wee can possibly . Then Cyneas hauing that hee would , thus closeth with him , and what letteth vs now ( my Lord ) to be merry , and quiet together , sith wee enioy that present without farther travell , & trouble , which we are now a seeking with such bloudshed and danger ; and yet we know not whether ever wee shall attaine vnto it , after that wee haue suffered , and caused others to suffer infinite sorrowes and calamities ? The application is so manifest , that I need not stand vpon it . For aske but our contentious wranglers what they aime at by their going to Law , and their vexing one another : their answere can bee no other but to right themselues , that at length they may liue quietly . But quiet thy bosome-enemies at home ( whosoever thou art ) and thy cause shall bee ended , before the action bee entred . For through pride man maketh contentions , Prov. 13.10 . Prov. 13.10 . Couldst thou but once take order with this malitious affection , Discordia filia inanis gloriae , Greg . Mor . lib . 13. c . 31. Aquin . 2 a. 2 ae . q . 37. art . 2. 't were easy to compound with thy greatest adversary ? But thou canst not bee so base as to yeeld vnto him ; and yet wilt thou be so base as to yeeld vnto the Divell ? Harken to the blessed Apostle : Let not the sunne goe downe vpon thy wrath , Eph. 4.26 . Eph. 4.26 . and it immediatly followeth , Neither giue place vnto the Devill . But thine adversary provokes thee to strife , and thou canst not endure it ? But thy Saviour commands thee to agree , and wilt not obey him ? But should I lose mine owne , to buy his favour ? But wouldst thou wreake thy anger , to lose a Kingdome ? Loue suffereth all things , 1. Cor . 13.7 . it beleeueth all things , it hopeth all things , it endureth all things , it seeketh not its owne but the things that are of God . If thy cause be good , and thy conscience vnspotted , thou hast an Advocate with the Father , Iesus Christ the righteous . 1. Iohn . 2.1 , 2. This was the Kings Attorny , that David retained , plead thou my cause ( O Lord ) with them that striue with me , Psalm . 35.1 . and fight thou against them that fight against me . But wee must haue writ vpon writ , and Action vpon Action , to vndoe our selues , that we may vex our brethren : Eseck , and Massah , & Meribah , Gen. 26.20 . Exod . 17.7 . Esa . 8.6 . the waters of strife and contention , are those we delight to drinke of , the gentle Shiloah runneth too softly for our turbulent humours : whose counsell doe we follow in this ( Beloved ) but his , who was a liar and a murtherer from the very beginning ? Psalm . 100. Are we Sheepe of the Lords pasture , and yet like Dogs , and Swine will be barking and biting one another ? Mat . 24.29 . and shall that servaunt speed well at his masters comming , Luk . 12.45 . who is taken molesting and smiting his fellow-servants ? Hence therefore let Tale-bearers , and those Attournies learne , who set neighbours together by the eares , and egge them onward to contentions , whose Apparitours and Agents they bee . For if blessed bee the Peace-makers , Mat . 5.9 . for they shall be called the children of God , then cursed be such Brawle-makers , for they shall be called the Children of the Divell . Mat . 5.9 . But of you ( deare Christian brethren ) I am perswaded better things ; you haue learned of the Wise man , Prov. 17.14 . Prov. 17.14 . that the beginning of strife is as the opening of waters , which will quickely drowne , if they bee not stopped . Take vp therefore such contentions , as now , or at any time shall arise amongst you ; conferre together , lay aside all malice , vse the helpe of your neighbours , and all other good lawfull meanes . What ? is it so , that there is not a wise man among you ? No not one that can iudge betweene his brethren ? But a brother goeth to law with a brother ( as the Apostle complaineth of the Corinthians : 1. Cor . 6.5 . ) and I may adde , most commonly for a matter of small moment . Rather make a friend of thy adversary , to ioyne with thee in league against thy spirituall enemies , and that effectually , and that quickly , without any farther prolonging ; which is the third circumstance I observed in the precept , & will quickly here , by Gods grace , & your Christian patience , indevour to run it over .

{αβγδ} . 10 Agree with thine adversary quickly ] Maturè , saith Castalion : citò , say the other interpreters : all commeth to one , seasonably , or presently , the present being ever most seasonable . Because in actions of this nature , the contrary to our common proverbe is found most true , the more hast , the better speed : whence I gather , that delay in any Christian duty is alwaies damgerous . To die well ( saies one ) is a long art of a short life , and a speedy beginning , is the shortest cut to this longest art . Behold ( saith the blessed Apostle ) now is the accepted time , 2. Cor . 6.2 . behold now the day of salvation , and to day if yee will heare his voice , harden not your hearts , but exhort one another daily , while it is called to day , Heb . 3.13 . Heb . 3.13 . There is a {αβγδ} or a {αβγδ} to day , or now , in all the mandats almost of the King of heaven . So the Prophet Esaiah's search , Esai . 55.6 . Esa . 55.6 . our Saviours Watch . Mar. 13.37 . Mar. 13.37 . the Wisemans memento , Ecclesiast . 12.1 . containe no other thing , then that wise sonne of Syrach so much beateh vpon , Ecclesiast . 5.7 . Ecclus . 5.7 . Make no long tarrying to turne vnto the Lord , and put it not off from day to day ; All excuses are refusals , and delayes are denials , when our Saviour saith vnto vs , Come and follow mee . For though his mercy afford vs often-times many yeeres to repent ; yet his Iustice permits vs not one houre to sin . Peccanti crastinum non promisit ( saith Gregory : ) he promiseth not to morrow to the offender , who is alwaies ready to forgiue the penitent . And therefore Matthew was no sooner called , Mat . 9.9 . Mat . 9.9 . but presently hee arose and followed . Hastily came Zacheus downe from the Tree , Luk . 19.6 . and receaued our Saviour ioyfully , when notice was once giuen , that hee would bee his ghest that day : and no sooner had he looked backe vpon Peter , Matthew 26.75 . Mat . 26.75 . but hee went out ( saith the Text ) and wept bitterly .

11 I will not stand longer , for the proofe of a point so evident , but come to apply it to our selues . These things are written for our instruction , to admonish vs to beware , how wee deferre our repentance . It is strange to obserue our shifts herein , how cunningly wee can cozen our selues , and abuse Gods long suffering , for our longer sinning . But had wee but the grace to consider what true conversion is , and the manifold difficulties that alwaies crosse it ; most evidently it would appeare , that all these are augmented , and strengthened by delay , and that by this deceit , more doe perish , then by all the guiles and subtilties of Satan besides . For better considereth that old Serpent , then we doe , how that one sinne draweth on another , how he that is not fit to day , will be lesse fit to morrow , how that custome groweth into nature , and old diseases are hardly cured . He knoweth , the longer we persist in sinne , the more God plucketh his grace and assistance from vs. Our good inclinations are the weaker , our vnderstanding the more darkned , our will the more perverted , our appetite the more disordered , all our inferiour parts and passions , the more strengthened , and stirred vp against the rule of reason ; whereby his footing is the stronger , and our case the more desperate . Last of all , hee is privie to the vncertainetie and perils of our life , to the dangers that may befall vs , to the impediments that will alwaies crosse vs : so that if once he winne vs to delay a little , hee doubteth not but to gaine our whole time from vs. Now shall we see this net , Prov. 1.17 . and yet bee entangled ? Knowe this guile of this old writhing serpent , and yet neuer endeauour to prevent it ? Most commonly there is no man so yron-hearted , but hee hath a purpose in time to amend his life . And when hee seeth another to liue religiously , and heareth the commendation of the Saints of God ; he wisheth in his heart he were also such a one , Num . 23.10 . and groneth oft-times in conscience , that hee hath never endeauoured so to bee . But alas ( my good Christian brother ) what letteth at this instant , that this course should not bee taken ? What inconvenience would follow , if presently this were practised , which for euer should doe vs good ? Thou shouldest preuent the evill day , which suddenly may over-take thee : thou shouldest haue thy lamp ready , whensoeuer the Bridegroome passeth by thee : thou shouldest be furnished of a wedding garment , when the Master of the feast commeth to take notice of thee . The outward pleasures which thou seemest here to abridge , should bee recompenced in this life , with the peace of conscience , and hereafter with eternall felicitie . And if for the present by such meanes , thy gaine bee neglected , thou shalt surely finde the increase another where . Now , can there bee a waightier matter then thy saluation ? Seest thou not by others ruines , the vncertaintie of thine owne estate ? And are not these things true , which out of Gods sacred Word I haue proued vnto you ? What senselesnesse is it then for vs ( Beloued ) to make that the taske of our old age , which should bee the practice of all our life , and to settle our euerlasting , our only , our surest making or marring , vpon so tottering , and sinking , and sandy a foundation ? We see , and knowe by experience , that a ship , the longer it leaketh , the harder it is to be emptied : a house , the longer it goeth to decay , the worse it is to repaire : or a nayle , the farther it is driuen in , the harder it is to plucke out againe . And can wee perswade our selues , that the trembling ioynts , the dazeled eyes , the fainting heart , the fayling legs , of vnweildy , drouping , and indisciplinable old age , may empty , repayre , plucke out the leakes , and ruines , and nayles of so many yeeres , flowing , fayling , and fastening ? But suppose wee came to that age , ( which is an extraordinary blessing of God , and not granted to many ) and retaine in it that vigour , which happeneth to very few , and enjoy that grace of God , which now and heretofore wee so often haue despised : Imagine ( I say ) the best that may bee hoped for , that thou mayest haue time hereafter to repent , and ability to vse that time , and desire to vse that ability , and grace to prosper that desire : whereby thou mayest vanquish Satan at the strongest , when thou thy selfe art at the weakest ; yet consider herein thy foolishnesse , which in matters of lesse moment , thou wouldest bee loath to commit ; each day thou knittest knots , which once thou must vndoe againe ; thou heapest that together , which once thou must disperse againe ; thou eatest and drinkest that hourely , which once thou must vomit vp againe ; to omit thy vngratefull dealing with thy Lord and Master Christ Iesus , whom thou seruest thus at length with the Divels leauings , and then ( for sooth ) wee will turne to bee religious , when time will scarce permit vs to bee wicked any longer . We see therefore ( beloued brethren ) the waight , and importance of this one word quickly . Though there be twelue houres in the day , Ioh . 11.9 . wherein men may walke , no wisdome it is for vs , to post ouer our repentance to the last cast . Non semper manet in foro paterfamilias ( saith Saint Augustine : ) The Lord of the vineyard is not alwaies in the Market , to set thee a-worke : Ser . 1. de sanctis . and no maruaile ( saith Saint Gregory ) if at the last gaspe he forget himselfe , who in all his life neglected to remember God . Let vs attend therefore to open , when it pleaseth him to knocke . And not ( as Felix did Paul ) so answer his messengers ; Goe thy way for this time , Act. 24.26 . and when I haue convenient time , I will call for thee againe : but rather with David to be ready , when hee saith , Come , Psalm . 40.7 . presently to reply , Lo , I come . When he saith , Seek my face , to eccho immediatly againe , Psalm . 27.8 . Thy face ( Lord ) will we seeke . Samuels answere must bee ours at the first call , Speake , Lord , for thy servant heareth : 1. Sam . 3.10 . and that not onely quickly , but also when we are in the way , which is my fourth and last circumstance , before obserued , and commeth now briefly in the conclusion to be considered .

12 Agree with thine Adversary quickly ] {αβγδ} , which all translate , whiles thou art in the way with him . Alluding perchance ; to countrymen ( saith Illyricus ) who came some distance for judgement , from their houses into the city , in which they had fit opportunity betweene themselues to discusse and take vp all matters . But citizens ( in my opinion ) haue no lesse , they dwell neere together , and may more conveniently meete , and daies of hearing come not so fast , but space , and place may bee had , to compose in good sort such businesse . But figuratiuely in Scripture , this word Way hath three especiall significations . First , it is taken for doctrine , as Psalm . 23.3 . Psalm . 23.3 Shew me thy waies , O Lord , and teach me thy paths . Which Hebraisme the Schoolemen haue taken from the Arabians , when they put viam Thomae , or viam Scoti , for Thomas , or Scotus doctrine . Secondly , it signifieth the manner of liuing , counsels , behaviour , or endeavours of men : so Gen. 6.12 . Gen. 6.12 . All flesh had corrupted his way : that is , their manners : and the Lord knoweth the way of the righteous , Psalm . 1.6 . Psalm . 1.6 . that is , the counsels , actions , or endevours of the righteous , or wicked . Lastly , it is taken for a mans life , as Ioshua 23.14 . Iosh . 23.14 . This day I enter into the way of all the world ; and so in this place , whiles thou art in the way with him : that is , in the dayes of this thy pilgrimage , whiles thou art aliue . Which directeth vs especially to this conclusion , that

After this life there remaineth no place for repentance , or reconciliation .

12 For alia est ( saith Musculus on this place ) praesentis , alia futurae vitae conditio . The condition of this life , and the next , are not both alike . Here there may bee had a composition ; but there the Iudge will proceed according to law ; as the next words following my text doe sufficiently confirme , thou shalt be cast into prison , and thou shalt not come out , vntill thou hast paid the vtmost farthing . Here is no mention at all of pardon , but all of payment ; pay , or stay : infinite hath beene thy offence , and so must be thy punishment : not a dogge to licke a sore , not the tip of a finger dipt in water to coole a tongue , can be there obtained with an Ocean of teares : How much lesse Indulgences , or pardons , or Masses , or Pilgrimages , or any Intercession of the liuing can alter the estate of the dead ? But of this hereafter in the reason , when we come to speake of the prison which the Papists imagine to bee their Purgatory . Now a word or two by the way , for applying this doctrine taken from the way mentioned in my Text , and so I will commit you to God .

13 This may serue ( Beloued ) to hasten that speedy conversion , which in the point before I so earnestly vrged . For if this life bee the appointed place and no other , wherein this quicke reconciliation is to be sought , and wrought ; then all excuses are cut off , whatsoeuer the Divels sophistry , or mans backsliding tergiversations can imagine . Otherwise , some peeuish conceit might humour it selfe with such an idle contemplation . There is a great space betweene Heauen and Earth ; Gods judgement seat , and the place wee goe from ; and can this bee passed in a moment ? Besides ? who can tell , whether my judgement shall bee immediate vpon my departing ? May not others bee first examined ? May not I bee repriued , till the last day of judgement , and hauing that respit to bee reconciled , so sue out a pardon ? But our Saviour meeteth with all such humane fancies , and earthly cogitations . No , ( saith hee ) this agreement must not only bee quickly in regard of the time , but also in this life , whiles thou art in the way , and thy adversary with thee , both together , in respect of the place . Iust as that noble Romane Popilius dealt in his ambassage with King Antiochus ( the history is recorded by Liuie ) hee maketh a circle with his rod , Decad . 5. l. 5. and passe wee must not the compasse thereof , till we haue fully resolued on an absolute answere . Such a circle wee are all in at this present ( Beloued ) and behold an vrgent ambassage from the King of Kings . Peace or warre , life or death , hell or heauen , are to bee determined on of vs , in this instant and place , and therefore let vs bethinke vs ( I beseech you ) what to doe . Wee finde here no certaine habitation , But onely ( as my Text intimateth ) a way to passe : this passage hath all the dangers , and more then can bee imagined : The Divell as a theefe , the world like a bawd , the flesh like a false brother , to assault , entrap vs , and leade vs into vtter darknesse : every breathing we make , is the shortning of our life , & euery step we goe , is the hastning to our graue . Sands of the Sea , or Gnats in Summer , or leaues in Autumne , are not more innumerable , then the heapes , and swarmes , & mountaines of calamities , which are every moment ready to fall vpon vs. And yet we like those outragious Sodomites , Gen. 19.9 . Gen. 19.9 . wil not suffer our brethren to host quietly by vs , but will haue them out , to quarrell , and deale worse with them , though fire and brimstone fall on vs the next day after . Good Lord , that man should so hardly be brought to consider himselfe , and remember thee ! and yet so quickly to joyne with his enemy , and maligne his brother ; to forget , whose he is , whence he is , where he is , and which way he tendeth . Wee account him an idle-headed fellow , that will be building in every Inne , where he may not dwell : a foolish Pilote , that will bee anchoring in every creeke , where his businesse lies not : and a most desperate , and impudent thiefe , that will stabbe when hee passeth along , from the prison to his triall . Our practise is the like , but wee will not thinke of it . Wee build where wee may not inhabite , anchor where wee may not harbour , quarrell and fall out in that very way , nay in the very presence of that greatest Lord chiefe Iustice , who hath bound vs to the peace , both with our brethren , and adversaries . And now consider , I beseech you ( Beloued ) would true men fall out in that way amongst themselues , where from every bush they may expect a thiefe ? or souldiers bee tumultuous in such a garrison , where they ever stand in danger of their mortall enemies ? That bee farre from vs who march vnder the banner of the King of peace . Let it be the infamy of Cain , to rise against his brother : Gen. 4.8 . and the curse of the Midianites , Iudg . 7.22 . to sheath every man his sword in his neighbours side : and a just imputation laid on Ahab , 1. King . 18.18 . that hee and his fathers house had troubled Israel . But let vs ( beloued ) according to our Captaines command , and precept , loue one another , as he hath loued vs. We are all children of the same heauenly Father , children must dwell together ; members of the same body , members must grow together ; sheepe of the same pasture , sheepe must feede together ; souldiers of the same army , souldiers must march together . Seest thou therefore a bruised reed ? breake it not : or smoaking flaxe ? quench it not : or a fainting soule ? thrust it not : or one that is falne ? trample him not . Reioyce not at anothers crosses , but feare what thou hast deserued , and what may befall thy selfe . Hearest thou of a Saul's overthrow ? bewaile him with David : though perchance hee hated thee , and sought thy vtter vndoing . Hath a Lyon killed a disobedient Prophet ? afford him in compassion , Alas , my brother . Brethren , and children , and beloued , and babes , and friends , are the most frequent titles we are called by in Scripture . O let vs curbe our swelling affections , and endevour to bee answerable to such excellent appellations . Archidamus ( as wee reade in Plutarch ) being chosen an vmpire to reconcile two parties , who had sworne solemnely to stand to his award , gets them into Minerua's groue , and there enioynes them , that they should never depart thence , till they had reconciled themselues . O that my intreaty now , might bee as his policie then , to bring you all here present to the like exigent , that this moment might bee the quickely , and this Temple the very way , out of which you might neuer passe , without a full resolution for this Christianlike agreement . But this is his only to effect , who hath commanded it should bee so . Paul may plant , and Apollos may water , but it is thou ( O Lord ) that must giue the increase . O thou therefore that art the Author of peace , and lover of concord , who givest vnto thy servants that peace which the world cannot giue , Incline ( wee beseech thee ) our stubborne , and carnall affections , so to loue one another , as thou hast taught vs : that thy eternall peace , which passeth all vnderstanding , may keepe our hearts and minds in the knowledge and loue of thee , and thy sonne Iesus Christ our Lord : that the blessing of God Almighty , the Father , the Sonne , and the holy Ghost , may be amongst vs , and remaine with vs now and evermore : Amen .

CHRISTS COVNSELL FOR ENDING LAW CASES . THE SECOND SERMON . MATTH . 5.25 .

Least thine Adversary deliuer thee to the Iudge , and the Iudge deliver thee to the Sergeant , and thou be cast into prison .

SVch is the servile disposition of the sonnes of Adam , that in the ordinary passages of this life , feare more availeth then loue , to worke a consideration of their owne estates : according to that of the Prophet , Psalm . 119. Ver . 67. Before I was troubled , I went wrong , but now haue I kept thy Word . The reason I take to bee , the sharpenesse of our senses , and dulnesse of our vnderstanding ; this being more apprehensiue of bitter , then that of sweete . In regard whereof , an iniury more galleth , then a benefit contenteth , and we remember to revenge the one , when wee forget to bee thankfull for the other . So sicknesse more then health , crosses more then curtesies , imprisonment , more then liberty , make a deepe impression . Aquin . 1 a. 1 ae . q . 25. ar . 4. ex Boetio . And feare ( as the Schooles obserue ) is one of the foure principall passions , that vsually overswayeth all our deliberations . Wherevpon the holy-Ghost , the deepest searcher , and expertest applyer , in all our affections , imperfections , infections , and defections , annexeth a penalty to his chiefest mandates . Eate not , least yee dye , Gen. 3.3 . Gen. 3.3 . Commit not Idolatry , least thou be cut off , Leuit. 20.5 . Levit 20.5 . Watch , least he finde you sleeping , Mark . 13.36 . Mark . 13.36 . Take heed , least he spare not thee , Rom. 11.21 . Rom. 11.21 . It is his ordinary stile , to rouze our security , and is here the burden of this song of iudgement . Agree with thine Adversary quickly , whilest thou art in the way with him , least thine Adversary deliuer thee to the Iudge , and the Iudge deliuer thee to the Sergeant , and thou be cast into prison .

2 In the vnfolding of the former part of this Text , it may be easily recalled , that it was divided into a Precept , and the reason thereof . The Precept was there enlarged , according to these foure Circumstances . The matter whereof , Agree ] the party with whom , thine Adversary ] the time when , quickly ] the place where , whilest thou art in the way with him . The reason now followes to bee farther followed , carrying with it ( as it were ) threats , and whips , to scourge onward the assent ; as though in more words our Saviour had thus vrged it : Ioh . 9.4 . I haue advised you quickly to agree , whiles space and place is granted , to take order in the day , before the night approach , and not to suffer your brabbles to come to a scanning after this life : but if your frowardnesse bee such , as to admit no good counsell , see what will be the issue . Appearance without delay , iudgement , without partiality , imprisonment without baile , will be strictly exacted and inflicted . Adversary , Iudge , Sergeant , Prison , no way to be shifted , or escaped , twice deliuered , then cast , never to bee repriued , or eased . Thinke vpon these damages , before the action bee entred , for all this will befall , if agreement prevent it not . And this I take to bee the drift of our Saviour , in the words I haue read vnto you : The summe whereof is A declaration of the exceeding danger , which attendeth the neglect of reconciliation . And is here exemplified by three circumstances , drawne from the rigorous proceeding of the 1 Adversary : in these words ; lest thine Adversary deliuer thee to the Iudge . 2 Iudge : And the Iudge deliver thee to the Sergeant . 3 Sergeant : and thou be cast into Prison . Least thine Adversary deliver thee to , &c. The first includeth an accusation , exhibited by the Adversary . The second , a condemnation , pronounced by the Iudge . The third , an Execution performed by the Sergeant . Facilis descensus Averni . Hee tumbleth with a witnes , whom the Lord forsaketh , and the Divell driueth . From Adversary to Iudge , from Iudge to Sergeant , from Sergeant to Prison : so one in the necke of another ; that the first may checke our impatience , for abusing our neighbour ; the second our arrogance , in presuming on God ; the third , our securitie , for not considering what may follow , all our dulnesse , coldnesse , and benumb'dnesse , in matters of the waightiest importance , that ever may concerne flesh and bloud . Giue mee leaue therefore ( Right worshipfull , and beloued ) to summon our startling meditations , to take some view before-hand , of these fearefull Assises ; where wee know not how quickly wee all are to haue a triall . It is Syracides good counsell , Eccles . 7.36 . Chap. 7.36 . Remember the end , and thou shalt never doe amisse . Sometimes Boanerges , Mark . 3.17 . the sons of thunder ( who preach judgement ) must as well be heard ; Mat . 16.17 . as Bar-iona , or Barnabas the sonne of a Doue , or consolation . Let vs take therefore a copie of the Declaration , Act. 4.36 . that our defence may bee the directer and first of the first , which is the rigorous proceeding of the Adversary , in these words , least thy Adversary deliver thee to the Iudge . ]

3 About the first particle in my text , which in the originall is {αβγδ} , some scruple ariseth , both for the reading , and meaning . The vulgar rendreth it , by ne fortè , which the Rhemists retaine , in their , least perhaps . Preferring such broken cisternes , before the Fountaines themselues . But this is well corrected by Erasmus ( saith Beza ) both here , In v. 25. and in divers other places : the word signifying properly , ne quando , least at any time ( as our last Translatours expresse it , and our former vnderstood it ) without any fortè's , or peradventures , Lib . 1. cap . 1. for which Saint Augustine first censureth himselfe , in his Retractations . Howsoeuer this difference may seeme exceeding nice , yet vpon it , are grounded two severall interpretations . Sic temperavit , ( saith the ordinary glosse , which Hugo and Lyra follow ) such a moderation is intimated , by this particle fortè , In hunc locum . that the penitent may hope for an after remission , & ideo dicit fortè ( saith Gorram ) quia potest fieri quod non . Auendano wheeles on the same bias , with Thomas , and the rest of that side except the learned Abulensis , In textum . who mainely stops it . This fortè ( saith he ) is not put by way of doubting ; Vers . 3. but as that in the third of Genesis ; ne fortè moriamur , or the like : in the seuenth of Matthew , Vers . 6. Cast not pearles before swine , ne fortè conculcent eas ; where there could be no doubt of consequence , but that man should dye , and swine would trample such treasures . I should bee loath , by playing too much the Critick on these particles , to be thought to read Grammar Lecture . The reconciling ( in my vnderstanding ) is very evident , if wee take the exposition of the first , with Chrysostome , Theophilact , and Euthymius , in the literall sense , and of the latter , with Cyprian , Hilary , Ambrose , Hierome , and Augustine , with the rest of the Fathers , and Schoolemen , in the parabolicall . For in the processes of this life , friends may interpose , or mony prevaile , or pitie sometimes hinder a just prosecution ; and therefore in regard of men , a perhaps may haue his place : but in reference to that greatest , and last account , Ne fortè , is as much as aliàs , which {αβγδ} in the Hebrew , and {αβγδ} in the Syriack translation , may very well also beare ; as though the whole had beene thus connected : Agree with thine Adversary quickly , whiles thou art in the way with him : otherwise , or if thou neglect to doe it , Vid . Buccasen & Beauxam . thy Adversary will deliuer thee to the Iudge , &c. Secondly , by Adversary I vnderstand , not the divel with Tertullian , Hom. 35. in Lucam . Origen , and In cap . 12. Luc . Theophylact ; nor the flesh with others mentioned by Saint Lib . de serm . Dom . in monte Bellar . l. 1. de purgat . cap . 7. Augustine ; nor conscience , with Athanasius ; nor Sinne with Saint Ambrose ; nor the Holy Ghost , with Chromatius ; nor God , or his Law , with Gregorie , Augustine , and Beda : although all these ( as Buccasenus at large declares ) may haue a good meaning ; Vbi supra . But ( as I tooke it in the precept ) with Hilary , Anseme , and Saint Hierome , {αβγδ} Dominum litis , either party contending , plaintiffe , or defendant . But here Saint Augustine obiecteth , I see not by what meanes one man should deliver another to that Iudge , before whom all are culpable : besides , put question I kill my Adversary , can I then agree with him whiles wee are in the way , whom by such meanes I haue made out of the way ? In hunc locum The answeere of Abulensis , and Maldonate sufficiently cleareth the first ; Lest thine adversary deliuer thee , that is , lest hee bee the occasion thou be deliuered . Non repraesentativè ( saith Buccasenus ) as though hee personally there should present thee with a Corpus capias , sed occasionalitèr , Jbid . which is Hugoe's word , bee the occasion why Christ should passe sentence vpon thee . For doe not the teares oft run down the widdowes cheeks , Ecclesiasticus . 35.15 . Ecclus . 35.15 and from thence goe vp into heauen ? So Iohn 5.45 . Moses is said to accuse : and Saint Hilarie Hilar . on this place , Manens in ea simultatis ira arguet . The hatred shall accuse that remaines vnpacified . Which if the case so stand that thou canst not personally appease , by reason of his death with whom thou shouldest agree ; true repentance ( saith Abulensis ) may obtaine so much of God , who accepteth , in such necessities , the will for the performance . Which answereth fully Saint Augustines latter objection , and giueth cleere passage to this doctrinall proposition , that The breaking of Gods Law , by any sinne whatsoeuer , maketh vs liable to eternall damnation .

4 For if the last jarre with our Adversary will beare such an action , what breach of Gods Commandement can bee exempted ? Marke but the nature of the most petty fault that ever was committed , and wee shall finde it high treason against an infinite Majestie . For whether sinne bee a word , or deed , or thought against the eternall Law , Vid . Aquin . 1. 2. q . 71. ar . 6. as Saint Augustine ; or a revolting from our alleagiance to Gods edict , as Saint Ambrose ; or a straggling from a prescribed course to a due end , against nature , reason , or Gods Word , as Thomas , and the Schooles define it it ; ever it includeth a rebellious contempt , which by breaking the least commandement , setteth vp ( as it were ) a Flagge of defiance against the Commander himselfe . Faile but in one point of the Law , Iam . 2.10 . Iam . 2.10 . and thou art guilty of all . Aquin 1. 2. q . 73. art . ad rum . De ope rib . Redempt . lib . 1. cap . 8. ad Thes . 2. Though non quoad conversionem ad creaturas , ( as the Schoolemen restraine it ) yet quoad aversionem à Deo ; ( as Zanchius helpes them out ) qui tam contemnitur in vno praecepto , quam in caeteris omnibus . Wherefore the wrath of God is revealed from Heaven against all vngodlinesse , Rom. 1.18 . because such a one hath stretched out his hand against God , and made himselfe strong against the Almightie . Iob . 15.25 . This will further appeare , by conferring but the backe parts of Gods Maiestie , with mans vnworthinesse , and the severitie of the Iudge , with the respectlesse presumption of the offender . For seeing that every sinne is to bee esteemed , according to the worth of the partie against whom it is committed , ( as the same injurie offered to a pesant and a Prince standeth not in the same degree ) hence it followeth , that the disobeying of an infinite Commander , is an infinite offence , and consequently deserueth a correspondent punishment . And howsoeuer , Psal . 92.6 . an vnwise man doth not well consider this , and a foole doth not vnderstand it : yet certainely that is most true , which is obserued by one , out of Saint Augustine , that in every sinne wee commit , as also in all other elections , there is ballanced ( as it were ) in the scales of our reason , here , an Omnipotent Lord , commanding , for our eternall good , and there a deadly enemie , alluring to our vtter destruction . Where notwithstanding , such is our damnable ingratitude , and malicious stupidity , wee will fully reject the Lord of life , Act. 3.14 . Lam . 1.12 . and preferre a murderer , Haue yee no regard , all yee that passe this way , behold and see , whom yee dayly pierce , and then tell mee , what disgrace may bee viler then this , or punishment too heavy for such a contempt . The incomprehensible Ancient of daies , Almighty Iehovah , who made all things of nothing , by his Word , and by the same can reduce them to worse then nothing againe : whose looke drieth vp the Deepes , and whose wrath , maketh the Mountaines to melt , the Earth to tremble , the Rocks to rent , the Heavens to shiuer , Divels and Angels to quake before him . Before whom all Kings are as Grashoppers , all Monarchs , as Molehils , all beauty , base , all strength , feeble , all knowledge , vaine , all light , dimme , all goodnesse , imperfect ; in such a case , with such an opposite , by such a creature , as man is , so extraordinarily graced by him , to bee weighed as Belshazzar , Dan . 5.27 . in the ballance , and found too light . This is that , which vrgeth his mercy , and kindleth his Royall indignation , Sometimes ( as it were ) passionately to expostulate , Ier . 2.31 . What iniquitie haue your Fathers found in me ? Or haue I beene a wildernesse vnto Israel , or a land of darknesse ? Then to exclaime , Heare , O heauens , and hearken , O earth ; for the Lord hath said , I haue brought vp children , Esay . 1.2 , and they haue rebelled against me . And goe to the Iles of Chittim , and behold , and send to Kedar , Ier . 2.10.11 . hath any nation changed their gods , which yet are no Gods ? But my people hath changed their glory , for that which hath no profit . Last of all , if a man will not turne , hee will whet his sword {αβγδ} ( as Ezehiel ingeminateth ) A sword , a sword , both sharp , & fourbished , Chap. 21.9 . and the strings of his Bow make ready against the face of the rebellious . Psal . 21.12 . Thus saith the Lord God of Hosts , the mighty one of Israel , Ah , Esaiah . 1.24 . I will ease me of mine adversaries , & avenge me of mine enemies . All which doth iustifie God in his saying , Psal . 51.4 . Mat . 10.30 . and cleare him when he is iudged . For as his Providence numbreth our haires , so doth his Iustice our sinnes ; whereof as none is so waighty , ( without finall impenitency ) that may not be forgiuen : So none so slight , ( if hee once enter into judgement ) that waigheth not downe to hell .

5 This may be a caveat for vs , ( Beloued ) first to beware of the leauen of the Romish Synagogue , who frame indulgences for Gods law , & come with peace , peace , when death is in the pot . Which that we may the more vnderstandingly deeme of , it shall not be amisse to touch a little on the positions , of their chiefest patrons . In which I intend to bee exceeding breefe , as ayming rather at our owne reconciling with God , then quarrelling with such obstinate adversaries . Lib . 1. c . 2. Laethalia , quae hominem planè avertunt à Deo . Venialia quae nonnihil impediunt cursum ad Deum , non t●men ab eo avertunt , & facili negotio expiantur , &c. Lib . 1. de Amission . grat . & statu peccat . cap . 14. Bellarmine de amissione gratiae , & statu peccati , besides other foure divisions of sin , which hee there relateth , hath this for the fifth , which hee onely standeth vpon throughout that whole booke . Of sinne ( saith hee ) some are deadly , and divert a man wholy from God ; others , veniall , which hinder him onely a little : and those hee tearmeth not so , ab eventu , ( with Saint Ambrose , and Augustine ) because it pleaseth God in mercy , vpon repentance through Christ , to pardon them ( as Wickliffe , Luther & Calvin most strongly ever maintained against the Schoolemen : ) but ex natura sua & ratione peccati , being such , as crosse not charity so in their nature , vt si vellet Deus non condonare , ( it is the very vpshot of the booke before cited ) that if God would not pardon them , but ( as it were ) in iustice doe his worst , Poenom temporalem tantùm , non autem sempiternamexigere possit . hee could punish them no further , then with temporall afflictions , They stand with perfect charity , saith In 4 sent . dist . 17. Scotus : Remitted they may be without any infusion of grace , as Gregorius de Valentia the Iesuite peremptorily defineth ; they make vs not spotty , or odious , Tom . 4. disp . 7. in the sight of God , according to the gentle Censura Colomiensis . censure of the Divines of Collaine , & therefore deserue not hel but Purgatory , if In quartum sent . d . 21. q 1. Aquinas may be beleeued . And to make it yet more plaine , how bold they can bee with Gods Iustice ! Wee need not repent for them , saith Andradius , with Bonaventure , in his fift book of the defence of the Councel of Trent ; neither say to God , Forgiue vs our trespasses , as the Rhemists would father on Saint Augustine , at the 8. verse of the 7. chapter of the Epistle of Saint Paul to the Romans . When God had giuen a Command to Adam , Gen. 2.17 . Of the Tree of knowledge of good & evill , thou shalt not eate : for in the day thou eatest thereof , thou shalt die the death ; Cap. 3.4 the Serpent comes with a countermand , Yee shall not dye at all : as though Gods meaning , and his words , had beene cleane contradictory . And is not this the dealing of our Adversaries in this present controversie ? For if every one be accursed , that fulfilleth not all the Commandements , Levit . 26.14 . all his ordinances , Deut. 28.15 . whatsoeuer is written , Gal. 3.10 . if hee violate the first , and greatest Commandement , Mat . 22.37 . who loueth not God , with all his heart , and with all his soule , and with all his minde . And {αβγδ} . 1. Ioh . 3.4 . every , the most insensible staggering , ( as Calvine soundly vrgeth ) commeth within the compasse of one of these circumstances ; what presumption is it then in any Baalamite , to be hired to blesse , where the Lord hath cursed , Num . 23. 1. Kings 22.6 and to say with Ahabs Prophets , Goe vp and prosper , when Gods Word hath told vs , wee shall surely fall ? Lib . 1. de Amiss . grat . & statu peccat . cap . 12. But Bellarmine hath devised certaine shifts , to delude all these evident places , as first properly , and of themselues . These are not mandates ( saith hee ) but degrees of the same Commandement . Secondly , such places are not to bee interpreted of veniall sinnes , but of mortall onely , where finding in his owne conscience , these Fig-leaues too narrow to couer such apparent nakednesse ; he addeth thirdly , that we must not so strictly vrge whatsoeuer the Law hath enacted against veniall sins , because ( which is his fourth extraction out of the Schoole limbiques ) these are not against , but besides the law : and lest all this should faile , hee strikes it dead at the last , with such a qualification : Though these veniall faults may bee absolutely called sinnes , Quamvis peccata venialia si cum mortalibus conferantur non sunt perfectè peccata , absolutè tamen peccata nominari possunt , vt in sacris literis nominantur : lib . 1. de Amiss . grat . & statu peccat . cap . 12. and are so tearmed in holy scripture ; yet perfectly they are not so , being conferred with mortall sinnes , & idcirco ex solis istis vocibus , de rebus ipsis non est pronunciandum . And therefore wee must not speake of such matters , as the Word of God directs vs , but attend ( as it should seeme ) such circumstances as the Consistory of Rome shall prescribe vs : But can such huskes satisfie any one that hath a father to goe vnto ? The Iewes Massoreth are thought too saucy , for disliking some words in the old Testament , as offensiue to modest eares , and adding their corrections in the margent , as though the holy Ghost had not knowne how to expresse his minde . But these are pidling criticismes to the Cardinals animadversions . With him , mandates must be degrees of mandates , and contra , shall be praeter ; hee will haue a milder censure for veniall sinnes , or the text shall stretch for it . God saith plainly yea : he saies expresly no . But if such chaffe hold out waight in the ballance of the Sanctuary , what proofes may Scripture yeeld to convince heretiques ? or heretiques not pervert , to maintaine their owne fancies ? The Arke and Dagon , Christ and Belial , Bethel and Bethaven may bee so vnited together . Antiquity ( I am sure ) was little acquainted with such subtilities . {αβγδ} ; who dares to tearme ( saith Regul . Brevior ad Interrog . 4 . {αβγδ} . Ibid . Interrog . 293. Basil ) any fault little : & vae vniversae nostrae iustitiae ( saith Confess . lib . 9. c . vlt . S. Augustine ) woe to our best works , or righteousnesse , if without Gods mercy , they come to a scanning . Every offence ( according to Gregory Nazianzen ) is the death of the soule , & clippeth it ( in the Latine Gregories opinion ) from soaring aloft . And howsoever Bellarmines former shift may winde from these also : yet his own men in reason should sit neerer to him . Gerson de vita spirituali Anim . Lect . 1 a opposeth himselfe purposely against this absurd distinction of the Schoolemen . Richardus seconds him : Almaine thinkes no otherwise : 2. Sent . dist . 42. q . 6. Roffensis ioynes with them both : Durand so proueth , that every sinne in his owne nature , is not only besides , but against Gods Law : Caietan . in Aq. 1 a. 2 ae . q . 88. art . 1. that Caietane is faine to come with this old Catholicon , simplicitèr , and secundum quid , to helpe out Thomas his Master , 1 a 2ae . q , 88. ar . 1. and yet all will not serue . To hasten to a more profitable vse , Michael Baius , not long sithence professor of Divinity in Lovaine , acknowledgeth just so much , that every sinne is mortall in its owne nature , as we contend for . And all the world may see , that these Taske-masters can shew no other warrant , for gathering this stubble of veniall sinnes , in the sense they vrge it , but only from the Romane Pharaoh , to make bricke in Purgatory . But this availes not in Gods Court ( Beloued ) and therefore our plea must be cleane altered . For his thoughts are not our thoughts , nor his waies our waies : Chap. 25.5.6 . Esay . 55.8 . Behold ( saith Bildad in the Booke of Iob ) the Moone hath no light , and the Starres are vncleane in his sight : and will a worme , or a shadow , a bottle in the smoake , stand vp to try titles with him in judgement ? If thou , Lord , wilt be extreame , Psal . 130.3 . to marke what is done amisse , O Lord , who may abide it ? That which vineger is to the teeth , smoake to the eyes , a carcasse-smell vnto the nose , a naked dagger to the heart : more is the smallest faultring of mortall man to the infinite iustice of Almighty God . Never can there be the like antipathie , or deadly feud , betwixt the most hostile creatures that ever were created , as betwixt the Author of all goodnesse , Iude . 6. Gen. 3.24 . Gen. 19.24 . 1. King . 15.29 . 1. King . 16.12 . 2. King . 10.11 . and this Divels brat , sinne . It crosseth his very nature , and he must needs crush it ; it contemneth his prerogatiue , and therefore may not be tolerated . It threw the Angels out of heauen , Adam out of Paradise , burned Sodom , disinherited Sauls posterity , plagued David , rooted out the whole families of Ieroboam , Baasha , and Ahab , plucked at length the most beloued Son out of the bosome of his Father , to dye ignominiously in the habit of a servant . And yet such is our sensles stupidity , and vngratefull perversnes : we drinke iniquity like water , and distaste it not ; acknowledge Gods heauy indignation against it , and regard it not ; see the dungeon ready to receiue vs , the scourges to torment vs , the plagues to befall vs ; and yet by any manner of repentance shunne them not . Who presumeth not on Gods mercy , as though hee were not just ? and is not bolder to offend this King of Kings , then the meanest neighbour or friend he hath ? what examples terrify vs , or terrours effect , or effects declare , that wee incline not to the position of Davids foole , Psalm . 14.1 . who hath said in his heart , that there is no God ? After so long teaching and often hearing , many threats , and often punishments by famine , pestilence , & waters , remaine there not Chams amongst vs , who dishonour their parents ? Ismaels that mocke , & Esaus that vow revenge against their fellow members , and naturall brethren ; Ioabs , to kisse , and stab ; Absolons , to flatter , & rebell ; Pharisees for outsides , & Sadduces for beliefe , that rate at a messe of pottage , their heauenly birth-right ? Iudas once sold his Master for thirty peeces of silver : but we often part with him , and commonly for halfe the mony . What sophistications vse wee not to gild over , and extenuate sinnes : not only to poyson our selues , but also to draw on others ? To be drunke , and frequent lewd company , is now to be sociable and Iovial : swearing , a note of resolution : gulling , of a good wit : cheating , of a tried experience : extorting couetousnesse of a carefull providence , and damnable dissimulation of a notable headed polititian . How many of our greener yeares affect not rather the name of a good fellow , then of a good Christian ? come at Sermons as at plaies , to censure , rather then to practise ; and take vp all new fashions , both in garb and complement , except that newnesse of life , which our Saviour commendeth . But I tell thee ( my good Christian brother ) these leakes are not so little , but they may quickly sinke thee ; the very touch of this pich is sufficient to defile : and thou tread but on the egges of this wily cockatrice , thou shalt presently perceiue that there lurketh a serpent . Were the Angels punished eternally for sinning once , and thinkest thou to stand out in iudgement with so many transgressions ? must our thoughts be scanned , & shall our words escape ? or our words bee condemned , and yet our actions pardoned ? Bee not deceiued , God is not mocked . Inclinations , motions , intentions , our most secret , and lightest sinnes , are as Eli's sonnes , they will breake our neckes , if wee breake not off them . Gods Word is a two-edged sword , which must kill our faults , or vs ; and if we stumble and dash against the Corner stone , Mat . 21.44 . it will fall vpon vs , and grinde vs to powder . For as one sparke of fire may burne a whole City , and one naked place in an armed man ( saith S. Chrysostome ) giue way to a deadly wound : Jn Matth . Homil . 35. Vid . August . in Johan . tract . 12. so the least graine of sinne vnrepented , may draw such mountaines of miseries vpon vs , which all that wee can doe , or say , ( without Gods infinite mercy ) shall never bee able to remoue . O that we would therefore deale with these vanities , as Ioseph did with his Mistris , and breake out at the first assault , into this or the like contemplation : Thus and thus hath the Lord done for me ; he brought me into this World , to overcome this world , that by contemning this , I might enioy a better . Doe not all creatures serue me , that I should serue him ? and haue I ought of mine owne , but only by his bounty ? how then should I doe any wickednesse , and sinne against him , who beholdeth my least backslidings , and will surely punish them ? He spared not the naturall branches , and shall I haue an indulgence ? hath his Sonne suffered to redeeme his enemies , and shall his enemies escape that contemne his Sonne ? No certainely ( Beloued ) hee is just , as well as mercifull : if thou turne from his statutes , thou shalt bee overturned . In a day that thou lookest not for , Math . 24.50 . Psal . 18. and in an houre that thou art not aware of , the snares of death shall overtake thee , and paines of Hell shall compasse thee round about . Thine Adversary shall not onely deliver thee to the Iudge , but the Iudge deliver thee to the Sergeant : which is the second circumstance I before proposed , & followeth to lead further your judicious considerations .

7 The Iudge shall deliuer thee to the Sergeant . This Iudge all consent vpon to bee Christ , to whom the Father hath committed all Iudgement . Ioh . 5.22 . For though the Apostles are said also to iudge , Luk . 22.30 . and the men of Niniveh , Aquin . supplem . q . 89. art . 1. Lomb . lib . 7. c . 18. Math . 12.41 . yet this is but by way of assession , or approbation , as the Schoolemen expound the former ; or exemplarily , as produced to convince others , who haue lesse profited by greater meanes ( as Beza and Fiscator intimate of the latter ) none hauing absolute authority , Jn 12. Mat . Luk . 12.58 . but he to whom all power was given Math . 28.18 . Next , what this word {αβγδ} should signify ( for which Saint Luke hath {αβγδ} , the Syriack , {αβγδ} , the Remists and our last Translation , Officer , Vid . Bell . lib . 1. de Purg . c . 7. D. Fulke , Minister ; some old translations , Doomesman , and we here Sergeant ) there is some small difference . S. Ambrose & S. Augustine would haue it to be the good Angels , because these are said , to minister to our Saviour , in the former Chap. at the 11. verse ; to come with him , chap. 16.27 . to gather the tares , Chap. 13.30 . But Chrysostome , Gregory , Theophylact , Hugo , and Abulensis , together with the Ordinary glosse , doe thinke it rather the Divels office . Ibid . For these are the cursed Iaylers of the damned , which must accompany them eternally in everlasting fire , Math . 25.41 . Both opinions are probable ( saith Bellarmine . ) Piscator joynes them together : In hunc locum . and Buccasenus shewes the reason . The Goates ( saith he ) are deliuered to the good Angels , to be separated from the sheepe , and from thence to the evill , to bee tortured for ever . Whence I gather in stead of many , this one generall observation :

That there shall be a Iudgement hereafter , wherein every man shall receiue according to his workes .

8 I need not to be curious in prouing this point , which is receiued as a principle , in the Articles of our faith . That Sadduce , which denies it , denies also God , 1. Cor . 15.22 . and shall sooner feele it , then haue time to prevent it . In a moment , in the twinkling of an eye , at the terrible sound of the last Trumpet , the sonne of man shall come in the clouds of heauen , Math . 24.30 . with all his holy Angels in power and great glory : when the Sunne shall be blacke as sackcloth of haire ; Rev. 12.5 . the Moone like bloud , the Starres fall vnto the earth , as a figtree casteth her leaues , the heauens depart as a scroll roled , and every mountaine and I le moue out of their places ; when the earth melteth , the sea roareth , the elements dissolue , nations howle , all the world flasheth with the terrible and all-consuming flames , mentioned by the blessed Apostle S. Peter ; 2. Pet . 3.10 . then shall we all appeare before the Iudgement seat of Christ , Rom. 14.10 . that every man may receiue according as he hath done , 2. Cor . 5.10 . And here ( beloued ) in a matter of so serious importance , it should be idle for me , to breake out into the mazes , and vagaries of the Schoole-men : as to determine with the master of the Sentences , 4. Sent . dist . 47. Ibid . that this last fire shall , as the first floud , rise iust fifteene cubits aboue the tops of the highest mountaines ; or with Nicholas de Orbellis , that the materiall Crosse , whereon our Saviour was crucified , should bee carried ( as a Mace ) before him , when hee cometh to Iudgement , In supplem . q . 88. art . 4. or with Aquinas and the rest of that side , that the place of this Iudgement shall bee in the ayre , right against mount Oliuet , over the valley of Iehoshaphat . Well saith Artemidorus in his Oneirocritiques , No dreames of a private man may haue a publike interpretation . For what should we speake in such obscurities , 4. Sent . dist . 47. Epist. 24. ad Hieronym . that the Lord putteth not into our mouthes ? That which Lombard hath of the authority of Angels in this businesse , Puto hoc non artè sciri , quàm videatur . I thinke it cannot bee knowne , before it be seene , or at least revealed ; and St somewhere of originall sinne , Never be so inquisitiue , how thou hadst it from thy parents , but labour to be cleared of it by the merits of thy Saviour ; may serue vs heere , to curbe our curiosity . Let it not bee thy care to conceiue , where and when , and with what circumstances , this judgement is to be holden , but there , and then , and by good assurances , to bee deliuered from the horrible dammages thereof . Two kindes of Iudgements the Scripture mentioneth , on which wee may safely build . The first a particular , the second a generall . This for the soule alone , at every mans severall departure , as that of Dives and Lazarus , Luke . 16.22.23 . That for the soule & body , and all men together , at the last day , after the vniversall resurrection , Heb . 9.27 . The first respecteth vs ( saith Aquinas ) as private persons ; Vbi supra q. 88. art . 5. the second as parts of mankind : neither shall that be recalled , or mitigated in the second , which was determined in the first : but rather published , what there was privately passed , and what was in the particular begun , in the generall shall bee consummated , by reuniting the soule and body everlastingly together .

9 In both which , could we but thinke of with deliberation , the most strict , and severe proceeding of Gods vnmoveable iustice , it would coole our courages , and take downe the presumption , that now so lauishly runs on in the score of Gods mercy . For though in this life , his eares bee open to the petitions of the penitent , yet hereafter when he returneth to execute Iudgement , Mat . 25.26 . hee acknowledgeth that he is a hard man , Math . 18.6 . reaping where hee never sowed , & gathering , where he strowed not . Who for offending a little one , will inflict a heauier punishment vpon the guilty , then the casting him into the sea , with a milstone about his neck , and for defect alone of a wedding garment , wil adjudge an invited ghest , to vtter darknes . Math . 22.13 . And now ( my beloued brethren ) was Adam so hardly censured , ( as it is thought ) for one Apple ? The Angels for a thought : Moses and Aaron for once doubting : all Israel , for Achans taking one wedge of Gold : the whole Tribe of Beniamin , for forcing of one woman : & shall wee thinke , in that terrible Day of the Lord , a day of darknesse and dimnesse , a day of clowdes , , and stormes before so iust a Iudge , so many accusers , for so haynous , voluntary , and continued crimes , it is possible for vs to escape vnpunished ? Act. 24.26 . Foelix trembled when Paul preached of iudgement : Lib . 2. de complex . cap . 20. and Lemnius reports of a young man of the Emperour Charles his Court , who for horrour of the execution hee was the next day to suffer , in one night became white , both in his head and beard . But could wee but restraine a little our thoughts , to the meditation of these fearefull Assises , it would stop our lewd courses ( as the light from heauen did Saules ) and make vs to cry out with him , Lord , Act. 9.6 . what wilt thou that we doe ? For alas , how will all our Gallants and Swaggerers behaue themselues in that perplexity ? all our hypocrites & extortioners ? all our drunkards and Adulterers , when the Iudge shall come in this terrible majestie , this to fanne , this to purge , this to separate the corne from the chaffe , the wheat from the tares , the Sheepe from the Goates , without pitty , pardon , or partiality ? which way will they beturne themselues ? What Apologies will they make ? whose helpe and counsell can they vse , in so desperate and suddaine an extremity ? who ? where ? what thing can yeeld consolation ? when the Lord once bloweth against them ( as the Prophet speaketh ) with the fire of his wrath ? Ezech . 21.31 Aboue them ( as Anselme describes it ) an angry Iudge , ready to condemne them , beneath , a gaping Chaos , with grisly fire and brimstone , eternally to ingulfe them ; on the right hand , their sinnes accusing ; on the left hand , vgly fiends to dragge them to execution ; within , a gnawing conscience ; without , loathsome companions , the world burning , all creatures amazed , the last sentence thundred out in this dreadfull manner : Math . 25.41 . Goe yee cursed of my Father , into everlasting fire , prepared for the Divel & his angels . Vpon the pronouncing of which , what imagination can conceaue , or tongue of men and Angels expresse the ruthfull and dismall departing of the damned reprobates ? Parents , from their Children , Husbands from their Wiues , Brothers and Sisters from each other , so to be sundred , that neuer pitty , or comfort may afterward be expected ? this is that which should sticke closer to the brawny hearts of our carelesse worldlings , Iudg . 3 . 2● , then Ehuds dagger did to fat Eglons : and awake them to looke about , whiles space , and place is granted . O my deare Christian Brother , then thou shalt truly finde , that this is no Bugbeare , wherewith wee are threatned at this present : one cup of cold water giuen , one pleasure abandoned , Mat . 10.42 . one injury endured here in this world for Christs sake , but especially the treasure of an vnspotted conscience , shall giue thee at that instant greater comfort , then all the dignities and delights of a thousand worlds . But thou supposest this farre off , and therefore the lesse regardest it . Senselesse , and inconsiderate as wee are ! haue wee beene so often deluded , and yet discerne not this last , and deadliest bait of that old Serpent the Divell ? It is not for vs ( I confesse ) to knowe the times and seasons , Act. 1.7 . which the Father hath put in his owne power : and therefore to particularize with some , that the Brightman in c . 9. Apoc . An. 1696. vltimus est terminus Turcici nominis . Turkish Monarchy shall haue its period , just 81. yeeres hence , and the Papacy 71. or with Napier prop. 14. c . 116. Alsted . praec . Theol . cap . 16 vbi vid. plura de fine Mundi pag . 526. others in like curiosity , that the end of the world shall fall , within the compasse of those doozen yeeres betweene 1688. and 1700. is more then my Algorithme findes demonstration for : yet if by a cloud , wee may conjecture of a storme , and by the budding of a figge-tree , that Summer is neere at hand , warrantable it is to teach at this present , which the Apostle S. Iohn did 1500. yeeres sithence , that these are the 1. Ioh . 2.18 . last times , which how much longer they are to last , neither the Mat . 24.36 . Angels , nor any creature can exactly assure vs. Ionas had for the Ninivites , Cap. 3.4 . yet forty dayes : but for ought we know , within forty houres , this time may come , when time shall be no more . For what signes thereof are mentioned in Scripture , which are not already fulfilled , or what summons haue beene omitted to warne vs to provide ? False Christs were to come , and they haue beene discouered ; persecutions to arise , and they haue beene endured ; Antichrist to bee revealed , 2. Thess. 2.8 . and behold , hee is conspicuous , with his Locusts and followers : warres , and rumours to trouble all the world , and they haue beene felt , and heard : pestilence and famine , earth-quakes , and strange prodigies , false Prophets , and false brethren , increase of iniquity , and frozennesse of charity , what man so simple that speakes not of , and daily almost complaines not ? Two signes onely remaine which can bee doubted of : The preaching of the Gospel throughout the world , and the Conversion of the Iewes to Christianitie . But the first ( according to most Writers ) was accomplished in the Apostles time . For went not their sound out through all the earth , & their words vnto the ends of the world ? Rom. 10.18 . or at least now is , as Io . Fredericus ( in a peculiar tract ) hath shewed , by spreading the Gospell amongst the East Indians , Vid Poreum in 11. cap . ad Roman . Dub . 18 , Vid. Marlorat . in Rom. 11.26 . and Americans . And for the latter , though Chrysostome , Hilarie , Ambrose , Hierome , and Augustine , with diuers of our new Writers , very probably collect , that before the end , there shall bee a generall conversion of the Iewes : yet Calvin , Bucer , and Musculus , with divers others of good note , expound that Israel of God , Rom. 11.26 . ( the onely place that intimates such a matter ) either allegorically , of the faithfull , or of some persons , to bee converted in all ages of the Iewish Nation : All falling at length on Origens vncertainty in this point . Quis autem sit iste omnis Israel : what all that Israel is , that shall be saued , Hee only knoweth , and his Sonne that saueth them . Small hope may therefore be grounded on such ambiguities . To these if wee further adde the Prophesie of Rabbi Elias , not disliked by most of the Ancients , and the Cabala of Rabbi Isaac on the first verse of Genesis , related by Genebrard , Chronol . lib . 19. which al driue at the period of 6000 yeares . By the Septuagints , Iosephus , Eusebius , Augustines , Isidores , and Alphonsus the Astronomers account , this date is out already . And according to the truer supputation of those that followe the Hebrew text , not far from finishing ; the times for the Elects sake being to bee shortned . What is left therefore ( B. ) for vs , but to watch , and be ready ( as our Saviour counselleth , ) lest our Master come , and the Bridegroome passe , & this day as a Theefe ouertake vs , where wee are least prouided of it ? S. Hierome professeth , that whether he eate or drinke , or did any other thing , this voice did alwaies seeme to trumpet in his eares , Surgite mortui , & venite ad iudicium , arise you dead , and come to iudgement . And nothing can better vs more , then the remembrance of this like sentence , vttered by our Saviour : Come , giue an account of thy Stewardship for thou mayest be no longer Steward . Certainely there can bee in this case but two kindes of deliuerings ; the first , from our sinnes , to a better estate ; the second , for our sinnes , to an incensed Iudge . If the first befall thee , no happinesse can be greater then thine ; but if the second , without redresse thou shalt bee cast into prison : which is the last circumstance I before proposed , and will hasten by reason of the time briefly to conclude .

10 And thou be cast into prison . {αβγδ} , saith the Syriack , domum vinctorum ; to wit , by the Sergeant , to whom the Iudge deliuered thee . That which breeds here a scruple , is what this word prison should signifie . Conveniunt similitèr omnes ( saith Bellarmine lib . 1. de Purgatorio , cap . 7. ) All Interpreters concurre in this , that by this prison is meant hell : and thus farre he speaketh ingeniously . But marke the poore shifts of so great a scholler , to set vp his Dagon againe , that hath so often falne , before the Arke of God ; hee is faine to rake Hell it selfe , to finde out Purgatory . For this hee goeth onward , In quo tamen multae sunt mansiones ; aliae pro damnatis , aliae pro his qui purgantur . In this hell notwithstanding are many mansions , some for the damned , others for them which are to bee purged . But a more ample mappe of this place , wee haue in his second booke of Purgatory , and Chap. 6. where hauing rejected 7. opinions , concerning this subterranean Geography , the eighth he borroweth from the Schoolemen , and seemeth to approue , that this infernum , or hell , is a place within the bosome , or bowels of the earth , divided ( as the higher regions ) into foure parts , whereof the lowest sinke , or coale-house is hell ; next aboue that , Purgatory , then Limbus infantum , where children goe , that dye vnbaptized ; aboue all , Limbus Patrum , where the Patriarkes were faine to lodge , before Christs Passion ; but then were remoued , and the place left empty . This scantling of time will not permit mee to examine all particulars , how our adversaries could come to so perfect notice of all these places , as also so distinctly to vnderstand , what persons are there to bee purged , and for what sinnes ; how grieuous the punishment is there inflicted , by diuels , in a corporall fire , Vide Bellar . vbi supra . how long it shall endure , what suffrages , Masses , or indulgences will asswage it , or remoue it , that the soules can neither merit , nor demerit in such a case , that they are alwaies certaine of their eternall salvation , and this to be firmely beleeued as an article of faith ; It will aske ( I say , ) more time , then your patience can allowe mee : I will strike therefore at the roote , and so passe along . To make all this good vnto vs , Bellarmine produceth tenne places out of the old Testament , and so many more out of the New . To all which in generall I answere : First , out of Bellarmine himselfe in the last Chapter of his first booke of Purgatory : Where being vrged by Peter Martyr , and our men , that Purgatory is is not found in Scripture , and therefore can bee no matter of Faith ; hath nothing to say but this , Ad primum ergo respondeo , Non est necesse vt Scriptura vbique omnia dicat . It is not necessary that the Scripture should every where mention all things , especially where it may be patched vp with Apostolicall traditions . On which when Bellarmine also relyeth , for the proofe of this Ignis Fatuus ; what doth hee , In eundem locum . but in effect ( as Iunius well notes against him ) ouerthrowe his Scripture forces ? Sith Traditions take no place , but where Scripture faileth , Lib . 4. de verbo Dei non scripto . Lib . 2. Epist. Libro 12. Deipnosop . Conuenit inter nos & aduersarios ex solo literali sensu peti debere argumenta efficacia . Bellar . l. 3. de verb . Dei , c . 3. Lib . 1. de purgat . c . 7. by his owne doctrine in his first generall Controversie . But as that lunaticke Thrasylaus mentioned by Horace , and Athenaeus , thought all the ships to bee his owne , that arriued in the Haven at Athens : so wheresoeuer there is fire doubtfully mentioned of in Scripture , our Adversaries straight convey it , to heate Purgatory kitchin . Secondly , I answere in particular , to the words of my Text , which he especially buildeth vpon . First , that they are symbolicall ( as himselfe confesseth ) and therefore according to Aquinas and their owne Schooles , proue nothing . Secondly , whereas this particle {αβγδ} , or vntill , may seeme to enforce a deliuerance from this prison , and so by some shew of consequence , their Purgatory , the argument being thus framed : Thou shalt not come out , vntill thou hast paid the vttermost farthing ; therefore , afterward thou mayst come out . Saint Augustine ( as he acknowledgeth ) instanceth against this , both by that place of the Psalmist , Psal . 110.1 . Sit thou on my right hand , vntill I make thine enemies thy foot-stoole ; as also in that of the Evangelist , Mat . 1.25 . Ioseph knewe not Mary , vntill shee had brought forth her first begotten . Where the first implyeth not , that after Christs enemies were subdued , hee should sit on Gods right hand no longer ; nor the latter helpeth the inference of Heluidius , that after our Saviours birth , Ioseph knewe his wife . Saint Augustine therefore concludeth , that donec in this place signifieth , non finem poenae , sed continuationem miseriae : not an end of paine , but the continuance of misery ; Semper solues ( saith Hugo out of Remigius ) & nunquam persolues . Thou shalt ever be paying , yet never satisfie . Which exposition Calvin , and Bucer , and Musculus doe not only embrace : but Anselme , and Beda , Thomas , and Gorram , Ammonius , and Avendado , Maldonate , and Iansenius , with I know not how many of their owne consorts . But Bellarmine vrgeth this farther , and therefore we must farther follow him . Ubi supra . Exempla B. Augustini non satisfaciunt ( saith hee ) S. Augustines examples , or instances satisfy not . For in the first ; Sit thou on my right hand , vntill I make thy enemies thy footstoole , although I cannot inferre , therefore afterward Christ shall not sit on Gods right hand ; yet this is a necessary consequence , therefore there shall a time come , when Christs enemies shall bee made his footstoole . So in the second , he knew her not , vntill she had brought forth . Though I cannot gather , therefore he knew her afterward , yet this I may argue , therefore she was to bring forth . And no other is the consequent in this place , thou shalt not come out , vntill thou hast paid the vtmost farthing . Therefore there shall be a time , when the vtmost farthing shall bee paid . But to this vtmost straine of Bellarmines sophistrie , a meane Logician may easily answer ; that all this concludeth but a a necessity of the thing to be done , not a possibility of the party to be able to doe it . In 26. ver . 5. cap . Math . Ostendit debitum solvendum ( which I take to be the meaning of Piscators answer ) non debitorem solvendo : If it argue the debt to be paid ; it inricheth not the debtor to bee able to pay it . So that by equipollency it falleth to be such a connexiue proposition : If thou pay the vtmost farthing , then thou maist be deliuered ; which I deny any man can ever pay ( hauing , by offending an infinite God , deserved an infinite punishment ) and therefore must alwaies ly by it . For if some paines may satisfie Gods Iustice in Purgatory , for a small offence ; should not greater paines proportionably in hell , doe the like for a greater offence , and so by consequence , the devils themselues ( which was Origens errour ) in time might be freed ? The Fathers father not ( howsoever Bellarmine marshall them ) this glowing , and locall Purgatory ; but rightly vnderstood , are as farre from it as it from truth . For they make it not a hot-house for the soules of the elect , farmed by the Pope to the Devill at a yeerely racke rent : but ●bdita quaedam receptacula ( as Lombard hath rightly deliuered out of ancient learning ) certaine vnknowne places of repose , 4. Sent . dist . 45. where purged at their dissolution from the body , by vertue of Christs passion , they rest from their labours in expectance of the complement of that joy , which they shall receiue together with the body , at the reuniting againe , in the generall resurrection : wherefore Saint Augustine concludeth , Lib . de peccat . Merit . et Remiss . cap . 28. Vid . Tabulam Mercat . vnivers . Non est vllus vlli locus medius , vt possit esse nisi cum diabolo , qui non est cum Christo . Iust therefore as some Geographers , for proouing of a blacke rocke many hundred miles about , directly vnder the North pole , send vs to Gyraldus Cambrensis ; hee to a Priest of Norway ; the Priest to an Oxford Magician , who was carried thither to see it by the Devill , if wee will beleeue the narration : So the best proofes of our adversaries for their Subterranean Purgatory , come by many deductions , from the same Author ; as it appeareth by the divers apparitions they so confidently alleage for it . But we taking parabolically this prison , for no better place then Hell , may resolue without difficulty on this position ,

That the wicked shall be turned vnto Hell , and all the people that forget God .

11 I take it in the words of the Prophet , Psal . 7.19 . to cut off all occasion of farther proofe . The vse is a terrour to carelesse worldlings , that runne the broad way spoken of by our Saviour , and never marke where it leadeth . Come on therefore , thou inconsiderate and retchlesse Christian , and looke before thou leapest , and if thou wilt needs to this prison , see thy entertainment . Horrible ( out of doubt ) was that storme of fire and brimstone , which consumed Sodome , and the Citties of the Plaine . Gen. 19.3 . And fearefull was that seventh plague of Egypt , Thunder , and Haile , and Lightning running vpon the ground . And inferiour to neither , Exod . 9.23 . was that prodigious death of Corah , Dathan , Num . 16 and Abiram , when the earth opened her iawes , and swallowed them aliue into the pit with all their goods and families : but these are but a preface , a sparke , a drop , a nothing to the everlasting tortures of Gods extremest vengeance . Never eye hath seene , nor eare hath heard , nor heart of man hath conceiued the infinite bitternesse of these last vials of wrath . A bottomlesse dungeon , a lake of Gods wrath , a poole of fire and brimstone , a gastly {αβγδ} , pitchy mists , deadly fogges , hideous confusion , chaines of vtter darknesse . Tophet prepared of old , deepe , and large , burning with fire , and much wood , and the breath of the Lord kindling it as a river of brimstone . These very names of this Prison , mentioned in Scripture , should daunt , and amaze the most presumptuous worldling , that by altering of his course of life , hee might avoide the thing it selfe . Of which , should I but farther relate the fearefull descriptions , frequent in Fathers , and Schoolemen , ( wherein all notwithstanding come too short ) I should not so much racke your patience with horrour , by reason of mine owne insufficiency , as abuse it with prolixitie , by going beyond my time . O God! to depart from thee , to accompany the Devill and his angels , to bee excluded from heauen , into everlasting fire , alwaies scorched , and never consumed ; ever dying , and never dissolved ; sinking eternally , and never come vnto the bottome ; weeping , gnashing , freezing , frying , without the least drop of hope , or hope of pity ; I quake , and stop , and dare to go no farther . O indignation of the Almighty , fall not vpon vs : for our flesh trembleth for feare of thee , & we are afraid of thy terrible iudgements . Wee acknowledge our lightest offences , to deserue thy eternall anger , and this prison to be due for our dayly transgressions : but spare vs , good Lord , for thy Sonne , who spared'st not thy Sonne for vs : let not the thought of our last end be so the last end of our thought , that by forgetting thy iustice , we neglect thy service , & presume in the least sinnes , to offend thy infinite Maiesty . Heare vs , good Lord , for thy Church , and thy Church for thy Sonne , and thy Sonne , for both ; to whom with thee , and the holy Ghost , three persons and one God , be ascribed all honour , power , and dominion , both now and evermore . AMEN .

EPHESVS BACKSLIDING : CONSIDERED AND APPLIED TO THESE TIMES .

IN A SERMON PREACHED AT OXFORD , IN St MARIES , the tenth of Iuly , being the Act-sunday .

By IOHN PRIDEAVX , Doctor of Divinity , Regius Professor , and Rector of Exeter Colledge .

IOHN 6.67 . Will yee also goe away ?

OXFORD , Imprinted by LEONARD LICHFIELD Anno Salutis , 1636.

TO THE RIGHT WORSHIPFVLL MY VERY REVEREND AND WORTHY PATRONE , Dr BODLEY CANON OF EXETER , AND Parson of SHOBROOKE IN DEVON . SIR ,

BEING over-ruled by some friends to print this Sermon , not framed , nor intended to any such purpose : my choice was easier to whom I should dedicate it . The world seeth how much I am bound to you for the late reall kindnesse conferred on me . For which , to shew my selfe thankfull by all honest meanes , the lesse you expect it , the more I hold it due . Our Saviour , Who most avoided popular applause , Mark . 1.44 . See thou say nothing to any man , misliked not the Samaritane , Luk . 17.16 . that turned backe to giue thanks . And much it were to bee wished , that in these daies thanks would serue . Mat . 21.12 . But since buyers and sellers haue broken into the Temple , Mat . 26.15 . Iudas'es what will you giue me , Act. 8.18 . and Simon Magus's offering , make most bargaines for Benefices . Whereby God is dishonoured , worthy men disheartned , hirelings preferred , good lawes deluded , holy things prophaned , the Church stained , the people starued . The more remarkable therefore hath beene your free dealing with me , and your religious kinsman's M. Periam's , with M. Orford of our College . If such Patrons might be patternes for disposing the Lords portion many in the country might be better taught , and in our Vniversities sooner imployed My selfe with this fauour of yours am the more affected , because it comes from my natiue country , to which my best services were otherwise devoted . Besides , it stands with a kinde of conveniencie ( in my desires at least ) that Exeter Colledge especially , should be patronized from Exeter ; from which it first had it 's name and Founder , and for which it hath bred ( as by Gods grace it shall continue to doe ) so many men of worth . Concerning this ensuing discourse , I haue little to say . It must speak for it 's selfe , now it appeares abroad . Iudicious is that position of S. Augustine , Haud quicquam facit bonos vel malos mores , nisi boni vel mali amores , ep . 52. Amor est vis animae , naturali quodam pondere ferens eam in locum vel finem suum . Lib . de nat. & dignit . divini amoris cap . 1. Mens liues are as their loues : whereof Bernard giues the reason , because loue is to the soule , as waight to the body , it caries it to the right place , if it be rightly placed . As long as the Larke soareth vpward , shee sings without danger of the Net : but stooping to gaze on the Fowlers deceitfull glasse , she is quickly ensnared . We are all too far inamour'd with the glympses of things below ; where the Divels ginnes are alwaies in a readinesse . Our ancestors first loue was more wisely fixed . My song therefore hath beene , returne , returne , Cant . 6.13 . O Shulamite , returne , returne ! Which howsoeuer may sound harsh in some mens censures ; yet the better sort ( I trust ) will conceiue my meaning to bee good . He that runnes in a race , Hòmil . 7. in ep . ad Philip . ( saith Chrysostome ) is not so much to eye the spectators , as the marke . And Readers it cannot meet with more vnderstanding , then it had hearers . Next to Gods glory , and the Churches good , if you accept it kindly , I attaine my scope : To whom it is due first fruits , from him that assuredly resteth

From Exeter Colledge in Oxford , August . 5. Yours to dispose in the Lord Iesu , IOHN PRIDEAVX .

EPHESVS BACK-SLIDING : CONSIDERED AND APPLIED TO THESE TIMES . REVEL . 2.4 .

Neverthelesse , I haue somewhat against thee , because thou hast left thy first loue .

THere is nothing so dangerous to the estate of a Christian , that trauaileth heere from Egypt to the heavenly Canaan , as spirituall pride , and carnall security . For seeing that all our life is but a temptation , ( as Saint Nemo securus esse debet in ista vita , quae tota tentatio nominatur , vt qui fieri potuit ex deteriore melior , non fiat etiam ex meliore deterior . lib . 10. Confess . c . 32. Augustine confesseth ; ) great heed must be taken , least he that should grow on from worse to better , by his carelesse negligence fall away from better to worse . This was the Angels case of Ephesus , as my vers . 1. Text sheweth ; whom hee that holdeth the seuen Starres in his right hand , and walketh in the midst of the seuen golden Candlesticks ( that is , Seb . Meyer apud Marlor . in hunc locum . Rhemist . annotat . Viegas in 1. cap . Apoc . Sect . 14. Ribera ibid . Bulling . conc . 7. v. 5. vpholdeth the Ministers of his Word , and continually suruaieth his Churches , to repaire defects ) vouchsafeth in this regard to rowze by an Epistle . That seeing vnsensible decayes continued , in time proue great breaches , slyding leades to falling , cooling to benumb'nesse , drowsinesse to sleepe , slacknesse to defection , indifferencie to senselesnesse , and a loathing of all Religion ; Ephesus might looke about from whence she had falne , and repent , and doe her first works : least the suddaine approach of her Lord should take her loytering , and by remouing her Candlestick , preuent her conversion .

2 For the clearer passage to the words , some difference must bee reconciled among Interpreters , who are meant especially by the seuen Angels , to whom these seuen Epistles are in generall directed . Vestigat arcan . sensus in Apocal . Antuerp . 1614. lib . 2. Notat . 1. Alcazar the Iesuite , in his new painted bulke vpon this Revelation , sayes , the Bishops ; In hoc cap . disp . 2. Fox , Fulke , Bullinger in hoc caput conc . 6. Viegas in hoc caput , sect . 1. Perer . in cap . 1 disp . 15. Pererius his fellow ( together with some Ancients , Arethas , Andreas , Ansbert , and Anselme , ) think rather the people ; S. Ambrose , Haymo , and Beda , ioyne both together : and this is best approued of our reformed Interpreters . For howsoeuer the inscriptions be to the Angels onely , who signifie ( according to most ) not celestiall spirits , but the Pastors of those Churches , yet the contents concerne their In tantum Angelorum nomine Ecclesias Catholicas voluit intelligi , vt iubeat Angelos poenitentiam agere . Aug. in Apoc . Hom. 2. flockes as neere as themselues , and therefore in the former Chapter wee haue , verse 11. What thou seest , write in a Booke , and send to the seuen Churches which are in Asia . Not that it is all one to write to the Church , and to the Head & Gouernour thereof , ( as the In ver . ●●m not . marg . Rhemists hence would gather , to scrue in , and interest their Pope to dispose of all things : ) but rather to expresse the bond betwixt the people and Pastor , whose faults he is to reproue , or answere for ; and therefore it stands him vpon , to communicate what hee receiues . Now this particular Pastor heere of Ephesus , In hunc locum Comment . in ver . 1. Lyra would haue to be Timothy . Ribera labours to refute that out of Metaphrastes ; but Perenius and Alcazar take Lyra's part . Others name Onesimus , some Tychicus . Bee it either , or neither , it matters not , the Spirit of God being silent . For the best may growe remisse , and need dayly inciting . As Ephesus here , Vid . D. Ioach . Vadian . in epitom . 1. Nat. hist . l. 36. cap . 14. Euseb . lib . 3. Hist . Eccles . cap . 18. Baron . Annal . anno Christi 98. ver . 2. ver . 3. the Metropolis of little Asia , and glory of Ionia , famous amongst the Gentiles , for her situation , and Temple , which ( as Plinie reports ) was 220. yeeres in building ; famous amongst Christians , for Saint Iohns residence , and Saint Paules Epistle vnto them ; nay , which our Saviour here commends in such ample tearmes , for her forwardnesse in labour , for her constancie in patience , for her zeale in reforming manners , for her discretion in dismasking Heretiques , whose constancie , patience , labour ; and that for a right end , for his names sake , and thut without failing or fainting , are ingeminated with good approbation , immediately before my Text ; may haue somewhat notwithstanding , Chap. 1. v. 14. that is out of frame ; their friends may over-see it , themselues may scarce perceiue it , which the flaming eyes of Christ will pierce through to censure , Neverthelesse I haue somewhat against thee , because thou hast left thy first loue .

3 As though with his beloued Spouse hee had thus debated the matter : Thinke not , Ephesus , but I take notice of all thy doings and sufferings ; thy labours please me well , I approue thy works , I pittie thy patience , and cannot chuse but commend thy discipline ; but O that this first affection were seconded with the like alacrity ! for doe not I perceiue thy coldnesse in devotion , thy carelesnesse in Preaching , thy slacknesse in performing any deed of charitie ? Hast thou not begun in the Spirit , and now art sinking backe to end in the flesh ? Ephesus , I loue thee , and therefore may not sooth thee ; much good ( thou seest ) I speake of thee , yet somewhat I haue against thee . I remember the kindnesse of thy youth , it was hearty and thorow ; but time hath cooled it , and thou art growne remisse . My left hand is vnder thy head , Cant . 2.6 . Jbid . v. 5. and my right hand doth embrace thee , I dayly stay thee with Flaggons , and comfort thee with Apples , Cant . 1.7 . as thou hast occasion ; but thou hast turned aside to the Flocks of thy Companions , so that when I come with my bedewed head , Cant . 5.2 . and dropping lockes in the night , to finde my accustomed entertainement , Ibid . ver . 3. saying , Open vnto me , my sister , my Loue , my Doue , my vndefiled : thou tellest me , thy coat is off , and thou canst not put it on ; that thy feet are washt , and thou art loth to defile them : such excuses thou hast to put me off , and make mee withdrawe my selfe . Ibid . ver . 4. Whereat though thy bowels are sometimes moued , yet stirring not to giue entrance as thou wert wont to doe ; pretend what thou mayst , say what thou wilt , dissemble how thou canst , it is manifest thou hast left thy first heate of affection . And this I take to bee the complaint of our wronged heauenly Salomon , included in the words I haue read vnto you . The summe is ,

4 An Inditement of Ephesus for back-sliding and security : Wherein obserue the 1 Exception , Neverthelesse ; 2 Accusation , I haue somewhat against thee ; 3 Fault , because thou hast left thy first loue . A Church militant cannot bee without Exceptions ; where exceptions are to be taken , Christ sticketh not to accuse ; and accuse he doth never without a fault . The first sheweth our infirmity ; the second , our Saviours integrity , and the third , sinnes malignity . That we may bee humbled in the first , and directed by the second , to correct the third : Within these bounds I shall endeavour , by Gods assistance , and your Christian patience , to confine my meditations . He that hath an eare to heare , Revel . 2.7 . let him harken what the spirit saith vnto the Churches ; to the Churches , as well of great Brittaine , as those of little Asia . For howsoever wee flatter our selues , our defections are more deepely to be accused , and perfections as subiect to a Neverthelesse , the note of exception to Ephesus , notwithstanding all it 's good parts ; which falleth here in order to be first considered . Neverthelesse .

5 As in Arts , so in Acts of morality ; few verities are so generall , that admit not exception . If a Church might plead immunity , Ephesus might here stand vpon our Saviours testimony . For are not her labours in peace , and patience in trouble , ( as Aretius well obserueth ) once and againe repeated , In hunc locum . and commended ? Evill men should haue little ease in her , ver. 2. for she could not beare them . Dissemblers should not deceiue her , for shee would try them , 1. Cor . 15.32 . Act. 20.29 . and finde them byers . The beasts that assaulted her , she fought with ; the greevous Wolues that were prophecied to enter amongst them , shee endured and resisted . ver. 20. Chap. 3.1 . ver . 14. Iezabel prevailed in Thyatira , Sardis had a name without life , Pergamus was taynted with Baalisme , and Laodicea's luke-warmenesse , was loathsome to Gods stomake . Ephesus notwithstanding escapes all this , Chap. 3.16 . ver . 6. Lib . 1. cap . 27. vid . Euseb . lib . 3. hist . Eccles . cap . 26. Theod Heret . Fab . lib . 3. Ignat , Epist. 9. nay , her hate to the Nicolaitans for their community of wiues , and promiscuous lusts ( as Ireneus and Theodoret obiect vnto them ) is registred afterwards as an especiall commendation . What could a man here picke out , that hee might justly censure ? who would not esteeme such a Church , to be in the rode way to happinesse ? yet when Christ comes with his Fanne , there is Chaffe found amongst the Wheat . Much is well , yet somewhat worse then it was , or ought to be ; the good is fostered , the ill excepted at . Neverthelesse . ] Many things might bee here gathered for our instruction ; one especially from our Saviours manner of reproofe , Richard . de Sanct . victor . Viegas . which may be a patterne vnto vs all in that behalfe : first , to take notice of , then ingeniously to confesse Gods graces in any ( if any be found at all ) before we bee too busie with the imperfections of our brethren . For this puts the faulty out of suspition of bitternesse in the Reprouer , it encourageth men to doe more , when somewhat is commended , and keepes them from desperate resolutions , by retaining them in a hope of a possible recouery . Aretius , It breeds a loathing of sin , by ranking it by vertue , whence it 's vglinesse is the more discovered , and his judgement the sharper censured , that embraceth so foule a monster , to the blemishing of those good parts , which otherwise might highly grace him . Those that will fish for mens soules , must looke how they bait their hookes : and too harsh an increpation ( saith Gregory ) is like an Axe , Ferrum de manubrio prosilit , cum de correptione sermo durior excidit , &c. Curae Past . part . 2. cap . 10. that flyeth from the handle , it may kill thy brother , when it should only cut downe the bryers of sin . But this I note only by the way , not purposely follow , as not so necessary for these soothing times , wherein most are rather too pleasing , then piercing . Ephesus here so commended , and yet excepted at so plainely , directs vs more vsefully to this observation :

That the best Churches may be subiect , and are lyable to exception .

6 It is vsuall with the Fathers to compare the Church to the Moone , Ambros . lib . 5. Epist. 31. Aug. in Psal . 10. & 104. in regard of her visible changing , like to the others waxing and waning . But the similitude holds as well , in respect of her borrowed light , and spotted face ; all the beames shee reflecteth to the world , are darted vpon her by the Sunne of righteousnesse ; and yet by reason of her vnequall temper , in her brightest shining , shee appeareth spotty . Her selfe acknowledgeth so much , Cant . 1.5 . I am blacke , but comely ( O yee daughters of Ierusalem ) as the Tents of Kedar , as the Curtaines of Salomon . Lib . 3. de Doctrin . Christ . c . 32. Wherevpon Saint Augustine commendeth this rule of Ticonius the Donatist , which hee calleth , De permixta Ecclesia . Whereby ( saith he ) the Scripture , by reason of the temporall communion betweene the godly and wicked , attributeth that promiscuously to either , which originally groweth but from the one . Solomons Curtaines ( indeed ) belong to the Church , but Kedars Tents are Ismaels , who may not inherit with the free borne : yet the Beloued consisting of both , hath the titles of both , those spots will not out ; there will be such a speckled breed , as long as the flockes cast their eyes on motly vanities , in the gutters of this world . All the types in holy writ , whereby the Church is shadowed vnto vs , most evidently shew so much . The floore hath in it Wheat and Chaffe , Math . 3.12 . The net good fish and bad , Math . 13.47 . See but into the nuptiall banquet of the Sonne , is not there one found without a wedding garment ? Was there not a Cham and vncleane beasts in the Arke ? Mat . 22.11 . Gen. 7. Mat . 25.2 . Ibid . ver . 32. foolish Virgins amongst the Brides Attendants ? Goates in the great Shepheards flocke ? And in his stately Palace , vessels as well to dishonour as service and glory ? 2. Tim . 2.20 . So that , that of the Angell to Esdras , may here passe for Canonicall , 2. Esd. 8.2 . when thou askest the earth , it shall say vnto thee , that it giueth much mold whereof earthen vessels are made , but little dust that gold commeth of : even so is the course of this present world , and the Churches case in this present world . 1. Cor . 5.1 . Ibid . cap . 15. Thus the Corinthians were polluted with an incestuous person , and troubled with Sadduces ; Gal. 3. Rom. 12.2.16 . Coloss . 3.8 . 2. Thes . 3.6 . ver . 6. & 15. ver . 9. & 13. ver . 14.20 . ver . 24. cap . 3.1 . cap . 3.16 . the Galatians bewitched , the Romans , Colossians , and Thessalonians , had haughtie spirits , brabling Sophisters , brethren that walked disorderly , crept in amongst them . But what need I looke back so farre ? Appeare there not here amongst these seven Asian Churches , an odious company of Nicolaitans ? Hath not Satan here his Synagogue and seate ? Balaam and Iezabel , their Bawds and Panders ? Reade we not of depths of Satan ? Names of those , that make a shew to liue , without life ? Lukewarmnesse , and vaunting , and senslesnesse , among so many especiall commendations ? The Fathers testimonies for this point , are not sentences , but volumes . It is the maine scope of Saint Tom . 2. Orthodox . & Luciferian . Dial . Hierome against the Luciferians , and of Saint Tom . 2. Ep. 164. ad Emeritum Donatist . Tom . 7. contra epist. Parmen . lib . 3. tom . 7. cont . Crescon . grammat . lib . 3. cap . 37.38 . lib . 1. de civit . Deica . 35. & passim ali bi praecipuè , tom . 7. Can . 2.2 . Augustine , against the Donatists , and Pelagians , to proue that it is a poore pretence , to make a Schisme in the Church , in regard of some dislikes , which might , and should bee amended . For at what time was it ever so free , that no exceptions could be taken ? As a Lilly among thornes , so is my loue among the daughters . Non dictum est ( saith Saint In Psal . 99. Augustine ) in medio alienarum , sed in medio filiarum ; It is not said amongst strangers , but amongst the daughters . The sonnes of her mother against her , Esaiah . 9.21 . Ephraim against Manasses , and Manasses against Ephraim , in one Nation ; the Mat . 10.35 . father against the sonne , and the mother against the daughter , in one house ; Gen. 25.22 . Esau struggling with Iacob , in one wombe ; nay , the Rom. 7.23 . naturall man against the spirituall , in the same members . And yet if wee would goe farther , wee may chance to meet with {αβγδ} , Iames 1.8 . a double-soul'd man ( if I may so speake ) by reason of vnstable distractions in the same minde . To such a lunacie are subject all things vnder the Moone . Whiles we dwell with Mesech ( as David complaineth ) some enemies to peace will be sure amongst vs. Psal . 120.5 . There will be alwaies tares to be weeded , vlcers to be cured , ruines to be repayred , rents to be amended , sinkes to be purged , Leapers to be clensed , manners to bee reformed , controversies & heart-burnings to be taken vp and composed . And the reasons for it are divers ; that the Elect might be imployed & tried , 1 : Cor . 11.19 . Rom. 2.1 . Reprobates left vnexcuseable , Gods strength appeare in our weaknesse , and his mercy , and Iustice , in such variety of obiects . Otherwise how should the Church be militant without an Adversary ? Or why should it daily pray , Forgiue vs our trespasses , if here it might attaine to be freed from all exceptions ? Goe therefore ( saith the Lord to Ezechiel ) and set a marke vpon the fore-heads of the men that sigh , and that cry for all the abominations that be done : not about the suburbes onely , Lanch . lib . de Relig . Christ . cap . 24. thes . 11. Aug. lib . 2. Retract . cap . 18. cap . 9.4 . Aug. Tom 2. ep . 164. ad Emeritum Donatist . Mat . 24.40 . In Psal . 99. Luk . 17.34 . Mat . 13.41 . & 25.32 . but in the midst of Ierusalem ? For how should Ierusalem be vntainted ? seeing of two men together in the field , the one should be receiued , the other reiected ; of two women grinding at the Mill , the one should be taken , the other left . What place more secure then our beds ? ( as S. Augustine sweetly amplifieth ) yet thence it also followeth , that of two men lying together , the one shall be taken , & the other left . Thus the Church must beare those whom she cannot discerne ; & lament , what she cannot amend : she must not make a rent in the coat that is seameles ; it is reserued for the Angels only at the last day , betweene the Sheepe and Goats to make a separation .

7 How then can some fanaticall spirits of our daies , with any shew of reason bee excused ( Beloved ) who , vpon dislike of our discipline , See Bernards separatists schisme and plaine evidences , together with Dr Hals Apology against Brownists . Lib . de Baptist . Donatus separated for some bad ones in the Church . Novatus and Lucifer , for want of strict discipline . Audius for some lesser abuses , as Epiphan . witnesseth , Heres . 70. Mornaeus de Eccles . cap . 2. Esa . 1.6 . Ierem . 3. Mat . 9.12 . Mat . 2.17 . and some ceremonies they fancy not , retire themselues to conventicles , from their naturall mother ; where they haue almost , as many sects , as sectaries , one testifiing ( as they speake ) against another , with no lesse gall , then giddinesse ? But these Saturnine , and melancholy-complectioned wanderers ( as Zwinglius iustly tearmes them ) are fitter for a Physiciā to purge , then a Divine to confute . Their reasons are long sithence answered by the Fathers , against Donatus , Novatus , Lucifer , and Audius : I will touch therefore at them only , and so passe along . They reckon vp disorder in our Discipline , corruption in manners , superstition in Ceremonies , and the vnworthy comming of all sorts to the receiuing of the Sacraments . But these things can only bee matter of reproofe , not sufficient , or efficient causes of separation . When from the sole of the foot , to the crowne of the head , no soundnesse was found in Israel , did Esaiah flye to rayle , or rather stay to preach ? All the waies ( crieth Ieremiah ) are polluted with the whoredomes , and filthy lusts of Iuda ; where hee continueth notwithstanding to lament , not perswadeth to forsake . So our Saviour balked not the proud Pharises , or poore Publicanes , that needed the Physitian ; and S. Iohn leapt out of the Bath , ( as Irenaeus reports it ) not out of the Church wherein he found Authors differ in this Relation see Iren . l. 3. c . 3. Euseb . hist . lib . 3. cap . 22. Theod . Haeret . fabul . lib . 2. Hieron . in scrip . Eccles . de Joh . Baronium Tom . 1. anno 74. either Ebion , or Cerinthus the Heretike . But the Church ( say they ) must be pure without spot or wrinkle , Ephes . 5.27 . True ( saith St Lib . 1. Ret ac . c . 19. & l. 2. c . 18. Augustine ) ad hoc est electa , non , vt iam sit talis , sed quae praeparetur . It must striue so here to be , and shall be so hereafter ; but yet it is not ; saue onely in desire , and Christs acceptation . So Saint Ser . 3. de Fest . omnium Sanct . Bernard out of Saint In Hieremi . cap . 31. Hierome , the Apostle speakes not of the Church which now is , but of that which shall be after the Resurrection . The end is here expressed , which Christ driues at , ( saith judicious In hunc locum . Calvine ) not that which is performed for the Church already . But doe not the Esai 48.20 . Ier . 50.8 . & 51.6 . Rev. 18.4 . Prophets ( say they ) charge vs to fly Babylon , and all the abominations of Antichrist , least wee be partakers both of her sinnes and plagues ? Most true ; and wee haue done it , not so much by a Iunius in lib . singular . praepos . controu . 4. general . Bellar . c . 17. A papatu , non Ecclesia ; ab Idolis , non templo ; ●i tyrannide , non republica a peste , non vrbe , recedimus , plane coalituri quam primum Anti-Christum cum pravis humoribus evomuerit . Mornaeus de Eccl. cap . 10. locall separation , as a necessary renuntiation , not of the good shee hath but of the poyson shee hath added . Here then commeth their Hebrew song , which they sing in a strange land , being the maine obiection they alwaies harpe on : If you ( say Ainsworth against Bernard . Robinson against Dr Hall . they ) might shake off Rome for the Antichristian leprosie , whereof shee would not bee cured ; why might not wee doe the like by you , for the Babylonish garments , which yet you retaine as the execrable thing amongst you ? The case would proue farre different ( Beloued ) if these reformers had but the patience to discusse it . For first , our refraining , rather then separation , from Romes community , was for knowne , and convinced abominations , of Armin . thes . 22. prodigious tyranny , manifest heresy , open Idolatry , wherevnto wee were commanded by the Holy Ghost , directed by the Fathers , and Councels , admonished by their owne men ; as Lib . de Religione , cap . 24. Thes . 17.18.19 . Zanchius judiciously proues , and these our wayward brethren cannot choose but acknowledge . Betweene whom and vs , the quarrell is farre otherwise ; we say , for things meerely indifferent ; they finde very doubtfull and controversiall . Secondly , our reformation was orderly by the Magistrate , authorized by God in that behalfe : theirs tumultuous , as neere to rebellion , as without warrant . For as in Religion , the body is one thing , the skirts and outward gouernment another ; so in reformation , private profession is one thing , and publique injunction another . Professe the grounds of Religion I may and must , either without , or before , or against my Prince ; but to reforme in publike gouernement , where something is truely amisse , who giues mee warrant ? 2. Chron . 34. Nehem . 2. Ezra . 1. Did the Israelites attempt it without Iosiah ? or Nehemiah without Artaxerxes ? or Zerubbabel against Cyrus ? In those times ( indeed ) the Prophets prophesied , but built not , they directed , but corrected not . Ever their hearts smote them , in but medling with the skirt of the Lords Anointed in this behalfe . Whom if they could not winne to redresse all abuses ; they held their duties discharged , and the fault transferred on the hinderers ; whom they staid to pray for , not forsooke to disgrace . Whence ariseth a third difference betwixt our renouncing Rome , and these mens leauing vs. Wee were neuer the Popes subiects , as they were Queene Elizabeths , and are now King Iames'es . Our fore-fathers ( indeed ) acknowledged a certaine preeminence of that See ; but it was but as a matter of course , and courtesie , at most of humane constitution , not of necessity , or obligation by the Word of God . And is it all one to shake off thy lawfull Magistrate , to whom God subjecteth thee , and thy debausht companion , or whorish neighbour , with whom thou mightest euer haue stood in equall tearmes ? Adde to this the encroaching of the Papacy , as much vpon the Prerogatiues of Commonwealths , as the Liberties of the Church : If the like could be objected to vs , wee should be content to hearken . Last of all , wee were pressed in Popery , to assent to their blaspheamous heresies , and damnable Idolatry ; Zanch . de relig . cap . 24. Thes . 16. no man might bee safely silent , or refraine in those actes , which were most against his conscience . Now these men cannot complaine of the like hard measure amongst vs. The refusall of conformity brings no man to the stake ; it stoppes onely in some courses , some dangerous private Spirits , D. Hall Decad , 6. Epist. 5 from wrangling about circumstances , to vnite all against the common adversary , that strikes at the foundation . For who ever tooke discipline to bee more essentiall to the Church , then Order in an Army , or a Hedge to a Vineyard , or Proportion to a Body , or a Hemme to a Garment ? An Army , Vineyard , Body , Garment , may bee , but perfect and well it cannot bee , without these things . Now a discipline they acknowledge amongst vs , but not right . Say it were so , ( which they shall neuer bee able to proue ) wilt thou forsake thy house , because the wall is mudde ? Or leaue thy Vineyard , because the Hedge in some places is ruinous ? Doth a ghest invited to a banquet , straight leaue the table in a fume , for the misplacing of a trencher , or napkin , or because some dish is not serued in aright ? Divers moderate spirits there remaine among vs , who perchance approue not all our ceremonies , yet runne not to Amsterdam , as holding such a remedy more Nulla potest à schismaticis tanta fieri correptio , id est , emendatio , quanta est schismatis pernicies . Tertul . de Praescript . cap . 60. 1. Ioh . 4.1 . 1. Cor . 14.32 . dangerous then the cause . The Disciples of Christ ( I am sure ) took wiser courses , when the brethren had a controversie amongst them about legall Ceremonies , Act. 15. the Apostles and Elders came together to consult , that private spirits might bee tried , and the spirits of the Prophets subiected to the Prophets . Who if they giue no satisfaction ( as too oft it hath falne out in Popish Conventicles , ) a faction crying downe the truth , and the most , the best , no posting is prescribed to the Popes inerrability ; or separation allowed , to the wronged parties ; but the Apostles rule is to be followed , Philip . 3.16 . First the ground must bee searched , Vid . Parei Iren . cap . 12 . {αβγδ} . wherein the agreement is , and whereto wee haue already attained ; then followeth walking so farre by the same rule , minding the same thing . In which walk when wee come to the point of parting , crosse waies must not bee taken , or schismes raised , but the perfect must forbeare the weaker , and expect Gods good pleasure , Ver . 15. who will reveale in due time ( as the Apostle there promiseth ) to those that are otherwise minded , as much as concerneth his children to vnderstand . Vi . Aug. Tom . 7. in Donatist sparsim per libros sex . Thus Cyprian behaued himselfe , in regard of the Donatists : who , though hee dissented from the Catholikes in the point of rebaptization ; yet hee forsooke not the vnity of those Churches , which censur'd his opinion , to associate himselfe to a company of Schismatickes . Saint Augustine saith , De Baptismo ●●nt . Donatist lib . 7. cap . 49. that God permitted him so to fall , that his example might more benefit the Church , in maintaining vnity , then his Iudgement hurt it , in defending the errour of rebaptizing heretikes .

Aug. de vera Religione , Tom . 1. cap . 6. 8. Thus he that bringeth light out of darknesse , maketh scandals , the triall and triumph of his chosen . Infidels hee proposeth to bee converted by them , Heretikes to bee the touchstone of our doctrine , Schismatiks to be the credit of our constancy , Iewes to be the foyle of our beauty ; some must bee invited , Jdem ibid . some excluded , some left , some led on by our even carriage : so many taskes are laid vpon the few labourers , who in the Lords great Harvest shall ever finde no lesse to suffer , then doe ; both scowring them from idlenesse , and ministring matter of conquest , according to that of Saint Augustine ; Open enemies , and false brethren , benefit most commonly the Church by the providence of God ; Ibid . cap . 8. Non verum docendo quod nesciunt , sed ad verum quaetendum carnales , ad verum aperiendum spirituales Catholicos excitando . Jt was Lucifer the Heretikes perversenesse , that drewe S. Hierome vnto the stage ; the wickednesse of Iulian that brought Cyrill to write ; Arrius stirring , that cleared the article of the Trinity , by Great Athanasius ; Pelagius wilfulnesse , that edged on Saint Augustine to sift and discouer so narrowly the fraylty of mans free will . And to touch a little on our latter times , were it not the Monkes absurdities , that first set Luther aworke ? The Schoolemens mixtures , and brabbles , that occasioned Calvin , Martyr , and the rest of our Worthies , more closely to sticke vnto the Text ? Seldome there threatneth a Goliah , but a David ariseth ; or a false heart forsaketh his station , but presently some one or other is ready in the gappe . So our Harding yeelded vs a Iewell , our Campian an Humfryes , our Stapleton a Whitaker , our Martin a Fulke , our Hart a Raynolds : to spare the modestie of the living , who take the same courses . And I make no doubt , but that Socinus blaspheamies , Arminius subtilties , Vorstius nouelties , Bertius quiddities , shall rather bee an occasion of farther clearing , then shaking the setled truth amongst vs ; as the clamours of the Vbiquitaries haue beene , for the Sacrament , Grace , and Predestination in the reformed Churches of Germanie . Courage , courage therefore ( my deare Christian brethren ) wee see the ground whereon our lot is falne . Whatsoever now happeneth , hath beene foretold , and fore-sampled , and therefore should bee the lesse offensiue , because so well foreknowne . Our taske remaineth , to gather with Christ , Luk , 11.23 . not scatter with the envious , or separate with the male-content ; and when wee haue done our best , yet somewhat may be objected , that maketh against vs. The accusation of Ephesus , and second member of my Text ; whereof I will endeuour to gather somewhat .

9 {αβγδ} by an vsuall Ellypsis ; for {αβγδ} , In hunc locum , vid. Bezam in in Mar. 6.19 . de phrasi {αβγδ} . I haue against thee , for I haue somewhat against thee , or to accuse thee of : as both Beza and Camerarius obserue . Men may ouersee much , or dissemble what they see , or please themselues with the present , or be misinformed by others ; but our Saviour deales more roundly & soundly . I haue ( saith he ) not a suspicion only , but somewhat , as before for Ephesus's commendation , so here against her . Sweet Iesus ! art thou become an accuser ? Wilt thou our onely advocate bee extreame to marke what is amisse ? Luk . 22.31.32 . It 's Satans office to winnow ; thy prayer was wont to be , that the faith of thine might not fayle : and may somewhat now incense thee , that hast paid the ransome for all our sinnes ? But feare not little flocke ; he that strikes , will heale . This somewhat through his mercy will proue as much as nothing . Satan accuseth through malice , to condemne ; but Christ through loue , to amend thee . Non deserit ad poenam , ( saith Richardus à Sancto Victore ) sed monet ad poenitentiam . In textum . His accusations are instructions , his chastisements peace , his precious balmes shall neuer breake our heads . In Ezechiel . homil . 11. Non parcit , vt parcat , non miseretur , vt magis misereatur , Hieron . in Ezech . cap . 7.4 . As a Surgeon being to lance his best beloued child , he long handleth softly ( saith Gregory ) before he strikes , and then cutteth and weepeth , and weepeth , and cutteth againe , ( as Saint Bernard feelingly expresseth it ; ) otherwise sparing would be spilling , in such a pleurisy , which cannot bee cured without letting blood ; so this great Physitian of our soules will not sticke to reproue any thing , where something may grow , ro set all things out of order . Whence I inferre , that The smallest faults in the Church are not to passe vncontrouled : No toleration is to be granted for any thing that is amisse , either in Pastor , or people .

10 As the plague is in the body , so is sinne in the soule ; nothing sooner infecteth , spreadeth , killeth : being like a bemired Dogge , that in fawning , defileth ; Mat . 13.31 . speedier then a graine of Mustard-seed , from the least seed , becomming the greatest amongst hearbes . Not to quash therefore in the egge this venemous Cockatrice , is to foster it against our selues , till it bee vnconquerable ; and not to purge the least leauen thereof , is to endanger , and corrupt the whole masse of goodnesse . In regard whereof , the walker amongst the Candlesticks , with the two-edged sword in his mouth , hath furnished out his Prophets to bee fitte for such a purpose . One hath his forehead as an Adamant , harder then a flint , not to bee dismayed at mens proud lookes , howsoeuer they bee hard-hearted , and impudent , Ezech . 3.8 . Another is a fenced brazen wall , not to be prevailed against , Ier . 15.20 . And hence grew the resolution of poore silly Prophets , not to fauour the least offences in the greatest persons . Samuel is bold with Saul , Wherefore didst thou euill in the sight of the Lord ? Vers . 19. 1. Sam . 15. Nathan with David , Wherefore hast thou despised the commandement of the Lord ? Vers . 9. 2. Sam . 12. So Hanani to Asa , Vers . 9. Thou hast done foolishly , 2. Chron . 16. Azariah to Vzziah , It pertaineth not to thee , Vzziah , to burne Incense to the Lord , Vers . 18. 2. Chro . 26. Iohn Baptist to Herod , It is not lawfull for thee , to haue thy brothers wife , Vers . 4. Math . 14. No sinne in his owne nature , may passe here for veniall ; ( as the Bellar . lib . 1 de Amissione grat . & statu peccat . cap . 9. & seq . Romanists sooth their Popelings ; ) nay concupiscence it selfe , so extenuated by the Thom . 1.2 . q . 85. ar . 3. Bonau . in 2. Sent . d . 32. q . 1 Schoolemen , and pargetted ouer by the Bellarm . de Amis . grat . et statu pec . l. 5. cap . 5. Greg . de Valent . in 1.2 . q . 82. disp . 6. q . 12. punct . vnico . Iesuits , must here come vnder the lash . For , Gen. 6.5 . is not exception taken at the very imagination of the thoughts ? Doth not David acknowledge the wickednesse of his shaping , and pollution of his conception , Psal . 51 ? And that chosen vessell S. Paul , fiue times in the sixth to the Romanes , sixe times in the seauenth , and three times in the eighth , disclaime , by the name of sinne , our originall corruption ? What fault more pardonable in these our daies , then the remisnesse of a father to vntoward children ? Or the carefulnesse of a young man , to hold his owne ? Or the forwardnesse of a man of parts to purchase preferment ? Yet Eli smarted for the first , 1. Sam . 4.18 , Mar. 10.21 . and the young man in the Gospell ( otherwise commended ) was touched by our Saviour for the second , Act. 8.23 . and the gall of Simon Magus was broken for the third . The reason whereof is pregnant . The commandement is peremptory against all ( as the Apostle vrgeth it ) Thou shalt not lust . Rom. 7.7 . Now a Bo●ch is neuer cured , as long as the core remaineth . Excrements growe in dead carkasses , Scintilla erat Arrius , &c. lib . 3. Comment . in Gal. cap . 5. while the humour lasteth . And the fire increaseth , as the fewell is ministred . Arrius was but a sparke in the beginning , ( saith Saint Hierome ) but being not then troden out , it cost the world a groane to quench his heresie . The least cranny or hole vnstopped ( as Saint Chrysostome well adviseth ) is sufficient to sinke the largest ship . Wilt thou then except at a moate in thy brothers eye , and canst thou favour a sinne to fester in his conversation ? In cap . 2. Apocalyps . 1. Vnhappy friendship ( saith Carthusian ) quae illum quem diligit , tacendo tradit diabolo ! God saue every good Christian from such a friend , who by soothing and forbearing , will damne his soule ! Hee betrayeth therefore his brother , that favoureth his eares , to breake his necke , seeing somewhat vncontrolled , may grow to any thing , & one diuell finding entrance to an house swept and garnished , Math . 12.45 . will quickly get a company farre worse then himselfe .

11 If then no fault in a Church , in a family , in a private person , in substance or circumstance , whether it be much , or somewhat , must bee suffered vnchecked ; what impudencie armes our adversaries the Papists , to mention a toleration of their superstition , especially amongst vs , whose eyes God hath so farre opened to see their abominations ? Hath the Lord so mercifully freed vs from this spirituall Egypt , and shall wee againe bee longing for their Fepons and Onyons ? Hath hee enlightned vs so clearely by the lanthorne of his Word , not to make vse of it our selues , but to see how grosly our adversaries are misled to crosse it ? It cannot be the conceit of a true Christian , to be so false-hearted to his Lord and Master . If Baal be God , professe it wholely ; but if the Lord be God , Deut . 22. Ver . 11. cursed be such halting . A plow of an Oxe and an Asse , a garment of Linsie-wolsie , Meremaids halfe fish and halfe flesh , Centaures halfe horse and halfe man , are monstrous and abominable in his iealous affection . Deut . 7. v. 1. & seq . When the Lord thy God shall bring thee into the land ( saith Moses to Israel ) which thou goest to possesse , thou shalt make no covenant with the people thereof , but downe with their Groues , and burne their Images with fire : no marriages must be made betweene them and Gods people : and reasons are giuen ; Exod . 23.33 . It will turne thy children to serue other gods ; It will be a snare vnto thee . And did it not proue so to strong Sampson , to wise Salomon , to vxorious Achab , to all that ever were drawne to this indifferency ? It is not for nothing then , that Esay and Ieremy were so earnest with Israel , Esai . 52. Ierem . 51. 2. Cor . 6.14 . to seuer themselues from Babylon , Saint Paul with the Corinthians , not to beare the yoke with vnbeleevers : Saint Iohn with all , not to afford as much as an Ave , {αβγδ} . 2. Ioh . 10. good day , or good night to an obstinate Heretike . And not to tire your patience with examples in this kinde ; Bellar . in Praef . ad primam controv . Theol . lib . 4. hist . cap . 14. the very Boyes of Samosatene , solemnly cast into the fire a Tennis-ball , in the midst of their Market place ( as Bellarmine himselfe relates out of Theodoret ) because it had but touched the foot of the Asse , whereon Lucius rode , their hereticall Bishop . But what need I instance in Christians ? The Heathens themselues haue beene ever scrupulous , not rashly to allow of such a blending , or mixture of Religions . It is the ancient Latine of the old Law in Tully , Lib . 2. de legib . Nemo habessit Deos nouos & advenas , nisi publicè ascitos : private men , must submit themselues to publike conformity : new gods , and strange gods , must come in vpon examination . In regard whereof Atilius Regulus by decree of the Senate ( as Livie testifieth ) was to gather all bookes of Ceremonies , at a certaine day , Lib . 25. to stop variety of Religions . So Herodotus reports , that the King of Scythia slew Anacharsis the Philosopher , Lib . 4. for worshipping the mother of the gods after the Athenian manner . Heliogabalus ( indeed ) with Adrian , In Heliog . & Adrian . Iovinian . Socrat . lib . 3. cap . 21. Valens Arian●s Theod . l. 4. c . 22. Nicephor . lib . 10. cap . 32. and some other Romane Emperours ( as Lampridius records it ) commended all manner of worship in one Temple ; but it tended to no other purpose , then the like stratagem of Iulian the Apostata , who gaue heretikes freedome amongst right beleeuers , not that hee cared for either , but that by their mutuall distractions , hee might destroy both . Tum enim reddidit Basilicas haereticis ( saith Saint Augustine ) quando templa Daemoniis . Epist. 166. Such a good commodity came by the toleration of heretikes , that they that could endure it , should take Divell and all for company . Excellent therefore is Saint Basils resolution to the President of Valens the Emperour ; Theodoret . lib . 4. cap . 17. Those that are throughly seasoned with true religion , will rather suffer all kindes of death , then giue way for the altering of one syllable . Lib . 2. cap . 18. & 19. & Hist . Tripart . lib . 5. cap . 21. 33. Vid . Bellar . de laicis , l. 3. c . 19. A man would thinke that there were but small difference ( it is but a little Iota ) betweene {αβγδ} , and {αβγδ} , yet the right beleeuers could never bee brought , ( as Theodoret witnesseth ) either to omit the one , or admit the other . Sylvanus and Eustathius boldly told the Emperour himselfe ( it is recorded in the 5. Booke and 24. Chapter of the Tripartite History ) Power thou hast ( O Emperour ) to punish vs , but never to driue vs from the tenents of our fore-fathers . To adde politike considerations , I list not . The world seeth how little , Polonia and our neerer neighbours haue gotten , by practising this Alcoran Divinity of tolerating divers Religions : Alcor . 2. & 119. which howsoever Parsons , with others of our homebred vipers , in their divers supplications to His Maiestie , Lib . 3. de Trifiplic . homin . of - haue presumed most impudently to plead for : yet Weston their owne man , most earnestly detests it ; c . cap . 14. Promp . Cath . ser . 6. post Pasc . Stapleton railes at Lib . 3. Polit . cap . 7. Vers . 5. Bodin for but mentioning such a liberty ; the Rhemists conclude out of Cyprian , and Hilary , vpon the fourth to the Ephesians , that it is not to bee endured . And marke but BELLARMINES owne words ( who is of the same opinion , in the nineteenth Chapter of his booke de Laicis ) Catholici non patiuntur in suo grege vllos , qui ostendunt vllo signo externo , se favere Lutheranis . The Catholikes ( saith hee ) doe not suffer any in their flocke , that shew by any outward signe , that they doe but as much as favour the Lutheranes . And would they expect that of vs , which they themselues professe , to bee impious to aske , and irreligious to grant ? or should wee endure such impudency , that offereth to propose that which supposeth vs to be Atheists ? What doe they then but betray Religion , and expose themselues to all sides hatred , who in such a case , but stagger , or expresse not themselues ? If therefore thou bee on our side , tumble out the Romane Iezabel at the window , howsoever she bee painted . Babylons Brats must not be dandled , but dasht against the stones . Psal . 137.9 . Phynea's zeale , Iehu's march , Iosiah's resolution , Luther's heroicall spirit , haue ever best prevailed against the mystery of iniquity . For who findes not that Rome is as a nettle ? it stings where it is gently handled ; and provideth powder , and poysoned kniues , where shee is not manacled . The voyce of more then man , and lowder then a Trumpet , is therefore necessary for you ( fathers and brethren ) in these dangerous times , to bee inquisitiue for the truth , and to speake home , and resolutely , that somewhat bee not defectiue , through our default . Hath God enioyned vs to be watchfull Pastors , and shall wee sleepe , or fly , or take no notice , when the Wolfe commeth ? Are wee seers , and shall wee winke at any thing ? Especially seeing that a cloud rising from the Sea , 1. King . 18.44 . but as bigge as a mans hand , may soone overcast the heauen , and procure a storme ; and a few runnagates comming from beyond the Seas , may quickly infect a whole Country of weaklings , never fore-stalled by true grounds , but naturally carried to sensuality , and superstition . Who if they dare set foot sometimes in such places as this is , ( for where will not the Divell intrude , and his Impes follow ? ) to the intangling of some vncatechiz'd giddy-braines , with shewes of learning , and counterfeit antiquity ; let vs haue somewhat against them to nip them in the bud , Psal . 58. that ere ever their Pots bee made hot with thornes , so indignation may vexe them , as a thing that is raw .

12 Last of all , for the rest of you ( my brethren ; ) If somewhat may not bee amisse , but all meanes must bee vsed , for the redresse thereof : suffer your selues to be led with all alacrity , and meekenesse , either by the gentle , or rough hand of those that are your Teachers . You must not thinke ( with Ahab ) that we trouble Israel , 1 King . 10.17 . when we permit you not to settle on the least dregs of your sinnes ; or to cry out with him , when wee speake plaine vnto you , 1 King . 21.20 . Hast thou found mee , O mine enemy ? Frantike man ! because I tell thee the truth , am I become thine enemy ? Art thou so possest , that when thy Saviour comes to free thee from legions , wilt thou exclaime outragiously , Mark . 5.7 . What haue I to doe with thee , thou Iesus , thou Sonne of the most high God ? I should sticke on this point ( Beloued ) which is a great stop to the progresse of the Gospell . For , when the Preacher brings the words of the wise , you come not provided with the eares of the attentiue . Every learner will bee a censurer , and an offender , a correcter . All are gone out of the way , there is not one that doth good , no not one , and yet ( as the Lord complaineth by his Prophet Hoseah ) no man must striue , Hosea . 4.4 , or reproue another , for the people are as they , that striue with the Priest . And is not this a iust cause , why ( as here he taxeth Ephesus ) so our Saviour in like manner should haue somewhat against vs ? And because we may presume to expostulate with the Iewes in Malachi , Cap. 1. Ver . 2.6 . Wherein and wherein doe wee so much transgresse ? Let me thrust into this great Haruest a little farther my sickle , to remember our naturall dulnesse with a therein & therein . Atheisme and flattery are eminent in the Court ; therein our Saviour hath somewhat against vs : Sacriledge grates the Church , Symonie is forced vpon the ministery , therein and therein our Saviour hath somewhat against vs. In the whole Commonwealth when vsury growes a vocation , drunkennesse and whoredome , the practice of good fellowship , stabbing and swearing a note of resolution , oppression a kinde of Iustice , and tythes the Preachers portion , the demaines of such men , who commonly are worst affected to Church or Religion ; bee not herein and herein many somewhats which our Saviour may most palpably vrge against vs ? Ieremie's booke , Chap. 36.8 . Chap. 2.1 . and Ezechiel's role written within and without , cannot containe the particulars I might here descend vnto . Somewhat might bee had against Husbands , that suffer their wiues and children to be Recusants , when they themselues can straine to professe any conformity . Somewhat against wiues , 1. Cor . 14.35 . who commanded to hearken at home , will needs bee Teachers abroad , being Antichrists cheifest factors , to vent his superstitions ; who should bee as the fruitfull vine vpon the house ; Psal . 128.3 . but proue the twining Ivie that plucketh downe the wall . Somewhat against Magistrates , and Officials , who are luke-warme , or false-harted in Gods cause , to the deluding of good lawes , and increase of superstition . Somewhat against Reformers , who busying their tongues most commonly in things that pertaine not to them , disable themselues through faction , to doe good in greater matters . Beloued brethren , paritie is not purity , nor the wisest preaching , the wrangling about ceremonies , nor the vilifying of faulty Ministers , the profitablest lesson the ignorant people can heare : zeale may runne without discretion , and doe more hurt then good . Then straine at Gnats , and tythe mint and cummin , when thou hast reformed the greater breaches of the law . And here if I should goe farther , more might bee had against sacrilegious hypocrites ; who pretend purging , and intend pilling ; who are sweeping Gods House , and prying into every corner , not to restore the groat that is lost , but to take away the penny ▪ that is left . Achan's stoning , and Belshazzar's doome , and Iudah's hanging might lesson these men sufficiently , from such dangerous medling with consecrated things : whereto the old Embleme may serue for illustration ; if thou snatch from the Lords Altar , with the ravenous Eagle , but a gobbet of a sacrifice to cramme thy young ones , some coale ( perchance ) may sticke vnto it , which brought to thy nest , will set all on fire . And to draw to an end in this point ; who seeth not what a great deale more might bee had , against Parents for indulgence , children for ryot , masters for hardnesse , seruants for vnfaithfulnesse , young men for idlenesse , old men for covetousnesse , Tutors for carelesnesse , Schollers for dissolutenesse , Pastors for coldnesse and non-residence , people for contempt and prophanenesse , many for pride and luxury , all for vnthankfulnesse ; who in so great plenty haue stored vp so little , in such continued peace , haue made so small profit , vpon so good advantages , haue gained no more ground of our adversaries . Alas ( beloued ) with what nayles or goades shall I fasten this doctrine to our consciences ? Plenty , peace , meanes , will all one day accuse vs , for looking backe with Lots wife , when wee should haue hastned forward ; which was the fault of Ephesus ( as the sequell sheweth ) wherein I will labour to prevent your wearinesse .

13 Because thou hast left thy first loue , {αβγδ} . The Rhemists giue it , Because thou hast left thy first Charity . Some Criticks put a difference , betwixt dilection , loue , and Charity , making loue more then dilection , Polan . syntag . lib . 9. ca. 10. Illiricus . ( as Cicero seemes to doe ) and Charity more then loue . But this curiosity is here needlesse , especially to set loue and charity by the eares , which so well agree in {αβγδ} the originall . The time permits mee not to sift things narrowly . Not to trifle therefore on the word : Loue , according to Saint Augustine ( as Lumbard cites him in the 27. dist . of the 3. of the Sentences ) is the most right affection of the minde , by which God is loued for himselfe , and our neighbour , for and in God . I include not here that incomprehensible loue , which is in God , or rather God himselfe , essentially , notionally , and personally considered ( as the Schoolemen haue ventured to speculate ) but content my selfe with an habite , infused by God , effused in good workes , Vid . Alten - staig . in verbo charitas . diffused amongst our neighbours . Whose efficient , end , and obiect , is God himselfe ; subiect , mans heart ; fruits , obedience , patience , and the not-seeking of our owne ; companions , sincerity and constancie ; opposites , distrust of our selues , Diligens non diligenda ; aut aequè diligens quod minus vel amplius diligendum est aut minus vel amplius quod aequè diligendum est ; contra ordinem charitatis diligit . Bonau . & Gabriel . ibid . ex Aug. and a hard conceite of our brethren . This loue is as orderly , as forward ; and heedy , as hasty in her proceedings . For things not to bee beloued , it loueth not ; things of different worth , it loueth not alike ; things of equall esteeme , it esteemeth not partially ; ( as Saint Augustine wittily observeth ) but aboue vs , it findeth God ; in vs , our owne soules ; besides vs , our friends and enemies to spend its strength vpon . Thus our Angell here of Ephesus began to doe , and continued to doe , for ought I finde objected . For it followeth not , thou hast runne into ill courses , thou hast shaken off all goodnesse , thou beginnest to bee hatefull and loathsome : neither read wee absolutely , ( as Ioachim , In textum . Lyra , and the best Interpreters obserue ) Thou hast lost thy Charity ; no ( saith Thomas , Ansbert , and Richardus , ) it was not the habit that was extinguished , but some degrees slaked , the fault was in the manner of doing , thou hast not lost thy loue ; Aretius . Brightman . Viegas sect . 7. Perer . in Apo. c . 2. disp . 5. but {αβγδ} ( too true an allusion to the name ) thou hast remitted , thou hast diminished , thou hast cooled , not that thou now hast , but that which thou had'st , not thy loue absolutely , but thy first loue . Whether this happened , through the instability of free-will , which headlong to ill , is drawne onely to good , whereby as in violent motions , the progresse is slower then the beginning ; or because Gods grace is supernaturall , and resteth in man as in a strange subiect , vnprepared and opposite to it 's sweet motions ; or that the flesh with Amalek , sometimes gets ground , to force the soule in jeopardy , to lift vp the handes for helpe ; or for that our course is a race , or dayly striuing against the streame , where tripping , or fayling in a stroke , doth quickly cast vs backe ; or that our spirituall life in some sort is answerable to our carnall , full of heate and humours in our first growth , which afterward in age are cooled and dryed vp ; I stand now not to discusse . What this first loue should here bee , and wherein it consisteth , some difference may bee found among Interpreters . Arius Montanus fetcheth it farre , In textum . as though it should signifie the loue receaued in the first creation ; Hugo holds it a defect in preaching ; Arethas a neglect of almes-deeds . But what need such scruples ? Why might it not rather bee a decaying in all the vertues before mentioned ; as Saint Ambrose , and Richardus , with our latter Writers , more judiciously take it ? The first loue therefore that every Convert hath , Heb . 6.4 . is his ardent affection at his first enlightning , and tasting of Gods holy Spirit ; whereby the joy for his freedome from sinne and Satan , carrieth all his faculties to adore the Author of it . The markes whereof are the renouncing all things , in comparison of it ; Mat . 13. Ioh . 6. Colos . 3.1 . the induring of losses and afflictions to retaine it ; the reverencing of Gods Word and Ministers , for increasing of it ; a struggling against sinne , the flesh , and world , that they may not hinder it ; Luk . 19.6 . 1. Thess. 1.9.10 . a relieving of Christs needy members for the expressing of it ; a continuance in the powerfull meanes of praying , preaching , harkening , meditating , conference with good company , for the continuall renewing and preseruing of it ; Heb . 10. not quenching the motions of the holy Spirit , flying all occasions of back-sliding , suspecting especially these foure enemies , spirituall pride in the best , carnall policie in the greatest , worldly prosperity in the richest , and abuse of Christian liberty in the gallantest . In all which , or in most , or at least in some , our Angell and Church ( as it should seeme ) had beene here defectiue . They halted in their march , abated their edge , Psal . 78.9 . began to be weary of well-doing , and like as the children of Ephraim hauing their Bowes bent , turned themselues backe in the day of battaile . Which our Saviour here taxing , for a sinne not to be suffered , it directs vs to this conclusion ; which I propose in Saint Bernards words , In Purificat . B. Mariae . Serm . 2. In via vitae , non progredi est regredi ,

In a Christian course , to bee slacke , or at a stand ; is a falling away , or a turning backe againe .

14 The walke of a Christian sheweth it , which must bee from strength to strength , Psalme 84.7 . His path as the morning light , that shineth more and more vnto the perfect day , Proverb . 4.18 . Hee ●unnes in the sauour of his Saviours Ointment , Cant . 1.4 . For as the house of David , in the long warre betweene it and Saul , 2. Sam . 3. ● . ever grew stronger and stronger ; Ezech . 47.3.4.5 . the waters in Ezechiel , deeper and deeper ; the word to the humble ghest in the Gospell , Luk . 14.10 . 1. Tim . 1.18 . Sit vp higher : so in this warfare vnder our heauenly Generall , wee must alway fight , in his vineyard , Mat . 20. 1. Cor . 9.24 . alwaies worke , in the race hee hath appointed vs , alwaies runne , vntill wee obtaine the victory , the penny , the Crowne , which is laid vp for vs in the world to come . For the motion of a Christian must not bee like that of the Planets in their Epicycles ; now ascending , then descending , sometimes stationary , anon retrograde ; but rather as the beasts mentioned by Ezechiel , Chap. 1.9 . Levit . 6.12 . who passing forward , returned not againe : his charity is as fire vpon the Lords Altar , alwaies kindled , and neuer extinguished ; his grace not as a standing puddle , that quickly putrifieth , but as the fountaine of living water ; Iohn 4. that bubbleth , Ver . 14. and springeth vp to everlasting life . Hee revolts not with Demas , 2. Tim . 4.10 . disappoints not with Meroz , stands not still with the idlers in the Gospell , Iudg . 5.23 . Mat . 20.3 . nor followeth a far off with timorous Peter : but thrusts himselfe forth with David into every good action , Psal . 108. O God my heart is ready , my heart is ready . I will sing and giue praise , with the best member that I haue . Psal . 63.5 . And as long as I liue , will I magnifie thee in this manner , and lift vp my hands in thy name . For what great matter is it ( saith Saint Augustine ) to beginne well and not to hold on ? Like a Meteor , to giue a blaze , De bono Perseu . c . 1. and suddainely to vanish without heat , or light ; like a Locust ( saith Gregory ) to flyrt vp , Locustarum saltus , Greg . Moral . l. 31. cap . 12. 1. Sam . 10.7 . Act. 8.13 . Mar. 6.20 . 1. King . 21.27 Luk . 18.10 . Act. 24.25 . and presently to fall on the earth againe . Saul at his first entrance behaued himselfe well . Simon Magus beleeued , Herod harkned , Ahab fasted , the Pharisees prayed , Felix trembled , and Socrat . lib . 3 c . 1. Iulian the Apostata in the beginning made a faire shew : But minimè certè est bonus , qui melior , esse non vult ; good he cannot bee ( saith Epist. 9.1 . Bernard ) that will not be better ; and si dixeris suff●●it , periisti ; say but once thou art good enough , and Saint Lib . de Cantico Novo . Augustine will pronounce thee in a manner vndone . For faintnesse in this case , is fayling ; loytering , leauing ; standing , or staggering , an absolute starting backe . Ephesus here but trips , and the spurre ( you see ) is presently in its side : Thou hast left thy first loue . ]

15 In making vse of which doctrine , the time will scarce permit mee to point at particulars . For how fitly would come here to bee taxed , lukewarmenesse in our profession , dulnesse in our calling , deadnesse in our charity , repining in our patience , remisnesse in our discipline ; from many of which , Ephesus ( as you haue heard ) was free . What a gulfe ( if comparison were made ) would too plainely appeare , betweene the first onset of our heroicall reformers , and the flagging seconding of them in these our daies : as also to encourage the true hearts , that striue as yet amongst vs , to expresse their first loue ; what exhortation could bee earnest enough ? what commendation correspondent ? what thanks , and prayers to God sufficient , for the continuance , and increasing of his blessings vpon them ? But I must not trespasse so farre on your patience . I will but lappe therefore with Gedeons souldiers at the river , Iudg . 7. 1. Sam . 14. or touch the hony , as Ionathan , with the tippe of my rod , and leaue the farther applying to your private religious meditations .

16 Where first ( if I listed to bee contentious ) the Rhemists note on these words of my Text , might giue sufficient occasion . For Ephesus being here accused , to haue left her first loue ; By this ( say they ) is plainely refuted that , which some heretikes hold ; that a man once in grace and charity , can never fall from it . Onely to cleere the place , and passe by purposely what otherwise might here bee sifted ; I answere briefly , This note is a notable instance of the ignorant and perverse dealing of these glossers , who either vnderstand not vs , or the Text , or their owne men , or else of purpose catch at any thing , to delude their simple Proselytes . For doe not their owne men distinguish , betweene the habit of Charitie , and the act , the cause , and the effect , the essence , and the degrees , the action , and the manner of performing ? And haue not our men made it plaine enough , that the grace wee affirme cannot be lost , is {αβγδ} , not {αβγδ} , Gods working favour , not mans inconstant worke , depending not on mans free-will , but Gods free election , whose decrees are vnalterable , and gifts without repentance ? But Satan may bee here set against Satan ; the Iesuites against the Rhemists . Viegas words are , Non amisit charitatem , In textum . ibid . sed de charitatis fervore nonnihil remisit ; the Angell fell not here from charity , but was not so hot as before . It was not privatio ( saith Pererius ) but a kinde of Laodicean lukewarmenesse . They performed not , duely , daily , often , earnestly , to so many , in so many things , the good they were wont to doe : which they further confirme to be the exposition of Arethas , Abbas Ioachim , Richardus à sancto Victore , Lyra , Pannonius , Hugo Cardinalis , Carthusian ; and that deduced manifestly from the very Text . For loue the Angell did , but not as at the first ; grace hee had , but not so working , as at the beginning ; worke hee did , but not with that alacrity and zeale hee was accustomed to doe . Tzebi was flourishing , Dan . 8.9 . Deut . 32.15 ▪ but faultering ; Ieshurun was fat , but lazy .

17 A reproofe as necessarie for our times , as our times are farre from the first reformation . When the chiefe of the Fathers and ancient men , that had seene the first Temple , beheld how much the second was inferiour to it ; howsoeuer some juniors sang and shouted , they wept aloud ( saith the Text ) Ezra 3.12 . More our good Fathers would now lament , if they liued but to see vs their degenerate posterity . Mee thinkes wee should stand together in this comparison , as the men of Chica in the Maps , neere the straights of Magellane , by our travailers of Europe : they as the sonnes of Anak , we as Grashoppers ; so farre from attaining their forwardnesse in Religion , that diuers account it their glory to be snarling at them . But such comparisons would proue odious to be farther prosecuted . To say no more ; If Luther's zeale , or Calvine's judicious painefulnesse , could bee found in some mongrell temporizers , that are so forward to censure them ; I should thinke among some professors , our first loue were in some measure recovered . Fathers and Brethren , is this a time to make a doubt , whether the Pope bee Antichrist or no , seeing his hornes and markes are so apparantly discouered ? And must wee now fall backe to bee catechized by Lumbard , and Aquinas ; as though our owne mens doctrine , so evidently grounded on Scripture , not refusing the touch of pure antiquity , or any true schoole-learning , were not conclusiue , and acute inough , for our abstractiue capacities ? Our first loue to Gods word was a great deale more fervent ; when so many burned in defiance of Romish mixtures . O that the consideration hereof , would rowze vp every one of vs in our seuerall places , to remember , whence wee are falne , and to doe our first workes ! How happy would it bee for Ministers , to shew their first loue to the truth ! for hearers , to make good their first loue to their Ministers ! for both , to joyne together , in an holy emulation , to professe , and expresse , the first loue of our zealous predecessors ? And if ever the Lord marched before his Church in a piller of clowd and fire , Exod . 13. to guide them in the way they are to walke ; now hee doth before vs ( Beloued ) to minde vs of our vngratefulnesse , and to set vs in a course , to returne to our first loue . What a blessing is it to haue a Royall King , so able and resolute to withstand Popery ! a Clergy so eminent , a People ( for the most part ) so forward , that maugre Achitophels proiects , Sanballets stops , some Wolues among the Pastors , some Foxes among the Lambs , the maine notwithstanding goes constantly forward for the pursuit and recouery of this first loue . Distractions ( I confesse ) may dismay , and discontents affright the godly , to make vs the more solicitous to hold fast that wee haue ; but comparing our helps , with the assaults , and our case , with our neighbours that dwell about vs , we shall finde cause to confesse with David : Truly God remaineth yet louing to this our Israel ; Psal . 73.1 . Psal . 147.20 . and hee hath not done so to any nation . For to returne home to our selues of this place , doth not the late bounty of so many famous benefactors , so fresh in our memories , so obvious to our senses , put all good men in comfort , that this first loue , By that Knight of immortall memory S. Thomas Bodley . in divers of our daies , is not altogether extinguished ? I cannot expresse it sufficiently ; Our Library built , and furnished , our Schooles mounting , so many Colledges inlarged ! what arguments can be more evident , that this first loue is revived in some , to stirre it vp in others , and to maintaine it in vs ? At this present , the Lord hath given the Word , 19. Doctors of Divinity Proceeders . and behold the company of Preachers ! who , as that Angel that came vp from Gilgal to Bochim , Iudges 2. will for the most part ( I make no doubt ) be shortly amongst you ( Beloued ) to stirre and set you a weeping after your first loue . And to end with that which followes my text , Often to remember from whence wee are falne , Vers . 5. and repent , and doe our first workes , is the path our Saviour here prescribeth to lead vs to our first loue . The meditation of his sudden comming , and the indangering of our present happinesse , are the motiues to hasten this first loue . To hate the abominations of Popery , Vers . 6. ( as the Ephesians did here the deedes of the Nicolaitans ) is an evidence of a soule prepared , for the entertaining and rellishing this first loue . Hast thou a minde to the Tree of life , Vers . 7. which is in the midst of the Paradise of God ? O harken then to striue , and striue to overcome ! for this is the price , that our Saviour here proposeth to them that persevere , to retaine their first loue . O Lord , thou art acquainted with our backslidings , and seest the rubbes that are cast athwart vs : Draw vs therefore , wee beseech thee , that we may follow thee ; turne our brawny hearts , and wee shall bee converted ; that acknowledging our many imperfections , and the necessity of reproouing them , wee may shake off all worldly incumbrances , to recouer & imbrace our first loue ; through thee the best-beloved , our only Saviour and Redeemer : to whom , with the Father , and the holy Ghost , be all honour and glory , both now and for evermore . Amen .

A CHRISTIANS FREE-WILL OFFERING .

AS IT WAS DELIVERED IN A SERMON ON Christmasse day , at Christ-Church in Oxford .

By IOHN PRIDEAVX , Doctor of Divinity , Regius Professor , and Rector of Exeter Colledge .

OXFORD , Imprinted by LEONARD LICHFIELD Anno Salutis , 1636.

A CHRISTIANS FREE-WILL OFFERING . AS IT WAS DELIVERED IN A SERMON ON Christmasse day , at Christ-Church in Oxford . PSALME 110.3 .

In the day of thy Power shall the people offer thee free-will Offerings with an holy worship ; the dew of thy birth is of the wombe of the Morning .

THis Psalme is an evident prophecy of our Saviour Christ , our Sauiour himselfe so interpreting it , Mat . 22. Marke 12. and Luke 20. Some Iewes would make it to bee Eliezers gratulation for his master Abrahams victory against the fiue Kings , Gen. 14. Others , Davids thankesgiuing for his escaping Saul , & setling in the kingdome . But the wiser Rabbins referre it no otherwise then we doe , to the Messias alone , ( as Lyra on this Psalme noteth : ) and that Calvin ever went about to wrest , or apply it to David , is a malicious slander of Hunnius and Gesner , as Pareus sheweth at large , in his second booke Calvini orthodoxi , cap . 41. Now this Prophecy fore-describeth , first , the calling of the Messias to the office of the Mediatorship , both Kingly and Priestly , in the foure first verses : and secondly , the administration of his Kingly Office in the three following verses to the end of the Psalme . His calling to this Kingly office , is solemnized first by a Commission : Secondly , by a promise . The Commission graceth him first with Title , my Lord ; secondly , with Peace , Sit thou on my right hand . The Promise assureth Him first of the crushing and trampling of his enemies vnder foot in the residue of the first verse . Then , of the generall spreading of the Gospell from whence , and among whom ; verse 2. Lastly , of the condition of the beleeuers , who should be willing in their offrings , holy in their worship , innumerable for their multitude , verse 3. The Priestly Office succeedeth , confirmed , first , by an oath , The Lord hath sworne : and farther illustrated by the type of Melchisedech , verse 4. on which the Author to the Hebrewes at large commenteth , chap. 7. To this the administration of his Kingly office is annexed , and farther amplified , first , by the successefull onset , The Lord shall wound Kings , iudge the Heathen , fill places with dead bodies , smite in sunder the heads of divers Countries ; verse 5.6 . Then by his triumphant victory in lifting vp the Head to raigne , after he had passed the brooke of all tribulations and crosses , with resolute expedition according to his Fathers appointment , verse the last . Thus we haue the generall view of the whole Psalme , which ( according to Cassiodore ) is the absolute summe and comprisall of the Messias doings & suffrings , manifested at large in the Old & New Testament , Totum hic summatim dicitur , quicquid in vtroque Testamento continetur . so that this third verse falleth out to be a particular touch of the Beleeuers application ; the former exhibiting the Kings Due , this the Subiects Duty :

In which may it please you to obserue the circumstances , 1. Of the time , ] In the day of thy Power . 2. of the Persons ] amplified by their 1. Devotion , ] The people shall offer thee free-will offerings with an holy Worship . 2. Hidden increase and innumerable multitude , The dew of thy Birth is of the Wombe of the Morning .

The first may bee referred to the solemnity of this Time : the second may minde vs of our duties in celebrating this Times solemnity . The third may rest as a comfort to the afflicted Church , whose lot though it sometimes fall as a Lilly among Thornes , Esay 1.8 . or as a Lodge in a Garden of Cucumbers , or as a besieged City : Yet it will prooue at length to bee a goodly heritage , through the good will of him that dwelt in the Bush , Deut . 23.16 . who shall water her Furrowes with the dew of heauen , & lead her forth by the rivers of comfort .

The points therefore I am to stand vpon , may be reduced to these three heads , 1. The Incarnation of Christ . 2. The duty of Christians . 3. The hidden and fruitfull propagation of the Church of Christ .

Which may bee connected thus for our better memory , and more ready practice . The Sonne of God ( as vpon this day of his Power ) manifested himselfe in our flesh for our Redemption : therefore let vs offer vnto him freewill-offerings with an holy worship , that so amongst vs the multitude of the faithfull may increase , as the numberlesse droppes of dew from the mornings wombe . Of which high mysteries if my discourse come short ( as needs it must ) of your expectation , I trust , my knowne distractions in another kinde , and small time allotted for a businesse of this consequence may be in stead of anapologie . That which shall be now defectiue in mee , may be made vp here after ( when God shall giue leaue ) by * him whose turne in a case of necessity I now supply . Dr Godwin the Reverend Deane of Christ-Church . For the present , I shall bee forced from my wonted method of Doctrines and Vses , to propose what I haue to say by way of explication and application , which experience will teach a man to bee the readiest course , though both in effect come to one . First then , of the Incarnation of Christ manifested to the world , especially vpon this day , and here foretold in generall in these words of my Text , In the day of thy power . ]

2. The exception that may here bee taken to the reading ( which is according to the most common Translation of our Church Bookes , ) will prooue vpon scanning to bee nothing materiall . The originall indeed hath it in this order , as our last Translation sets it : Thy people shall bee willing in the day of thy Power . But no man ( I trust ) wil be so Criticall , to put any great difference betwixt , In the day of thy power shall thy people offer thee free will offrings ; and The people shall bee willing in the day of thy Power . In the day of thy strength , saith the vulgar : of thy force and valour , In dic virtutis , fortitudinis , exercitus . say Tremellius and Iunius : Of the Assemblies , say they of Geneva : of the Armies ( saith Munster ; ) at such times as thou shalt bring thy bands and joyne battell , as Vatablus , Castalio , and the Chaldy Paraphrase haue it . All which the originall {αβγδ} may beare without any strayning . Now the better to gather the meaning ▪ wee are to consider , that

Vid . Pelbart . Ros . Theolog . lib . 3.

Altenstaig . ver . Adventus . Hospinianum de Orig . Festorum Christia . pa. 131.

Divines doe mention a fourefold comming of Christ : the first in the flesh ; And the Word was made flesh , Iohn . 1.14 . The second , into the hearts of the faithfull ; Behold , I stand at the doore and knocke ; if any heare my voice and open the doore , I will come in to him and suppe with him , Revel . 3.20 The third , at the houre of every mans death : Watch yee therefore , for yee know not when the Master of the house commeth , Mar. 13.35 . The fourth , at the vniversall and dreadfull day of Iudgement : For then shall yee see the Sonne of man come in a cloud , with power and great glory , Legenda aurea in principio . Luk . 21.27 . In reference to these foure commings of Christ ; the Church by a laudable custome , hath anciently celebrated the foure Sundayes , immediatly going before the feast of the Nativity , by the name of Advent Sundayes , that prepared before-hand , with the due meditation of so inestimable a benefit , wee might solemnize the Nativity , with the greater triumph . Which here to bee meant certainely ( though not onely ) by the day of power , The Church read it for one of the Psalms appointed for Evening praier for this day may be easily gathered by the former verse : For when began the root of lesse apparantly to sprout , or the rod of power to be sent from Sion , among the middest of the Gentiles , Christs enemies , but at the breaking downe of the partition wall , published first in Ierusalem , and from thence to all the world , by the Apostles preaching ? All which notwithstanding ( saith Lumbard ) had grounde and beginning from the comming of our Saviour in the flesh . ● . Sent . d . 1. Whence wee are to conceaue some what more to bee meant by the day of Christs power , then by power in it selfe , considered without this adjunct of day . His power indeed from the beginning was ever sufficiently manifested by the Creation of the world , preserving of the Church , conversing with the Patriarkes , entring into league with Abraham and Isaac , wrestling with Iacob , leading his people through the Wildernesse , ( hee being Gen. 14. Moseses Deut . 18. great Prophet , Iosh . 5.13 . {αβγδ} Iosua's Captain of the Host of the Lord , Iob's Iob . 19. {αβγδ} , Chap. 7. Esayes Immanuel , Chap. 3. Zacharie's Ioshua , Dan . 8.13 . {αβγδ} Daniels Palmoni , as here Davids {αβγδ} to whom all the Types and Sacrifices of the Law had reference ; and therefore in Iury must needs be wel knowne , whose name was so great in Israel : ) Yet to vs , to vs ( I say ) the Gentiles that sate in darkenesse , and in the shadowe of death , the manifestation of this power never appeared , before this fulnesse of time , this acceptable yeere , this day of Christs power springing from on high had visited vs , as it is fully , though shortly here set downe ( saith Cassiodore ) in the doctrine of the Incarnation . Plenè & brevitèr de Incarnatione .

3. Jn which , for the farther enlarging of our meditations , as this time occasioneth , wee may obserue first , the conception , secondly , the nativity of our Saviour ; his conception shewes him to bee the Sonne of God , his Nativity the Sonne of man ; another manner of conceiuing could not haue beene voyd of sinne , another kinde of birth had called his Manhood in question . In this conception wee shall most profitably enquire , First , who tooke our nature vpon him : Secondly , how : Thirdly , by what efficient it was immediately brought to passe . Who ? the second person in the Trinity , Iohn . 1.14 . The Word was made flesh and dwelt among vs. That the Incarnation was most agreeable to the second person in the Trinity , the In 3. Sent . d . 1. Schoolemen labour to shew : First , out of the properties attributed to him in Scripture ; ( and if I may so translate their terme appropriata ; ) Secondly , out of his approprieties . The properties are foure . First , hee is called the Sonne : and who so fit as the Heire to fetch home the lost Prodigals , and make them coheires with him . Secondly , he is termed the Word , as readiest at all assayes to declare his Fathers will , preach his Law , Psalm . 2. & manifest his name : Ioh . 17. Thirdly , in that hee is the expresse image of his Fathers person , Heb . 1. who could more conveniently restore the image of God which was decayed in vs. Lastly , the Mediatourship , best sorted with the middle person in the Trinity , to take our nature , and to become a meane for reconciling vs with God . The Approprieties which are also foure , Wisedome , Strength , Equality , Pulchritude , ( obserued by Saint Augustine and Hilary to bee attributed to the Sonne , ) doe further cleare the conveniency of his Incarnation . The Wisedome of God was fittest to restore the things that were made in Wisedome , Psalm . 104. The strength of his arme , to triumph over Hell and Death : True Equality , to rectifie them who ambitiously had lost themselues by affecting to bee as Gods : Turre-crema . Dom . 1. Aduent . q . 3. and beauty to couer their deformities , whose gayest flourish is but as a menstruous garment . The Father could not so conveniently haue assumed mans nature , by reason of his internall attribute of innascibility : and least there should haue beene two Sonnes in the Trinitie . Neither could this haue beene performed by the Holy Ghost , without the communicating of the name of the Sonne ( saith Lumbard ) to moe persons then one . Thus the Schoolemen had leasure to contract that which the Fathers by subtill search in this point had hammered out against the old Heretiques , who now beginning to reviue againe in our new Arrians and Samosatenians , it stands vs vpon to bee catechized in these ( otherwise needlesse ) subtilties , that some may alwayes stand in the gappe , and the truth bee not wronged by our slight and negligent maintaining of it .

4. It appeareth by that which hath beene briefly touched , who tooke our nature vpon him . It will be harder to expresse that which followeth , the manner , how ? for who shall declare his generation ? Esay 53. In vigiliâ . Natalis Domini . In the assumption of our flesh ( saith Bernard ) three mixtures , the omnipotent Majestie of God made so admirably singular , and singularly admirable , that the like were neuer done , or ever shall bee vpon the earth . For there were married , as it were , and linked together Deus & homo , Virgo & Mater , Fides & cor humanum , God and Man ; a Mayde and a Mother ; Faith and mans heart : every word in this point involving a mystery ; and noveltie , or misplacing of a phrase in the jealousie of carefull Antiquitie , hath beene censured for an heresie . For they ever warily affirmed the humane nature to be assumed , but the Divine to bee vnited . They constantly maintained the distinction and integrity of both natures against Eutyches confusion ; vnited notwithstanding in one and the same person , against Nestorius distraction . Alex . ab Hales , Sum . Theol . part . 3. q . 7. m , 1. art . 1. This person the Schoolemen more nicely pronounce to bee one , not by that incomprehensible vnitie which excludeth all multitude or multiplicitie : for that belongeth onely to the persons in the Deity : but by an vnion which requires a composition , In 3. Sent . d . 6 ▪ q . 3. not huius ex his , ( as Durand speaketh ) but huius ad hoc ; not a framing of a third thing out of divers parts vnited ; for so the Godhead and the manhood must not bee said to concurre as parts for the making vp of this person , but such an adjoyning of the things vnited the one vnto the other , that the natures remayning distinct ( as Lib . 3. ca. 10. Agatho rightly teacheth ) and all their properties and operations , the subsistence notwithstanding is but one , and in this case ( according to Athanasius ) one , not by the conversion of the Godhead into flesh , but by taking the manhood into God . The Fathers haue much laboured to expresse this popularly . Lib . de recta fidei Confess . Iustine Martyr and In Symbol . Athanasius bring the similitude of the Soule and body . Saint Ep. 99. Augustine and Jn 3. sen . d . 1. Scotus of two accidentall formes in one subiect , as of the same man , who is both a Lawyer and Physitian . Peri Archon . lib . 2. cap . 6. Origen , Orat . in Nativit . Basil , and Ortho . fid . lib . 3. cap . 11. Damascene of a piece of glowing Iron to which the fire is incorporated : and this is best approued by Brentius , and Kemnitius . Ibid . l. 3. c . 5. Damascene againe and In vigil . Natal . serm . 3. Bernard compare the mystery of the Incarnation with that of the Trinitie ; that as there we beleeue three persons in one nature : so here we should acknowledge three natures , of flesh , Soule , and Deitie ( as Saint De Trinitat . l. 13. cap . 17. Augustine speaketh ) in one person . But the most expressiue is that of a tree and a Siens ingraffed to it , which becommeth one with the stocke , yet retaineth it 's owne nature and fruite . Thus In 3. sent . dist . 1. Lib . 3. de Incarnat . cap . 8. Aquinas , Bonaventure , and with them most of our orthodoxe writers : all which notwithstanding ( as Bellarmine in this point truly sheweth ) come short of the thing . Wherein our Lutherans are farthest out , by grounding the hypostaticall Vnion on the transfusion of the proprieties from one nature into another , and not ( as they ought to doe ) on the communication of the subsistence from the Deity to the Manhood . This only is sufficient to make good these harder speeches in appearance . God hath purchased the Church with his owne blood , Acts 20.21 . And where the Sonne of man being vpon earth , is affirmed to be in Heaven , Ioh . 3.13 . for subiects of a looser composition afford in a manner the like Synechdochicall praedications in the concrete ( to speake with Logicians ) not the abstract . So a Philosopher dyeth ( saith Saint Augustine ) but not Philosophy ; in his 89. Epistle . The Man Christ is every where , but not the manhood ; and with these generalities wee rest informed of the manner of this conception . The efficient succeedeth , which is the Holy Ghost ; Matthew 1.20 . Much remaineth to be spoken , and the time weareth : I can but touch therefore at matters , and so away . The action of the Incarnation being opus ad extra , or externall , Vid . Turrecrem . in vigil . Nat. Dom . q . 4. belongeth ( as you know by a receiued rule in Divinity ) to all the three persons in the Trinity , though it bee terminatiuely in the Sonne ( as the Schooles speake ) and appropriated here to the Holy Ghost : To the Holy Ghost ( saith Saint Augustine ) by reason he is the conveier and distributer of all the boundlesse graces and mercies , that flow to vs from the Deity , among which , a greater then this of the Incarnation cannot be conceiued . Some haue laboured to open this more plainely by this obvious comparison : Three sisters ( say they ) concurre to the weauing of one seamlesse coat , which the Second onely weareth , and the third immediatly setteth on : So mans nature was assumed onely by the Sonne , vnited by the Holy Ghost , though wrought by all three . But in such profundities it is dangerous ventring farther then the text inlightens vs. This we haue expressed by an Angell concerning the secret of this conception : Luke . 1.35 . The Holy Ghost shall come vpon thee ] as for a worke that goeth beyond all substitution of any created Excellency . And the power of the most high shall overshadow thee ] either as a shelter to free the sacred Embrio , from originall infection , to which Adam's flesh was liable , and actuate it in the wombe by an vnconceiveable operation ; or as a cloud to overshadow it from our ambitious prying ( as Calvin and Stella take it ) who neglecting and loathing that wee are bound to learne , 1 Sam . 6. will endanger our selues with the Bethshemites to looke too farre into the Arke .

5 Thus farre of the Conception of our Saviour , being the dawning ( as it were ) of the day of his power , which hath brought vs to the Nativity , wherein this Sunne of Righteousnesse appeares aboue the Horrizon . Here the natiuity must bee said to be ( with Damascene and Aquinas ) of the person , Lib . 3. part . 3. q . 35. art . 1. Actiones sunt suppositorum , non naturarum . and not of the humane nature , as some will speake vnadvisedly . For the humane nature is onely the terme of this action , the Person the subiect : who was borne of a Virgin , that yet ever remained a Virgin , Maria virgo ante partum , in partu , post partum erat porta clausa . Augu . ex Ezech . 44. vid . Turrecrem . in vigil . nat. Dom . q . 3. ( howsoever Helvidius dream't the contrary ; ) and that by opening the wombe , not vtero clauso , as the Papists imagine , to make way for their poeticall transubstantiation : ( for not the bearing of a childe , but the knowing before of a man is opposite onely to virginity ) as true philosophy and sence might teach them . Now in this blessed Nativity of this Virgins sonne , wee are briefly to take notice of these foure circumstances ; the time the place , the manner ; the manifestation . For the time we need not trouble our selues with the differences of Chronologers , Hebrew and Greek , Vid . Sleidan . de 4. Imper . lib . 1. — Genebrard . l. 1. Chronolog . Greeke and Latine , old and new , wherein , two scarce meet in one reckoning , either for the yeere or moneth , much lesse for the day , as divers haue laboriously shewed : but rest our selues on the generall certainties which the Scripture affords vs. When the Scepter therefore was departed from Iudah ( according to Iacobs prophecie , Gen. 49. ) when the first Temple was destroyed and the second was yet standing , foretold by Zacharie and Aggai , H●g . ● . ● . vnder the last Monarch , in the last of Daniel's weekes , which some would haue to end precisely at Christs passion ; others , at the overthrow of Ierusalem by Titus and Vespasian ; Origen , Driedo , Vid . Will●t in Daniel . pag . 295. Iohn . 1. Iansenius , and Melancthon , at his Nativity , when the Romanes out of their Sybills , Herod from the Iewes , the Iewes out of their Prophets , the Easterlings from Balaam's starre , were so possessed with expectation of such a King to be borne , that it was not the question of the Iewes alone , but the inquisition almost of all the world , Who art thou ? Art thou Elias ? Art thou that Prophet ? Art thou hee that should come , or doe wee looke for another ? Then in this fulnesse of time appeared the morning of the day of His power , Gal. 4.4 . wherein the seede of the Woman advanced forward to breake the serpents head . The place which Hee honoured with His birth , was not ruling Rome , or glorious Ierusalem , but little Bethlem , Mich . 5.2 . little in comparison of many thousands of Iudah . There was another Bethlem in Galilee , Hieronym . in 2. Matth . neere Nazareth , where Ioseph and the Blessed Virgin great with childe then dwelt , but all the world must bee taxed by Augustus that ruled all , Luke 2. to occasion a removall of this holy couple , that so prophecies might be accomplished by Gods secret hand , that guideth the proiects of the greatest , and Statesmen vnwittingly bring to passe what he had before determined . That which politique Augustus and cruell Herod never dreamt of , and the proud Scribes and Pharisees would haue held madnesse to haue noted poore Ioseph and Mary for , King David foresaw in the Spirit , and truely gaue notice of it : Psal . 132. Loe , we haue heard of it at Ephrata , and found it in the fields of the wood . And where could this bread of life bee more conveniently borne ( saith Gregory ) then at Bethlem , which is by interpretation the house of bread ? in a little towne and hovell , to shew the vanity of pompous and luxurious buildings : as a pilgrim in an Inne and stable , to minde vs of our condition in this life , from whence he came to reduce vs to the many mansions of his Father . Psal . 22.6 . Esay . 53.2 . Thirdly , the manner of his birth was so meane ; that the Scripture might be fulfilled , that from the bottome of humility , hee might the more gloriously ascend to the top of power : that the great ones of this world may bee hence lessoned not to swell in such outward vanities , and disdaine their poore brethren . That the difference might bee the more conspicuous and apparent betwixt his First and his Second comming , and to teach vs to expect our portions and dividends , not here , where he had nothing , but hereafter , where in all abundance hee hath provided for vs. Last of all , the manifestation of this gloriously-meane Nativity , was so disposed of by the Fathers providence , that though the most neglected it , all notwithstanding had that notice , which might leaue them vnexcusable . The Shepheards in the fields , and the wise-men of the East , Iews and Gentiles , Herod and all Ierusalem were troubled at it , King and Subiects ; Bethlem and all those coasts were filled by the relation of the Shepheards , Towne and Countrey . In the Temple aged Simeon and Anna spake to all that looked for redemption in Ierusalem , men and women . Luke 2. And it is worth the noting , to consider how it pleased God to vary the manner of this manifestation , and to fit it according to mens divers conditions and capacities . The Easterne Astronomers shall haue directions from a Starre , Herod a stranger from strangers , the Priests and Scribes from the Prophets wherein they were best studied , holy Simeon and Anna in the middest of their devotions , had a Revelation from the holy Ghost , which best fitted them . But the ruder Shephards had the plainest message both by word and tokens , as being vnfittest to beleeue , or to bee beleeved without vncontroleable evidence .

6 I need to hold you no longer in the point of the Incarnation , so wonderfully foretold , so precisely effected , so plainely manifested in this day of the Lords power , which here our Prophet speaketh of : the application now should follow of all the circumstances , if I thought your godly meditations in this behalfe had not prevented mee . And yet ( I know not how ) Knowledge and Devotion are sometimes so farre fundred and estranged , that the farther wee wade in the one ( without the especiall operation of Gods Spirit ) the lesse wee respect the other . A man would haue thought the Iewes had had faire warnings enough of this day of this power , to haue daunted them at least from such violent oppositions , and persecutions ; and we are hot vpon the Scribes and Pharises , as they were vpon their Ancestours , Math . 23. If wee had beene in their daies , and case , we would haue hastened with the Shepheards , followed the Starre with the Wise-men , beene at Bethlem , spent our dearest bloud , to convey the Childe with his Mother from Herods tyranny ; told the Scribes and Priests to their teeth , that they were Serpents and Vipers . Thus wee crackle what wee would haue done , in a wandring kinde of speculation ; but from performing at home what we should doe , the very same temptation now hindreth vs , which then inveigled , and overthrew the Scribes and Pharises . St Augustine , in his tenth booke de Civitate Dei , and 29. chapter , indevouring to expresse the cause why Porphyrie and the rest of the Platoniques , should be so averse from Christianity , seeing they beleeved in their owne Philosophy , things of as great impossibility , falleth at length vpon this issue ; Huic veritati vt possis acquiescere , humilitate opus erat , quae cervici vestrae difficilimè persuaderi potest . For the receiuing of the Christian Truth ; humility must be a preparatiue ; but that you hold a yoake too vneasy for your neckes . Vpon which hee presseth them farther : You can beleeue ( saith he ) Porphyrie in his booke de regressu animae ; and Plato shall haue credit in his assertions , that the World , and Sunne , and Moone are liuing creatures , and haue soules : but when Christians tell you of a Resurrection , you straight forget your selues , and your owne Tenents . But what is the cause of this diversity ? No other surely so apparent as this ; Christus humilitate venit , & vos superbi estis : Christ came humbly into the World , and you are proud . This was also the very stumbling blocke of the Iewes : They were so fastned to the earth , and to the conceit of an externall Monarchy here below , that it could never bee beaten into their braines but their Messias should bee an earthly Conquerour , who should advance his followers to bee Magnifico's , and Rulers over all the earth . This conceite seemed also to haue possessed Zebedecs children , and therefore their mother must put in for a promise of places like to bee about our Saviour in his expected temporall Kingdome ; and the Disciples after the Resurrection , were casting about some such matter : Acts 1.6 . Lord , wilt thou at this time restore the Kingdome to Israel ? So naturall a thing it is for flesh and bloud to plot for somewhat , especially how to become great here , howsoever it lose by the bargaine hereafter . Thus we can obserue , ( B. ) and reprooue in others , but yet goe on to practise it our selues , as though our estate and case were of a different nature ; otherwise why cannot a little content vs , who shew our selues in the managing of that we haue , to be worthy of nothing ? or why should a meane estate bee the subiect of scorne , sithence our Saviours choyce hath thus graced it in the day of his power , but that ( as Saint Augustine hath it ) He was humble , but we are proud ? Should it not make vs tremble , to cloath our selues with the Fleece , and not feed the Flocke ? make it dainty to trouble our selues with winning soules , which Christ hath purchased with his dearest bloud ? plot more for a poore preferment here , then for a Kingdome hereafter ? take the purple robe vpon vs , but turne off the Crosse , to be vndergone by any Simon of Cyrene , whom wee happen vpon in the way , but that ( as S. Austin hath hit the right veine ) our pride looks ascue vpon our Masters humility ? It is this statelinesse that makes vs vnlike our Saviour , and all his true Disciples , that haue followed him , and gone before vs. For to speake nothing of the Fathers , and those men ( as it were ) of another world , what is the reason wee come so farre short in learning , gifts , and zeale of our Reformers , and Masters , who haue gone ( as it were ) but yesterday before ? Why is there such a sensible decay of Doctrine , and Discipline , among the best , but for that we vye , who should bee greatest , and not who should bee holiest , ayme more at the esteeme of men , then the praise of God , and still forget this lesson of our Saviours humility . Hee was humble in the day of his power ; wee account our selues disgraced , if wee bee told fully of our faults . The remedy for all this is the direction which followeth . Thy people shall offer thee free-will offrings with an holy worship ; which is the duty of the faithfull , and second member of my text , that followeth now in order briefely to bee considered .

7 Thy people ] Thy , implyeth a propriety , People , a Congregation , at least a multitude : except the people be Gods , in vaine a holy worship is expected , and singularity in this thing is not so acceptable , or fit , as the vnited devotions of a Congregation , or people . This people shall offer ] Here is their externall forwardnesse , exemplarie , to drawe on others . They shall offer to Thee ] Not to others , Saints , Angells , much lesse their shrines . Our Prophet seemes not to bee acquainted with any such doctrine . They shall offer thee free-will offrings ] This is the inward ground which Hee especially here respecteth , that giueth to will and to doe , and onely searcheth the hearts and reynes . With a holy worship , ] composed of inward synceritie and outward decency , according to the first and second Commandement . Thus I paraphrase the words as they lye in my translation . Those that read it otherwise , may frame some other deductions , but in substance not much different . The vulgar Latine is here wholly wide from the originall , in rendring it Tecum principium , which the Schoole-boyes of Doway ( for their childish translation out of the Latine , credits them no further ) construe , With thee , the beginning . The errour ( as it should seeme ) of the Greeke gaue some way to this , {αβγδ} , which divers of the Ancients afterward tooke for a ground to proue the Eternitie of the Sonne of God : but by a meere mistake , both in the pointing of the Hebrew , and then reading {αβγδ} with thee ] for {αβγδ} thy people ] and next , {αβγδ} , which may signifie , principality , not beginning ( as the vulgar ) for {αβγδ} , devotionum , saith Pagnine , and Montanus : spontanearum voluntatum , according to Leo Iuda , Munster & Vatablus . Ingenuitatum , addeth Iunius , and the rest dissent not , which is sufficiently expressed in both our English translations : Thy people shall bee willing , or offer thee free-will offrings . It may bee ( as Moller on my Text conjectures ) that the vulgar mistooke ה for ח letters much alike , and so came in the difference . In hunc locum . Bellarmine would faine justifie that reading , by chopping and changing points and letters at his pleasure , but his own men concurre not with him . Such Criticismes ( I knowe ) are harsh in a Sermon , but the Text must bee cleared , that the ground bee sure . That which followes with an holy worship ] some read , in ornatibus sanctis , referring it to the Priests Robes , or garments : so Moller and Piscator . Others in decoribus , or decoris locis Sanctuarij , in relation to Ierusalem , and the Temple , as Bucer , Iunius , and Calvin . Saint Ierome seemes to mistake ר for ו , and therefore in stead of {αβγδ} , reades {αβγδ} in the mountaines of holinesse , all which our last translation very well compriseth , In the beauties of holinesse . To fasten then vpon some certaintie : Two things may be hence gathered , as the graces and luster of all Christian worship ; Chearefulnesse in the vndertaking , & syncerity in the performance . Both which , as they concerne a setled Church or congregation , must be set forth vnto the world in regard of the place , the Temple appointed for that purpose , for the more solemnity . In respect of the administration , in vestures or gestures , or some marke of difference , which shall be thought fittest , for decency & edification , betweene the Priest and people . There may be a holinesse without externall beautie ; and there is externall pompe enough , not grounded vpon inward holinesse . But such vnlawfull divorces should not dismay vs , from a ready , and voluntary striuing , for regaining , and maintaining , this blessed match of beauty and holinesse . This was Gods owne precept , three times repeated in one chapter , Deut. 12. The free-will offrings , and the rest of that nature , must not bee huddled vp in private , but brought to the place , which the Lord had chosen , and there must they eate before the Lord , and they must reioyce in all that they put their hand vnto , they , and their housholds , vers . 7. which is againe repeated to the like purpose , vers . 12. And yee shall reioyce before the Lord your God , you , and your sons , and your daughters , and your men servants , and your mayd servants , and the Levite that is within your gates ; And the third time at the 18. verse , and thou shalt reioyce before the Lord , in all that thou puttest thy hand vnto . Surely , dulnesse , or murmuring , or coldnesse , or externall formalities aiming rather to please the world , or stop mens censurings , then proceeding of inward willingnesse , is so farre from acceptation at the hands of God , that hee pronounceth it worthy of all reproch and punishment . What a volley of curses are there thundred forth , Deut. 28. but when or for what offences , are they especially inflicted vpon Israel ? The cause is plaine in the 47. verse , Because thou seruest not thy Lord with ioyfulnesse and gladnesse of heart for the abundance of all things . Agreeable to this , was dying Davids exhortation to his heire apparant Salomon , 1. Chron . 28.9 . And thou , Salomon my sonne , know thou the God of thy Fathers , & serue him with a perfect heart , and with a willing minde . The reason he addeth , is pressiue , For the Lord searcheth all hearts , and vnderstandeth all the imaginations of the thoughts ; If thou seek him , he will be found of thee , but if thou forsake him , hee will cast thee off for euer . And what need wee in this point goe further , then this our kingly Prophets royall practice ? Good God , how extaticall in this kind are the flashes of his devotions ? Sometimes , in chearing vp his owne dulnesse , Why art so vexed , O my soule , and why art so disquieted in me ? Sometimes , in exciting others , O clap your hands together , blow vp the trumpet in the new moone , in our solemne assemblies , bring hither the lute and harpe . The Church could never meet with the like invitations as his , O come let vs sing vnto the Lord , let vs heartily reioyce in the strength of our saluation : Let vs come before his presence with thanksgiuing , and shew our selues glad in him with Psalmes . And , O bee ioyfull in the Lord , all yee lands , serue the Lord with gladnesse , and come before his presence with a song . In the virgin purity of the Primitiue Churches devotion , ( when plaine Honestie was held the best policie , and formalitie without sincerity , as borrowed too scandalously from the stage , was denied institution and induction into the Church of God ) then these things were as religiously applied , as now they are often repeated . But the world is altred , though God , Heauen , and the way to it , remaine continually the same . The more too blame are those humorous schismatiques , that snarle at this , and the like festiuals , and are come now at length to that Iewish nicenesse , as to deny the dressing of meat vpon the Sabbath day ; I say no more , from such the poore may expect poore Christmasses . Another sort runne in opposition ; to take vp all such times with gourmandizing , and gambols , in stead of these free-will Offerings in the beauty of Holinesse ; but neither of these are worthy , to bee further mentioned . Our course must bee in the meane , according to Nehemiahs direction , Chap. 8. verse 10. Who when the people that returned from the captivitie , wept at the reading of the Law which they had so carelesly transgressed : Goe your way ( saith hee ) eat of the fat , and drinke the sweet , and send portions vnto them for whom nothing is prepared . And his reason is remarkable : For this day is holy vnto our Lord , neither be yee sorry , for the ioy of the Lord is your strength . This course if we tooke , on such , and the like Holy-dayes , the fruit would appeare at length , in the secret increase of the Faithfull , which I haue signified to be meant in that which followes .

8. The deaw of the birth is of the Wombe of the morning . ] The exact vnfolding of which words , may yeeld matter enough for another Sermon : but I presume not so farre to trespasse vpon your patience , and therefore will onely touch them , and so conclude . The differences that at the first entrie doe here arise , are first , concerning the readings , then , the sense . In the reading , there growes a diversity both in the pointing , and words . For some would haue the kingly accent Athnach ( which is here vnder the word {αβγδ} the morning ) to supply ( as vsually it doth ) the place of a colon , or middle distinction : and then the reading may be ( as our last translation hath it , with Iunius ) In the beauties of holinesse , from the Wombe of the morning , and there stop . Others take it , as a note of the sentence onely inverted : so Piscator , Munster , Moller , and the most that I haue seene . And Gesner giues instances of this reading , which I follow without prejudice to the other . The vulgar here againe is strangely besides the Text . For in stead of , From the Wombe of the morning , thou hast the deaw of thy birth ; it hath it , ( as the Doway renders it ) From the wombe before the day-Starre I begate thee . No colour is for it , but from the Greeke . I cannot stay to sift the ground of this mistake . Read but onely Epiphanius in his 2d booke , the 65. Heresie , against Paulus Samosatenus , and you shall see the inconvenience , of depending too much vpon other mens references , and taking vp things at the second hand . That good Father in that place , conferring all the Greeke copies , of Aquila , Symmachus , Theodotion , the first and sixt edition ; at last falls vpon the originall , which he sets downe in Greeke letters with his owne interpretation , word for word , but his Hebrew is such that I thinke few Iewes would ever vnderstand , or acknowledge . For insteed of {αβγδ} from the womb ] he hath {αβγδ} . for {αβγδ} the morning , or from the morning . ] {αβγδ} for {αβγδ} to thee the deaw . ] {αβγδ} ] One word , which hee sets downe as Hebrew for deaw : And last of all for {αβγδ} thy birth ] hee hath put {αβγδ} , a word never heard of . Which I mention not for any disgrace to that learned Father , who hath so well deserued of the Church : but that it may appeare , how much wee are beholding to those Linguists , that haue spent their labours , to make these fountaines more cleare for vs. For vpon these diversities of readings grew diuers expositions , some , referring it to the person of Christ , others , to his members . In regard of the person of Christ , Tertullian and Iustine Martyr , Lib . 5. advers . Marcion . Dialog . cum Triphon . vnderstand it of his Incarnation , as if by the womb of the morning , were meant the Virgins womb , wherein Christ was conceiued without the helpe of man , and borne in the night before the rising of the day-starre . Vid . Moller . Melancthon and Gualter mislike not this , but deduce it in another manner . Athanasius , Hilary , Ambrose , Augustine , with most of the Ancients who follow them , interpret this onely of Christs eternall generation , and Bellarmine with Gesner , striues to make it available against the old Heretiques . In which case I say no more , but wee haue no need to depend vpon such deductions , Part . 1. q . 32. art . 1. & ib . q . 46. art . 2. but that Aquinas his rule is good ( which Calvin of some hath been taxed for following ) Cùm quis ad probandam fidem Christianam adducit rationes quae non sunt cogentes , cedit in irrisionem infidelium ; credunt enim quòd huiusmodi rationibus innitamur , & propter eas credimus . Such arguments therefore are better spared , in a choyce of divers more vrgent . In regard whereof , I take this , with the current of our later writers , to bee rather vnderstood of the propagation of the Church by the seede of the Word . Of which two things , are here intimated , first , their secret increase , as the Morning deaw , which is found vpon the grasse ; though no vapour or cloud appeares from whence it hath discended ; and secondly , their multitude , which as the morning drops , in euery age more multiply , then man can take notice of . The Spirit of God therefore never ceaseth from the propagating Christs Church , though men neglect their duties , and all the world oppose it . And here I might take occasion to discourse how the Church is sometimes invisible , and yet ever fruitfull : sometimes , personated by Hypocrites , and yet springing still as the Corne among the Weeds , in persecution flourishing , in exile from one place , entertayned ever in another , knowne still to bee by her members , but onely knowne to God , how many the members be . But I perceiue the time hath prevented me . The application of the whole is : This is the day of Christs power , wherein we are to tender our free-will offerings , prayers , praise , & thankesgiuing , vnto the Lord of Hostes , in the beauties of holinesse , now he cometh downe vnto vs ( as our Prophet speaketh ) like the raine into a fleece of wooll , even as the droppes that water the earth . Let vs conclude therefore with the end of that same 27. Psalme , Blessed bee the Lord our God , even the God of Israel , which only doth wondrous things : And blessed bee the name of his Maiesty for ever ; and let all the earth be filled with his Maiesty . Amen , Amen .

THE FIRST FRVITS OF THE RESVRRECTION .

A SERMON PREACHED ON EASTER DAY , AT St PETERS in the East , in Oxford .

By IOHN PRIDEAVX , Doctor of Divinity , Regius Professor , and Rector of Exeter Colledge .

OXFORD , Imprinted by LEONARD LICHFIELD Anno Salutis , 1636.

THE FIRST FRVITS OF THE RESVRRECTION . 1. COR . 15.20 .

But now Christ is risen from the dead , and become the first fruits of them that slept .

THis day is this Scripture fulfilled in our eares , ( B. ) and containeth the happiest tidings that ever was imparted to flesh and blood . For fiducia Christianorum ( as Tertullian begins his booke de Resurrectione carnis ) is resurrectio mortuorum . The chiefest string that Christians haue to their bow , is their vndoubted perswasion , that the dead shall rise againe . This the truth ( saith he ) constraines vs to beleeue : this truth is revealed in Gods Word ; this Revelation is no where exprest in shorter and plainer tearmes , then in these words of the blessed Apostle , which now I haue read vnto you . I shall not need to wast time , or suspend your patience with an over-logicall demonstration of the coherence with that which went before . It may suffice by the way , only to take notice of First , the Apostles auditory ; Secondly , his manner of proceeding . His Auditors were the Corinthians , great Critikes , prone to factions and emulations , standing much vpon their Philosophy and straines of subtilities , whereby the Apostles plaine course of teaching was contemned as vulgar , his person vnderualued , his Followers esteemed weake and simple , as his apology discouereth in the foure first chapters . Besides this , they had gotten a tricke to bolster out one another , for what misdemeanour soever , and to vndergoe rather the frowne of any forraine iurisdiction , then quietly to haue matters composed among themselues , chap. 5. and 6. And how could this chuse but draw on greater scandals , as quarrelling about Virginity and marriage , which should haue the preeminence ? chap. 7. Abuse of Christian liberty to the overthrow of their weaker brethren , chap. 8. and 9. Irreverent behaviour both of men and women at Prayers , Sermons , and receiuing of the Sacraments , chap. 10. and 11. Odious comparisons betweene Preachers and Linguists , tongues and miracles , miracles and other spirituall gifts , as if any of these were our owne , or if other vse then to edify one another , from the beginning of the 12. to the end of the 14. chapter . No marvaile then if in a Church so tainted , some fell , out of their presumptuous profanenesse , to question also the Resurrection : which , how the Apostle here meets with in this 15. chapter , may be noted farther as a patterne for disputants in divinity to imitate . For first hee comes not vpon them with Philosophicall Quiddities , or apocryphall fragments , to justify an article of such consequence . Nay ( saith he ) I haue deliuered vnto you , first of all that which I also haue receiued , how that Iesus Christ died for our sinnes according to the Scriptures , and that he was buried , and that he rose againe the third day according to the Scriptures , verse 3.4 . The Scriptures therefore are the grounds , & foundation of Apostolike building . And that according to the Scriptures , all things came to passe , hee bringeth in eye-witnesses , verse , 5.6 . Cephas the Foreman , and if his word would not bee taken , an eleuen more of the same ranke to justify it . And in case also that these should bee excepted against , vpon a suspition of partiality ; there are ready fiue hundred brethren besides , which all saw Christ at once , after his Resurrection , and divers were aliue at that time to witnesse it . And least our Apostle might bee noted , as too confident vpon heare-say , last of all hee was seene of mee also ( saith hee ) as of one borne out of due time , the last and the least ; but all comes to one , for whether it be I or they , so we preach , and so yee beleeued .

But here the Corinthians might except , admitting these proofes as strong for the Resurrection of Christ : Doth it thereupon also follow , that our bodies shall likewise bee raised ? Yes ( saith the blessed Apostle ) otherwise there were no avoiding of those prodigious absurdities , preaching and faith should bee vaine , the Apostles found false witnesses , the liuing , in their sinnes ; the dead , perished ; Christians , of all professions the most miserable . Let a Scholler then gather the arguments , and he shall finde the first fairely categoricall : That which the Scripture hath expressedly delivered , and so many eye-witnesses beyond exception are ready to avouch , must needs bee true without contradiction , and cannot bee denied without impiety ; But Scriptures and witnesses are cleare for Christs resurrection : therefore that is an argument beyond all exception . The second is Hypotheticall , forcing a number of intolerable absurdities . If Christians are not to rise againe by vertue of Christs Resurrection , as Christ did , then the Preaching of the Apostles is a foppery , the faith of Christians vaine , the forgiuenesse of their sinnes , a fancy , the hope of their dead , a delusion , their estate in this life , beyond all others the most wretched ; but such inferences are no way to bee indured ; therefore it must be ever firmely held , that not onely Christ rose againe , but that Christians by vertue of his Resurrection , are also to be raised . Vncontroleable therefore is this minor proposition , which the Apostle here assumeth , But now is Christ risen from the dead , and become the first fruits of them that slept . I could not passe along this goodly Field of Corne ( B. ) without plucking some eares , which were eminent aboue the rest : for where may a man presume rather then in such an Auditorie as this , where Knowledge , and Humours abound , and the Divell is most busie ? that some are proud , and factious , standing vpon their gifts , to the vilifying and discouraging of their weaker brethren ? others profane and peremptory , to reject all good order , irreuerently to abuse the Word and Sacraments , and turne all Gods graces into a customarie wantonnesse ? On the other side , what hearers may be imagined to bee more vnderstanding of the Apostles Logicke , for setling of their own consciences against all Atheisticall opposers , and the profitable imparting of it to the strengthening of others ? Every one therefore in his passage may rubbe out the Corne of such eares as hee liketh . I shall deale with the whole heape , which the Apostle hath here in good measure , and running over , shaken together , in this narrow vessell : But now Christ is risen againe , and become the first fruits of them that slept .

3. The words , as you see , of their own accord , fall asunder into these two parts . First , the ground of our Resurrection , in these , But now Christ is risen from the dead . ] Secondly , the Fruits of this rising of Christ , And is become the first fruits of them that slept . ] The first includeth the cause , the second the effect , of the greatest good that ever befell mankinde . Ioyne both together , and no Logicke ever instanced in the like Enthymeme : Christ is risen again , therefore we shall also rise . That Merchant can never breake , who hath sold all to purchase this Plot of ground ; and thrice happy is that beneficed man , who hath so payed his first fruits . When the witty Athenians heard this doctrine of the Resurrection of the dead , Act. 17. howsoeuer some Epicures , and Stoicks gaine-sayd , verse 18. others mocked , verse 32. yet the wiser sort were desirous to haue it repeated againe , and certaine claue vnto Paul , and beleeued , of the Noblest and best ranke amongst them , as Dionysius the Areopagite , and a woman named Damaris , and others of both sexes , by their good example . Wee are all Christian Peripatetiques ( B. ) and therefore as our Apostle elsewhere admonisheth vs , Rom. 13. {αβγδ} , must walk honestly as in the day , and be armed against the Epicurisme and Stoicisme of such brutish opposers . Now the custome of the place will shortly call for a repetition , and I make no doubt , but many a Denys and Damaris will sticke to that which shall bee spoken . This is a day of good tidings , and better then the Lepers could bring to the almost starued Samaritanes , of the flight of their besiegers , and the plenty left behinde them , and therefore we should not doe well to hold our peace ; for now is Christ risen from the dead ] the ground of our former freedome and future happinesse , which commeth now in order to be first thought on .

4. But now is Christ risen from the dead . ] If I did not purposely now abstaine from controversies , I could here from this particle {αβγδ} , referred to the word {αβγδ} , now is Christ the first Fruites , take occasion to discusse against some needlesse muttering in these dayes . First , what became of the Fathers before the Resurrection of Christ ? whether they were in Limbo ( which Bellarmine in his sermons of the Resurrection , takes for a ground , and Rhetorically descants vpon ) and many of the Fathers and Schoolemen giue way to it : or else enjoy the presence of God , in a degree of happinesse , competent to soules separated : as also from the word Christ , referred to {αβγδ} ) Christ raised , to enquire whether this were done by his owne Power , as Redeemer , or else by Gods Omnipotencie , helping His inferioritie , as a distinct Agent , with that ability that he wanted in himselfe , for such an atchieuement . Besides , a doubt might bee also moued concerning the obiect raysed , whether it were the person intire , or natures disseuered ; and if so , whether the Godhead , or manhood ? or if the manhood , whether the body only , or Soule , or both , or how ? The Schoolmen you know make work for such speculations , vpon the 3. of the sentences , the 21. distinct . and the 3. part of Aquinas the 53. question . The practice whereof we haue in Abulensis on the 22. of Matth . spending at least 24. disputations vpon this and the like curiosities . And lastly , quarrels might arise , and are pickt , from the words {αβγδ} , from the dead , what should bee the terminus , or bound , from whence the Soule of Christ returned , whether from Purgatorie , or the prison of the Patriarckes ? ( as too many haue ventered to define ) or from Paradice , or Hades of Blessed Spirits , as others would haue it ; or that his descent was no farther then the graue , and the passion torments , as a third sort stifly defend . But this dayes solemnitie , houres compasse , places custome , your expectations , should bee wronged , to bee so entertained , being content ( I trust ) to take by the way in grosse : First , that the Fathers before Christ , and those that follow , like the Cherubims within the vayle , looke vpon the same Mercy-seat : For Christ was the Lambe slayne from the beginning of the World , Apocal . 13.8 . in Gods immutable purpose , and therefore takes away the sinnes of the World , as well before , as after this actuall Resurrection ▪ 1. Cor . 10. Brethren , I would not haue you ignorant ( saith our blessed Apostle ) that all our Fathers were vnder the cloud , and in the Sea ; and were all baptised vnto Moses , in the cloud , and in the Sea , and did all eate the same Spirituall meat , and did all drinke the same Spirituall drinke ; for they dranke of the spirituall Rocke that followed them , and that Rock was Christ . Secondly , that the Person of this Christ was raysed , the Godhead ( one with the Father and the Holy Ghost , and the same Actor in all externall effects ) reducing , and conjoyning the soule againe to the body , Ioh . 10.17 . I haue power to lay downe my life and to take it . Thirdly , that this returne both of soule and body , was from the state of the dead , by loosing the fetters of death and Hell , in which it was impossible hee should be with holden , Acts 2.24 . This may satisfie for the present , those that can content themselues to bee wise with sobriety . My progresse therefore shall rather touch on these especiall passages , that concerne the mayne . First , how this resurrection of our Sauiour in the old Testament was prefigured and fore-prophecied . Then , how manifestly fore-told by himselfe , and shrewdly feared by his persecutors before his death : Afterward , how vncontrolably witnessed , both on the present day , when it was done , as also in the forty dayes , wherein hee conversed with his Disciples , before his ascension . For this especially maketh for the setling of our Faith in this grand Article . This is opus diei , the work of the day , which Satan cannot endure wee should take due notice of : we are all negligent ( beloued ) & need remembrancers to mind vs of that which we knowe in the most receiued points of Christianity : 't is to good purpose therefore , though no new thing may bee brought to informe the vnderstanding , to set the meditations notwithstanding on working , to recount with Selah's and Halleluiah's , Tehillah's , and Tephillah's , all praises and thanksgiuings for the infinite benefites we haue receiued .

5. And here for the old Testament , if the bringing of Ioseph out of the pit and prison , Moses from among the flags ; Samsons rising at mid-night from the middest of his enemies , and carrying away the gates of Gaza on his backe : the quitting of the three Children from the Furnace , and Daniel from the Lions denne ( which the Fathers take as Types of the Resurrection ) should be called in question ; I shall proceed more vrgently , Chap. 53.1 . to demande with Isaiah , Who was he that came from Edom with died garments , from Bosrah , glorious in his apparell , and trauelling in the greatnes of his strength ? What is meant by his treading the Wine-presse alone ; and stayning all his rayment with the blood of the trampled , but the victorie of Christ ouer death , and hell , in this day of his Resurrection ? This the Father himselfe acknowledgeth , Psalm . 2.7 . Thou art my beloued Sonne , this day haue I begotten thee : which according to the Apostles comment , Acts 13.33 . is referred not to his Eternall generation , or temporall incarnation , but to this ( hodiè ) of his resurrection . Of the same , the Sonne interprets the being of Ionas in the Whales belly , Matth . 12.39 . And who knowes not that the holy Ghost by two Apostles , both Saint Peter and Saint Paul , denyes that Text in the 16. Psalme , Thou shalt not leaue my soule in hel , to be properly meant of David , but principally , ( though Typically ) of that holy One , who lay not so long buried as to see corruption . Such evidences the old Testament affords vs , which are notwithstanding but glimpses , and shadowes , in comparison of those wee haue in the New ; where it is obseruable as a thing extraordinary , that this article is cleared more , then any of the rest . That the Disciples might no way doubt of it , hee foretells them in plaine tearmes , Matth . 20.18 . Behold , we goe vp to Ierusalem , and the Sonne of man shal be betrayed vnto the chiefe Priests , and vnto the Scribes , and they shal condemne him to death , & shal deliuer him to the Gentiles to mocke , and to scourge , and to crucifie him , but the third day he shall rise againe . And howsoeuer the Iewes tooke advantage of a speech of his to this purpose , Destroy this temple , and in three daies I wil raise it vp , Ioh . 2.19 . and made it the chiefe ground of their accusation against him , Matth . 26.61 . Yet their importunity with Pilate , to haue his Sepulchre sealed , and their care to set a watch about it , of their owne faction , discouered their more then suspition , that hee might rise againe , as they remembred that it was giuen out when he was aliue , that hee had foretold himselfe . All these assurances before his Passion , make for the certainetie of his Resurrection . But greater evidences follow after , that admit no delusion . If a man should but deale with the fee'd Ianizaries of the High Priests and Scribes , vpon their owne grounds , their owne testimonie were enough to convince them . Mat . 28.13 . His Disciples ▪ ( say they ) came by night , and stole him away while wee slept . Mentita est iniquitas sibi . O the sottishnesse of humane policy , when once it beginnes to tamper against the determinate counsell of the Almighty ! His Disciples , a few , and silly vnarmed men , that were at their wittes ende , to thinke what should become of themselues , a poore sort of scattered sheep of a smitten Shepheard , that fled from him when hee was yet aliue , would they vpon the suddaine bee so hardy , as to venter their dearest liues , to recouer a mangled carcase , in so desperate a piece of service , so vnlikely to take effect , so hazardous to the vndertakers , so little beneficiall , if they had successe ? why had they not then attempted to doe it ( as Chrysostome well obserueth ) the first night , before the Guard of Souldiers was set ? for the text is plaine , Mat . 27.62 It was the next day following his funerall , before the souldiers came , and so long the stone and seale had remained vntouched . To omit the vnlikelyhood of vnbinding him , and leauing the linnen clothes behinde , in a case requiring so much dispatch ; they are manifestly taken in their owne tale : For if the Souldiers were asleep ( as they blanch the matter ) quomodo furtum viderunt ? Tom . 10. Hom. 26. ( sayeth Rhemigius out of Saint Augustine ) how could they witnesse that his Disciples stole him ? But if they were waking and saw it , what letted them to hinder it , and apprehend the attempters ? No : if they had made enquiry , and desired to be rightly informed , many in Ierusalem would haue told them of opening of other graues besides this , for company , Mat . 27.52 . and that of knowne and holy Saints , long before that time buried , and their bodily appearing vnto divers , to shew there was somewhat more then the theft of a few poore fishermen , which was accompanied with the strangenesse of so great a miracle . All which circumstances notwithstanding , might bee spared in regard of the proofes that followe , which doubtlesse are so distinctly registred by the Penmen of the Holy Ghost , not to be taken in grosse , but particularly considered , for the stirring vp of our faith and devotions .

6. Some later Divines , for order and memory , ranke them into Apparitions , and Testimonies . His appearances afore his Resurrection were either the same day it was done , or in the forty dayes following , before his Ascention . The same day , wee read that he appeared fiue times . To Mary Magdalen , out of whom hee had cast seuen Divels , making so notorious a Convert , the first Evangelist of his Resurrection , Mar. 16.19 . To her againe , and the other Mary , admitting them then to touch his feete , and worship , and to carry newes thereof to the Disciples , Math . 28.9 . Thirdly , to Cleophas and his fellow , as they were going to Emmaus , instructing them first as a stranger in this very point , and afterward , discouering himselfe in breaking of bread , Luk . 24. Fourthly , to Cephas or Peter alone , as you haue in the fift verse before my text . And last of all , to all the Disciples , ( Thomas onely wanting ) where they were assembled together , the doores being shut , shewing them his hands , and his side , for their more assurance , that it was no delusion ; and taking them so together , that if one would not trust his owne eyes , he might bee confirmed by his fellowes , who saw it as well as himselfe , Iohn 20.19 . So speedily , the very same day , with such evidence , so often , was the Article of the Resurrection confirmed . In the forty daies after , we haue sixe of the like appearances . To the Apostles , ( and Thomas being among them ) eight daies after , whose doubting gaue occasion for the farther instruction of all , Iohn . 20.27 . To Peter and sixe more of the Disciples , as they were a fishing at the sea of Tiberias , Iohn 21.2 . To Iames , ( as some conjecture ) for the strengthning him against his martyrdome , being the first of the Apostles that was to suffer , Acts 12. To the eleven Disciples vpon a mountaine in Galilee , to make good that he had promised by the women , Matt . 28. To more then fiue hundred brethren at once , mentioned here by our Apostle . And to all those last of all , that were present at his ascention , from the mount of Oliues , Actes 1. To which eleuen Apparitions , before his Ascension , if wee ad that to Saint Paul Actes 9. it will make vp the full dozen or Iury , to quit our cause , and cast opposers . But if apparitions should seeme to any too subiect to counterfeiting , we haue a cloud of witnesses besides to confirme it . From heauen , of Angels , Hee is risen , hee is not here , satisfie your owne eyes , come see the place where the Lord lay , Matth . 28. From women in earth , who were vnlike in such a case to vent a gull , because they scarce beleeued it themselues , They haue taken away ( saith Mary Magdalen , who little thought of his rising ) the Lord out of the sepulchre , and I know not where they haue laid him , Iohn 20. From the Disciples , who had eyes enow vpon them , to trippe them for fayling in the least circumstance : whereupon they esteemed the first relation of the women , Luke . 24.11 . as idle tales , before experience had taught them that the Lord was risen indeed , and had appeared to Simon , Luk . 24.34 . These things were so sifted , so evident , so manifest on all hands beyond exception , that impudency it selfe might stand amazed , not daring in any sort to disavow it . It was made apparant to Iewes and Gentiles of both professions , to Disciples and Souldiers , Clergy and Laity , to men and women , both sexes were satisfied , in the Evening and Morning no time excluded . In the garden , vpon the way , in the Citty , at the sea , vpon a mountaine in Galiley , vpon another , overlooking Ierusalem , within doore , without , no place ever shunned . They could not bee deluded by heare-say , for their eyes saw him , a mist was not cast before their eyes , for their eares heard him . As neere as might be he came to their smelling , Luke . 20.22 . ( if such a sence were fit to discerne in such a case ) for hee breathed vpon them , they beheld him eate and drinke with them , of such meate as was by miracle provided for them , wherein tast might haue his portion in the discouery . But more then all the rest , he shewed them his hands and his side , Luke . 24.29 . told them , that a spirit could not haue flesh and bones , as he had ; wished them to handle him , caused Thomas to thrust his hand into the wound in his side , for his owne and the fuller satisfaction of them all . It were strange therefore that touching , and handling , the sense of feeling , so often , so freely , by so many admitted , to make experiment about it 's proper obiect , should in so maine a point bee deluded . Out of all which premises you see the Apostles conclusion , and the ground of our faith inferred in the very words as my text hath it : Now is Christ risen from the dead ] which I haue laboured so fully to declare , not so much to convince opposers , as to confirme the weake beleeuers .

7 For here I make no doubt ( B. ) but all good Christians will bee forward for application to themselues . Some vpon the consideration of Satans absolute overthrow , hells harrowing , deaths swallowing vp in victory , will follow the conquerours triumphs , with their heartyest acclamations . Others in a sort deiected , with the meditation of his former passion , will now cheere vp their thoughts in this glorious amends ; As the Israelites for their escape from Pharoah , Deborah for the defeating of Sisera , the Israelitish women for the overthrow of Golias , expressed their exceeding joy in set songs , and thankes-giuings : Much more every one in this case , should turne sacred Poets , and make holy Anthems , to their owne soules and consciences , to celebrate the solemnity of this Festivity . O what joy must it needs be to a good heart , to recount , that when the Devill and his complices had spit all their venome , against the only meanes of our Redemption , when they had ( as they supposed ) taken the Lion in a trappe , deliuered him to the Iaylour Death , ( if I may so speake ) without bayle and mainprise , shackled him sure with bolts and seale , for ever stirring to disturbe them againe ; That then the Lord awaked as one out of sleepe , Psalme 7.5 . and like as a Giant refreshed with wine ! He smote his enemies in the hinder parts , & put them to a perpetuall shame . Then the huge Stone was rolled away , the Seales broken , the Guard frighted , the whole plot spoyled . What ayled thee , O thou Earth , that thou so trembledst , and thou Stone , that thou wast so driven backe ? yee Souldiers , that yee fled like cowards , and yee graues of the Saints , that yee could not keepe in your dead ? It was the Lord that returned from the slaughter , leading captivity captiue , and now hauing drunke of the brooke in the way , lifted vp his head to be Ruler in the midst of his enemies . Long was it before his dearest Followers could bee possessed with this truth , but hauing once the hynt , how their hearts burned within them to impart it to others . Mat . 28.8 . Mary ranne to bring the Disciples word : Peter and Iohn ranne to see whether it were truth or no . Ioh . 20.3 . Luk . 24.33 . The two Disciples could not rest in Emmaus , ( howsoever like to be benighted , ) but backe they must the same houre to Ierusalem , to acquaint their fellowes what had befalne them in their walke : Lu● . 24.34 . Their fellowes prevented them with the same newes , before they could haue time to speake . Amongst all which congregations , no doubt but the blessed Virgin his mother bare the most affectionate part , which notwithstanding is no where here mentioned : to shew , that this spirituall Iubile was beyond the taking notice of the neerest earthly relation . No ( B. ) we need not faine the Suns dancing , or Hermes vision , or Paschasinus holy well that was filled of his owne accord every Easter day , or the annuall rising , as vpon this day , of certaine bodies of Martyrs , in the sands of Aegypt , which some frivolously maintained , to amplifie the glory of this Resurrection . p. 3. q . 53. art . 1 Aquinas giueth fiue reasons of it : The commendations of Gods Iustice , which was to recompence so great humiliation with the like exaltation : the strengthening of our faith : the assurance of our hope : the reforming of our liues : the complement of our Salvation . Hee might haue added for a sixt out of the blessed Apostle , His mightily declaring himselfe to bee the Sonne of God , Rom. 1. But all these are in a manner comprised in the part of my text that followeth , being the effect and fruit of Christs Resurrection ; which succeedeth now in this place to be likewise discussed .

8. And become the first fruits of them that slept . ] I cannot more fitly enter vpon this second part of my text , then with the words of the Psalmist , Psal . 126. When the Lord turned againe the captivity of Sion , then were wee like vnto them that dreame : As old Iacob ▪ at the relation of his sonne Iosephs being aliue , Gen. 45. the newes was beyond expectation so good , that he tooke it for a dreame , rather then a true narration . Then was our mouth filled with laughter , and our tongue with ioy . Then said they among the heathen , The Lord hath done great things for them , yea the Lord hath done great things for vs already , whereof wee reioyce . The ground whereof is this , whereof I am now to speake : Christ is risen from the dead , and is become the first fruits of them that slept ▪ {αβγδ} made , become , not in acceptation only , in regard of Gods mercy in admitting his sufferings for our sinnes , but by desert also , in satisfying the Iustice of God the Father , and paying the vtmost farthing , wherein mankinde had runne into arrerages . Become the first fruits . ] Like vnto that is the old Testament sanctifying all the after-harvest , Leu . 2● . Rom. 11. not of all without a difference , lying vnder deaths custody , but of thē that slept , in expectation of him before this Resurrection ▪ & those that follow , who shall awake by vertue thereof ▪ Psal . 141.8 . & as members , follow the Head . Our bones lay scattered before the pit ( saith David ) like as when one breaketh & heweth wood vpon the earth . And now , Sonne of man , Ezech . 37.3 . thinkest thou that these bones can liue ? I haue warrant to prophecy vpon them that they shall liue , and to make good what I say , out of this ground of our Apostle : Christ is risen from the dead , and by vertue of this resurrection they shall surely liue . You know ( B. ) by that which hath beene spoken , the antecedent being cleared , that Christ is risen againe , the consequent might be called in question , De Christo Servat . p. 2. cap . 3. ( & is by Faustus Socinus ) how thence it should follow that wee shall also bee raised ? This the Apostle wisely foresaw , and therefore maketh it good , by three invincible arguments . Two are couched in these few words , Hee is become the first fruits of them that slept . As the first fruits are accepted , so the whole masse speedeth , and those only that sleepe ▪ shall haue a time to awake . The head aboue the water , the members can never bee drowned . The third argument in the two next verses following , is of like force : As by man came death , so by man came the resurrection , and if in Adam mans nature offending , became the prisoner of death : why in the same restored by the Son of God , that assumed it to that purpose , should not all in the like sort be made aliue ? It is true that some bodily rose againe before this Resurrection of Christ , as in the old Testament , the widowes sonne of Sarepta raised by Elias , the Sunamites son by Elisha , and another also at the touch of the same Prophets bones in the Sepulcher , long after he was buryed : as also in the New , the Centurions daughter , the widow's sonne of Naim , putrified Lazarus , the brother of Martha and Mary : But the case betweene their Resurrection and Christs , is much different . First , in the Effect , these rose not to liue immortally , but to die againe , as the Schoolemen giue the reason . Secondly , in the efficient , Christ rose by his owne victorious power , but these by vertue of this Resurrection of Christ , as our reformed Writers more fully haue declared .

9 The order in which this shall come to passe , and how the dead shall bee raised , what difference there shall bee betweene these corruptible carcasses of ours , and the same refined by this Resurrection , how in the Resurrection , one starre shall differ from another in glory , and what shall become of those that are found liuing vpon the earth , at the Lords comming , is fully added by our Apostle , in that which followeth my text , but without the compasse of my intended scope . These texts sufficiently illustrate the point I haue now in hand . Christ is the beginning , the first borne , Colos . 1.18 . the first begotten of the dead , Apoca . 1.5 . The fayth in whose Resurrection shall saue vs , Rom. 10.9 . And therefore if wee beleeue , that Iesus died , and rose againe , even so them also which sleep in Iesus , will God bring with him . Which conclusion is in the words of the Apostle , 1. Thes . 4.14 . And this he so insisteth vpon in all his trialls , as though the Creed of a Christian had consisted of no more articles . In his tossing betweene the Pharisees & Sadduces , Men and brethren ( saith he ) I am a Pharise , the sonne of a Pharise , of the hope & Resurrection of the dead I am called in question , Act. 23.6 . After , before Felix the Governor , I haue hope towards God , which they themselues allow , that there shall bee a resurrection of the dead both of iust and vniust , Act. 24.16 . before Festus and Agrippa , Why should it bee thought a thing incredible with you , that God should raise the dead ? Chap. 26.6 . And hauing therefore obtained helpe of God , I continue this witnessing both to small and great , saying none other things then these which Moses and the Prophets did say should come , that Christ should suffer , and that hee should be the first that should rise againe , and should shew light vnto the people and to the Gentiles , verse 22.23 . Hee had reference no doubt to that of Isaiah : Thy dead men shall liue , together with my dead body shall they rise : awake & sing , yee that dwell in dust , for thy dew is as the dew of hearbs , and the earth shall cast forth her dead , Ch. 26.19 . But what seeke we a surer discharge , then the Master himselfe of this first fruits Office affords vs , I am the Resurrection , and the life : Hee that beleeueth in me , though hee were dead , yet shall he liue ? Ioh . 11.25 .

10. For farther amplifying of this point , I will not spend much time , to take notice of the ancient heresies concerning it , reduced to fiue heads , and refuted by Alphonsus de Castro . The first ( granting the soules immortality ) denyed onely the bodies restoring , as Simon Magus , and his adherents , the Ophytes , Valentinians and Carpocratians . The second , admitting the Resurrection of the body , imagined it to bee so altered , and turned to a Spirit , that it could not bee said to be the same . To refute this fancy , wherewith Eutychus Bishop of Constantinople much troubled the Church , Gregorius ( before hee had the title of Great or Pope ) made a journey thither from Rome , and handled the matter so wisely before Tiberius the Emperour , that Eutychus's book de Resurrectione was adjudged to the fire . A fit dispatch also for the Divellish pamphlets of Ostorodius and his damnable associates , which now in this Sunneshine of the Gospell , ( among diuers farre worse ) set abroach the same opinion . And the Arminians ( as the world feeth ) are too ready to take after them . The third heresie is laid to the charge of Origen by Theophilus Alexandrinus , Paschal . 2. as though hee should hold the Resurrection of the Bodie with such a clause , that after it had risen once , and so flourished for certaine ages , it should againe bee dissolued , and brought to nothing : but Epiphanius cleareth Origen for this , burthening him with the flatte deniall of the Resurrection of the body . In regard whereof , Alphonsus will credit neither of the relators , because their testimonies ( saith hee ) concerning Origen , doe not agree . As little heede is to bee giuen to the imputations of Guido Carmelitanus against the Arminians , putting on them , that they hold Christ rose vpon the Saturday , which Alphonsus makes the fourth Heresie . For who findes not by Fryer Waldensis , and Widdiford , against Wickliffe , Peter Cluniacensis , against the Petrobrusians , Bernard of Lutzenburg and others , against the Waldenses , what small trust is to be giuen to such relators , when the Authors cannot be had , to speake for themselues ? Last of all , there wanted not those who affirmed , that in the Resurrection no women should bee found , but all then should bee turned into men ; abusing that place of the Apostle , Ephes . 4.13 . of the growing of al vnto a perfect man , vnto the measure of the fulnesse of the stature of Christ . But Saint Augustine elegantly refutes them De civitate Dei , lib . 22. cap . 17. interpreting man in that place to include , as homo , both sexes , and wittily concluding out of the 22. of Matthew , where our Saviour tells vs , that in the Resurrection they neither marry , nor are giuen in marriage : erunt ergo qui vel nubere hîc solent , vel ducere vxores , sed ibi hoc non faciunt . Therefore shall then ( saith he ) bee the parties which on earth were married , or marriageable , but there they shall bee freed ( as the Angels ) from any such relations of man and wife . Now partly to giue some satisfaction to curious demanders , but more I thinke out of their itching humours , to make worke for their wit ; the Schoolemen haue presumed to define of the qualities of those that shall rise againe , of their stature , age , place , appearance , crownes , and coronets , more then our Apostle , after his returne from the third heauen , ever thought fit to acquaint vs with . To better purpose a great deale the Fathers presse this point ; Iustine Martyr , Athenagoras , & Tertullian , to convince the Gentiles ; Irenaeus , Ephrem , and Augustine , to stop the mouthes of Heretikes , Gregory Nissene , Chrysostome , Cyprian , and Ambrose , labour especially in a concionatory and Paraeneticall kinde of straine ( wherein they were excellent ) to settle the conscience , perswade the will , and strongly to worke vpon the affection . Saint Hierome binds himselfe against the particular errours of Iohn , Bishop of Ierusalem : Damascen the Greeke master of the sentences , is full of collections out of the Ancients . Lactantius , Prudentius , Hilarie and Paulinus , tooke a delight to hallow their divine straine in Poetrie with so sacred a subject . Sedulius thought it not enough to intitle the memorable Story of the Bible , which he had comprised in verse in foure bookes , Opus Paschale , Easter worke : but needes hee must repeate the same againe in prose vnder the same title ; which the last Bibliotheca Patrum hath now also taken in , from the Library of Peter Pithaeus . The time allotted will scarce giue leaue , to point but at the scope of each of them . They never thought this doctrine of the Resurrection enough repeated , or sufficiently taught , or learned . Their Philosophicall answeres out of the grounds of the Physickes , to shew the possibilitie of it , their reasons borrowed from the Ethickes , to proue how it stands with conveniency and iustice , and their excellent similitudes of the Phoenix , corne , the rising of the Sunne after his setting , and the like to illustrate the same , are testimonies of their extraordinary learning , paynes , and piety , and patternes for vs to follow , in the due consideration of so Sacred a Mystery .

11. But alas ( B. ) our thoughts ( for the most part ) are taken vp with other matters : the commonnesse of this great treasure , maketh vs all to vnder-value it ; wee can talke of it vpon occasion , acknowledge it to bee an especiall Article of our Creede , brand with the deserued note of Infidell , him that in any sort should question it : and yet come too short ( God wot ) in the due esteeme of our Saviours conquest of death , the primarie and meritorious cause of it , or of the vertue of the first fruits , whereby the whole masse is hallowed , or the happy condition of those , who are not dead , but sleepe , and reposed in their graues , as in a bed , at the voyce of the last Trumpe to awake againe . Surely our Apostle accounted all things but drosse and dung , in regard of this Knowledge of Christ , and the power of his Resurrection , Philipp . 3.10 . But our aversnesse , and neglect is such in this behalfe , that I feare me , such spiritual themes are least studied vpon , and the Apostles price of this knowledge , amongst the wittes of this age , held somewhat too deare . The consideration of our Forefathers devotion , should set an edge on our dulnesse . Good God! what adoe there was betweene the East Church , and the West , about the precise time of this solemnitie ? All were for the thing , but the emulation was about the time , who in every circumstance should be most exact . Pope Victor and his adherents were for the Sunday , in regard that it was the day of the weeke , that our Lord rose from the dead . Polycarpus and those of the East Church , tyed themselues to the time of the Iewish Passeouer , which might fall vpon any day of the weeke besides . These pretended traditions from Iames and Iohn : the other from Saint Peter and Saint Paul : And when Irenaeus and other good men that interposed , were not able to take vp the matter , the Councell of Nice became so farre Vmpyre for the Sunday , ( as wee finde related by Athanasius and Eusebius , ) and Constantine the Emperour , so strongly backed it with his Imperiall letter , ( which is yet to shew in Socrates and Theodoret ) that the not-conforming to the Councels ordering in that behalfe , was made a branch of the Quarto-decimanian heresie . How justly this was done , and vpon what grounds , I censure not ; those that desire to bee farther informed in the point , may read what Hospinian de origine Festorum : Bellarmine in his 3d booke de cultu Sanctorum , cap . 12. Morney in the beginning of his booke of the mysterie of iniquity , haue gathered out of the Ancients : only I may not omit that which a Reuerend Bishop of our Church hath farther obserued : Should wee esteeme so highly of every Lords day , that it may not be prophaned , or ( because it is de iure divino ) by the Church altered ? And should Easter day , which containeth the ground of the change , from the Iewish Sabbath , to our Sunday , the archetype ( as he calls it ) or the prototype of all Sundaies in the yeere , bee in any sort scanted of its due celebration ? What should I speake of the Cycli Paschales , or the golden number , sent by the Alexandrians to the Romans , as a rare invention in golden letters , for a directiue Calender , to find out the true seat of Easter , when Hyppolitus the Martyrs Prime ( for now we so commonly call it ) was found erroneous ? Dionysius ( also a Martyr ) and Bishop of Alexandria , was ready to mend it ; and as farther processe of time discouered any sensible difference , there wanted not care and study to set all right againe : so Eusebius corrected Dionysius ; Theophilus of Alexandria , Eusebius ; Prosper , Theophilus ; Victor of Aquitaine , Prosper ; Victor Capuanus , and Dionysius Exiguus , the former Victor . And when about the yeare 454. neere vpon the Councell of Calcedon , Easter fell so high in Aprill , that that they doubted they were in the wrong , what adoe keepes Leo in his Epistles to Paschasinus of Lilibaeum in Sicily , to Iulian Bishop of the I le of Coos , to the Emperour Martian himselfe , and his wife Eudoxia , to solicit Proterus , Bishop of Alexandria , to set all right againe . Where I enquire not why the Ropes infallibility should not serue him to keepe a true account in Ecclesiasticall matters , as well as others ? The like thing fell out in Saint Ambrose's dayes , and likewise in the time of Innocent the first . Vpon which occasion , we haue that Fathers 83. Epistle , to the BB . of Aemilia , and Innocents letter to Aurelius , Bishop of Carthage , intreating him to call a Synode , that the matter might be more fully bated . So highly they valued this times solemnity , in regard of the first fruits consecrated in Christs Resurrection , that they held the fayling in the smallest circumstance , a note of ingratitude , and a kinde of sacriledge . To prevent therefore such inconveniences in calculation , the taske at length was layd on those of Alexandria , as held the best Mathematicians after Ptolemies time . And hence we haue the Paschales ▪ as yearely Almanackes sent abroad by them , to informe all other Churches , and mainetaine vniformitie . Eusebius mentioneth some of these Epistles , sent first by Dionysius even vnder the persecution . Three of that kinde are now extant vnder the name of Theophilus Alexandrinus , translated into Latine by Saint Hierome , and lastly reprinted in the last Bibliotheca Patrum at Colen , containing , besides the evidence of the custome of keeping Easter , matter well worth the reading . And to intimate that onely , which time will not suffer mee farther to enlarge , a man shall hardly turne ouer the Ancients , but euer and anon hee shall fall vpon Sermons , or Homilies for Easter , questions and answers concerning the exact forme of keeping Easter : Hymnes and Anthems composed for the celebration of Easter : Facts of greatest consequence reserued , as Baptizing of the Catechumeni , Absoluing of the Excommunicated , Receiuing of the Lords Supper , in most solemne manner ; and all for the honour of this great Day . The feast of first fruits , this rosh hashanah , ( containing many mysteries , besides common solemnities ) this holy time of Easter : It is strange , to obserue how many bookes wee finde written together , by the most devout men , even in times of persecution , by Anatolius Bishop of Laodicea , Theophylus , of Caesarea , Baccillus , of Corinth , Melito , of Sardis , Irenaeus , of Lions , Hyppolitus , the Martyr , and the great Doctour Clemens Alexandrinus ; and all for the due maintaining of this custome of keeping Easter . Chrysostome deposed , and Athanasius wanting a fit place , would needs notwithstanding keepe Easter : the one , in a spacious roome built for the publike Baths of Constantinople ; the other , in a Church at Alexandria not consecrated : So hainous a matter they thought it to neglect the due obseruing of Easter .

12 And to come at length to our owne selues , and customes , derived from sacred antiquity , what meanes our preparation by a Lent-fast , the solemne repetition of these Easter Sermons , rather then any other , the extraordinary concourse to the Lords supper , at this time of the yeere especially , but to draw vs by all circumstances , to reckon with him for our Easter duties , that hath so effectually payed our first fruits for vs , at this holy time of Easter ? What these duties are , our Apostle elsewhere sheweth . As Christ was raised vp by the Glory of the Father , Rom. 6.4 . so wee also should walke in newnesse of life . And if wee bee risen with Christ , why seeke we not those things which are aboue ? Col. 3.1 . Our dulnesse in our vocations , deadnesse in our devotions , faintnesse at the approach of death , and the graue , are arguments that these Resurrection Sermons cannot be too often repeated . Wherefore , brethren , be ye stedfast and immoveable , alwaies abounding in this worke of the Lord , for as much as you know that your labour is not in vaine in the Lord . For what crosse or temptation can amaze a Christian soule , that can make but the true vse of this short text , Christ is risen againe , and become the first fruits of them that slept ? Turne such a man to fight with beasts , after the manner of men ; present before him the stake or torture ; the assurance of his restoring by the Resurrection , is a Supersedeas to him in all his trials . Vpon this affiance he will professe with old Ignatius , that it belongeth to Gods wheate , to be ground with beasts teeth : he will resolutely , with Saint Laurence on the Gridiron , offer both sides to bee broyled . In losses , in sicknesse , in disgraces , in all assaults of Satan , in the pangs of death , hee will bee alwaies repeating with Iob , Iob . 19. I know that my redeemer liueth , and that he shall stand at the latter day vpon the earth , and though after my skin , wormes destroy this body , yet in my flesh shall I see God . Last of all , in the death of our parents , and children , brethren , sisters , or friends , or any other , who are neere and deare vnto vs , what comfort so present as this , so surely grounded , so fit to be applyed , That Christ is risen from the dead , hath satisfied the vtmost farthing , hath broken vp the prison , turned the death of the faithfull into a sleepe , out of which , by vertue of his Resurrection , they are to awake againe , vnto a farre more happy estate . Seeing therefore that Christ our Passeover hath beene thus sacrificed for vs , and payed the first fruits whereby wee are restored , and reconciled to God the Father , let vs keepe this feast not with old leaven , neither with the leauen of malice and wickednes , nor dicing , nor absurd dancing , or ridiculous legend-preaching to make the people laugh , which Durand and Beleth commend in their popish Bishops , as Hospinian at large declareth , but with the vnleauened bread of sincerity and truth : This is the day which the Lord hath made , let vs reioyce and be glad in it , Let our hearts dance for ioy , and in our songs let vs praise him . Tell it out among the heathen , and when our children or Iuniors shall aske , what meane these solemnities at this time that the Church is so carefull to obserue , before any other ; let vs amply relate vnto them , how we were vtterly lost in Adam , and became the prisoners of sinne , death and hell : but now is Christ risen againe , the first fruits of them that sleepe , for their everlasting recovery ; the benefit whereof , by no triumphs , laud , and thankesgiuing , can bee sufficiently expressed . O thou therefore that of stones canst raise vp children vnto Abraham , and reviued'st Lazarus when hee stanke in his graue , make our dead hearts sensible of the vertue of thy Resurrection , that seconding thy first fruits with a serious awaking to righteousnesse , wee may triumphantly meete death in the face with this happy {αβγδ} , O death , where is thy sting ? ô graue where is thy victory ? Heare vs ô Lord , for his sake , who died for our sinnes , and rose againe for our justification : to whom with thee and the blessed Spirit , be all praise and glory both now and ever . Amen .

Gowries Conspiracie . A SERMON PREACHED AT St MARIES IN OXFORD , the fifth of August .

By IOHN PRIDEAVX , Doctor of Divinity , Regius Professor , and Rector of Exeter Colledge .

OXFORD , Imprinted by LEONARD LICHFIELD Anno Salutis , 1636.

GOWRIES CONSPIRACIE . 2. SAM . 20.1 .

And there happened to be there a man of Belial , whose name was Sheba , the sonne of Bichri , a Beniamite , and hee blew a trumpet , and said , Wee haue no part in David , neither haue wee inheritance in the sonne of Ishai : Every man to his tents , O Israel .

THere is no state so setled vnder the Sunne , but subiect it is to manifold alterations . St giues the reason in his sixt booke and 39. Epistle , because true Rest and security keepe their residence in heaven onely , and not here on earth : and therefore ( as Saint Augustine writes to Celestinus in his 63. Epistle ) in this world are not any way to bee expected . If any might presume to speed better then others , Kings might plead their Prerogatiue : but being in the same ship with their inferiours , they are forced to runne the hazard of the same tempests . So generally that old verse falleth out to be true , Interdum pax est , pacis fiducia nunquam . Aboue many others , a man would haue thought King David , a King of Gods owne making , a man after his owne heart , so beloued at home , so feared abroad , so compassed on every side with inward and outward blessings , had at length beene sufficiently guarded from any extraordinary attempts of traitours or treason . Hee had so miraculously escaped Saul , subdued the Philistims , recouered Ierusalem from the obstinate Iebusites , the finger of God appeared in all his actions , and victories , he wanted not friends , and kindred , his Captaines and Souldiers were terrible , his sonnes many and towardly , his treasure boundlesse , and his owne valour and experience famous amongst his subiects and borderers , so that desperatnesse it selfe might haue trembled to haue giuen him the onset : Yet the text here sheweth , that as the best men haue their faults , so Gods dearest children want not their crosses . In the matter of Vriah , David in three respects had beene scandalously to blame , in murder , adultery , and the vnder hand betraying of a poore Innocent . The first whereof , God repayed by the murder of his owne sonne Amnon , and the death of the childe begotten in adultery . The second , by the deflowring first of his daughter Tamar , by her owne brother , and then of his owne wiues , by his incestuous son Absalom ; whom as he raised out of his own bowels to turne traytour against him , ( as appeareth in the fiue former chapters ) so here he ordereth the malice of Sheba to rayse another commotion , justly punishing sinne by sinne , and working his owne ends , by such perverse instruments . The brand therefore of Absalom is scarce here quenched , when Sheba steps forth to blow new coales of rebellion ; Of which treacherous attempt of a disloyall & false hearted subject , against his most religious & lawfull Soueraigne , I haue taken in hand vpon this day and occasion , especially to treat of .

2. Where not to burden your attentions with vnnecessary curiosities , obserue , I beseech you , with me in the generall

These three circumstances : 1. The occasion giuen by a contention betweene the Israelites , and the men of Iuda , in the former Chapter , and here accidentally embraced by a treacherous disposition , And there happened to be there . 2. The traytour liuely deciphered in his colours , a man of Belial , whose name was Sheba , the sonne of Bichri , a Beniamite . 3. The treason it selfe , first , confusedly , breaking out in the doubtfull sound of a Trumpet : And he blew a Trumpet . Secondly , distinctly vttered in expresse rebellious termes : & hee said , We haue no part in David , nether haue we inheritance in the son of Ishai ; Euery man to his tents , O Israel .

The occasions , advantagious , the traytour , malicious , the treason , perilous . As the occasion vnexpectedly , drawes on the traytour ; so the traytour violently sets on foot the treason . Whence wee may easily gather , the danger of occasions , the rancour of disloyalty , and the vnconstant leuity of an incensed multitude ; And for memory we may thus connect it : When occasion is offered , ( howsoever they otherwise striue to appeare good subjects ) traytours will be ever ready to vent their treasons . Of all which , whiles I shall plainely discourse according to my tumultuous provision , I trust , my occasions shall priviledge mee from those sinister censures which passe vpon matters without due notice of circumstances . But bee the manner of propounding taken as it may bee : the doctrine ( I am sure ) will not bee gaine said , being occasioned by this dayes celebration , against Traytours and Treasons , of which my Text containeth a notable example , with the occasion intimated in the first words .

3. And there happened to be there . ] Casu , saith Iunius , with the Chaldy paraphrase . Accidit , saith Castalio . Forte fortunâ , saith Vatablus . The Greekes haue a double rendring , {αβγδ} , called hither as it were by chance , ( as some would haue it ) which others expresse by {αβγδ} , occurrit , as being an adventure , which was occasionally met with . Whether this Sheba were a party in Absaloms rebellion , and then came in with Amasa , vpon the ouerthrowe in the wood of Ephraim , Chap. 18. or that afterward hee thrust in among the tenne Tribes at Gilgal , to congratulate the Kings victorie , to conduct him backe with honour vnto Ierusalem ; the Text expresseth not , and I hunt not after conjectures . Once this is manifest , that here hee was ; for so runne the words in the originall {αβγδ} ibi evenit , vel casu erat , there he happened to be ( as Arias Montanus with Pagnine expresseth it word for word ) which intimates , that his being there was meerely accidentall . And howsoeuer Saint Augustine mislike in his writings , the name of chance , and fortune , in regard it might bee offensiue , by a customary heathenish interpretation : Yet the Scripture applied to our capacities : often hath it ; forasmuch as things most certaine by Gods disposition and providence , in respect of mans circumspection , may be termed casuall . God ( out of doubt ) here had a purpose , ( as Brentius and Peter Martyr well obserue ) either to make a further triall of Davids fayth and patience ; or to curbe him from being too presumptuous vpon the strange recouery of his state , and Kingdome ; or to lesson him in the variable ficklenesse of a wauering multitude , and teach him to depend wholly on him , and none other . As on the other side who seeth not , that Sheba's inveterate malice was ordred to be dis-vizord , and punished , by such a publike attempt , and shame ? Howsoeuer , this we may build vpon by the connection of these words , with the latter end of the former Chapter , that the heate betweene Israel and Iuda , who should seeme most officious to their King , gaue the hint to a false-hearted traytour , to rayse a new rebellion . Whence I inferre , That hypocriticall traytours watch their times , and are readie to vent their villanie , vpon the least advantage .

4. So Cain sets vpon his brother Abel , when hee had seuered him from his parents , and they two were alone in the field together , Genesis 4.8 . Simeon and Levi , brethren in iniquitie , take their time to murder the Sichemites , when they were sore of their Circumcision , Gen. 34. Dalilah knewe well enough , that there was no shauing of Sampson , till he was througly lulled asleepe , Iudg . 24. But the most vnnaturall treason that a man in this kinde shall ever light on , was that of Adramelech and Sharezar , Senacheribs sonnes , who tooke the vantage of their father at his Devotions , in the house of Nisroch his God : the story is set downe , 2. Kings . 19.37 . Where in stead of the word {αβγδ} his sonnes , in the originall , we finde the vowels set in the Text ( which is somewhat strange in that tongue ) without their consonants : Perchance to intimate closely , that so many circumstances , concurring otherwise for the aggravating of the offence , as subiects to lay violent hands on a King , and that in the Temple , and that at his devotions , to adde further , that it was done by his owne sonnes ; howsoeuer it bee more vocall then the bloud of Abel ; yet the manner of setting it downe , should shew it also to bee scelus infandum , a wickednesse too monstrous to be fully exprest . And yet wee neede not goe farre , to find the like among the people of God ; so farre doth Satan prevaile with the ambitious humours of irreligious miscreants . Two sonnes there were , that Dauid had , whom hee especially ( as it were ) doted vpon , aboue the rest of his children , beautifull Absalom , and gallant Adoniah , and both of these take their vantages ( as farre as in them lay ) to tumble their aged Father downe from his throne , and bury him aliue , to make way for their prodigious , and preposterous purposes . The former , by the peoples favour , which he had gotten by his hypocritical popularitie ; the latter , by his fathers feeblenesse , backing himselfe by the countenance of violent Ioab , and disloyall Abiathar . This hard measure receaued good King David , at the hands of those , of whom he best deserued . He saw the law of nature violated , conscience of so hainous a fact contemned , his indulgence repaid , with monstrous ingratitude , his tryed valour , out braued by his owne subject , who could not bee ignorant of it . But that which touched him neerest , was , that in his person , and through his sides , Religion , and the name of God was blasphemed among the heathen : in comparison of which , he held the virulent raylings of damned Shimei , too slight to bee taken any notice of . Behold , Chap. 16.11 . ( saith hee to Abishai and the rest of his servants ) my sonne , which came forth of my bowels , seeketh my life ; how much more now , may this Beniamite doe it ? Let him alone , let him curse : for the Lord hath bidden him . Thus a broken and contrite heart , standing at the barre of Gods Iustice , and daunted at the multitude of it 's owne inditements , is willing to put vp any thing , in lieu of his owne satisfaction . Hee will speake for the diuellish traytour , persisting in the height of his villany , Intreat the young man Absalom gently for my sake . He will lament his death , as vntimely , and vndeserued , O my sonne Absalom , my sonne , my sonne Absalom , would God I had died for thee , O Absalom , my sonne , my sonne ! But the Iudge of all the World is not subject to such passions , nor satisfyed ( most commonly ) in such a sort , without exemplary punishment ; none shall touch his Anointed for evill , but evill shall hunt those wicked persons to destroy them . The traytour here in my Text , could not be ignorant of this . For if hee had never taken notice of Corah's conspiracy , and the punishment thereof : Chap. 4. Baanah's and Rechab's betraying of Ishbosheth , and the end of it : Yet Absalom's fact , and judgement , could not bee vnknowne vnto him ; Every one of the people could haue told him , how miraculously his huge army was defeated , by a small number , with the losse of twenty thousand ; how strangely the Wood devoured more people that day then the sword . It must needs then be in the mouth of every one , that a senselesse thicke bough'd Oake performed the part of a good subiect , to apprehend the traytour , that his Mule left him to the gallowes , who had renounced his allegiance to his King , and Father ; that the earth refused to receaue him ; Heauen , was shut against him ; none of all his troupe left to guard him , who had in so high a nature wronged the Creatour of all , in his Anointed Vicegerent . Last of all , I make no doubt , but divers also obserued , and spake of the extraordinary hand of God , expressed in Ioab's violence , in the speedy dispatching him , notwithstanding the Kings expresse charge to the contrary , accompanied with his infamous buriall , in a great ditch , or pit , like a carrion , vnder a heape of stones : whereas formerly hee had ambitiously provided a stately monument for that purpose , to wit , a Piramis , or pillar in the Kings dale . Some of which expresse tokens of Gods vengeance against such Rebels , at the least , all joyned together , so lately acted , so freshly bleeding , so notoriously spread abroad and knowne , might haue amated this traytour in my text , from ventring againe so soone , if hee had had the least sparke of grace , or common humanity , or policie in him . But malice is blind , desperatnesse admits not of discourse : he must needs on , whom the divell violently pusheth : an opportunity was giuen , Sheba's false heart was tender , and must needs take fire . Seing he hapned to be there , when such an occasion hapned to fall out , he would take advantage to vent his malice , whatsoeuer became of it .

5. A lesson first for Kings , and Magistrats , not to rely too much vpon those that are of none , or a suspected religion : For howsoeuer they kisse , & cry , Master , with Iudas ; or professe they haue somewhat to say from God , as Ehud told Eglon : Iudg . 3. yet they carry a two-edged-dagger vnder their rayment , ( as there he did ; ) which is too loose in the scabberd , ( as Ioabs was ) and will bee the readier to strike you vpon any advantage giuen them . Gedaliah was too confident on his owne innocencie , and the loyalty of those that spake him fayre ; wherevpon when hee was truely informed by Iohanan and others , that Ismael the sonne of Nethaniah , was suborned by Baalis King of Ammon , to slay him , hee beleeued them not ; but answered Iohanan in anger , Thou speakest falsely of Ismael ; Ier . 40. and the last verse . But the event prooued it too true ; for his security gaue the advantage , which the traytour taking , performed that most wicked designe ; which made all the miserable remnant of Israel to smart for it . In consideration whereof , no doubt , Zerubbabel , and the chiefe of the Fathers returned from the captivity , tooke afterward a better course , Ezra 4. For when the treacherous enemies of the Church , made a proffer to joyne with them in the reedifying of the Temple : No ( say they ) you haue nothing to doe with vs to build a house vnto our God , but wee our selues together wil build it to the Lord God of Israel . So suspicious were they , that they who remayne false-hearted to God , would neuer proue trusty to his faithfull servants . David himselfe in divers places complaines of such kinde of people , in the fiue and thirtieth Psal . When they were sicke ( saith he ) I put on sackcloth , and humbled my selfe with fasting ; I behaued my selfe as though it had beene my frend , or my brother , I went heavily as one that mourneth for his mother . But in mine adversitie they reioyced , & gathered themselues together , yea , the very abiects came together against mee , and that vnawares making mowes at me , & ceased not . In the 41. Psal . he taketh vp the same theame againe , and displayeth their hypocrisie : If he come to see me , he speaketh vanity , and his heart conceiueth falshood against himselfe , and when he commeth forth , he telleth it . And this he takes most vnkindely of all in the 55. Psalme : For if an open enemy or adversary had dishonoured , or magnified himselfe against me , I could perchance haue borne it , at least hid my selfe from him : but when they that professe religion , and fidelity , shall proue the vilest miscreants , this is that the earth will groane to beare ; and heauen will not suffer vnrevenged . Now if ever there were a generation of vipers , that vnnaturally make their passage to light , thorow their mothers bowels ; our treacherous fugitiues , and home-bred Papists , may most justly be esteemed such , whom no benefits can winne , no allegeance binde , no hazzard deterre from attempting ( on the least advantage ) the vtter overthrow of their Prince , and Countrey . I need not to goe beyond sea for instances . Were they ever quiet in Queene Elizabeths daies ? or hath the mercy of our gracious Soveraigne ( whom God so miraculously hath so often freed from their villany ) wrought in them any remorse of conscience ? No surely ( Beloued , ) for seeing the Pope himselfe hath mounted to this height , onely by such treasonable practices against his owne Prince and others ; when they hold such grounds in their Schooles , that the Pope may loose , & make voide the oath of allegiance that subiects haue taken to their lawfull Princes : that vpon a pretence they are falne from the Church , and are turned heretiques , hee may depose them from their Thrones , and dispose their kingdomes to others ; that the excommunicated , or deposed , in such a case , may be lawfully murdred by their subiects , and the children for ever disinherited , though no way involved in the Fathers fault ; that such powderplots vndergone for the sea of Rome , are so farre from treasons , that they are justly termed martyrdome , and often are rewarded with canonization , or the like . What hope ( I say ) may remaine that such , so bred , so taught , so beleeuing , will ever proue Loyall ? When they confesse their poore conformity , they yeeld for the time , to be for want of strength , which should soone appeare in other colours , if Sheba's advantage were once giuen : The more it stands good subiects vpon , to bee solicitous , and watchfull for their Princes safety . Nets , and snares , and ginnes , and pits , and traps , were not only laid for David , but are renewed daily , against such religious Princes , as make conscience to tread in Davids footsteps . And to what shall we attribute the miraculous escapes of our Religious Soveraigne , with the confusion of their enginers ? hath there beene any circumspection vsed extraordinary ? or retyrednesse , for prevention ? or a guard , to keepe off ? or new law to cut off all such fals-hearted Sheba's , who may happen to be amongst vs , to doe a mischiefe ? The world seeth , that with vs it is farre otherwise . It is therefore only Gods extraordinary protection , that hath hitherto freed him from such apparant , and remedilesse dangers . The Gowries had dispatched him ; Watson and his complices had surprised him ; the Powderplot had blowne vp him and all his , if this mercy of God onely had not prevented the divels malice , and our security . O then how should this stirre vs vp , to commence our suits to the same Protectour , for the continuance of his favours in this behalfe ! For let vs depend vpon it ( Beloued ) as long as there is a Pope , and devill ; Princes professing the Gospell , shall never bee secured from Gowries and Garnets . Some male contents will lurke in the throng , among better-affected subiects , who haue swallowed a morsell either of Ambition , with Absalom , or of revenge with Bigthan , and Teresh , or of couetousnesse , with Iudas , or out of an old grudge , with Sheba will bee houering for their advantage , who cometh now in the next place to bee personally indited , and arraigned by name for a traytour .

6 A man of Belial , whose name was Sheba , the sonne of Bichri , a Beniamite ] The traytour here is deciphered by foure notable circumstances : First , by the character , or badge of his profession , he was a man of Belial . Secondly by his proper name , whose name was Sheba . Thirdly , his parentage comes in question , the sonne of Bichri : and lastly , Iemini & Beniamin idem sunt : vel saltem , Jemini erat magnus Princeps inter Beniamitas : Abulen . is mentioned his Tribe , a Beniamite , or ( as the originall hath it in the same sense , as Abulensis sheweth ) a man of Iemini . That which wee translate to the word , out of the originall , A man of Belial ; Iunius renders Nequam : Castalio , improbus : others with Saint Ierome , Vir sine iugo disciplinae , an Apostata , that would not conforme himselfe to any good order : With which accord the Greeke ; {αβγδ} , say the 72. {αβγδ} , say others : all which joyned together , scarce expresse the thing , hee being a lewd , vngodly , dissolute , pestilent sonne of the Deuill , which could endure no law , or to liue within any compasse , brother to Elie's sonnes , 1. Sam . 2. which are thus described in the text , Now the sonnes of Eli were sonnes of Belial , and they knew not the Lord , that is ( as Abulensis glosseth on it ) Howsoever they professed him for a fashion , yet in heart , and other actions they flatly denyed him . This name Sheba in the Hebrew signifieth seven , or the seventh ; perchance because hee was the seventh brother , and therefore presumed farther vpon the strength of his family . But the same word signifying also an oath , might as well haue minded him of his oath which he had taken to obey his King , and was vpon no occasion to bee violated . Celebris , nobilis : Osiander . That which followes , The sonne of Bichri , Strigelius , ( I know not vpon what ground ) would change into {αβγδ} vnus è proceribus , a great Noble man , for birth , meanes , and authority . True it is , that {αβγδ} or {αβγδ} which signify the first borne , or the first fruits , with a little inflection may be varied to that purpose ; but what need change of the text , if the collection may be had without it ? Farre more passable is the inference of Abulensis , that except he had beene some great man , hee would never haue ventured for such a purpose , to haue blowne a trumpet , and the multitude would rather haue slaine him outright , then vpon such a motion , to haue given eare vnto him . Well therefore he may be presumed to be a man of eminency , as Catiline among the Romanes , or Gowry amongst his countrymen , of greater nobility and note , then desert , or honesty , which the circumstance following doth more then intimate ; A - Beniamite , or a man Iemini : for why should this be added ? but ( as most interpreters take it ) to shew the ground , why Sheba was so ready to revolt from David . Ever there remained a sting betweene the Beniamites , and David ; especially of those that were any way kinne to Saul , for the translating of the Kingdome from Saul's posterity , to David . And howsoever the expresse disposall of good was knowne to all Israel in it ; yet malicious men will take no satisfaction , especially where a Kingdome is the obiect of their difference . So Shimei , which reviled him in the 16. Chapter , is said to be of the family of Saul , that we might take notice of the reason why he did it . David was easily induced to beleeue Ziba , grossely belying Mephibosheth , for aspiring by tumult to the kingdome , as hauing experience of the inward grudge , that most of Sauls family bore him ; which here breaking out in Sheba , hee is tearmed a Beniamite , to make it the lesse strange to them , who desire to know the reason . In summe then , howsoever these words may seeme to import nothing farther then a bare narration ; yet vpon waighing , and laying circumstances together , here appeareth , first , the ground of treason , whence it generally ariseth : and secondly , the disgrace , that it necessarily draweth with it . The ground is twofold ; first , a rotten heart fully possessed by Belial ; for no man becomes a traytour , that hath any relique of grace in him : The second ground is most commonly hatred , accompanied with ambition , and desire of reuenge for some wrong receiued . The disgrace is likewise double ; first , striking to the actour himselfe , that vndertakes so foule a fact ; and next , to the family , whose bloud thereby is taynted . All which the text affordeth ; A man of Belial ; behold the heart corrupted : a Beniamite , there 's the reason of the grudge . In like manner the name of Sheba chronicleth the personall blot : and the sonne of Bichri , the imputation sticking to the family . All which in stead of a doctrine , yeeld this essentiall definition of a a traytour : A traytour is a man of Belial , who to the disgrace of himselfe and his whole family , impiously conceiueth , and rebelliously venteth his hatred and disloyalty against his lawfull Soveraigne .

7 The meanest Logician will here easily finde the genus to be {αβγδ} , a man of Belial , and the difference drawne partly , from the proper obiect , his lawfull Soveraigne , and partly , from a necessary adiunct , the infamy both of person , and family . The grounds whereof are so cleare , that it needs no farther illustration : Proofes there are plenty , if it were my purpose to vse them : Curse not the King , no not in thy thought : Eccles . 10.20 . But feare God and honour him , not only for wrath but for conscience sake , 1. Pet . 2. Rom. 13. as Saint Peter and Saint Paul ioyntly teach vs. Certainly hee that faultereth in his allegiance to man the deputy , manifestly revolteth from God , the deputer . And hee that shaketh off this sacred bond of obedience , hath first resigned heaven , and made shipwracke of a good conscience . I need not cast about in this for any farther confirmation : the other particles in the definition are no lesse evident . For why is Sheba here named so precisely with his Father and Tribe , but to be left as Pilate in our Creede , gibbeted vp ( as it were a carcasse ) for detestation to all posterity ? It was a heauy doome for Amalek , to haue his remembrance to be vtterly put out from vnder heaven , Exod . 17. as also for Ieroboam and Baasha , to bee grubbed vp by the rootes with all their offsprings . But the curse seemes farre more disastrous , to be remembred with a brand of infamy , and to be chronicled with Bigthan and Teresh , as blots to their name and family . Thus Iudas weltreth in Aceldama , and no man pitties him : Achitophel hangs himselfe so politikely , that no man , so much as in conceipt , will cut the halter . God would not haue the names of such to putrifie , with their carcasses , but posterity shall ever bee tossing them to their everlasting infamy . So generall is that of the Wise man applied particularly to an adulterous woman , Ecclus . 23.25 . His children shall take no roote , and her boughes shall bring no fruite . A shamefull report shall shee leaue , and her reproach shall not bee put out . For as the righteous shall be had in everlasting remembrance : Psalm . 112. Gen. 48. their name shall be called vpon , that is , continued , and advanced in their issue : nay their Eunuches , that keepe Gods Sabbaths and please him , shall haue a better name then of sons and daughters . So the name of the wicked shall rot : Esay . 56. Psalm . 107. It shall be left as a curse vnto Gods chosen , Esay , 65.15 . The sinnes of their fathers shall be had in remembrance , and the sinnes of their mothers shall not be blotted out , Psal . 109.14 . So Ieroboam is seldome named , but Nebat is fetcht in , to beare a part of the reproach and scandall . Seven times in this Chapter , mention is made of Sheba , and so often the sonne of Bichri is added . Such a stayne one false traytour leaues vpon a whole family . Vlisses in the Poet , by the light of nature could well vantage his cause by it : where to justify his owne pedegree , and girds at Aiax , he could handsomely say of his ancestours , — Neque in his quisquam damnatus & exul . Treason is of a deeper tincture , deseruing a heavier doome , and therefore of all true Christians the more earnestly to bee detested . It shall bee needlesse to make farther application of that which hath beene in this part deliuered , except it would please more particularly , first , parents , hence to be admonished , for the bringing vp of their children in obedience in their tender yeeres , least their after-rebellions reflect , to the blemishing of their whole families . Next , kinsfolke , to proclaime such degenerate , and raze them out of their genealogies , that shall so farre linke themselues with Belial , as to be accounted his children . Last of all , all sorts may judge how to esteeme of such , that vnder pretence of Religion , sow the seed of flat rebellion , & learne of David a subject , how to behaue themselues towards their Kings , such as Dauid was , who when he had Saul at an advantage , that against all right , and Iustice sought his blood , and might haue had him slayne , but by a word's speaking : 1. Sam . 26. As the Lord liueth ( saith he ) the Lord shall smite him , or his day shall come to dye , or he shall descend into battle & perish : the Lord forbid that I should stretch forth mine hand against the Lords Anointed . To which purpose he had spoken to Abishai before , whose fingers itched to helpe him , Destroy him not ; for who can stretch forth his hand against the Lords Anointed , & be guiltlesse ? In which doctrine if Bichri had wel catechized his son Sheba , it might perchance haue restrained him from blowing a trumpet , and stirring rebellion , by such a damned outcry , or proclamation , Wee haue no part in David , neither haue we inheritance in the son of Iesse ; Every man to his tents , O Israel . Which is the treason it selfe , the last member of my text , wherein I will striue to recompence my former tediousnesse .

8. Those whom Belial once possesseth with Iudas , and winnes to bee traytours , shall haue counsell crafty enough suggested by the same master , which in all likelyhood might bring about their diuellish designes . But hee that dwelleth in heauen , hath such a hooke in their nostrels , that he twines them in and out , as hee sees most convenient : So that commonly their policies stead them no farther then Achitophels , by an orderly disposing of all things , to hasten their shamefull execution . Sheba here is not to seeke for the managing of matters to his best advantage . Wherefore first hee blowes a Trumpet , the vnexpected sound of which , in so clamorous a tumult , and bickerings ( as was formerly shewed to bee betweene Israel and Iudas ) was the onely meanes to procure him audience . That being once gotten , hee presently falls to a forcible perswasion , sorting it to the exasperated passions of the men of Israel , which notwithstanding hee groundeth vpon the harsh speeches vsed by the men of Iudah . This cannot be better vnderstood , then by reflecting our eyes to the 3 last verses of the former Chapter . David being freed from Absalom , is to bee brought backe by his subjects with honour vnto Ierusalem . Cap. 19.11.12 . Now hee had secretly sent to the men of Iudah , that they should bee the formost . The other Tribes , in an officious emulation , take this vnkindly , and therevpon expostulate with the King , Why haue our brethren , the men of Iuda , stolne thee away ? Doe they not thinke that wee are as faithfull subjects , and affect our Soueraigne , as well as they ? They of Iudah reply , The King is neere kin to vs , and in that respect wee challenge a preeminence . Yea , ( say the Israelites ) haue not we ten parts in him , and in that respect more right ? Why then did yee despise vs , that our advice should not bee first had in bringing backe our King . How the men of Iudah put this off , the text mentioneth not , only it followeth {αβγδ} , harder or fiercer were the words of the men of Iudah , then the words of the men of Israel : It might be , they vsed some opprobrious speeches , which the Israelites being great in number , thought very disgracefull to endure : Where the King holding it not safe to interpose , hee being so lately shaken , and the humours not throughly settled : In comes this Sheba vpon the nicke , and sets all againe in a combustion . Doe the men of Iudah ( saith hee ) thinke so basely of vs , as though we being tenne to one , must giue way to them ? Cannot wee make good our owne parts , without dependance on them for King , or Counsell ? seeing they so arrogantly stand vpon , that David is their Kinsman , and therefore wholly theirs by inheritance , so that our interest in him is a farre off , or none at all : let vs leaue him to them , and let them knowe , that whole Israel hath as fit men to raigne , as that one Tribe of Iudah : for what part may wee challenge in him , who is wholly for his own kinred ? & what was Ishai his father ? was he not an obscure man yonder at Bethlem Ephrata , and this David his shepheard ? shall wee then , better descended , continue to bee his vassals , as though the father had beene King , and the man succeeded as his lawfull heire apparent ? Iudah tells vs we haue no part in David , and wee knowe that the kingdome of Israel was not Ishai's sonnes inheritance . Every man therefore to his tents , O Israel , and stand vpon his owne guard : wee shall quickly provide for our selues , without being beholding to them . And to this sense most Interpreters doe paraphrase Sheba's seditious speeches : from the drift of which , and effect , wee may deduce this observation , That there is not a more dangerous inducement to damnable Rebellion , and Treason , then to be possessed with a conceit , that a lawfull King , and his liege people , may be in any case parted ; or , that kingdomes are from the peoples choyce , and not from Gods appointment made hereditary .

9. This lesson of Sheba here first proposed to malecontents , those men of Israel afterward in Rehoboams time had gotten by heart , and therefore when their young King answered them not according to their minde , in the matter of taxes and subsidies , which wicked Ieroboam had set on foote , every one had ready at his tongues ende , 1. Kings , 12.16 . What portion haue wee in David , or what inheritance haue we in the sonne of Iesse ? To thy tents , O Israel : Now see to thine owne house , David . But had these men but remembred so well , that which their wise King Solomon , long after Shebae's destruction , had left them for a better direction , Prouerbes 8. ( where hee bringeth in the wisedome of the most High thus proclayming , By mee Kings raigne , & Princes decree justice : By me Princes rule , and Nobles , euen all the Iudges of the earth : ) they might haue found , that the bond of obedience to Princes , is not so loosely knit by God , that subjects may dissolue it at their pleasure , or vpon any discontent , or injury , whatsoeuer cry , We haue no part , and renounce our inheritance . For as a head neuer so rheumatike , and the fountaine of all diseases in the rest of the members , may not bee therefore , parted from them , for feare of a worse inconvenience , neither can the members vpbrayd it , ( as the Apostle and Nature reach vs ) with these contemptuous termes , I haue no need of thee : So the head in the body politique , must keepe his place howsoeuer , till that highest authoritie take it off , who first set it on , to change it for a better . The more pernitious in reformed States and Common-wealths , is the wicked band of Antichrist , who take vpon them to seuer those , whom God hath so linked together , where finding it too hard a taske against conscience and nature , to perswade the thesis , That subjects may rebell against those , whom God hath advanced to bee their lawfull Kings ; they come in with the hypothesis , to inueigle the weake or malecontents , that Kings excommunicated by the Pope , are devested of that dignity , as Sampson was of his strength by the shauing of Dalilah ; and therefore they may be dealt with , as other men , who are publique enemies to Christianitie . Thus they cease not most diuelishly to spread in their slaunderous pamphlets , virulent libels , and secret whisperings , which must goe by tradition from hand to hand , to mislead simple women , and worke on desperate humours , who discontented that all things runne not as they would haue it , assure themselues of redresse in any change whatsoeuer . Now what is this in effect , but to preach on Sheba's text , We haue no part in David , nor any inheritance in the sonne of Iesse ? What other conclusion doe they driue at in all their Volumes , against the Kings Supremacy and subjects Oath of allegiance , but to make their followers conceit , that they haue no part in King Iames , nor any inheritance in the lawfull Successour of blessed Queene Elizabeth ? This doctrine ( it should seeme ) the Earle Gowrie had learned , and brought from Italy , who in many things may be paraleld with Sheba , to make vp the conclusion .

10. As Sheba was vnus ex proceribus , according to Strigelius , Nobilis and celebris , saith O siander , Nobly and Honourably descended ; so was Gowrie . Sheba liued in a place of note , and credit , amongst those of his Tribe and Countrey : Gowrie herein was not much inferiour . There neuer appeared other then good correspondence before , betweene Sheba , and King David : the like was betweene Gowrie and our Soueraigne . For after the just execution of his father , in his Majesties minoritie , he restored ( this traytour his sonne ) his lands and dignities , advanced two or three of his Sisters to wait on the Queene in her privie chamber , vsed that wretch Alexander graciously , who so wretchedly was the chiefe actour in the plot . But fauours rather exasperate , then winne , where a poysoned heart turnes all to the worst . For as Sheba ( as it should seeme ) ever bore a secret grudge to David , for a wrong conceaued , offered to the house of Saul : So did Gowrie to the King , for the death of his Father . Thus both played the hypocrites , both watched but the opportunity , both violently tooke it being offered , both attempted , and both by the providence of the King of Kings were wonderfully defeated . Sheba is set down in my text to be {αβγδ} a dissolute son of Belial , moulded in gall and venome , without conscience to vndertake any villany . And what can we make better of Gowrie , a meere Atheist , without any sense or touch of Religion , as Sprott afterward confessed at his arraignment 1608 ? his complices , Rashtiltaig , & Bowre , of the same stamp : his recourse to Necromancers , and inchanted characters found at his death about him , testifie no lesse . So that Sheba here comes behind him ( for ought we finde ) as being not linked to Belial in so firme a band . Last of all , as Sheba sped afterward , so Gowrie had his due , at the first onset , King Iames being deliuered , ( as David , ) to magnifie the Deliverer in the imitation of David , which he there did presently vpon his knees , in the midst of his owne servants , they all kneeling round about him in the place of his deliuerie , and hath celebrated this day ever since , for a thankfull remembrance . And now ( Beloued ) what remaineth for vs , but to vnite our hearts and prayers in a thankfull congratulation ? David will well helpe vs to expresse our selues , as in most of his Psalmes of thanksgiuing , so most compendiously , for this purpose , in the 21. The King shall reioyce in thy strength , O Lord , exceeding glad shall he be of thy salvation . His honour is great in thy salvation , glory and great worship shalt thou lay vpon him . And why ? Because the King putteth his trust in thee , O Lord , and in thy mercy ( we trust ) he shall never miscarry . Let all his enemies ( O Lord ) feele thy hand , let thy right hand finde out them that hate him . Make them like a fierie ouen in the time of thy wrath : Thou ( Lord ) shalt destroy them in thy displeasure , and the fire shall consume them . Their fruit shalt thou root out from the earth , and their seed from among the children of men . For they intended mischiefe against thine Anointed , & imagined such a device as they were not able to performe . Therefore hast thou put them to flight , and the stringes of thy bow were made ready against the faces of them . Bee thou therefore exalted ( O Lord ) in thy own strength that wee may ever sing , and prayse thy power . To whom , three persons in one Deity , Father , Sonne , and Holy Ghost , bee ascribed all Honour , and Glory , Might , Majesty , and Dominion both now and evermore . Amen .

Higgaion & Selah : FOR THE DISCOVERY OF THE POWDER-PLOT .

A SERMON PREACHED AT St MARIES IN OXFORD , the fift of November .

By IOHN PRIDEAVX , Doctor of Divinity , Regius Professor , and Rector of Exeter Colledge .

OXFORD , Imprinted by LEONARD LICHFIELD Anno Salutis , 1636.

HIGGAION ET SELAH . PSALME . 9.16 .

The Lord is knowne by the iudgement which hee executeth : the wicked is snared in the worke of his owne hands . Higgaion . Selah .

THere is no man that compares the words of my text with the occasion of this dayes assembly , but will straight-way acknowledge the fitnesse of this acknowledgement , as at all times never to bee forgotten , so especially vpon this day and occasion , with an Higgaion and Selah to be remembred , The Lord is knowne by the iudgement which hee executeth , the wicked is snared in the worke of his owne hands . This perchance will receiue the more life , when it shall appeare , that David in this whole Psalme may well bee made our spokes-man , as composing it for a celebration of some extraordinary deliuerance , and leauing it to the Church as a patterne for imitation . And so much may bee collected from the title it selfe , that in the originall is {αβγδ} , which our last Translators ( as you may see ) frame to the chiefe Musician , and his instrument ; Iunius , to the tune of treble , or countertenor ; an excellent applying of such faculties , which now most commonly are abused . But others either by disioynting the words , or straining the poynts , or taking vantage of inversion of letters , and divers significations of the same roote , ( as In hunc locum . Moller and Lorinus at large informe ) bring it about either to be a thankesgiuing for Pharaoh's destruction , and the first borne of Egypt , or Goliah's overthrow , or Nabals fall , or Hanun's discomfiture , for abusing Davids messengers ; or according to Saint Hierome , and Aquinas , expressed in the vulgar edition out of the Septuagint , pro occultis filij , for the discouering and punishing of the secret plots of Absalom his sonne . For those that expound it of Christs Victory over death and Satan , mistake an application , for an interpretation , ( as Burgensis well taxeth Lyra : ) And others obserue not the difference in the genders , that would make {αβγδ} to signify the Florishing estate of the Church , Iuventutem candidam , & so gratify their mother by a broken title . Out of all which differences , this consequent may be picked for our purpose , that for any notable deliuerance , either from tyrants , as Pharao , or terrible invaders , as Goliah , or Churlish neighbours , as Nabal , or open truce-breakers , as Hanun , or bosom traytors , as Absalom , the Church is to expresse her ioy and thankefulnesse in an extraordinary manner , as receiuing herein an earnest , that the time at length shall come , wherein the overthrow of Antichrist by the Lambe , shall be celebrated in heaven , with everlasting Halleluiah's . This the Papists themselues cannot complaine to be wrested : for whereas we translate ( according to the Originall ) the last verse of this Psalme ; Put them in feare , O Lord , that the heathen , or nations , may know themselues to be but men ; they say according to the vulgar , out of the seventy Interpreters , which In hunc locum . Bellarmine takes vpon him to make good ; Appoint ( Lord ) a Law-giuer over them . And this Law-giver , their Doway Divines with the Interlineary glosse , acknowledged to be Antichrist ; the heathen , to be men of heathenish conditions : Gentilitèr vinentes ( saith the Glosse . ) So that to make , by way of application the Pope , this tyrannicall law-giuer , the Gentiles , his seduced assasinates , this deliverance , the powder-plot , or a treason of the like nature , is but to take the hint , that they themselues haue giuen , and the insisting on a notorious instance , included in the generall . It would set an edge on our devotions , and excellently direct our meditations , but to take a view in the passage , of our Prophets carriage in the whole frame of this thankesgiuing , how heartily he begins to vow prayses , and reioycing , and singing , and every kinde of setting forth Gods marvelous workes in this behalfe ; how syncerely he acknowledgeth his iustice , his vprightnesse , his care of his chosen , his curbing of the adversary . For when he ascendeth his throne , to make inquisition for bloud , out-goe the names of the wicked , their destructions haue a period , downe they sinke into the pit , turned they are into hell , their owne Law-giuer shall play the tyrant , to set them onward with a mischiefe , so that wofull experience at length shall teach them , to know themselues to be but men , whereas the innocent on the otherside , shall be wonderfully deliuered , to shew forth all Gods prayses in the gates of the daughter of Sion , and reioyce in his salvation . Of all which my text is ( as it were ) the morall , comprizing the pith of all : The Lord is knowne by the iudgement which hee executeth ; the wicked is snared in the workes of his owne hands ; Higgaion Selah .

2 The words include in them without forcing , three parties , The Lord , the wicked , and the godly , with their severall attributes , Execution , punishment , and triumphing . Which connected together as they ly , yeelde vnto vs three points , especially at this time to be stood vpon :

The 1. Iudgement of God . 2. Successe of traytors . 3. Churches applause , both for the one and the other .

The Iudgement , knowne , the successe , fit , the applause , tuned to the highest key . So that in the first , we haue Gods Iustice , in the second , his Wisdome ; in the third , his Mercy , presented to our considerations in a most heavenly order . All which , if it please to haue in one word , and conceit as an arraignement , the a●e of the Iudge , will commaund attention , who first takes his place to execute his authority , in these words :

3 The Lord is knowne by the iudgement which he executeth ] The wonderfull events which the ignorant attribute to fortune , the superstitious , to Saints and Idoles , the politicians , to their plots , some , to their owne worth , most , to the meanes , and the extraordinary concurrence of second causes , the Penmen of the Holy Ghost ascribe ever vnto the Lord : they held it the best Analytiques , to resolue all such effects into their first principle . In describing of the like matters among other writers , you shall finde Alexander did this , or Caesar thus behaued himselfe , Nestor gaue this counsell , and such effects ensued vpon it : But when Moses and Ioshuah handle their weapons more valiantly , then any of these : Abiah and his sonne Asa , overthrew greater forces , then ever any of these incountred : Chusai , for counsell , and Salomon for wisedome , had never their paralels among any of the nations ; The text most commonly thus expresseth it : Deut . 1.2 . and 3. Iosh . 10.42 . The Lord delivered Sihon and Og into the hands of Israel . Israel overcame , because the Lord fought for Israel . The Lord smote that huge army of a thousand thousand Ethiopians , 2. Chro . 14.12 . before Israel and Iudah . And howsoever Chushai playd his part , yet the Lord is sayd to defeat the counsell of Achitophel : 2. Sam . 17.14 . 1. Kings 3.28 . and Salomons famous decision betweene the two harlots , is said to be the wisdome of God . Such prevention is vsed against selfe-conceit , and vaine-glory , and simplicity , in referring honour to it 's proper obiect , that wee should not assume to our selues , that which belongs to him that made vs , but in all such blessings , and favours , endeavour with all alacrity , that the Lord may ever be knowne , to bee the first mouer , and principall effector . Now as the Lord is knowne to be omnipotent by his workes of creation , mercifull in our redemption , infinite , wise , and provident , in composing and disposing all to his owne glory , and the good of his Church ; So his Iustice can be never more conspicuous , then by the iudgement that he executeth ] Men may be often wronged by their carelesse security , or prevented by celerity , or mistaken in the carriage , or overtaken through ignorance , or seduced , by flattery , or deluded , by equivocation , or perchance abused , by credulity , or outfaced , by bravery , or terrifyed , for feare of a worse inconvenience : But when the Lord ariseth to execute Iudgement , and when his glory shall appeare , the fiercenesse of man shall turne to his prayse , and the fiercenesse of them shall he refrayne . The drowning of the old world , the burning of Sodom , the rooting out of so many nations , to plant his chosen Israel , sufficiently makes in the execution , that many things which escape , in this life , mans controule , finde at length a Iudge , that will bee knowne in their punishment . If Pharao will not know the Lord , at the mouth of his servants , hee shall feele him at length to his cost , in the bottome of the water : and if Herod so forget his Commission , as to rob God of his honour , such a iudgement may presently seise on him , as to make his chiefest flatterers to loath him . All the world almost is a mappe of instances in this kinde : it were but following of a common place to repeat them , and to cloy your Christian attention with that you know .

4. Bonaventure distinguisheth of two sorts of iudgements , the first , in this World , 1. Sent . d . 18. which hee calls iudicium Poenitentiae , inflicted especially to drawe all to repentance : the second , in that to come , from which there is no declining . My Text dealeth onely with the first , not as it properly signifieth the distinct apprehension of an obiect , or a true conclusion , from certaine premises ; or a definitiue sentence according to law , or the authoritie of the Iudge to determine , or power , to execute , or the cause , that comes in question , or a custome , that hath gathered strength by long acceptance , or the Text of Scripture , that giueth direction how to judge : vpon which diuers significations , Scotus and Illiricus plentifully inlarge themselues ; but by a metonymie for the punishment , that is inflicted vpon just grounds . For herein the execution manifesteth the iudgement , and by this iudgement especially , the Lord is knowne . The causes of it , are sin ; the subiect , notorious offenders ; the effects , generally , amazement , specially , comfort to the innocent , and horrour to their adversaries . This the Lord taketh vpon himselfe to execute , as often as his Ministers , either for want of power , or courage , or information , are driuen to a stand : and for these purposes especially , that the Church might haue a breathing in her continuall combates , and her persecutours , a taste of the anger that is to come . According to the sentence of this Iudgement , Corah's conspiracie was plagued by the earths opening , Absalom hanged by the hayre , Senacherib had a hooke put into his nostrills ; Ieroboam's ; Ahab's , and Baasha's families , were grubbed vp by the rootes , for their treasons , and idolatrie . And as old Babylon's stately Palaces were turned to disconsolate habitations , for Zijm and Ohim : so new Babylon's redoubled abominations must looke for no better issue : For though shee haue a long time raysed mists , to dazle the eyes of her followers , the Scriptures haue beene lockt vp in an vnknowne tongue , Idols , and heathenish ceremonies , obtruded instead of preaching , implicite faith , for playne catechizing , Princes , terrified with the bug beares of briefes , and balls and excommunications , traytours , honoured with martyrdome , all villanies justified , vnder the maske of zeale , and ignorance commended , as the mother of devotion : Yet the Lord will ever be knowne by the iudgements which he executeth , when shee commeth in remembrance before God , to giue her the cup of the wine of the fiercenesse of his wrath : Rev. 1● . as a mil-stone throwne into the bottome of the sea , so shall shee sinke downe into the pit destruction . Jn an houre shall her Iudgement come vpon her , the Kings of the earth , and Merchants , shall take notice of it , with wayling and alasse , and the Saints with a double Halleluiah , whiles her smoke ariseth vp for ever and ever .

5. This doctrine of Gods iudgements , so plainly deliuered in his Word , so effectually vrged , and so often repeated , vpon any notable occasion , as it should strike a terrour into the wicked , not to kicke against prickes ; so should it animate the godly in all extremities , with the assured dependence vpon a happy issue . But alasse ( Beloued ) these things sticke with vs most commonly , no longer then they are in acting . Three impediments may be obserued aboue the rest , which frustrate in diuers the good vse of this doctrine , Contempt , neglect , and mis-interpretation by soothing our selues in our owne courses , and turning the streame of Gods iudgements another way . Of the first humour are those , which our Prophet describeth in the next Psal . The vngodly is so proud , that he careth not for God , nether is God in al his thoughts ; His waies are alwaies grievous , thy iudgements are far aboue out of his sight , & therefore he puffes at all his enemies . If you vrge vnto him the like iudgments , executed vpon others for the same offences , his contemptuous answer is ready , Thus I shall never be cast downe , there shall no harme happen vnto mee . This is the resolution of Antichrist and his followers , as most Interpreters with Saint Ierome , and Saint Augustine note vpon that place . Iudgements never so knowne , Executions never so evident , shall no way deterre them from their damnable projects . But this is the greatest iudgement of all , Epist. 55. ( as Saint Cyprian well obserueth ) Non intelligere delicta , ne sequatur poenitentia ; not to take notice of our faults , lest repentance should therevpon follow . Secondly , the neglect of Gods iudgements appeareth in those men , who are truely affected at the first , but , as a pang , 't is quickly past ouer , and as newes , it soone growes out of date . Pharaoh was no sooner quitted , from one plague , but presently his heart was hardned , to drawe on another : and the Israelites that were so much affrighted at the horrible end of Corah , Dathan , and Abiram , even the morrow after fell vpon Moses and Aaron , & vpbrayded them for killing of the people of God ; such small impression is left on vs by the stripes of others . Birds and other brute beasts , most commonly avoid that place where they are sensible by a token that their fellowes haue miscarried : but we looke on others iudgements , as furnished with a supersedeas from all arrests , and argue from their punishments how well they haue deserued , without the least reflexe vpon our owne mutable condition . A third sort play with such examples , and shift off the application from themselues . These will rather ascribe Noahs flood , to an extraordinary aspect or concourse of watry planets , or the drowning of Pharaoh's host , to the inconsiderate venturing vpon an high tide , rather then to Gods wrath for sinne , who sendeth such iudgements on some , to make all the rest afrayde . So our Italianated fugitives passe ouer the powder-plot , by terming it onely the rash attempt of a few poore vnfortunate Gentlemen ; by meanes whereof , their proselytes are hardened to the like courses ; whereas such terrible iudgements should teach them to knowe the Lord : and executions make them sensible , how desperately they are seduced . De Ciuit . Dei . lib . 2. cap . 33. But perdidistis vtilitatem calamitatis ( as Saint Augustine justly vpbraydeth the Pagans ) miseri facti estis , & pessimi permansistis . Wherefore should yee be smitten any more ? The whole head is sicke , and the heart is faint . Those that contende so much for a Iudge of the controversies betweene them and vs ; why obserue they not out of Gods iudgements , which side the Lord favoureth ? Haue any of their damnable projects by Summeruile , Parry , Babington , and his complices , Lopez and his abettours , Campian , Parsons , and their adherents , taken any expected successe ? Haue the Popes Bulls and curses wrought any strange effects ? Haue Watson and the Powder-miners attained to the ende they sought after ? If God then haue euer defeated such malicious designes , and shewed by his iudgements vpon the actours , how much hee detesteth such practices ; they might well gather , that their courses are not warrantable , or that ( as some of them in indignation haue blundred out ) the Iudge of all the World is become a Lutherane . For what vertue haue they ever found in their Agnus Dei's , Medals or superstitious reliques , to make their plots successefull ? or truth , in the promises of their ghostly Fathers ? May they not easily perceaue themselues to bee made the miserable instruments of Antichrists ambition , Apoc . 9. who sels the soules of men , to buy himselfe reputation ? If we are such damnable heretiques , as they would make vs , how comes it about that the Lord so takes our part ? Is it possible , their doctrine , that is so Catholique , or those Catholiques , that are guided by an infallible head , should venture so farre , and attaine so little ? professe such infallibility , and be so often deceaued ? If men were not drunke with the wine of Sodome , or nursed with the blood of Dragons , or steeped in the gall of bitternesse , such palpable tokens of Gods iudgements so directly against their proceedings , so mainly in favour of their opposites , might breed at least a suspition that something is amisse , and returne them to a serious examination , to knowe where the fault resteth . But Leopards change not their spots , Apoc . 9. deafe Adders heare no charming . Trumpets may be sounded out against them , and vialls powred out vpon them , yet their Idols shall not be left , nor their sorceries , thefts , or fornications abandoned . Being scorched with the Sunne-shine of Gods Word , in stead of repentance , they turne to blaspheme : and when Egyptian darknesse hath notoriously invironed the seat of the Beast , they will rather gnaw their tongues for paine , then acknowledge Gods arrest that seizeth vpon their Abaddon . But behold , all yee that kindle a fire ( saith the Lord by the Prophet Isaiah ) & that compasse your selues about with sparkes ; Chap. 50. walke in the light of your fire , & in the sparkes that yee haue kindled : but this shall yee haue of my hand , yee shall lye downe in sorrow : the snare that yee laid for others , shall intrappe your selues , which is the successe of the wicked , and comes in the next place to be considered .

6. The wicked is snared in the workes of his owne hands . ] As before , the Iustice of God appeared in the execution of his iudgements ; so his Wisedome here may bee obserued in the manner of punishment . The wicked ] not simply {αβγδ} , as the Seventy : or generally peccator a sinner or an offender , as the vulgar : but {αβγδ} , impius , improbus , irrequietus , vagus , as the root in the Originall will beare ; vngodly , lewd , turbulent , wauering , irreligious towards God , debosht in manners , turbulent in the Common-wealth , vnsetled in all things . Such a one is snared ] as a fellow that digges a pit , & fals himselfe into the middest of it ( for so the similitude runnes in the former verses , and Interpreters aright apply it . ) Or as one that provideth powder to doe a mischiefe , and himselfe is blowne vp with it , so they are plagued , so they are payd home in their owne inventions . And this is a plot , a worke , a matter of paine , and charge , and a vexation vnto them , not begun or continued by others , but contriued by their owne hands . A wonderfull judgement of God to informe his Chosen , that his Wisedome disposeth all for their good ; and a terrour to the wicked , to daunt them in the like projects , and make others take heed by their example . This the heathen themselues haue obserued , {αβγδ} . Chiliads of their proverbs testifie so much ; {αβγδ} , Thou hast plaid the Politician , to vndoe thy selfe . {αβγδ} , buzzing as a Flye about the candle , to sindge his owne wings . So in the Scripture Adonibezek confesseth , Threescore and tenne Kings hauing their thumbes and their great toes cut off , gathered their meat vnder my table ; as I haue done , so God hath requited me , Iudges 1.7 . Pharaoh tooke an order for the making away of the Hebrew Infants ; and was requited at length with the death of his first-borne . Hamans gallowes set vp to hang Mordecai , serued for his owne strangling . Herod slew the infants of Bethlem , and was punished in the end , by murdering of his owne children . When Hildebrand had suborned a villaine to provide a great stone , to let fall on the head of the Emperour Fredericke , as he came to doe his devotions , according to his accustomed manner in the Church of Saint Mary of mount Aventine , the fellowe making more haste , then good speed , tumbled down with the stone himselfe , and there was broken in pieces by the same engine , wherewith he treacherously would haue crushed his Soveraigne . The story is distinctly set downe by Benno the Cardinal in the life of Gregory the seventh . And who reads not , how Alexander the sixt was poysoned with the same liquor hee had prouided to make away some of his Cardinals ? This measure had Agag by Samuel ; 1. Sam . 15.13 . As thy sword hath made women childlesse , so shall thy mother be childlesse among women . Psal . 137. It was wished to old Babylon , Happy shall he bee that rewardeth thee as thou hast serued vs : And must befall the new ; Rev. 18. Reward her as shee hath rewarded you , and double vnto her double , according to her works : in the cup that she hath filled , fill to her double . How much she hath glorified her selfe and lived delitiously , so much torment and sorrow giue her . This cannot bee expressed in plainer termes , then our Prophet hath it in the 37. Psalme : The vngodly hath drawne out the sword , and bent their bow , to cast down the poore and needy , and to slay such as be of a right conversation . But their sword shall goe thorow their owne heart , and their bow shall be broken . Which before , more directly to our purpose , wee may finde set downe in the seuenth Psalme , The vngodly hath graven and digged a pit , and is falne into the destruction that he made for other . For his travell shall come vpon his owne head , and his wickednesse shall fall vpon his owne pate . And did not this showre of snares , to the amazement of themselues , and their adherents , by the iust iudgement of God strangely accompany the worke of our powder-plotters ? Who knowes not Catesby , Rookwood , and Grant , ( the principall actors in that hellish designe ) as they were drying powder at Holbeck in Worcester-shire , were disfigured , and maimed , by the firing of the same powder ? and not long after , how the same Catesby , and Fercy desperatly were slaine at one shotte , proceeding from powder ? So iustly they were snared in the worke of their owne hands , that themselues vpon their knees were forced to confesse it . This is registred by the hand of a King , who had best meanes to know it , and greatest reason to relate it , to the terrour and shame of all such divellish assasinates . Now let their Apologists returne from beyond the seas , grin like a dog , and put on the impudency to smother it .

7 They will tell vs that their Catholique Doctrine in no sort countenanceth it ; and the faults of some malecontents , are ever to bee distinguished from the equity of the cause . But this is but a gilded pill , compounded onely for those of their owne completion , a sophisme , a shift , an after-reckoning ; which is as soone discouered , as their bookes are opened . We are not such dastards ( saith Gretser in his vespertilio haeretico-politicus ) that we feare openly to affirme , Pag . 159. that the Pope of Rome may ( if necessity so require ) free his Catholique subiects from their oath of fidelity ; if their Soveraigne handle thē tyrannically : & farther he ads , If it be done discreetly and warily , it is a meritorious worke . But say now , that subiects should proceed to execution , vpon such way made by the Pope , should they not ( thinke you ) therefore be iustly punished as traytours ? Aphoris . verbo Clericus . No , saith Emanuel Sa , especially if they be of the Clergy : for the rebellion of a Clarke against a King , is no treason , in as much as he is not subiect vnto him . Then perchance the Laity is left only to the stake , as hauing no such warrant to exempt them from King-killing . Simancha will helpe that too : Instit . Tit . 23.5.11 . As soone as a Christian King becomes hereticall , forthwith his subiects are freed from his government over them . This is short worke indeed . But may hee not then be left to Gods Iudgement , vntill it shall please him in mercy to free the people from that yoake ? No sure ( saith Bellarmine ) especially if he goe about to infect his subiects : De Summo pont . lib . 5. cap . 7. De visib . monar . l. 2. cap . 4. Pag . 194. Then they are bound ( ads Sanders ) as soone as may be , to set another in his place . They ought to expell him ( saith Philopater ) as the enemy of Christ , from hauing authority over Christian people . And this he affirmes to bee the vndoubted doctrine among the learned , and agreeable to Apostolicall truth . Here is Apostolicall truth with a witnesse . But suppose the Popes Apostolicall transcendency , either in pitty , or policie , hold such a King fit for a time to be spared ; I trust then , good Catholique Subiects may not venture to stirre . Yes but they may ( saith Bannes ) Etiamsi Pontifex toleraret Regem Apostatam ; In secundam secundae , q . 12. art . 2. tamen Respub . Christiana possit illum pellere è regno , quoniam Pontifex sine ratione permittit illum impunitum . Though the Pope himselfe should be never so indulgent , the people , if they list , may vn-king him , because the Pope vnreasonably is slacke in his office . Well then , no remedy is left among these men for Protestant Kings , but down they must . If their holy Father make scruple to correct thē , their own vassals may take them in hand . Perchance this will work with thē to be reconciled to the Church , & thē it is likely they shall be restored to their estates . Simancha will tell them also in that case , whereunto they shall trust : Nec ius hoc recuperabunt ( saith he ) quamvis postea reconcilientur Ecclesiae . Once gone , & for ever discarded . Nay their children , though innocent or Catholikes , must be punished for their fathers errours , & be excluded for ever from succession , to giue way to whom the Pope pleaseth .

8 I haue gleaned these few scatterings by the way , ( Beloued ) to make it appeare to those that would willingly be better perswaded of their doctrine , that the doctrine it selfe directly warranteth treason , let the traytours be what they will , and that none can bee an absolute Papist , but ( if hee throughly vnderstand himselfe , and liue vnder a Christian Prince that hath renounced the Popes authority ) must needs , being put vnto it , bee an absolute traytour . The Popes infallibility hee assumeth to make heretiques , and punish them by vertue of his Supremacie : The exemption of his Clergy , to act their owne designes ; the interesting the people , in the right of making of a King ( whom they define , De iusta authorit . pa. 8. 1. with Apostate William Reinolds , in scorne , to be but a creature of mans creation ) how can it stand with loyall obedience , that God and nature haue prescribed ? And now ( Beloued ) if these were speculations only in their schooles , or some few mens overlashing , in an emulation to vphold their owne hierarchie , or some doubtfull deductions , onely taken by our men at the worst , their doctrine were the more excusable , and their followers more to be borne with . But when practice shall follow vpon such divelish positions , and apologies be published to the world to maintaine that practice : then cursed be they as Meroz , cursed bitterly be all such subiects , and inhabitants that take not the Lords part against such miscreants . For what eares would not tingle to heare , that Pope Sixtus , the fift , in the consistorie of his Cardinals , should paralell the murder of Henry the third , King of France , by that desperate villaine Iames Clement , with the fact of Iudith , and conclude it to be a little lesse mystery then Christs Incarnation ? For defending of the same fact , though Iohn Guiniard a Iesuite were executed : yet Richeome in his apology excuseth him ; Clarus Bonarscius in his Theatrum honoris , extolls him to the skies . Such tokens these Ignatians leaue to Princes , of their submission and fidelity . What should I speake of Francis Verona Constantinus , who wrote an apology for Iohn Castile , to justify his stabbing , and hurting of Henry the Great ? Wherein hee concludes , that notwithstanding the decree of the Councell of Constance , it is lawfull for any private man to murder Kings and Princes , condemned of heresy and tyranny . And to come home neerer vnto our selues : Anno. 1587. Stanlies treacherous giving vp of Deventrey , had it not Cardinall Allen to defend it ? Had not Oneile before , and Tyrone afterwards the determination of the Vniversity of Salamancha to animate them onward in their rebellion ? What marvell is it then that Garnet , and the powder treason , had Eudaemon-Iohannes his apology ? Claudius Aquaviva's approbation , Bellarmines excuse , Hamond the Iesuites absolution , as Barrier in France had the Iesuite Varrad's , to confirme him in his purpose , to prevent Ravilliac ? No better fruit is to be looked for vpon such wild-figtrees , who care not what they say or doe , and turne off all such prodigies with a sleight or scorne . Because the Scythians slew their King Scyle , for favouring the strange rites of Bacchus , Simancha infers that Iure and Merito , Inst. Cath . 23. ser . 12. 13. such Princes are to be made away , as receiue any kind of doctrine differing from the papisticall . De reg . instit . lib . 1. cap . 7. Mariana accounts it a moderate course , to poyson a chayre or garment for the killing of a King : but marke his waighty reason for it ; Because ( saith he ) I find the Kings of the Moores haue often vsed it . Wherevpon Hoffeus the Iesuite was wont to say ( as Hasenmuller , Histor . Iesuit . cap . 6. who liued amongst them reports it ) that they dragg'd any Lutheran they could find , straightway to the fire , vt sic anima eius in curru igneo ad inferos feratur , that so his soule in a fiery chariot might bee hurried to hell . Worse then all this : they hold it a case of Conscience , not to spare their owne side , to doe ours a mischiefe . Garnet the Provinciall being questioned by Catesby , whether with a safe conscience , they might proceed in their powder-proiect , seeing in the blowing vp of the King , and Protestants , divers also of the Papists must necessarily goe the same way ? replies very profoundly , that no doubt it might well be done , seeing it should redounde to the good of the Catholique Church . And this Eudaemon defends with great earnestnesse . Which puts mee in minde of a story related by Platina in the life of Iohn the foure and twentieth , when one Facinus Canis was hired by the Gibellines , to suppresse their contrary factions of the Gwelphes , in the city of Papia , and the covenant was , that hee should haue the goods of the Gwelphes for his pay . Hee obtaining the victory , falls a rifling of the Gibellines also , without distinction : and being accused therefore , as not standing to his promise , replies , That themselues indeed were Gibellines , and should be safe ; but their goods were Gwelphes , and must goe to wrack , as well as those of their adversaries . So assure your selues ( Beloued ) if Italians and Spaniards should once come , ( which God of his infinite mercy forbid , ) to compose the differences betweene vs , & our home-bred Reousants , howsoeuer our blood should pay for it , yet their estates might perhaps be confiscated , as infected by our heresy . Garnets decision would be of force ; such matters must not be stood vpon , when the good of the Catholique cause is thereby advanced . O that religion should ever be made a cloake for such atheisticall practises ! What hard measure had beene offered by our King and State , that these traytours should bee so exasperated ? Were they hurried to the fire , as in Queene Maries daies ? or was there a new Inquisition erected , in imitation of that of Spaine , with tortures and racks to rectify them ? Nay , were they not tolerated at a small rate , or none at all , to enioy their possessions and liberty , graced with titles of Honour , admitted to be about His Maiesty , and haue the protection of his lawes , without any violence offered ? From whence then came the powder-plot , but from the devill himselfe , & the malice of the whore of Babylon , which delighteth to carouse in blood ? But God hath snared the wicked in the worke of his owne hands , the snare is broken , & we are deliuered . Isaih . 47. Come down therefore & sit in the dust , sit on the ground , sit silent , O daughter of Babylon . Is not thy nakednes vncovered , thy shame seene ? art thou not taken in the crafty wilinesse that thou hast imagined ? O that our poore be sotted recusants would but be brought to an ingenuous examination of these things , whether it were likely they would lead them to heauen , who devise and allow of such powder-stratagems from Hell ? Whether true Religion hath beene euer advanced by such bloudy and treacherous snares and engines ? Then would they surely afford their Higgaion & Selah to celebrate with vs this day , this thrice-happy Deliverance . Which is the duty left for vs in the last place to conclude with .

9 Higgaion , Selah ] Few words , and obscure ; yet importing more matter , then could be well expressed in any other tongue . And therefore , as they are omitted in the Greeke and vulgar Latine , as also in our Church-booke translation , by reason of their obscurenesse , and remotenesse from popular capacities , especially in a continuate reading without interpretation : so are they faithfully restored by our last Translatours , as integrall parts of the text , which are not to bee left out , though the greatest skill of the Learned may be stagger'd at their meaning . Needelesse therefore was the exception of some Critikes , to our Church-Booke , for not reading commonly those words to the people , seeing they haue them otherwise in a more exact translation , and reserved to the exposition of a learned Preacher . Some there be that slight both the words as interiections , expressing only a hidden passion , vnder an imperfect sense . But others diue deeper , whom we haue good reason to follow . Higgaion is but twise , besides in this place , found in the Scripture , and that onely in the Psalmes ; once in the 19. Psalme : Let the words of my mouth & {αβγδ} the meditation of my heart be alwaies acceptable in thy sight , Vers . vlt . O Lord , my strength and my redeemer . And againe in the 92. It is a good thing to giue thankes vnto the Lord , and to sing prayses to thy name , O thou most high : To shew forth thy louing kindnes in the morning , & thy faithfulnes every night ; {αβγδ} {αβγδ} Vpon an instrument of tenne strings , and vpon the Psalterie , vpon the Harp with a solemne sound . The word Selah wee haue 92. times , but Higgaion and Selah together , onely in this place ; which argueth more then an ordinary rejoycing , proportioned to the Prophets deliuerance , which ( out of doubt ) was extraordinarie . All that I read , deriue the word Higgaion from the root {αβγδ} , which signifieth to publish with the mouth , to meditate with the heart , to rowze vp all the faculties , with the most serious intention . Agreeable to this is the word Selah , either from the root {αβγδ} ( as R. Kimchi would haue it ) to lift vp , to rayse , properly a way to make it more passable , or {αβγδ} to tread downe , to make plaine . To the same purpose , Avenarius sayes , that in all the Commentaries of the Rabbines , he could obserue no certaine signification of this word : and Buxtorsius is of the minde , that it signifieth nothing but onely a tone , peculiar to the Musitians of those dayes . It were endlesse to heape vp all varieties , which either word breedeth among the learned . Iunius makes both joyned in this place , to signifie , rem meditandam summè , a matter to bee especially thought on . Vatablus , with the Rabbines , and the Chalday Paraphrase extend it to an everlasting Meditation . They that restraine it to song , or instruments , differ not in a manner from them vpon the point , for that which the former obserue in the subiect , they afford vs in the tune . All concurre in this , That the greatest deliuerances , are to bee celebrated with the greatest thanksgiuing : no cheerefullnesse must be wanting , no laudable solemnity of musicke : assembling , feasting , congratulation neglected , in performing such religious duties . Private , and daily , or ordinary blessings may bee privately , and daily , or ordinarily recounted , at least with a single Selah , a stirring , or chearing vp of our particular devotions : but for such deliverances as that of Eighty eight , and this publike and extraordinary freeing of the Church , the whole State , the preseruation of the King , Queene , Prince , all the Nobles , all the Iudges , the Reverend Clergy , and Lawyers , the Worthies of all our Country and Corporations , vpon the point to be blowne vp , and dismembred by the Divels engine , together with the vtter desolation of so flourishing a Kingdome ; here a Higgaion & Selah must be joyned together ; Halleluiahs added vnto it ; Trumpets and Shalmes must be winded aloud , Asaph's and Iedithun's must shew their skill , new songs , new cantica canticorum , whole new sets of canticles , Mictham's , & Mismor's , Neginoth's and Mahaloth's , Tehillah's and Tephillah's must be framed by the Learned . Let every thing that hath breath , praise the Lord .

10. And here if the matter it selfe rowze not your meditations , little helpe can bee expected from any vncomposed straines . You that haue read of so many heathenish tyrannies , and Turkish cruelties ; you that haue had occasion to travell amongst any barbarous nations , or sauage Cannibals ; you that haue heard of the most prodigious treasons and massacres that euer were attempted , or thought on vnder the Sunne ; haue you ever read , or seene , or heard of any monstrous immanity , comparable to this of the Powder-Treason ? Haue ever Turkes , or Tartars , any Nero'es or Caligula's made vse of powder , or such engines of furie , to ruine whole States at one blow ? Nay , to blow vp their owne darlings , their owne Patrons , their owne innocent kinred that never offended them ; but onely these spuria vitulamina , these bastard imps of the Whore of Babylon ? If the ruine of your liuing Countrymen had no way affected you , what had the monuments of the dead deserued , that so many sepulchres of ancient Kings must be laid on heapes , and vtterly defaced ? what fault was in the dumbe stones , and stately Edifices of your forefathers , that they should be left as spectacles of your merciles crueltie ? But now perchance they repent it , and are ashamed of the Actors , and their courses . O no ; that scarlet Harlot hath not learned to blush . They are pictured for Confessours and Martyres , their zeale is commended , the State condemned for punishing their Ring-leaders vniustly , and their Proselytes here amongst vs ( which I grieue to speake of ) follow the same doctrine that led them vnto it , and are animated to the like attempts , when their ability shall grow sufficient . For marke but these few words of Bannes a Spanish Schooleman , ( whom a man would take to be none of the worst , especially in comparison of the Iesuites ) Angli ( saith he ) sunt excusandi , quia non se eximunt à Superiorum potestate , nec bellum contra eos gerunt , quia non suppetunt illis vires ad consequentia pericula : In 2. 2. Aquin . q . 12. art . 2. The English Catholikes are to be excused for not taking armes against their Superiours , because they want sufficient power to goe through with the businesse . Tolerate them then but to g●●w to a head , and to make their party good , and their natural bond to Prince or Country , should little dismay them , from venturing vpon the like Powder-plots . Where be then our Higgaions & Selah's ( Beloued ) for the stopping of this brood of vipers , that their force should not bee answerable to their malice ? As the Israelites had their Pascha and Purim , Holy daies set apart for the acknowledgement of their grand deliuerance from Pharaoh , and Hamans treason : why should not this dayes solemnity bee continued with everlasting thankfulnesse , for the miraculous discouery of the Powder-plot ? Let the people learne from our Pulpits , with what kinde of Salt-peter their Catholicisme is powdred ; let our children vnderstand in our streets , the barbarcusnesse of the plot , the profession of the actours , the danger that would haue falne on their innocent heads ; If the Lord in Iudgement to the enginers , and in mercy to vs , had not prevented it , and snared the wicked in the worke of their own hands . At the mentioning of our Church or King , at the beholding , or remembrance of our Parliaments , and chiefe places of Iustice , let the villany of the Powder-proiect bee never forgotten . In the celebrating of the holy Eucharist , let our thankfulnesse for this deliuerance bee an especiall part of our Sacrifice : Finally , let vs joyntly conclude as our Prophet here beginneth this Psalme : Wee will prayse thee , O Lord , with our whole heart , we wil shew forth all thy wonderous Workes . Wee will bee glad and reioyce in thee , wee will sing prayse to thy Name , O thou most High . For our enemies are turned backe , they haue falne and perished at thy presence ; for thou hast maintained our right and our cause , thou sittest in the Throne , iudging right . Now to this God the Father , God the Sonne , and God the Holy Ghost , three Persons and one Lord , who is knowne by the Iudgement which he executeth , and hath snared the wicked in the worke of his owne hands , be ascribed with Higgaion and Selah all praises , power , and glory from this time forth for evermore . AMEN .

HEZEKIAHS SICKNESSE AND RECOVERY .

A SERMON PREACHED BEFORE THE KINGS MAIESTIE at Woodstocke .

By IOHN PRIDEAVX , Doctor of Divinity , Regius Professor , and Rector of Exeter Colledge .

OXFORD , Imprinted by LEONARD LICHFIELD Anno Salutis , 1636.

HEZEKIAHS SICKNESSE AND RECOVERY .

2. CHRON . 32.24 . In those daies Hezekiah was sicke to the death , and prayed vnto the Lord , and hee spake vnto him , and he gaue him a signe .

1. MY Text is a type of the Worlds vncertainty , Mans security , and Gods mercy , to those that depend on him . Wherein wee haue a view of our misery , with the meanes and Author of our surest deliverance . The instance is in Hezechiah a King , a fit patterne for the best , the remedy Prayer , the chiefest refuge for the devoutest : Which is effectuall onely by the good will of him in the bush , who relieueth ever at a pinch , by speaking , and giuing a signe , for our convenient comfort . I will not trespasse on your patience , by a tedious rehearsall of the connection , with that which went before : let it suffice therefore to take in by the way for an entrance , First , a touch of Hezechiah's laudable life , expressed more at large in the 2. of Kings , the 18. and 19. chapters , all one in a manner with the 36. the 37. and 38. of Isaiah : And secondly , of his wonderfull deliverance , whereof I am now to speake . His goodnes , and zeale is summarily here compriz'd : First , towards the Church , The Levites must carry the filthinesse out of it , verse 5. The Priests must rowze themselues vp to bee carefull in their places ; My sonnes ( saith he ) be not now negligent , for the Lord hath chosen you to stand before him and serue him . verse 11. He restoreth the Church-goods , and sacrifices , by strict command , vers . 19. and 24. and reviueth the auncient solemnities of Trumpets , and Church-musicke , ordained , and ordered by his predecessor David , verse 27. and 30. And surely the best method in a reformation , beginneth ever with God ; for from thence proceeds a Blessing , to prosper all that followes . His care for the Common-wealth in the next place , comes not short of this . Hefortifies his citty ( saith the sonne of Syrach ) and by digging thorow a hard rocke with Iron , brought water into the middest thereof , Chap. 48. Hee built the wall that was broken , and raysed vp the towers , and another wall without , prepared Millo , made darts and shields in abundance , set Captaines of warre over his people , by the councell of his Princes and Mighty men , and his owne comfortable encouragements , verse the 3. and forward . It were his Courtiers , and the men of Iudah ( no doubt by his example and good directions ) that copyed out the Proverbs of Salomon , which now are a part of our Canon , from the beginning of the 25. Chapter , vnto the end of the booke ( as the 1. verse of that Chapter sheweth . ) And if we may credit the relations of Genebrard , and Torniellus , hee was a great Patrone of the Mathematiques , & tooke order for the right reckoning of the yeere by intercalation of the moneth Nisan , for which the Iewes now vse Adar , ( as appeares in their Calenders ) to the same effect . So great matters may bee brought to passe in a Common-wealth , where Learned men are in place , and Kings themselues are learned , to giue examples and directions . All which are farther seasoned by his personall and inherent graces : His dispatch , in execution , his resolution against Idolatry , his respect to Gods messengers , his patience in affliction , his earnestnesse in prayer , his confidence in danger , his wisdome in counsell , his study to reforme others , his thankefulnesse to God for all blessings receiued , make his Miraculous deliverances seeme the lesse strange , which here may be observed to bee Two aboue the rest : the First , from the invasion of Senacherib , and the Second , from his dangerous , and deadly disease .

2. What might not Hezekiah looke for at Gods hands , whose favour hee had found for so long a space , to prevent his desires , accept his endevours , prosper all his actions ? from whom hee had receiued so many comfortable promises , and messages , and whose Angell had so strangely quitted him , from so heauy an enemy ? yet here wee see , that amongst all these Blessings and triumphs , he must come notwithstanding to his tryall . For in those dayes Hezekiah was sicke to the death : hee must take the sowre among the sweete , to set an edge to his devotions , and make farther way for mercies , and wonders : wherein we haue the Spirituall Gests , ( if I may so speake ) of a Christian progresse ; From care and industry to doe good , to some temporall happinesse ; from that , to sicknesse ; from sicknesse , to Prayer ; from Prayer , to recovery , and other comforts and signes of Gods favour , till all at last come home to the Court of Heaven , and there we shall bee freed from other changes , and removealls .

The words ( without farther straining ) yeeld vs these 3 circumstances : Hezekiah's 1. Sicknesse . 2. Physicke . 3. Physicion . His Sicknesse dangerous ; his Physicke , precious ; his Physition , alwaies successefull . All which must needs be granted , his sicknesse being to death ; his physicke , Prayer ; his physicion , God himselfe : and for memories sake , may thus be connected ; Because Hezekiah was sicke , therefore he prayed , & because he prayed , therefore God spake vnto him , and afforded him a signe : which farther notes vnto vs the commonnesse of sicknesse , the force of prayer , and the readinesse of Gods helpe , vnto such as earnestly and faithfully repayre vnto him for physicke . Of all these in their order , briefly and plainely , as the Spirit of God shall inable me , and your Royall patience giue leaue . And first of the first , which is Hezekiah's sicknesse , in these words :

3 In those dayes Hezekiah was sicke to the death ] A sorry entrance to continue , if the remedy bee not the sooner . For sicknesse is the dashing of all worldly delights : And true happinesse cannot harbour , where that hath taken vp a lodging . But he that goeth on this way weeping , and beareth forth good seede , shall doubtlesse come againe with ioy , and bring his sheaues with him . It would be tedious for you to heare , or me to vndertake the clearing of all those doubts that interpreters out of these words haue raysed , rather then resolued . As first , concerning the time of this sicknesse , whether it were before , or after the miraculous deliuery from Senacheribs Invasion . Most of the Iewish Rabbins , with Salomon Iarchi , and Kimchi ; and the Papists , with Abulensis and Lyra , together with some of our reformed , as Musculus and Bullinger , hold that it was before . Their grounds are two : Otherwise ( say they ) how could Hezechiah raigne but iust nine and twenty yeeres , seeing fifteene yeeres were added by miracle , after his sicknes , and in the fourteenth yeere of his raigne , Senacherib came against him . Now , likely it is , that so many great matters could not bee dispatched in one yeere . Besides , he hath a promise after his sicknesse , to be delivered from the King of Assyria , 2. King . 20.16 . Which argueth , that deliverance was not past before . Notwithstanding Saint Hierome , Saint Augustine , Luther , Calvine , and the maior part of our Interpreters , who take after them , out of Iosephus , suppose all the warre first ended , before this sicknesse began . First , because the order of the text ( in all three places where it is mentioned ) so casteth it . And next , in all these tumults , wee finde Hezekiah , either consulting with the Prophet , or praying in the Temple , or giuing directions to his people and Councel , or otherwise bestirring himselfe , without any mention of any sicknesse . And well might all these troubles come within the compasse of one yeere , ( as Serrarius the Iesuite against his owne side granteth ) to wit , that fourteenth they speake of , wherein Senacherib came , and was defeated , Hezekiah sickened , recouered and liued 15 yeeres after , to make vp the nine and twenty . Now , in that God promised to deliver him after his sicknesse , it might not bee from the Assyrians first Invasion , but from his returne againe , that was perchance both threatned , and feared , as the latter opinion ( I thinke ) more probably defendeth . So the meaning of the text will fall out to be , ( according to this interpretation ) In those daies . ] that is , not before , or amidst , but after all troubles were ended , when Hezechiah had best reason to thinke himselfe most secure . When many brought Gifts , and presents vnto him ( as the words are immediatly before my text ) so that hee was magnified in the sight of all Nations , then , in the middest of his Prosperity , when he ( perchance ) thought least on it , was hee seazed vpon with this deadly sicknesse .

4 Now what manner of sicknesse this should be , Authours also vary ; some would haue it to be the Kings Evill , as Aquila , Symmachus and Theodosion . Others , an Imposthumation . Glycas saith , that it was in his foote , which began to rot . Most coniecture it to be the Plague , in regard of the Byle that appeared outwardly , and his extreame danger of life . But such conjectures besides the Text , are vaine and needlesse . Of like nature are the causes of this sicknesse , which by divers are rendred . One is thought to be the Kings refusing to marry , vpon a conceit that hee was that Immanuel , the Virgins Sonne , promised a little before to his Father Ahaz . So R. Salomon , Lyra , and Glycas , in the 2. part of his Annals . But Abulensis confutes this mainely , and most Interpreters are ashamed of it . Others , with the scholasticall History , affirme , that this sicknesse was a punishment , for the Kings neglect of thankesgiuing , after the overthrow of Sennacherib . But Iosephus , ( who tooke most paines to bee acquainted with such matters in the history of his Country ) expresseth particularly the Sacrifices and Solemnities that vpon that occasion were vsed . Besides we may adde , that no fault is layd to this good Kings charge before his sicknesse , but after . More safely then we may conclude with S. Hierom vpon the 38. of Isaiah , That this disease was rather a restraint from future presumption , then a punishment for former sinnes . Not {αβγδ} , inflicted by way of revenge , or {αβγδ} , as a ransom to make satisfaction , but {αβγδ} , or {αβγδ} , a lessoning for himselfe , or {αβγδ} , an example to others , a tryall for his instruction ( saith Bernard ) not a forsaking to his destruction . For howsoever all afflictions presuppose sinne : yet all are not inflicted , as the punishment of sinne , which Iobs long disputation with his friends , and the Lords determination in the end , maketh most apparent . Neither want there farther proofes in this kinde . When the Disciples made question , concerning the man that was borne blind , Iohn 9. Whether it came through his owne or his parents fault ; our Saviour denies both members of the division , and tells them that it was rather that the workes of God should be made manifest in him . The Tower of Siloā fell vpon eighteene persons , not so much for their sinnes , as for the lessoning of others , Luk . 13. Because of the mixt cup in the Lords hand , Psal . 75. his children sometimes are to drinke the purer wine , though his enemies shall bee sure of the dregs . For what is this world else , but as the Author of the Sermons de Tempore shewes it , ( as it were in a Map ) a vast and glowing Furnace , where the wicked are the drosse , the godly , the gold , tribulation , the fire , and God himselfe , the Workeman ? Is it not better therefore ( saith Saint Augustine ) that God should chastise thee here , then spare thee here , and forsake thee hereafter ? He would haue a Champion valiant , without an adversary ( saith Saint Basil ) that supposeth a iust man should be free from afflictions . For What are all such crosses , but as so many penitentiall Sermons , preached by God himselfe , to make vs know our selues , and bring vs home vnto him ? He that proues not a good student in this Schoole of the Crosse , hath small hopes to attaine hereafter to any degree in heauen . The old Testament began almost with Abels slaughter , and the New , with the butchering of the Infants , and Iohn Baptists imprisonment . The Patriarks , Prophets , and Apostles , with all Gods chosen , had their part of this cup . He chastiseth all that he receiueth , Prov. 3. So here , good King Hezechiah , in the height of his prosperity , is remembred with a sicknesse ; to minde the greatest , of their frailty , and the holiest , of their humiliation , and the happiest , not to depend vpon their owne abilities ; much more the meanest here should learne , with patience to vndergoe such crosses , as their betters haue borne , and with compassion not to censure , but to comfort their afflicted brethren . For canst thou murmure if God should visite thee , when thou considerest that Hezekiah was sicke ? Or account thy payne too greeuous , when his was to the death ? or complaine it comes vnseasonably , seeing this happened to him in those dayes , wherein nothing was expected but joy and triumphs ? I should distrust your vnderstandings , and religious dispositions , to presse this point further . It is a sad theame to discourse of sicknesse : the remedy therefore ( I trust ) will bee the more welcome , which the Text leadeth vnto , in the words following .

5. And he prayed vnto the Lord . ] Prayer pierceth the cloudes , offereth violence to the Kingdome of heauen , and in manner ouer-ruleth him , that over-ruleth all things , But that this Physicke proue strong in operation , it must bee continued , and fervent , as the best Doctours prescribe , and tempered with the precious ingredients of Faith , Hope , and Charity .

Non vox , sed votum ; non musica chordula , sed cor .

Not windy wordes , but waighty wishes , not the harpe strings , but the heart strings , not hee that crieth lowdest , but he that loueth most , hath the best acceptance before the Throne of grace . In this forme ( no doubt ) dying Hezekiah commended his desperate case to the Lord of life ; and howsoeuer , the harsh message of Isaiah the Prophet , was sufficient to breake his heart , so vnexpectedly sent , so peremptorily deliuered , so likely to take effect in so great extremity : Set thine house in order , for thou shalt surely dye , and not liue : which the damnable glosse of some Rabbines make yet a great deale more horrid ; Thou shalt surely dye ] ( say they ) that is , in this World : And not liue ] that is , in the World to come : Yet faith lets not goe it 's hold , hope would not bee perswaded , but that God would be intreated ; hee had heard of his mercies of old , and had tasted of the sweetnesse of them in all the passage of his life ; and therefore hee now resolues to imploy his expiring spirits , and gasping breath , as long as they should continue , to try at the last cast , what might be obtained . Blessed King ! it was Gods extraordinary grace that settled thee in this directest course ; some would sooner haue murmured ; Haue I beene so carefull and Zealous to doe God seruice , and shall this bee my recompence , to be cut off before my time ? must I , after so many fayre promises , dye thus childlesse in my flourishing age ? and is there no other order to be taken , but onely to set my house in order ? Many of the like speeches impatience would haue vttered , and perchance haue abused the Prophet for bringing such a dismall doome . But our Kings broken and contrite heart containeth no such dregges : hee heares all with patience , beares all with patience , considers all with patience , and so with teares in his eyes , death in his face , ( yet confidence in his heart ( hee turnes about vnto the wall . This hee did ( say many Interpreters ) because the Temple stood that way , towards which it was their custome to turne their faces in prayer . Saint Hierome takes the reason to bee rather , that the standers by might not behold his teares : and Lyra , that they might not hinder him , as Angelomus further notes , by disturbing his devotion . His teares may bee also thought to proceed , not so much from the horrour of instant death ; or a loth to depart from worldly pleasures ; or an vnmanly sinking vnder the extremity of paine ( howsoeuer such brunts most commonly shame the valour of those , who hold themselues most resolute : ) as from a desire he had , to perfect the reformation which was begun ; and to leaue an heyre behinde ( for then he had none ) to succeede in his Kingdome , and continue the blessed line . For how could it chuse but grieue him to fore-thinke on the distraction that was like to ensue , in a State so vnsettled ? Many yet addicted to Idolatry ; false-hearted Shebna the Treasurer gaping to succeed , which could not be without opposition . Many particulars besides , ( which himselfe only knew , ) and the world could not take notice of , might justly occasion him to water his couch with teares . And teares in such a case , either for publique good , or private escapes , by Davids practice , Ieremies Lamentations , and our Saviours weeping for Lazarus , and over Ierusalem , are warranted to be Heroicall . We haue more sinnes ( Beloued ) to bewaile , but fewer teares to shead greater occasion to hide our faces , but lesse contrition to doe it : many Physitians shall bee first fee'd , before this remedy bee thought vpon , that Hezekiah prayed vnto the Lord .

6. Hee prayed . ] Simon Magus had not the grace to pray himselfe , but the face to intreat others . I make no doubt , but here the Prophet Isaiah prayed , the Priests prayed , the Courtiers and people prayed , ( all were good helpes , and it was their dutie ) yet this sufficeth not Hezekiah , except hee pray himselfe : hee could best plead his owne cause , and commence his owne suit , and haue the better audience . But to whom doth hee pray ? Popery was no then on foot , to pray to Saints departed before their images , or buying Masses , or applying reliques . Isaiah had instructed them better , that Abraham was ignorant of them , and the Brazen Serpent was broken downe by the Kings command , and called Nehushtan , that no such praying should be vsed vnto it . Hee prayed therefore ( as the text hath it ) vnto the Lord ] and none other , him hee had onely offended , his mercy hee had ever found ready , his power hee was assured of , he alone throughly knewe his wofull case , and therefore not as much as dreamed of the mediation of any other . The forme of his prayer is set downe in the twentieth of the 26. of Kings , and Esay the 38. in the same wordes , to teach vs to regard that the more , which the Holy Ghost vouchsafeth so precisely to repeat . From whence if our Puritans hope to drawe any instance for their extemporary brabbling , and brawling against our set formes of prayer ; the text will shew them , as repugnant to Hezekiah herein , as commonly they are otherwise to all their lawfull Superiours , For his prayer here was on his bed , vpon his particular and extraordinary necessity ; they must vent theirs in the Church , where no such occasion is offered , to the excluding of better formes , then their best premeditation can affoord vs. Hezekiah turned his face to the wall , that this particular request of his might not bee heard , or disturbed : The gift of these men is vnder-valued , if their proselytes be not about them to applaud , and admire it . More tolerable therefore it were , that they troubled not the Church more by their prating , then they helpe it by such praying . In this case , if their conceits were not too fleeting , they might consider , that prayer is of two sorts , Publique , or private . Publique , may be either solemne in the Church ; or more retired , in a familie , or some other occasioned assembly . Now to thrust in here , with sudden , and vnconcocted flashes , were not only to crosse Scripture , Fathers , and the continuall practice of all Christian Assemblies , that euer deserved the name of Churches : but also to abuse such Holy meetings , by hindring the concurrence of devotions in knowne petitions , wherein they ought to joyne , and the saying Amen to that , they must be sure is warrantable . Private prayers , ( I confesse ) are of another nature , wherein divers notwithstanding may bee holpen what to say , and directed , what to aske , by publike formes , though such particulars may often fall out in regard of personall grievances , sinnes , or benefits , that may dictate ( as it were ) an ejaculatory prayer , as the occasion shall bee offered . Such was Hezekiah's here , and such were to be wished more rife , among all sorts of people . Notable examples herein wee haue of Iacob ; O Lord God of my Father Abraham , and God of my Father Isaack : Gen. 32.9 . The Lord which saidst vnto me , Returne into thy Countrey , and to thy kinred , and I will deale well with thee : I am not worthy of the lest of all thy mercies , & all the truth which thou hast shewed vnto thy servant . For with my staffe I passed over this Iordan , and now I am become two bands . Deliuer me , I pray thee , from the hand of my brother , from the hand of Esau , for I feare him . So Sampson , vpon his resolution to dye : O Lord God ( saith he ) remember me , Iud. 16.28 . I pray thee , and strengthen me , onely this once , O God , that I may bee at once avenged of the Philistims , for my two eyes . And what are the most part of Davids Psalmes , but a contexture of such heavenly wishes , aptly composed for his owne vse , and the direction of others , that expect the same protection ? O how would it become the conversation of Christians , in stead of corrupt communication , and blasphemous oathes and cursings , to haue their mouthes filled with such Prayses and Prayers ? How well doe such speeches sound from the mouthes of good subiects ? God saue the King : or Giue the King thy Iudgements , O Lord , and thy righteousnes vnto the Kings Sonne . In the warlike raigne of David , wee haue a large description in Scripture , of Captaines and Worthies ; but in Solomons succeeding Peaceable government , of stately buildings , notable examples of Iustice , flourishing of the Arts , trafficking with forraine Nations , and the like . All which are the extraordinary blessings of God , and by his disposall haue their turnes , and periods , which most commonly are found in the body , as the head is affected . Where a King therefore makes the Lords Prayer , the best Prayer , the subject of his meditations ; with what face may subiects be backward , in following such directions ? Hezekiah ( as wee all know ) wanted not titles , nor treasure , nor friends , nor any other good parts , that might grace a man : and yet heere wee see in the vpshot of extremity , his onely refuge is Prayer . And this brings him to the speech of the Physitian , which recouered him . For when he had prayed vnto the Lord , the Lord spake vnto him , and hee gaue him a signe . Where we haue the last words of my Text , and third member of my division , pointing at the Physitian , and the course he tooke .

7. And he spake vnto him , and hee gaue him a signe . ] {αβγδ} , at sundry times , and in divers manners , hath it pleased the Lord of heaven to speake to men here vpon earth , by his Sonne , by his servants , by Angels , by men , internally , externally , in dreames , by open visions ; as Suarez vpon Aquinas's third part , quest . 30. Peucer in his commentary of the divers kinds of divination ; Mencelius in a peculiar tract of the knowledge of God , doe at large declare . This speaking here to Hezekiah was by Isaiah the Prophet , as the text , 2. Kings 20. clearely sheweth . And as the extremity was great , and vrgent ; so this speaking was quicke , and comfortable , in these most gracious tearmes , Turne againe and tell Hezekiah {αβγδ} the Captaine of my people : Thus saith the Lord , the God of Dauid thy Father , I haue heard thy prayer , I haue seene thy teares ; Behold , I will heale thee on the 3d day , thou shalt goe vp vnto the house of the Lord . Could there be better newes to a dying man ? Yet this is not all . I will adde ( saith he ) vnto thy daies 15 yeares , and I will deliuer thee and thy City , out of the hand of the King of Assyria ; and I will defend this City for mine own sake , and for my servant David's sake . This was more then could be expected , but thus it pleased the Lord to dispence his favours . Some one perchance in Isaiah's place , would haue here repined at such a message ; Good Lord , what meanest thou by this ? art thou so soone changed , or hast thou a double will , one contrary to the other ? Can it stand with thy immutability , so suddenly to doe and vndoe ? or with my reputation , to vnsay that so quickly , which by thy expresse command I so lately deliuered ? The King and Courtiers , may hold me for a false prophet , who , vpon mine owne head , spake that so confidently which now I must recall ? But Isaiah was no Arminian , he knew , it was no manners for him to make a question of Gods doings : Hee was acquainted so farre with his proceedings , that most commonly hee reveales not all that hee himselfe meanes to doe ; but so much onely , as his Ministers are bound to teach , and servants to learne . Whence that distinction of Divines , into voluntatem signi & beneplaciti , His revealed will toward vs , and his secret in His eternall Counsell , notes not two distinct wills in God , ( as Lombard well obserues , and the Schoolemen on him at the 45. Dist. of the first booke of the sentences ) but divers formes of speaking , concerning the acts and effects of the same will . Hence among the Ancients there runnes a saying , which is fathered on Gregory , Deus mutat sententiam sed non consilium . Gods revealed denunciation may bee altered , but never his eternall purpose . For the first may bee vttered according to the disposition of second causes , or our deserts ( as Zanchius well gathereth out of Saint Augustine ) whereas the latter depends vpon eternall immutability , and therefore in no respect can admit any shadow of change . Now these are not opposite , but subordinate , the revealed , to the secret , as part , to the whole ; the revealed expressing the meanes , whereby the secret is fulfilled . Salomons carriage in the famous case betweene the two harlots , giues an instance of the like in men . Did he intend ( thinke you ) the barbarous dividing of the infant , that had no way offended ? Yet his words at first are , Bring mee a sword , divide the liuing child in two , & giue halfe to the one , and halfe to the other . But his intent , which he concealed , is afterward expressed ; Giue the true Mother the liuing child , and in no wise slay it : and all Israell saw that this was the wisdome of God in him . His first command then included not his purpose , but a tryall , to finde out the truth . And so God here not peremptorily sets downe what should bee , but what the Prophet was to deliuer , concealing both from King and Prophet what should ensue vpon it . Where there is no more contrariety then in our Saviours inquiry for provision for the multitude , Iohn 6. hee asked Philip as it were doubtfully , where so much bread might be bought ; but this he said to proue him ( saith the text ) for he himselfe knew what he would doe . The Prophets deadly message therefore was true in relation to the second causes , referred to their proper effect ; yet subordinate to Gods secret purpose , in reference to the end : the ground of all which is closely layed , in the 17. Article of our Church , to which we subscribe . Gods decrees for the end , include alwaies the meanes , and therefore such threatnings serue Gods children to stirre them vp to vse them .

8 This vse David made , 2. Sam . 12. The commande was peremptory : The child that is borne vnto thee , shall surely dy . Yet the King ceased not to fast , and weepe , as long as breath was in it , onely vpon this ground , Who can tell whether God will be gracious vnto mee , that the child may liue ? I had not dwelt so long vpon this , but that the vnsetled wauering of divers learned men amongst vs , had giuen iust cause . Hence you may ghesse ( beloued ) how little reason the Arminians had , to take part with the Papists , and Lutherans , to slander our Church , ( as for many other things ) in this , that we make God to haue two distinct wills , the one dashing the other . This they referre to our Crypticall Divinity ( as it pleaseth those Theologasters to terme it ) as though wee maintained any points in secret , that wee dare not publikely to justify before all the World . Iunius at the beginning gaue them good counsell , for the peace of the Church . Consilium de pace Ecclesiae . Crocius hath particularly answered Bertius , to this calumny , in the second and third Chapter of his Parenaeticus ; and all of them of late , by Gods providence , and your Maiesties especiall furtherance ( I trust ) haue met with their Masters at Dort . For such imputations are no newes to those who are acquainted with the obiections of the Pelagians , and Semipelagians , against Saint Augustine , Prosper , and their followers : the Bickerings betweene the Germane Bishops , and the French , in the cause of Godescall and Erigena Scotus , the later stirres betweene Luther and Erasmus , the Pseudolutherans , and their opposites , Beza and Castalion , Peter Baro , & our English Divines , the Iesuites and the Dominicans , which contention is yet fresh on foote , and the Pope for all his infallibility ( often vrged thereunto ) dares not to decide it , but lets it still runne on . Old Cumel tells Vasquez the Iesuite in playne termes , that most commonly those that stand most vpon their sharpe wits , are found , in the conclusion , most repugnant to grace . Rispolis hath set forth a picture of Aquinas , bearing downe with his Buckler , and stabbing those with his pen , that in any sort shall deny the whole determination of the second causes , by the first , or contingent effects by Gods immutable decree . Nugno comes vpon them for wresting authors contrary to their meaning , and addes that hee verily thinkes they will serue him so too , when once he is dead , notwithstanding his direct writing against them . But to recall my selfe from this digression whereof I am sensible , Aluarez , Bannes , Cabrera , Ripa , with the forenamed authors , sufficiently shew , if a man would goe no farther ; That the soundest Schoolemen successiuely haue ever defended in substance , concerning Gods purpose , and mans will , his grace , and our abilities , that which our Church of England at this day maintaineth . For in this they shew them Schoolemen , ( as they are commonly tearmed ) whereas otherwise they play the schoole-boyes , where the Popes decrees over-awe them . Their learning generally being as an over-growne wood , amongst many thornes and bushes , which are good for nothing but fuell . Much good ancient timber may bee found out , to serue in the Lords building , whereas on the other side , Vorstius's Libertas Prophetandi , and Arminius Meditatio sine lectione , which they and their schollers practise so much , and plead for , without religious and discreet restraint , would set all in a combustion . How much better is it therefore for vs ( Beloued ) to hearken with Hezekiah vnto the Lord speaking , as he doth at this time to vs , by his Word , and Ministers , who ought not in that regard to bee lightly esteemed of you ( howsoever vnworthy in themselues ) for their Masters sake ? Hee speakes to vs in this point , that notwithstanding hee often threaten , and sometime strike , yet place is left for mercy , where it is sought accordingly . Vse but Hezekiah's teares and prayers , and he is the same God , that will not only speake , but giue comfortable signes of his favour , which is the vpshot of my text , and a signe that I shall not hold you long . And he gaue him a signe . ] Signes , and miracles were frequent among the old Patriarchs , Prophets , and the Apostles , with some of their successors , in the Primitiue Church , for the confirmation of their vocation , faith , and doctrine . But the Gospell once fully receiued , we are left to the text , to arme our selues against Antichrist , who comes with signes and miracles . And not to rake vp old sores : who knowes not of late the practices of Father Edmonds , and Darrell , with their complices , to iustify Popery , and Puritanisme , by the casting out of Devils ? In which kinde of imposture , some French Monkes were put of late to a hard exigent , when Verrine the Devils discourse , must be put in print , to make good their exorcismes and superstitions . But aboue all , I marvaile why Bellarmine and Gretser should so strangely vpbraid our Church for the defect of miracles ; the first , in these termes , Haereticos non potuisse extorquere miracula , neque à Deo , neque à Diabolo , ad confirmandam realem praesentiam , in his 3. booke de Eucharistia , and 8. Chap. The latter , in the like : Diabolum puduisse Lutheri doctrinam miraculis confirmare . in his defence of the 2. Chap. of Bellarmines first Booke de verbo Dei . Doe they take a pride , that the Devill is so forward to advance their cause by miracles , and so backward to doe vs any kindnesse ? If this be the issue , wee shall rest content with such miracles , as our Saviour , and the Apostles wrought , at the first propagating of the Gospell ; and when wee teach any new doctrine , dissenting from this , then to cast about for new miracles to confirme it . But here a signe was necessary ( as Saint Augustine obserueth ) that of the two messages the Prophet brought to Hezekiah , in shew contradictory , he might bee assured on which to depend . 2. Kings 20.11 . The signe that is here onely mentioned in the generall , is another-where particularly set downe to bee , the going backe of the Sunne , or at least the shadow , ten degrees in King Ahaz Diall , where no doubt can be among Interpreters , whether it were done or no , but of the manner how it might possibly bee accomplished . Of the standing still of the Sunne , some instances are given : one was , at the request of Father Mutius an Hermite , who going to visit a sicke person , was like to be benighted , had not the Sunne halfe only aboue the Horizon , for divers houres stayed his leasure , till he came to his patient , as 't is told vs in vitis Patrum , lib . 1. cap . 16. Another is brought by Turpine , in the life of Charles the Great , the 28. Chap. for a more notable stay of the Sunne in one place , for aboue three daies together , to gratify that Emperour in the pursuite of his enemies . A third is out of the first booke of Chron . 4. chap. 22. made good only by the vulgar Latine edition , which readeth , Et qui stare fecit solem . ] This last much troubled Torniellus , otherwise a diligent Historian , so that he professeth ingeniously in his Annals , that he knowes not what to make of it . But the first , Serrarius the Iesuite will scarce admit for a truth . The second , Baronius reiects for a lye , and the third all may see depends on a false translation . For whereas our English Doway Bibles render word for word , out of the vulgar Latine ; And Hee that made the Sunne to stand . ] The Originall hath nothing but {αβγδ} , the Septuagint , {αβγδ} our English , & all other that I haue seene , And Iokim ] the proper name of a man , one of Iudah's posterity . And therefore they must needs bee {αβγδ} Men of Lying ( as corruptly almost they render the very next words ) who would make that to signify the standing still of the Sunne . Whence wee may obserue by the way , what pure Text the Councell of Trent would put vpon vs for authenticall , if we would take it in grosse : And how palpably our peeuish Recusants in such cases are abused , in depending on such men , who care not with what huskes they feed them . Once this is certaine , that both Sunne and Moone stood still together for a whole daies space , in Ioshua's time . But here the Miracle seemes greater , in going backe of the same tenne degrees , especially as it is by most Interpreters expressed .

10 For they suppose , the Sun had then passed forward tenne degrees in the Diall , before the miracle began : so that two onely wanted for his setting . Tenne then spent in the going backe , to the point of his rising , and tenne to returne to the point where it was first , makes that one artificiall day aboue thirty houres , whereas that of Ioshuah ( for ought we finde ) and of which the text saies , there was never the like before or after , could not be aboue 24. Now if the Sunne were here posted forth , and backe in an instant , ( as some would salue the matter ) how could the motion of the shadow in the Dyall be distinctly discerned ? And to put halfe degrees for whole , ( as others would mend the reckoning ) the text will hardly beare . To let passe then , what explication here might arise from Copernicus mouing of the earth , or Tycho Brahe's fixing of the Sunne , as the center of motion to the rest of the Planets ; or Fracastorius multitude of Homocentricks : take but the old receiued grounds , either of eight Orbes , with Aristotle , or nine , with Ptolemy , or tenne , with Alphonsus , or now at the last , of eleven with Maginus and Clavius , not excluding their Excentricks , Concentrickes , Epicycles , yea and Excentrepicycles , which they make belonging vnto them , to salue all appearances , and a world of difficulties would follow , if with this Sunnes retrogradation , all the heavenly Orbes , according to the same proportion , moued not backward . Besides the disordering of the Starres aspects , & distances one vnto the other , those that take away all Orbes , and leaue the starres to flye like birds in the ayre , without the same miracle wrought likewise in all , will not bee able to avoid . To bee quitted therefore from this trouble , Burgensis thinkes it safer , with Abarbinel , to affirme , that the Sunne kept his course , & the heauens their order , and the day his length : but the shadow , contrary to his nature , was miraculously brought back . With those accord Arias Montanus , Bullinger , and some others : And their reasons are , first , Otherwise the miracle would haue beene as conspicuous in other Dyals , as in that of Ahaz : And the whole world ( amazed at the Prodigie ) would in those dayes haue yeelded some forraine Mathematicians , to haue recorded it . Besides , the text every where insisteth vpon the shadow , and but once mentioneth the Sunne , and then not going back in the heauen , but brought back in Ahaz his Dyall . To that which is objected out of the 31. verse , that notice was taken of this in other Countries , seeing some were sent from Babylon , to inquire of the wonder , they answer out of the same place : They came to see the wonder that was done in the Land : whereof they might heare , not of the going backe of the Sunne , & the dayes miraculous length , which at home they had seene : I am not ignorant how Mathew Toring replies on this of Burgensis If ( saith he ) the shadow should yeeld vs this miracle without the Sunne , then God should be put to create a new light , which should haue a motion without a subject , and bee brighter then the Sunne , to obscure his shadow , and make his owne apparent . But to this Burgensis might answere , that God might so inflect , and dispose the Sunne-beames , ( which naturally are darted out at a right line ) to cast a shadow forth or back , from any grosse body , as His wisedome should hold most convenient . Howsoever , a great miracle it must needs bee , and no lesse perchance , to finde the shadow goe backe , when the Sunne keepes his course , as the Sunne to change his course , and the shadow to attend on it . In this difference ( being out of my profession ) I take not vpon me to be vmpire . Wee may make vse of both . Jn the first , a good King resembles that Sun , that giueth life and influence to all the rest of the starres , cannot haue his course stayed , but by an almighty hand , and leaueth darknesse and horrour , whensoeuer he departeth . In the second , our life is a shadow , euery minute mouing forward , in the Dyall of our time , which none can stop , or set backe , but he that gaue Hezekiah a signe . And signes hee giueth also to vs ( Beloued ) of his extraordinary mercies and favour , in another kinde , if our vnthankfulnesse would but take notice of what wee fully enioy : A most gracious Soueraigne , a flourishing Church , a peaceable Common-wealth , reward for vertue , punishment for vice . Infinite such signes may be reckned ; but what reformation they worke in vs , our own conscience can best informe vs. Theodoricus , Archbishop of Colen , mentioned by Aeneas Sylvius , in the second booke of his Commentaries of the deeds of King Alphonsus , when the Emperour Sigismund demanded him of the directest course to happinesse : Performe ( saith he ) when thou art well , what thou promisedst when thou wert sick . And blessed are they that so are visited by Gods hand , that they pray with Hezekiah ; and so pray , that God may speake vnto them ; and so speake , that signes accompany it of his mercifull favour . The grace of our Lord Iesus Christ , the loue of God the Father , and the fellowship of the Holy Ghost bee with vs all evermore . AMEN .

PEREZ-VZZAH . OR The Breach of VZZAH .

As it was deliuered in a Sermon before His MAIESTY at Woodstocke , August the 24. Anno 1624.

By IOHN PRIDEAVX , Rector of Exeter Colledge , His MAIESTIE'S Professor in Divinity , & at that time Vice-Chancellour of the Vniversity of OXFORD .

1. COR . 7.17 . As God hath called every man , so let him walke .

OXFORD , Imprinted by LEONARD LICHFIELD Anno Salutis , 1636.

TO THE RIGHT HONORABLE , IAMES , EARLE OF ARREN , LORD OF EVENNA AND INNERDALE , &c. all the blessings of this life , and that hereafter . Right Honorable ,

GIue mee leaue to present only to your View , that which you heard not long since distractedly vttered . I haue ever obserued your extraordinary favours toward me , which I wish I could as well deserue , as thankefully acknowledge . When importunity therefore had extorted from me , the publishing of these troubled Meditations ; I could not bee to seeke of a Patron : Your Heroicall disposition in generall , and particular respect to mee , being so fresh in memory . Weake frames need the stronger supporters ; and often times a poore Pamphlet becommeth passable by a rich frontispice . I desire this may be admitted not as an acquittance for former debts , but an obligation for future payment : which were I as able as ready , should not bee long behind . But where true Noblenesse is radicall , harmelesse presumption , and vngarded plainnesse for want of Court complement , seldome meets with a checke . This emboldens mee to depend on your tryed acceptance ; who am

Oxford , Exeter Colledge . Octob . 22. 1624. Your Honours most bounden to be commanded IOHN PRIDEAVX .

2. SAM . 6.

6 And when they came to Nachons threshing floore , Vzzah put forth his hand to take the Arke of God , and tooke hold of it , for the Oxen shooke it .

7 And the anger of the Lord was kindled against Vzzah , and God smote him there for his errour , and there he died by the Arke of God .

1 MY Text intimates a kind of progresse vndertaken by King David , with his Peeres and People , to remoue the Arke of God from Gibeah of Kiriath-iearim , 1. Chro . 16.1 . where it sometimes soiourned , and rest it at Ierusalem in the Tabernacle he had erected for it . The least reflection on the argument of the former chapter , will cleare the Connection , and shew the dependence of this passage vpon that which went before . After the death of Saul's sonne Ishbosheth , the vnion of Israel and Iudah , 2. Sam . 4.7 . Ib. c . 5. 1. 3. Ver . 6. Ver . 17. & 22. and their ioynt homage performed to David in Hebron , the besieging of Jerusalem , and winning it from the Iebusites , with two other notable victories against their bad neighbours the Philistins . The first thing this good King thinks vpon , is the setling of Gods service . He held it a neglect no longer to be indured , that the Arke of God should want a Tabernacle , or the Tabernacle bee so farre from Ierusalem his chiefe abode , that he might not daily resort vnto it . He considered that Abinadabs private house could not be fit for such publike worship , and all the time of King Saul little harkening was there after such matters . But now peace being established by the devoluing of the Scepter to him ; Religion began to looke out , as the Sunne after a storme . Esth. 2 The Persians perhaps ( with Assuerus ) would haue revelled vpon such successe , more then an hundred and fourescore daies together ; and the Romanes haue pageanted our lesse victories in many an ambitious triumph : But Gods children seeke not their owne , but the glory of him that protects them . Impediments may sometimes hinder , or distractions divert , or crosses disable , their best designes : but their hearts are alwaies fixed on the right , as here King Davids was , to expresse it selfe vpon the first opportunity afforded . A Parliament therefore is proclaimed , and consultation had with the thousands and hundreds of the choisest Priests and People of all Israel . It would doe a man good to consider the gratious speech of this religious King , then had in this Parliament ( though here omitted , yet ) registred in 1. Chron . 13. in these very words ; If it seeme good vnto you ( saith he ) and that it be of the Lord ; let vs send abroad vnto our brethren every where , that are left in all the land of Israell ; and with them also to the Priests and Levits which are in their Cities , and Suburbs , that they may gather themselues vnto vs , and let vs bring the Arke againe vnto vs , for we enquired not at it in the daies of Saul . What should not such words of a King worke with well affected subiects ? There wanted not in himselfe wisdome to dispose , or authority to command , or resolution to execute : yet it pleaseth him to advise with the present , and send for them that are absent , and make himselfe a party by calling them Brethren ; and acknowledge the common fault , that all might joyne for amendment . Such kinde vsage leaues most commonly the greatest impression in liberall dispositions , and workes often more sweetly then imperious commands . Here it appeares it did , in the words next following , 1. Chron , 13.4 . And all the Congregation said that they would doe so , for the thing was right in the sight of all the people . All the people therefore from Shihor to Hemah , ( the vtmost borders of the kingdome ) came flocking with all alacrity to giue their readiest attendance . It could be no small company , when 30000 are noted for choice men of Israell , and the rest left numberlesse vnder their severall Captaines and Commanders . These we finde here marching from Ierusalem ( as it should seeme ) to Baalah ; 1. Chron . 13.6 . from Baalah to Kiriath-iearim : in which Citty on a hill ( thence called Gibeah ) stood Abinadabs house , where the Arke had remained , after its returne from the Philistines ; and the plague of the Bethshemites ( for prying into it ) full twenty yeares together . Thence it is now taken ( as a man would thinke ) with the greatest solemnity and reverence that might be devised . A new cart is made for the purpose , 1. Sam . 7.2 . to prevent the least suspicion of pollution , or prophanenesse : Abinadabs sonnes ( who had attended it so long , in their Fathers house ) haue their charge continued , to bee the nearest Guardians about it : Achio is before , Vzzah comes after ; the rest keepe their due distance . A goodly sight it must needs be , of such well ordered troupes , vpon so sacred a peece of service . The King reioyceth , the Musicke soundeth , the multitude shouteth ; and no doubt but that prescribed forme of prayer , at the Arkes removing , was then often repeated , Rise vp Lord , And let thine enemies be scatterd , and let them that hate thee flie before thee ; Numb . 10.35 . But what more vsuall then mens surest expectations , to be deceaued , and their best intentions crossed . Crosses and contentments take their turnes , not as men would haue it , but as God disposeth . They that travelled here so contentedly , with such variety of good company and musicke ; how suddenly , ( not long after their first setting forth ) doe they meet with an accident , which puts them all out of heart , and their instruments ( as it were ) out of tune . For

2 When they came to Nachons threshing floore , Vzzah put forth his hand to the Arke of God , and tooke hold of it , for the Oxen shooke it . And the anger of the Lord was kindled against Vzzah , and God smote him there for his errour , and there he died by the Arke of God . Wherein may it please you to obserue in generall these three parts 1. The danger that the Arke was in , The Oxen shooke it . 2. Vzzah's fault , he put forth his hand and tooke hold of it . 3. The present punishment , inflicted vpon the fact , God smote him there for his errour and there he died , &c.

The first intimates against the Papists , that the most setled estate of the Church , while it is here militant , is not priviledged from shaking , nor its chiefest vpholders from stumbling . The second , against the Puritans ; that every man in such a case , is not to thrust forth his hand to be a Reformer , farther then his place and calling warrant him . The third , against the Atheisticall Politicians , that God cannot be deluded as men are ; hee will espy a fault , and strike ( perchance ) suddenly , though never so faire a glosse be set vpon the action . Of these in their order , as God shall enable me , and your Royall patience giue way . And first of the first , which is the danger the Arke was in . This is here prefaced vnto vs with foure circumstances : 1. Of the Time , when . 2. Of the persons , They . 3. Of the progresse , Came . Lastly , of the place , to Nachons threshing-floore . All which to discusse apart , were to shew more curiosity , then iudgement : and to insist vpon quiddities ( as the manner of some is ) to gaine applause of wit , in that the Holy Ghost never meant : I came not to this place with any such intent , but to discharge my duty in preaching Christ Iesus , for the winning of soules . Their grounds to mee are vnknowne , that dare to doe otherwise . May it please you therefore , to beare with plainenesse ; and to expect no deeper speculations , then this Historicall text affordeth : which here in the first entrance puts vs to a stand , with David and his chosen company .

3 And when they came to Nachons threshing floore . That which it pleaseth the Holy Ghost to register , is not for man to neglect , according to that of the Rabbines , {αβγδ} There is not a one title of the text of Scripture , but mountaines of matter may be observed in it . Threshing , and threshing floores , are seldome mentioned in prophane Authors ; but in Scripture sometime yeeld illustration of God's execution vpon the wicked . So Babylon is termed {αβγδ} the sonne of Gods threshing floore , in respect of the pressure it was to vndergoe , Isaiah 21.10 . Sometimes of his favour ; so Ephraims faire necke was not grated with the plow-yoake , but appointed a more favourable taske , as a Heifar to tread out the corne , Hos . 10.11 . These threshing floores the Israelites esteemed no lesse then their stateliest mansions . In the 15. of Numb . we haue a heaue offring of the threshing floore , and of this the Levites receiue a benefite , cap . 28. And how many matters of consequence are registred to haue happened in threshing floores ? Gen. 50. Iud. 6. 2. Sam . 24. 2 Chron . 3. The great mourning of Egypt for Iacob ; the miracle on Gedeons fleece ; The apparition of an Angell with his sword drawne against Ierusalem ; then an Altar erected by David ; after , the Temple it selfe by Solomon : all in Threshing-floores . Now this Threshing-floore which is here said to bee Nachon's , in 1. Chron . 13. is stiled Chidon's : taking that name ( as most Interpreters haue it ) from that saying of God to Iosuah , V. 18. cap . 8. {αβγδ} Lift vp thy speare or shield toward Ai . But that place in my mappe , lyeth too farre out of the way , to haue any neighbour-hood with Nachons Threshing floore . The Chaldye Paraphrase reads it by the appellatiue , Locum praeparatum , and that for two respects , as Caietane giues the reason : Either that burnt offrings were there then prepared , to intreat God for good successe in that religious action : or that the people in that place were to bee orderly ranged , to proceed with the greater solemnity , and lesse confusion . The Iesuites , with some others , Ser●artus . Sanctius . hold the difference cleared , by saying , the owner of this floore had two names , Nachon and Chidon . This may helpe ( indeed ) somewhat to justify their multiplicity of names , to shift from the stroke of Iustice . The matter is not great ; but that Scripture must not be conceiued in any part to contradict it selfe , least the whole may thereby bee questioned . Why may not Chidon then be the places name ; and Nachon the owners at that time ( as Peter Martyr hath it ) since Ioshua's action by Ai gaue no name to a place , and this place may be so called without absurdity . But to passe from this , yet not without some touch for vse . When old frugality was in request , and Great men were better husbands then Courtiers , rich Boaz held it no disparagement , Ruth . 3. in person sometimes to follow his reapers , and at night to take a bed in no better place then a threshing floore . But while our masters follow too much their pleasures , who oversees the labourers ? The very name of Threshing-floore , should sufficiently taxe our idlenesse and luxurie , which cannot bee contemptible , as long as God's word honoureth it . And what if I should say , that the pageant of our whole life lesse resembleth a stage , then a Threshing-floore ? There it were a shame to be mute , and should it not here to loyter ? Let Iohn Baptist's application shut vp this passage , Math . 3. where Gods Church is the floore ; the chosen , wheat ; worldlings , chaffe ; CHRIST is ready with his fanne , to purge it throughly , and set apart those for his heavenly garner ; these , for vnquenchable fire . O that our actions may proue so staid , as to endure his fanne , and flaile ; and not to fly out of the floore as chaffe , or wild oates , but to remaine in the day of triall , vnited in faith and charity to his winnowed heape of wheate : which sticking never so close together , may hap notwithstanding to meet with a shaking , as here it befell the Arke : the next particle of my text , ( though not in order of words , yet of sense ) to be discussed .

4 For the oxen shooke it . It never proues well , when men forsake Gods directions to follow their owne devices . In the 4. of Numbers , the Arke ( by Gods appointment ) was to bee carried on mens shoulders , not by every bigboned Issachar that would shoulder perchance for place , to make thereof a commodity ; but of the sonnes of Kohath , whose burden properly it was : and those must keepe at the staues end , least by approaching too nigh , they touch the holy things , and so dye for their boldnesse . This so plainely laid downe , and often repeated in divers places of the Law , and practised at the first with the precisest care ; is here notwithstanding neglected , as a thing not necessary , and ( perchance ) through a 20 yeares long discontinuance , forgotten . So full of infirmities , and farre from merit , are the best actions , of the best men , whether Princes or subiects ; Priests or people . The People perchance , relied on the Priests ; the Priests ; were willing to content the Nobles ; the Nobles had good reason to suspect nothing amisse , where they saw their good King so forward , and confident . All ( out of doubt ) meant exceeding well , and a great deale of holy care and diligence was vsed : But a little leauen corrupteth the whole masse ; & a new patch marreth an old garment . It was fresh in all their memories that the Philistims new Cart and Kine , 1 Sam . 6.1 . returned this Arke miraculously after seven months captivity : and they made no doubt but this new Cart of theirs , which of purpose they had provided , was as good as that , or better ; and Oxen a teeme farre more staid , then the milch kine that then drew it , which performed it with reluctancy , lowing for their calues . Ibid . In this device they might much please themselues , as more compendious and easy , then the carriage on mens shoulders , especially so long a iourney ; and thinke it , by the former event , to be approved also of God . But soone they found their errour by wofull experience : The Cart was not so sound , nor the Oxen so sure , nor the drivers so circumspect , nor the guardians so at hand , nor the way so levell , nor the carriage so precious ; but beyond expectation , it was like to catch a fall . What shall a man here say ? but that GOD seeth not as man , and man overseeth , at the least casting his eye aside from Gods directions . Most of the Iewes haue a conceit , that these Oxen foundred ( as it were ) on a sudden , from a supernaturall cause . For if it were present death for man and beast to touch mount Sinai , when the LORD descended vpon it , Exod . 19. in proportion here must be danger , vers . 13. for beasts to be made supporters of so sacred a burden . Others obserue a naturall wantonnesse in the Oxen ; They kicked , saith one ; stumbled , saith another ; drew divers waies , according to a third Translation . {αβγδ} The word in the Originall is of a doubtfull signification . But whatsoeuer the cause might bee , the effect was certaine , that the Arke thereby was shaken , and in danger to bee overthrowne ; which the more amazed , the lesse they knew the reason of it .

5 Few men will make question , but that the Arke in this place ( among many other resemblances ) may well beare a type of the Church militant , as that other Arke of Noah doth , by the application of all Interpreters , both ancient and moderne . That had his shaking vpon the waters , as this by the Oxen , vpon the new Cart . And was not the ship wherein our SAVIOVR sailed , Math . 8. in a greater danger by a tempest ? The Disciples themselues knew not what would become of it ; as appeareth by their timorous out-cry in the greatest perplexity , Lord saue vs , we perish . Such hath ever bin the lot of this woman in the wildernesse , the beloued among the Watch-men ; Pharaohs oppresse her , Balaams curse her , Ieroboams cause her to sinne , Nebuchadnezzars lead her into captivity : Shee shall no sooner bee quitted from the hypocrisie of Scribes and Pharises , but new persecutions of Heathenish Tyrants will make havocke of her choisest children ; Heretickes infect her springs , Schismatickes trouble her peace , Antichrist surprise her liberty ; ravening wolues deceiue her in sheepes cloathing ; Frogges and Locusts over-runne her fattest pastures . This Doctrine needs no inlargement ; which wofull experience in all ages hath made so manifest . In her best time , strongest constitution , securest reposes ; such Tertians often returne , and giue her fits of shaking : Naturalists cannot number more Earth-quakes , then we ( if the word may passe ) may reckon Church-quakes . So that sometime shee is forced to cry out with the Prophet , My belly , my belly : Ierem . 4.19 . 2. King . 4.19 . other-while with the Shunamites childe , My head , my head : And that for the tryall of her patience , the credit of her constancy , the exercise of her humility , the quickning of her faith , hope , and charity , the killing of her carnall desires , and encrease of her longing for a place of better settling .

6 What shall we say then of those ( Beloued ) who make temporall felicity a note of the Church , Bellarm . de Eccles . li . 4. ca. 18 paint her alwaies in pompe , to deceiue the credulous gazers , and perswade them to beleeue , that the Church was never there , where shee shewed not alwaies a glorious out-side . The world can witnesse what a stirre the Romish factors haue kept of late , to justify their whore of Babylon , not by faith , ( I warrant you ) but by this externall visibility ; and discard all other Congregations from being Churches ; which oppressed heretofore , ( especially by their tyranny ) in the eyes of the world haue not beene so conspicuous . This point so often , so throughly , by so many discussed , on our side , to the confusion of all opposites , and satisfaction of the vnpartiall ; they reinforce now againe , as a new invention never heard amongst vs , before in most of their pamphlets and parlies : not for any hold ( I am perswaded ) they finde in it themselues ; but as the last cavill to hold out plea before their seduced proselites : who , if it were not for some such goodly retentiues , would be alwaies flitting from them . For what can bee more impertinent and praeposterous , then when the question is concerning Doctrine and Discipline , whereby a true Church may be discerned from a false ; to intangle the businesse with personall circumstances , and knots of storie , and Chronology , which either for want of certaine evidence may proue vndeterminable ; or cleared to the vtmost , make nothing to the purpose ? For , suppose we had no certainty of our predecessours before Luther , ( as our opposites haue alwaies taken the strictest course that we should not ) is it not sufficient wee finde by the vndoubted word of God , wee are in the right ? from which , all Churches had their originall , ( as their owne Marinarius tells them roundly in the Councell of Trent ) and must be reformed when corruptions grow intollerable . Now they that reforme according to this Rule , erect not a new Church , but correct enormous novelties , or inveterate deformities in the old . 2. Chron . 29.16 . When good King Ezekiah purged the Temple from all vncleannesse , in the Olde Testament ; and our SAVIOVR from buyers and sellers , in the New : May they bee said to haue set vp a New Temple , or rather reduced the Olde to its ancient lustre ? The reforming of Romish Missals , Pontificals , Ceremonials , and Breviaries , according to Trent-Constitutions , hath not hatched vs ( I trow ) a new masse of Catholicisme . For if Bellarmines position be passable , Ipsa Christi Ecclesia non fuit nova respectu Iudaicae , sed solùm mutatio quaedam statûs Ecclesiae ; De notis Eccles . l. 4. c . 5. Christianity changed not the Churches substance , but the condition only from that which it had in the Iewish Synagogues : why may wee not rather tell them vpon the same grounds , that our present Church , compared with that of our forefathers before Luthers Reformation ; Non est nova , sed tantùm mutatio quaedam statûs Ecclesiae : The place the same ; the case altered : the good graine reserued in the same floore , the chaffe and darnell onely fanned away . Were it not peevishnesse here to imagine , that one Arke should become two , because here it is shaken by the beasts that drew it ; but afterward convayed more staidly on the shoulders of the Levites ? Forged suppositions are poore grounds to make men see their errours . First let them convince vs that our Church is new , and essentially different from that of our predecessors before Luther , and then we shall cast about to frame her a genealogy accordingly .

7 This one answere might suffice to stop the mouthes of the clamorous , and giue satisfaction to the vnpartiall of either side . Yet to cleare our proceeding from the least suspicion of factious novelty : wee farther make plaine vnto them , that the idolatrous and tyrannous additions , which they for their glory and gaine haue patched to the common grounds of Christianity , and wee now protest against , haue beene ever withstood at their first entrance ; or reproved , as they grew on , by the most eminent and honest men in every age , according to the hint that it was possible for them to take . These groaned after the Reformation which wee now enioy : but overborne ( as it was fore-prophecied ) by an impetuous maior part , ( which commonly proues the worst ) could never bring it about . They haue had Catalogues vpon Catalogues of such names and witnesses , which they never haue offered solidly to answere ; but by catching at some extravagancies , and suppressing alwaies the maine , bearing their proselites in hand that no such matter could be ever shewed . Haue they not among their owne Professours , Alvarez Pelagius , Nicolaus Clemangis , Theodoricus à Niem , and divers others of the same freedome ; whose complaints of the abominations of those times , haue never beene refuted , or redressed ? What is the cause that the workes of William de sancto amore , Peter de Vineis , Thomas Gascoine , Robert Grosthead , Iohn Wicliffe , with others , haue beene suppressed so carefully , but that they were too free against Friers fopperies , Popes tyrannies , and Romes vnsufferable purloynings and superstitions ? Why satisfied they not the greivances of the Emperour Maximilian , French , and Germans , which their owne Orthuinus à Graies hath bundled vp together in Fasciculo rerum expetendarum ? When wee read in their owne Cardinals , Bellarmine of the tenth age , Chrono . p. 256 anno . 907. Ecce seculum infelix ; no writers , no Councells , no Popes tooke care for the publike good : Baronius of the same ; Baron . ad ann. 912. n . 8. Potentissimae aequè ac sordidissimae meretrices , impetuous and debosht Curtezans had gotten a hand to Pope and vn-Pope their Paramours , as their fancies led them : Peter de Alliaco in a booke for Reformation offered to the Councell of Constance ; wherein he sticketh not strangely to averre , that the Church was then in that case , that it was worthy to bee governed only of reprobats : we conceaue that in our moderate reformation we haue hit the marke that these men aimed at . And can this be censured for setting vp a new Church or Religion ? No no ( Beloued ) if Romes Rocke , and Peters Chaire they vant of , had not bin subiect to shaking , Fascicul . rerum expetend . p. 172. ( as the Arke here was ) why did Pope Adrian the sixt acknowledge their grosse corruptions , and promise the Germans by his Legate Cheregatus that they should haue a reformation ? Why did the Trent Fathers assigne especiall Deputies to enquire into abuses , if the Church should loose her being by an orderly Reformation .

8 And here because they sleight these instances wee bring , as of disunited particulars , and require visible congregations , that taught ( as we doe ) from Luther vpward ; in this also their owne men shall furnish vs , and cleare vs from being Novelists , to the shame of our accusers . For doe not their owne Wimpina and Cochlaeus tell vs , ( and that by way of exprobration ) that the Lutherans had nothing singular which they borrowed not from the Hussites ? Now that the Hussites were instructed by the Wiclevists , Bellarmine hath a touch , and Historians of these times are more plentifull . In like manner the Wicklevists are acknowledged for the Waldenses schollers . And these Waldenses ( branded by their Adversaries at least with 32 nick-names ) are by the confession of Inquisitor Reynerius , about 300 yeares since , descended either from the times of Sylvester the first , or ( as others are perswaded ) from the Apostles themselues . These men were not so circumvented by policie , or curbed by cruelty , or severed by calamities , or obscured by calumny ; but alwaies they remained visible to those among whom they liued . For should wee imagine those Hussites invisible , when 40000 of them vnder the leading of the valiant Zisca gaue their enemies so many affronts and overthrowes , and wonne Conrade Arch-bishop of Prague , Perin . hist . l. 2. and George Gitziko otherwise called Poggiebratius , King of Bohemia , to bee of their opinion ? Could 900000 of the Waldois or Albigenses spread through all Christendome , of whom Bellarmine boasts our of Paulus Aemylius , Lib . 46. de not . Eccles . cap . 18. that 100000 were slaine at one time , bee so obscure that no man should take notice of them ? Or would the Pope grant out his Crusadoes , for the rooting out of those that could be found no where ? It is senselesse ( Beloved ) that our adversaries contend for in this behalfe ; had the Bishops , Priests , and Deacons among them a due forme of Church-government ? Did they publikely in their Sermons , writings , and disputations , proclaime the Pope to be Antichrist , and Rome Babylon , and protest against the chiefest of her other abominations ? did they suffer for this profession , all kinde of exquisite torments ? And will those men , that hunted them as Partridges , butchered them , as brute beasts , registred them as damned Hereticks to all posterity , beare now the world in hand , that they were invisible ? But they dissented ( say they ) from the new reformers in many grosse opinions . This wee may not take vpon trust from the lying Monkes their persecutors : but from their owne Apologies , Confessions , and Catechismes ( gathered and set forth more carefully of late by Lydius in Latine , and Perin in French ) wherein we can discerne no such matter . But say their reformation were not as full as ours ( as indeed it could hardly bee , for divers reasons ) who knowes not , that as corruptions came not in all at a clap , but by degrees , almost insensibly ; so they could not be withstood , and purged in one age , by the same parties , altogether . Time , events , and opportunites discouer many things , which industry cannot foresee , or foreseeing straight amend . It sufficeth vs they were ours in the maine , and tended to that perfection , which we ( by Gods mercy ) haue now in better measure attained . But what needs halfe this , if men would deale sincerely , and God might be heard to speake ? No Christian ( wee trust ) will be so impudent , as to doubt , whether the Primitiue Church including Christ , and his Apostles , were true and visible without exception : Let them shew our dissent from this in any one particle , wee are ready for conformity and thanke them for their directions . Let them now on the contrary but gratify vs so much for recompence , as but to set out any one Church , in all ages , before Luther , that held all points of Popery in the same manner , and vnder the same Anathemaes , as the Tridentine Councell hath at length enioyned , and wee shall beare with them , for snarling at our visibility .

9 But this digression hath held you too long ; the minutes therefore that remaine , must bee husbanded more thriftily . By this which hath beene spoken may bee well gathered ; that as the Arke was taken before by the Philistins , and after shaken here among Gods Priests and People , in the presence of the best King , who could not remedy it : So the Church in neerer ages , hath runne the like hazards . Taken it hath beene ( as wee all know ) by the Romish Philistins ; & shaken it may be , though thence recouered ( as it hath beene of late ) amongst our poore brethren in Germany ; and God knoweth who are next to his dreadfull visitation . You therefore whose shoulders are knit , and consecrated for this sacred burden ; shift it not off on Oxen , which in the plainest floore , may misse their footing . Hath God advanced you to honours , and put you especially in trust , and must his chiefest service be turned aside , as too meane for your Greatnesse ? Assure your selues ( Beloued ) Philistins are no fit patterne for the Priests of Israel to imitate : New Carts or Cart-wrights , cannot assure vs , that the Arke shall be well carried , when ability growes negligent , and the weakest are left to that load , which requires the strongest . It cannot be denied but that Oxen had their vse , both in the floore and Temple : in the one to tread out the corne ; in the other to vphold the molten Sea : and Much increase ( saith the Wiseman ) is by the strength of the Oxe . Prov. 14.7 . But must the greatest burden therefore bee committed to their convoy , and they walke by as spectators , who should be the chiefest actors ? Oxen ( I confesse ) are to plow , not to sow ; not to breake vp what ground they list , but to be guided , and driven . Yet must they then be foddered by the carefull plowmen , that they may continue ( as the Psalmist speaketh ) to be strong to labour . And here it would also doe well , Psal . 144.14 . that they haue their full growth , before they vndergoe the yoake , and bee inured to know their owners , that our spirituall plow might speed the better . Isaiah . 1.3 . But this good husbandry is sometimes neglected ; whence Pharao's leane kine proue suddenly as fat as buls of Basan , neither fit for cart or tillage : Deut . 25.4 . 2. Cor . 9.9 . Math . 10.10 . Luk . 10.7 . 1. Tim . 5.18 . Aquinas . 2. 2. q . 2. art . 6. when others that sweat in the floore , ( contrary to Gods Law , and the Apostles Comment ) haue their mouthes muzzled ; Vpon that of the 1. of Iob , Boves arabant , & asini pascebantur iuxta eos ; the Popish glosse is well known : per Boves ( saith Aquinas ) significantur maiores , per asinos minores . That which they driue at , is this : Romish Prelates must prescribe what they list in matters of beleefe , and their vnderlings of all sorts , like Asses , must accept of it in grosse . O let not the iniuries of these shifting times giue iust occasion hereafter , for the inverting of this application , when men of worth shall complaine out of their pinching wants and discouragements ; Asini pascuntur iuxta nos vndequaque , & nos qui iugitèr aramus , vix habemus quod comedamus . Howsoever , by this or other meanes , the Oxen may faint and stumble , the Axletree crack , the wheeles decline and incline , and the Arke bee sensibly indangered : hold Vzzah must not thrust his hand ( vpon any religious pretence ) to stay or settle that which he hath no warrant to touch : which was obserued to be his fault , in the second part of my Text , and succeedeth now in order to be briefly examined ,

10 Vzzah put forth his hand to the Arke of God , and tooke hold of it . A man would thinke that this fact deserved commendation , rather then punishment ; for ( alas ) what should hee haue done ? The Arke had long soiourned in his Fathers house , and he , and his brother Ahio had done ( at least as hee conceiued ) acceptable service about it . In this present removall , by the Kings appointment , ( at least , consent ) as his brother went before to guide , so his place was behind to attend and helpe the carriage , as opportunity and occasion should require . Hee saw the Oxen staggering , the Cart shaking , the Arke rouling ; he ( as it should seeme ) was next at hand : and who would not haue put forth his hand in such a case ? had the Arke actually fallen through his neglect , would not the whole multitude haue cryed shame vpon him , and perchance done worse vnto him ? The Philistims would haue blaspheamed , that the Arke of the God of Israel had now at length caught a fall , as well as their Dagon had formerly before the Arke . Devotion in the people would haue beene abated ; Religion , scandalized ; Gods ordinances , and holy Mysteries lesse reverenced , and esteemed : But infinite such pretences waigh nothing , where the Law of God , and obedience required of man are laid in the contrary scale . Whether Vzzah were a Levite , or no , divers dispute vpon coniectures , and conclude diversly . Saint Gregory , Hierome , Rupertus , and Iosephus , together with Abulensis , and Serarius the Iesuit , are for the affirmatiue : Sanctius another Iesuit , with Dominicus à Soto , and some others , incline to the negatiue . Let vs take that which may most excuse him , and admit him to be of the Priests race : yet this was not enough to priviledge him , except he had beene descended also from Koah : and the Koathites had no commission to touch , but only in a due distance at the barres end to beare the Arke of God , Numb . 4.15 . This fault therefore in the Text is termed {αβγδ} the vulgar giues it rashnesse ; our Translation , errour . The Greeke and Hebrew intimate a respectlesse kinde of forwardnesse . Wherein this should chiefly consist , all agree not , but vse the freedome of their private coniectures . Some say , that the dishonour offered to the Arke in committing it to a waine of Oxen , was that which drew on the stroke : but this touched also his brother , and all the rest of the company , who consented to it , and applauded it as well as himselfe , and yet escaped harmelesse . Others censure him for touching the naked Arke : but how could that bee ( saith Abulensis ) because the Arke was never lightly without a threefold covering . Abulensis therefore himselfe concludes more probably , that there wanted due reverence in the action . Non seipsum sanctificavit ( saith Gregory ) holy things must not bee touched with vnhallowed hands ; For God will bee sanctified in those that come nigh him , and glorified before all the people , Levit . 10. That this sanctification should bee hindered by his wiues company , ( as some shauelings would haue it ) is a fancie fitting their vncleannesse , but not to be reckoned amongst honest mens coniectures . With farre more likelihood the Iewes lay the fault on his diffidence , as if God could not haue vpheld his owne Arke , without his vnlawfull assistance . Most of these opinions touch somewhat on truth , but passe by the chiefe , which I take to bee , ( with the most and surest Interpreters ) his inconsiderate laying hold of the Arke , beyond his vocation , flat against Gods ordinance : which David saw , and amended afterward in remouing it from Obed-Edoms house , 2. Chron . 15. where the Priests sanctified themselues , and set their owne shoulders to it : the Inferiours kept distance ; the Elders were ranged orderly , according to their places , as the Lord commanded . All which their good King saw religiously executed , and then all things succeeded according to their hearts desire .

11 This should lesson the pragmaticall itching humorists of these our busie times , to keepe within their compasse , & not to haue an oare in every boat , where their carriage lyes not . Finde we nothing to be managed vpon our own demaines , but needs we must be tampering with other mens free-hold ? can we presume our owne accounts can passe so easily at the last Audit , that other mens reckonings must vnnecessarily be taken into our scores ? The Divell hath not had in these latter times a more dangerous engine to dissolue vnity , and breed confusion , then by disturbing the rankes that God hath placed vs in ; and animating giddy and ambitious spirits , to be factious in businesses that belong not to them . What hath set all Christendome ( for so many ages ) so much in an vproare , as the encroaching of the Romish Clergy on Princes Regalities ? which at length may draw them on , and vrge them on the other side to cry quits for restitution . I might inlarge this point ( Beloued ) if the time , and awfull regard of your Christian-patience confined not my Meditations . 1. Pet . 4.14 . S. Peter hath a good caveat in this case to be thought vpon . As a Christian should abhorre to be found guilty of theft or murder ; so his care should be , not to bee justly condemned for an {αβγδ} , a busie bodie ( as our English hath it ) in other mens matters . What makes the Subiects hand on the Magistrates sword ? or the Lay-mans on the Priests keyes ? or the Tradesmans to discharge the Souldiers artillerie ? or the Souldiers to prize the Merchants wares ? And might not our Schollers be better busied in the State of Questions , then in Questions of State ? Moses was found with his sheepe , Elisha with his Oxen , Peter mending his nets , Mathew at the receit of custome , when the LORD preferred them to higher places . When he saith , Friend , sit vp higher , or come vp hither , Luk . 14.10 . Rev. 4.1 . then may we make bold to doe as he commandeth : Vzziah , and Vzzah , neere in name , but neerer in the like presumption , both neglected this : wherevpon the first offering to offer incense , 2. Chron . 26.19 . departed with the leprosie ; but what befell the latter for his rash handling the Arke , that which followeth sheweth in a very sudden occasion .

12 And the anger of the Lord was kindled against Vzzah , and God smote him there for his error , and there he died by the Arke of God . As God's blessings , so his iudgements are often sudden , sometimes beyond expectation , never without cause . Who can endure the brunt of God's anger kindled ? If he lift vp his hand , there is no warding of the blow . Die must Vzzah here for his presumptuous errour , and die he must by the Arke of God , that the presentnesse of the execution might bee a president for future ages ; and the place mind the guilty , that when God prosecutes , it is in vaine to think of sanctuary . Differences here also are but of small consequence , concerning this punishment . S. Hierome thinkes that his arme and shoulder onely withered : the one for being with-drawne , when it should haue borne the Arke : the other for being too officious when it should haue forborne . But the Text speakes of his death , not by a lingring , but dispatching blow , as blasted with lightning , saith one ; knockt downe as with an apoplexie , saith another . Once this is plaine enough , that smitten hee was ; not secretly by a plot of man , but by God , openly , and that without delay , and that in the midst of a great solemnity , and that before the Arke , and that when he supposed he did God necessary service , and others expected nothing lesse then such an event , to leaue a patterne to posteritie , that when men oversee or wink at abuses , God will shew himselfe at length in his owne quarrell , execute his owne iudgements , and iudge of al mens actions , not as they seeme in shew , but as he findes them in substance , conformable or dissenting from his strict prescription . Then pretences shall not secure , or good intentions , excuse ; but the offenders shall suddenly be smitten , and the innocent righted , beyond the worlds expectation . And now ( Beloued ) was Vzzah the last man that ever was pragmaticall ? or this the first exemplary stroke that ever was inflicted vpon medlers in sacred mysteries , beyond their commission ? Nadab and Abihu might haue beene an ensample to him , as he should bee to vs ; that Gods anger may bee as quick to strike , as our presumption is peremptory to provoke . Should this poore mans good intention haue so heauie a doome , and our impudent intruding be alwaies borne withall ? Shall simple errour dye in the place before the Arke ; and malice surviue , perchance to doe more mischiefe ? Perez-Vzzah , Vzzah's Breach , should bee a warning-peece to vs all for circumspection in our carriages , humility in our proceedings ; feare to intermeddle in cases reserued to our Superiours , and God's owne privy Counsell ; lest his angry stroke prevent all parlye ; & a breach be made , which shall never bee repaired . I end . At the sight of one of his company suddenly stroken dead , ( as here Vzzah was ) Peter Waldus of Lions proued a convert , and from him are the Waldenses , so famous for resisting Popery . O that the consideration of this fall of Vzzah , might work in vs the like rising from sinne . Which God of his mercy grant , for his Sonne Christ Iesus sake ; to whom with the Father and blessed Spirit bee all honour and glory now and ever . AMEN .

ALLOQVIVM SERENISSIMO REGI IACOBO WOODSTOCHIAE HABITVM 24. Augusti . Anno 1624.

QVod Portio Latroni è Scholis in forum protracto , vt peroraret publicè , Contr . l. 11. proaemio . accidisse refert Seneca : illum vsque eò fuisse confusum , vt à Soloecismo inciperet : vereor , ne mihi contingat hodiè apud Te dicturo , ( Regum omnium perspicacissime ) qui dicenda anticipas , stupendâ ingenii prolepsi ; à quâ , quantum deficit , tantum infra rem subsidit vel meditatissima cujuscunque oratio . Cùm autem sensibile nimiùm excellens labefactet sensum , ( ut cum Philosophis tradit experientia ) quid mirum , si prodeunti subitò è Musarum umbraculis , caligent oculi ad insoliti Solis radios . Hosce interim vel deponit cum Phoebo apud Poëtam , vel cùm Mose potiùs velo obducit Sacrata Tua Maiestas , quoties appropinquant tui Academici ; quos non benigniùs audis , quàm invitas : non vt inter caeteros tantùm gratulentur pro more , sed prae caeteris compellent liberè . Hinc , si fieri potuisset , octodecim stipata Collegiis , & septem Aulis , in occursum prodiisset Patrono suo , grata tua Ancilla , Mater nostra , Oxoniensis Academia : sed quia hoc non datur ; quod agnoscit , quod debet , quod meditatur , quod vovet , repraesentat per filios hosce suos primarios . Peregrinantur plurimi ad IACOBVM Compostellae , Vide Marianam de adventu S. Iacobi in Hispan . Baronium Martyrol . ad 25. Iulij & dum quaerunt ibi Sanctum , inveniunt Idolum . Neque enim inter Fraterculos adhuc constat , An IACOBVS Apostolus vnquam Hispaniam inviserit . Quantò compendiosior nostra haec Religio , & certior devotio ? Isti prolixum iter emetiuntur , vt minùs forsan accipiant , quàm conferunt . Tu verò IACOBVS noster Tutelaris , non tam expectas , tuorum vota , quàm praevenis ; & vt cultores illustres tuos , ipse peregrinaris . Capitale fuit Persis irruentibus in conspectum Regis absque veniâ . Esther 4. At Tua quos invitat fama , benignè admittit facilitas ; nec tristes vnquam dimittit , nisi hoc nomine , quia est discedendum .

2 Vincula sunt ista ( Rex potentissime ) quibus arctiùs constringuntur ingenui tui subditi , quàm manicis aut compedibus adamantinis Mastigiae vilissimi aut stigmatici : Legibus quidem tuis vincimur nos omnes ; sed dimissa celsitudine , facili severitate , temperata Maiestate , suavi & demulcienti iugo , vinciuntur praecipuè ij , qui aliàs sunt liberrimi . Atque hîc dum intueor , quot dicenda occurrunt , & quàm paucis sit dicendum , non adeò turbat quid dicam , quàm quid praetermittam : Non opus est igitur vt vagetur Oratio , cùm domi habeat vndè luxuriet . Bibliotheca publica quotannis intumescens ingenti voluminum auctario ; Scholae publicae , pinnis tandem fastigiatae , & nubibus aemulae ; Salaria publica invidendâ benignitate Professoribus collata , & confirmata , themata fuerunt panegyricis antè hoc in loco dictis ; quae fastis jam seponuntur , vt inclarescant seris nepotibus . Atquî non adeò sterilescit Tuum ( ô Rex felicissime ) Imperium , vel languent Regiae benignitatis exempla ; quin certet cum ipso temporis decursu , Moecenatum recentior beneficentia . Quid dicam de Aulâ Lateportensi , quae ( Aquilae instar ) tuo diplomate , post tot saecula , tandem vetustatem exuit , & transiit in Collegium Pembrokianum , vel ipso nomine satis dotatum & nobilitatum ? Ad marginem praeterlabentis amnis , Heroicis hodiè insurgit sumptibus Hortus Botanicus , qui Patavinis vel Leydensibus , hâc ex parte , non cedat deliciis . Ex decreto de aperiendo Flumine , tuo Regali assensu firmato nuper , & promulgato ; quàm perenne manabit , Academicis praesertim tuis , emolumentum , sentient affluentiùs posteri , quàm praesentes explicent . Postremò ne mutus sim aut ingratus Orator , in meâ aut meorum causâ ; obtinuit antè annum , Tuis praesertim literis , mandato , & dono , Exoniense Collegium , haud ita latam terrae portiunculam , sed in illâ nunc eminet non infimae notae Sacellum : deest tantùm ad complementum , debita Consecrationis solennitas , & Divi IACOBI titulus : quo ex voto Fundatoris & Collegii , innotescat posteris ; & in iugi Salvatoris cultu , vna cum Sanctissimi Apostoli , benignissimi Regis in aeternum recolatur memoria .

3 Ista verò cùm sint huiusmodi , vt si indies repetant , indies admirationem excitarent , in censum nihilominus vix venient , si cum caeteris , ( quae Tuae Maiestati accepta referimus ) conferantur . Gloriamur Academiam inter tot adversantium cuniculos , à Papismi fermento esse conservatam ? Conservavit tua prudentia : Gratulamur Arminianismum nostras Cathedras non infecisse ? Exhibuit tua providentia Antidotum . Disciplinam , Academias , Episcopatus , súsque déque raptassent jamdudum Puritanismi furores , nisi frigidum suffudisset & iniecisset fraenum , felicissimo rerum vsu maturatum tuum Iudicium . Quis obstaret aemulis & feralibus istis Harpiis , qui solùm illud detractum sibiipsis & suis pullis aestimant , quod Academicorum accessit rationibus ; nisi tuus interveniret splendor , & nebulas istas dispelleret . Atque istis quidem laudibus , nil decerpit Militum virtus , nil Consiliariorum solertia , aut subsidium . In Aedificiis , stipendiis , & privilegiis , agnoscerent potiùs morosi , Regis gratiam & Authoritatem , quàm sumptus proprios , aut fabricam . Sed quòd Papismus non invaluit , non praevaluit Arminianismus , non dissipavit Puritanismus , aut prostravit liuidorum sontica barbaries , tot congesta Maecenatum Trophaea ; Tuae ( vt ita dicam ) praerogativae , ( Regum omnium Sapientissime ) est peculium . Non hîc se immiscent aliae causae auxiliatrices , aut casus : sed totum hoc , quantumcunque est , quod certè nobis Academicis praecipuum & palmare est , totum ( inquam ) est tuum .

4 Illam igitur Academiam , ( OREX ) quam tot affecisti beneficiis , decorâsti trophaeis , munivisti privilegiis , beâsti orthodoxae Professionis libertate , illustrâsti praesentiâ , donâsti scriptis , ituris in sequentium aetatum miracula & oracula , irrigâsti postremò expectatâ affluentiâ liberandi Fluminis , habes hodiè prostratam ad debita Maiestatis Tuae obsequia , vt agnoscat quanta accepit , reddat quod potest , veniam petat vbi deficit , exprimat saltem quod cupit , cùm non habeat quod rependat . Mavult nunquam fuisse felix , mallet semper haberi vilis , quàm ingrata tali Patrono , in cuius Benignissimo Favonio , illos quibus anteà & adhuc animatur , haurit spiritus ; & in praecipiti senectute ( vt Iuvencula ) fit faecunda . Intra proximè elapsum novennium , ( obstetricante pro modulo , meo qualicunque Professoris tui conatu ) septuagintatres emisit in S. Theologiâ Doctores ; vt omittam vltra centum & octoginta eiusdem facultatis Baccalaureos : quos confidentèr dicam , non tantùm Papismum execrari , Arminianismum non fonere , Puritanismum explodere ; sed etiam pestiferam istam , & nuper flammis vltricibus expiatam , Bucanani , Paraei , Danaei , & aliorum de cohibendis Regibus sententiam , merito ferire Anathemate . Nec Medicis , Iurisconsultis aut Philosophis desunt proprii catalogi , desunt fida pectora , desunt promptae linguae , ad gratissimam Doctissimi Regis observantiam . Summatim vt dicam ; quot fovet Academia genuinos Filios , tot habet Rex Iacobus Deo supplices , vt Angelus , qui eripuit Iacobum Patriarcham è cunctis malis , perpetuet illius felicitatem : per quam agnoscimus , Academias vltra speratam sortem triumphare . Quàm pulchra igitur sunt tabernacula tua ( O IACOB ) & tentoria sub te Israelis tuae ! vt valles nemorosae , vt Horti iuxta Fluvios irrigui , vt Arbores Aloës , quas plantavit Iehovah . Fluat aqua de situlâ tuâ , ad perpetuum tuorum Refrigerium ; ingemat elatus Agag sub tuo victrice brachio : nec Gog aut Magog Monocerotas aut Leones tuos impunè exsuscitent , aut lacessant . Vt postquam Corah , Dathan , & Abiram , & omnes ejusdem instituti Alastores , dehiscentibus terrae faucibus , absorptos conspexeris ; postquam Locustas & Ranas Apocalypticas à tuis finibus & latifundiis procul abegeris ; postquam ingratorum murmura , vel iustitiâ tuâ eliseris , vel prudentiâ & moderamine plufquàm humano sedaueris : postquam Regalem tuam prosapiam , apud exteros ( proh dolor ! ) tot annos jam exulantem , haereditariis sedibus , & dignitati restitutam videris : Sicut IACOBVS eius Nominis primus , super extremo adorans baculo , non priùs hoc terrestre relinquas Regnum , quàm ( raptu quasi ELIAE ) coeleste possideas , & in CAROLVM PRINCIPEM duplicetur Spiritus . Quod faxit Pater in Filio per Spiritum Sanctum . Amen .

I. P. V. Oxon .

A SERMON PREACHED ON THE FIFT OF OCTOBER 1624. AT THE CONSECRATION of St IAMES Chappell in Exceter Colledge .

By IOHN PRIDEAVX , Rector of Exceter Colledge , His MAIESTIE'S Professor in Divinity , & at that time Vice-Chancellour of the Vniversity of OXFORD .

Greg . Nazianz . Orat . 43. in Novam Dominicam . {αβγδ} .

OXFORD , Imprinted by LEONARD LICHFIELD Anno Salutis , 1636.

TO THE RIGHT WORSHIPFVLL GEORGE HAKEWILL , DOCTOR OF DIVINITY Arch-deacon of SVRREY and founder of St IAMES Chappell in Exceter Colledge . Reverend and Worthy BROTHER ,

IT was well said of one , That Honour as a shadow flies the pursuer ; but is alwaies at the heeles of him that flieth from it . Amongst thankfull men , desert will sooner be descried , the more it muffleth it selfe ; and published with the greater applause , the lesse it is affected . You therefore that haue beene free to doe , may giue vs leaue to acknowledge ; for if wee hold our peace , the stones would speake . It is no new observation , that lesser Societies , as well as larger , haue their periods , of growing , flourishing , and declining ; which most men sooner espy , then few giue a reason of . About your standing in Exeter Colledge , what a knot of noted Schollers appeared in sight one of another , to the credit of our common Mother , Who supplied her other defects with such a faire issue ? I hope none can censure amisse an innocent boasting of Gods blessings . It was the Honour of my eminent Predecessour Dr HOLLAND , His MAIESTIES Professor in Divinity , and Father of so many famous Bishops and Doctors , to be Rector here at that time , when Dr CHETWIND , and Dr DAN. PRICE , now both Deanes , the one of Bristoll , the other of Hereford , Dr CARPENTER , Dr FLEMMING , Dr WINNYF , Dr WHETCOMB , Dr STANDARD , Dr SAMPSON PRICE , besides Dr BASKERVILE , and Dr VILVAYN , knowne to be worthy Physicians , laid those grounds , which improued since , haue attained that height the world now takes notice of . Most of these began to shew themselues in their seuerall stations , together with your selfe , vnder the Moderation especially , of that painfull and judicious Director , M. William Helme , long since a learned Bachelor of Divinity , but then Deane of the Colledge ; my faithfull and deseruing Tutor , ever with thankfulnesse of me to be remembred . With this man , in a godly emulation of industrious study , and joynt care for the Colledge good , liued those two religious and constant Preachers , Bachelors of Divinity , M. WILLIAM ORFORD , and M. ISAIAH FARRINGTON ; who forgot vs not when they left vs , but so wrought vpon the pious dispositions of those Excellent Men , Sir Iohn Acland and M. Iohn Periam Esquire ; that Exceter Colledge by their bounty , got a New Hall and Lodgings , of more charge and worth then all the former Bulding . But a greater defect then all this was , of a fit House for Gods Service , that which wee had , being too scant for the Company , and otherwise very incommodious : This God put into your heart to supply , before wee complained , or others saw cause ; which resolution could scarce be so naturall to any other , as to Great Sir Thomas Bodley'es Kinsman , and worthy Mr Nephew . They that view and consider the Worke , will hardly be perswaded , that it was erected at the sole cost of one , Fellow of Exceter Colledge , not preferred , as many are , and hauing two Sonnes of his owne to provide for otherwise . Iohn Hakwill . and George Hakwill . But where God inlargeth the heart , such difficulties restraine not the hands . Promise , performance , founding , finishing , came freely on together : which ( Wee trust ) in time some other of our Worthies will hereafter imitate , as all are ready to commend . All succeeded the better , through your owne carefull presence and directions ; and will proue ( I am perswaded ) more auspicious , in that it was contriued by you to be consecrated vpon that very Day , which made England most happy and triumphant , by your Noble Master Prince Charles his Returne from beyond the Seas . This Sermon was over-hasty to beare any correspondency with the solemnity of a Consecration : But such as it is , you may claime it as your owne over-valued purchase ; together with the Author ; Whom long sithence you haue obliged vnto you by many real kindnesses . Which here he thankfully acknowledgeth , who desires ever to continue

Exceter Colledge . Novemb . 15. Your ready friend for requitall , as God shall ever inable IOHN PRIDEAVX .

LVKE 19.46 . My house is the house of prayer .

FEw passages in Scripture are more often pressed , or precisely recorded , then the words I haue read vnto you , Beloued : Our Saviour cites them out of the Prophet Isaiah , chap. 56.7 . and three Evangelists distinctly set them downe , and the fourth intimates the matter of them . Which harmony of both Testaments , and foure Evangelists , though it make not this text more authenticall then other , ( as being of equall authority from the same Author ) yet well may it invite vs to a more serious consideration of them ; in regard that is not likely to be of ordinary consequence , which it pleaseth the Holy Ghost so often to repeat and register . It is obserued by most interpreters , that twice our Saviour entred into Ierusalem , and purged the Temple ; first a little after his Baptisme , Joh . 2. and next not long before his passion , recorded by the three other Evangelists , Math . 21. Marke 11. Luke 19. Caietane thinks that this last time , this purging was twice performed ; first ( as S. Mathew relates it ) vpon the first triumphant entrance : and secondly , ( which S. Marke mentioneth ) the very next day after . But by conference of both Evangelists , I find no ground for this assertion : other Interpreters note it not : we may passe it therefore as an vncertaine coniecture , and observed by the way , vpon better evidence ; first , how soone corruptions grow , vpon persons , places , & manners , never carefully reformed ; and next , what zeale and resolution is to be vsed of those whom it truly concernes ; when Religion is prophaned , Temples polluted , holy things perverted by doggs and crafty Merchants , to private gaine , Luke 2.7 . with publicke scandall . He whose birth was the patterne of patience ; Math . 11.29 . Philip . 2.8 . Isaiah . 53.7 . life , the Legend of lowlinesse ; death , the most submissiue degree of humiliation and true obedience ; who as a Lambe , was brought to the slaughter , 1 Pet . 2.23 . and as a sheepe before the shearer , opened not his mouth : who when hee was reviled , Isaiah . 42.3 . Math . 12.18 . reviled not againe ; when he suffered , threatned not ; never trod so heauy as to breake a bruised reed , or quench through impatience the flax that smoaketh : in sacrilegious abuses , Religious quarrels , Churches rites and rights , behold how hee looseth the raynes to an holy indignation . The multitude of the offenders , the might and malice of the observers , the danger of the action ; the perill of the consequence , among such a rabble and outcry of exasperated miscreants , stay not his hands at all , but a scourge is made of small cords to lash them . Iohn . 2.15 . Out must the sheepe and Oxen , downe must the Tables of Doue-hucksters , and mony-changers ? where , no doubt , but ( as S. Hierome hath it on the 21. chap. of Mathew ) the rayes of his Divinity miraculously darting from his sacred countenance , Math . 21.12 . Mar. 11.15 . stayed all opposition in the guilty , and part-taking in the astonished beholders . Notwithstanding , that all might be sensible of the fault , and take notice of the reason that moued him so vnexpectedly to such extraordinary severity : he vpbraides them with that of Ieremy , Is this House which is called by my name , 〈◇〉 11. become a denne of robbers in your eyes ? haue you no other Exchanges , but Churches ; or Faires for your sheepe and Oxen , or markets for pedling-wares and mony , but such places as are consecrated to religious vses ? Thinke not that my earnestnesse is without ground , or Zeale without knowledge ; you might learne of the Prophet Isaiah , that I speake not without booke . For there you haue it written ; My house , not yours ; is , and so must ever continue ; the house of prayer , not a denne of theeues , and shop for merchandice ; as you haue impiously made it . And this I take to be the scope and meaning in generall , of the few words my text consisteth of .

2 In which may it please you to obserue with mee these Three circumstances 1. What God reserues to himselfe in the generall grant of all things to man , A house . 2. A distinctiue propriety whereby it is set apart from common vse , intimated in the possessiue , My . 3. The principall end of this separation , by a Synecdoche including all other religious duties , in that it is termed by an excellency , the house of prayer .

The first includeth a ground for Churches and Chappells : the second a warrant for Consecration ; the third , a direction for the chiefest vse of both . GOD will haue a House ; this House must appeare to bee his peculiar ; this peculiar must not be made common , as an Ild hall for playes or pleadings ; or a shop for merchandice ; or a cloyster for idle-walkers ; or a gallery for pleasure ; or a banqueting house for riot ; much lesse a brothell for wantonnesse , or a cage for idolatrous superstitions but reserved as a sacred Congregation-house , where penitent & submissiue supplicants may learn their duty by Preaching ; assure their good proceedings by Sacraments , obtaine their graces by Prayer . Though Heaven be Gods Throne , the Earth his footstoole ; his Essence infinitely aboue all , through all , in all , & beyond all : yet his delight is such , to be among the children of men , that it liketh him to haue a place of assembling them together for his publike worship , Math . 18.23 . where he vouchsafeth to be in the midst of thē . And this must be , not a mountain , a caue , a groue , or obscure hovel ; but ( as my text hath it ) a convenient house : the first point to be discussed .

3 As Time and Place are the inseparable adiuncts of all transeunt actions : so the Lord requires as well a House , as a Day , for his publike worship . Such is {αβγδ} in my text ; not a moveable Tabernacle , or an Inne for a nights lodging ; but a fixed Mansion , to dwell in : which the Article {αβγδ} so restraineth not to the Iewish Temple , but that it may well be extended to all publike fabricks , erected in like manner , and set apart for the like religious worship : For this glorious Cathedrall Temple , excluded not among the Iewes their Parochiall Synagogues , or ( as they may be termed by an Analogie ) Chappels of ease . Those our Saviour and his Apostles never spake against ; in those they preached , prayed , disputed , and catechized the people : & therefore left a warrantable example for all succeeding ages to follow . And what shall I speake of the Primitiue zeale of Christians in this behalfe ? No sooner had they got loose in Constantines time from Heathenish persecutions , but euery good mans devotion was set on fire , his head plotting , his purse open for Churches and Chappels . Emulations were betweene Prince and People , who in this kinde should goe farthest : most men of any ability held it their chiefest glory to be registred to posterity for Founders of Churches or Chappells . {αβγδ} , &c. c . 45 Constantine's decree runnes in the second booke of his life , written by Eusebius , Vt diligentes sint Episcopi circa Ecclesiarum structuras ; that Bishops should bee extraordinary diligent about the building of Churches and Chappels ; if any were ruinous to repaire them , and make them larger ; if any were wanting in convenient places , they were to build them new . He himselfe beganne with vnspeakable charges to adorne his new City Constantinople , especially with Churches and Chappels for Gods seruice . One Church called Irene , and the other Apostolica , were eminent Monuments in the Lib . 2. c . 18. {αβγδ} . De vita Constant . l 3. c . 32. Tripartite story of his religious magnificence , to bee admired rather then imitated . In Ierusalem hee commands the Bishop Macarius to erect a Church so farre surpassing all other structures in that kind , that Eusebius intimates it might be the New Ierusalem , so much fore-spoken of by the holy Prophets . Notwithstanding Iustinian was so eager to out-vie him in this devout liberality , that hee substracted the Zonaras Annal . tom . 3. stipends from his Readers of the liberall Arts and Sciences , to inable himselfe the better to build the Evagrius hist . Eccles . l. 4. c . 30. incomparable Church of Sophia . Charles the Great is commended for erecting so many Churches as there be Aventin . Annal . l. 4. letters in the Roman Alphabet . And what shall wee imagine that others did , of greater ability , when Henricus de Erdfordia . 365 Churches , one for every day in the yeare , are registred to bee in Ireland , of S. Patricks sole foundation ?

4. But that which true devotion first grounded , necessity vrged , conveniency furdered , holy ability perfected , and God blessed : Opinion of merit , false miracles , apish imitation of Paynims , superstition toward Reliques and Saints departed ; and perchance in some , an itching ambition to get a name ; through the Divels stratagems , and mans vanity , quickly peruerted and abused . What a toy was it that Greg . Turonensis de gloria confess . c . 11. S. Martins boy should procure a Church to be built in the place where his Master stood when he cured a lame Priest ? A strayed Pontanus de Bello Neapolit l. 2. Bull , got a Church to be erected for S. Michael the Archangell in mount Garganus . And S. Vincent . l. 24 c . 22. Denis tels Charles the Great , that the sinnes of all the Spaniards were forgiven at his request , who had beene contributers to the building of a Church for his Saintship . Vpon any dreame , or conceit , or vow , or report of a relique , or any other mistaken accident , vp must straight-way a Church . And Popes to foster the humour , for their owne gaine and glory , and maintenance of their dependants , must sometimes priviledge them with many See a booke called Fiscus Papalis , in which Pope Sylvester and Gregory haue granted so many Indulgences to the Church of S. Iohn de Lataran in Rome : quas nemo numerare potest nisi solus deus : as Pope Boniface witnesseth , who confirmed them all , vid. Chemnicii examen part . 4. pag . 736. and Bellarmines defence of these fopperies de Indulgent . l. 1. c . 9 & lib . 2. c . 20. with Greg . de Valent . de Indulgent . c . 4. yeares indulgences , to get custome to their trade ; and for the robbing ( as they were wont to say ) of the Egyptians ; to the deluding of simple people , and scandall of Christian religion . This made way for superstitious processions , idle Pilgrimages , sottish vowes and oblations ; whereby the Priests grew fat as the Buls of Basan , but the people leane as Pharaohs kine . Golden Chalices had wooden Masse-mongers ; empty skonces , precious Miters . There were divers S. Maries for one Christ-Church . And no marvaile ; for Gods word and preaching once laid aside , and reconciliation by faith in Christ little sought after , or mistaken ; what May-game and outward pomp , which best contented the sense , might not easily passe for the best Religion ; and those for the holiest Professors , which vnder the vizor of hypocrisie , practised the cleaneliest convayance ? Against such insufferable abuses in sacred intentions & expences , the Fathers haue sometimes let fall somewhat hasty speeches , which might slacke their liberality , who take them not aright . What should gold doe there ( saith De offic . l. 2 c . 28. Non auro placent quae non emuntur . S. Ambrose ) where it can buy nothing ? Martyrs delight not ( if we beleeue In Matth . Hom. 51. et 81 S. Chrysostome ) to be honoured with that money for want of which the poore pineth and lamenteth . Malè parietum vos amor cepit . Ad Auxentium . Hilary bids vs beware of Antichrist , in such magnificent wals and Pallaces . Saint Hierome suspects not a few of them bee built rather for pride , then piety . It is a wonder to read how tart Saint Bernard is against them in his Apology to William , Ep. ad Demetriadem exponente Erasmo . vide Hieronym . in Jeremiae , 7. & in ep . ad Nepotianum . Abbot of S. Theodoricke : not that these good men ( with divers others ) misliked decency , cost , or state , proportionall to situations , assemblies , and founders , and the abilities of such houses for Gods worship ; but desired to restraine excesse , curbe ostentation , stop superstition , which at length began to be intolerable in Images and Reliques : but especially to beat men off from the conceit of merit , and rectify their good mindes , where circumstances so required in divers cases , to more charitable imployments . In Apolog . ad Guliel . Abbatem S. Theodorici prope finem . The elegancy of S. Bernards Caveat deserues to be recited : O vanitas vanitatum ( saith he ) sed non vanior quam insanior . Fulget Ecclesia in parietibus , & in pauperibus eget : suos lapides induit auro , & suos filios nudos deserit ; de sumptibus egenorum servitur oculis divitum . Inveniunt curiosi quo delectentur , & non inveniunt miseri quo sustententur . Wherevpon he concludes afterward , Proh Deum ! Si non pudeat ineptiarum , cur vel non piget expensarum ? By which it is cleare , that vnnecessary structures , superfluous charges , ambitious pompe , are the things they strike at ; where the painting of the house , is the impouerishing of the houshold . Otherwise they applauded the worke ; Sainted ( in a manner ) the Founders ; acknowledge the Iewes comendation of the Centurion , with our Saviours approbation to bee a notable warrant and encouragement . Hee is worthy for whom thou shouldest doe this ; for he loueth our Nation , and hath built vs a Synagogue , Luke , 7.5 .

4 They are not worthy therefore to bee confuted , ( or scarce deserue to be mentioned ) who in hatred of a Nation , or Religion , or in heat of faction , overthrowe Gods houses : such as were Nabuchadnezzar , Antiochus , Dioclesian , the Maniches , Messalians , and Eustathius , reckoned vp by De cultu sanct . l. 3. c . 1. Bellarmine , de cultu sanct . l. 3. c . 1. With whom when he ranketh the Petrobrusians , Waldenses , Wickleuists , Taborites ; a man may chuse whether he will beleeue him : For it is no new practise for Papists to make their opposites odious , by fastning vpon thē such groundlesse calumniations . fain also to the same purpose he would find somewhat against the Porro Lutherani & Calvinistae admittunt Templa , sed solum ad concionandum , & sacramenta administranda ; reprehendunt autem quòd fiant templa adorandum , quod consecrentur certo ritu , quod dignis sumptibus ornentur . De cultu sanctor . l. 3. c . 1. Lutherans and Calvinists : but their innocency is so apparent , and his mouth so toothlesse , that hee snarleth rather then biteth . He would giue vs ( forsooth ) a Ibid . c . 3. modell , how we should build our Churches : First , they must bee like Solomons Temple , consisting of a {αβγδ} , and a {αβγδ} or {αβγδ} , of a Porch , a Body , and a quire : otherwise all is out of frame , and the workemen and contriuers shall bee shent . Then if they point not most an end to the East , for direction of our faces that way in Prayer , our devotion is like to finde cold comfort . It were pitty to omit those fiue pretty reasons hee brings from the depth of Schoole Divinity to proue it . The first is Geographicall . Paradise was towards the East , ( though not according to the Vulgar , yet according to the Septuagints Translation : and therefore we should pray towards the East . Aq. 2. 2. q . 84. art . 3. I maruell whether this plot must hold also with his consorts in the East-Indies , and China ; for if their faces likewise in prayer must be setled East-ward , Paradise ( for ought I know ) will be cast at their backs . The second reason is Astronomicall : Because the Heauen begins his motion from the East ; which if the scripture confirme not , Clavius vpon Sacrobosco will make it good . The third is Propheticall : Christ is named vir oriens , {αβγδ} Zach. 6. And therefore with great reason should be looked for in the East . The fourth is in some sort morall . Christ vpon the Crosse looked Westward , and therefore to looke him in the face , wee must set our faces Eastward . Also toward the East he ascended into Heauen ; and from the East he shall come as lightning : Mat . 24.27 . And is not this enough to make all suppliants in their Prayers looke Eastward ? His last inducement is altogether Politicall : Exod . 26. The Iewes prayed toward the West ; should not wee therefore , to crosse them , pray toward the East ? Vt significemus ( as he adds ) eorum esse Literam occidentem , Bellar . de cultu sanct . lib . 3. c . 3. nostrum autem spiritum vivificantem ; to signifie that they haue the Westerne Letter , and wee the Easterne Spirit ? for so it must be rendred , to make sense in the point he vrgeth it . These are the great Cardinals reasons for Church architecture : which I refute not , but leaue , for their conversion , who affect to direct their Prayers by the Rumbes in the Compasse . The thing we disallow not , as in it selfe meerely indifferent ; yet imbrace it not , on such Iesuiticall inducements , but in regard of a commendable conformity . Notwithstanding , Tom . 1. p. 932. An. 443. n . 5. we may take notice by the way , that Pope Leo the fourth , ( as Binius and Baronius acknowledge ) in opposition to the Maniches praying to the Sunne , East ward ; made a Decree , that Catholici ad occidentem conversi Deum colerent ; Catholickes should worship God with their faces toward the West . Whom Bellarmine might haue done well to haue reconciled , Durand . de ritib . l. 5. c . 2. with his successour Vigilius , who not long after ( as Durand tels vs ) first determined the contrary .

6. Better are his forces imployed against the Anabaptists :

De cultu sanctorum lib . 3. cap . 2. vid . Hospinianum de Templis lib . 7. cap . 1.

Arguments of the Anabaptists .

who though they maintaine a worse opinion against the building of Churches , yet they iustifie it with more probability then Bellarmine doth their situation . They vrge vs with the practise of the Patriarkes , who occasionally erected Altars where they thought meetest , and pleased God by their sacrifices ; yet never so much as dreamed of a Church . They presse vs with the impossibility of the attempt , and that from Gods owne mouth , Isai . 66.1 . Heaven is my throne , and earth is my footstoole : where is the house you will build vnto me ? which they backe with these places of the New Testament : Act. 7. God dwelleth not in Temples made with hands , neither is worshipped with mens hands , as if he needed any thing . Which S. Paul repeateth to the Athenians , cap . 17. And had not our Saviour catechised the woman of Samaria before , Ioh . 4. That Gods worship vnder the Gospell , should not be restrained to the Mountaine of Samaria , or Temple of Ierusalem , but left free , as the Apostle dispenseth ; I will therefore that men pray every where , lifting vp pure hands , without wrath or doubting , 1. Tim . 2. They conclude therefore that the Iewish Temple was but a type of Christ , to vanish ; & therefore not a patterne for Christian Churches : and that the light of nature taught divers Heathens , that which the Stoicks delivered positiuely , {αβγδ} , Answere to the first . Churches for the Gods are not to bee built at all . But all this is soone answered . The Patriarchs case and ours is not alike ; their owne habitations ( for the most part ) were moueable Tents ; & their families , parochiall Congregations : fixed houses therefore for Gods worship , sorted not with their condition ; yet such places ( no doubt ) they had , which fitted their conveniences . That of Isaiah & the Texts of the New Testament generally , To the texts of the Old & New Testament in generall . Deus non approbat Templa quibus se putetur includi . Bell . de cultu sanctor . l. 3. c . 2. Particularly to the 4. of Iohn . and 1. Tim . 2. To the 6. & 7. proue no more , but that God disclaimeth such houses , wherein hee might bee thought ( as the Heathen Idols ) to be included : Not Churches , in which a multitude might assemble for his worship . This was that which some of the Heathen by the light of Nature saw and acknowledged . Particularly that of Iohn 4. and 1. Tim . 2. freeth Christians from restraint to the Iewish Temples , or any other such fixed palace , not forbids them to build Churches otherwise ; in every place where they found it necessary and vsefull . And grant that types are now ceased , and that the Temple were a type , ( as in the 3d of Iohn it is intimated ) our Churches are not now so ; and therefore that demolished , ours may stand and multiply , by an analogie also from that , not as it was a type , but a place of publicke worship : as their Sabbath abolished , we in imitation retaine the Lords day : time and place convenient , of necessity ever attending all such sacred actions . It were to be wished therefore , that in building , repayring , and adorning such religious Houses , our devotion were as forward as our warrant is vncontroleable . The very Turks may shame vs in this behalfe , who neglect their private mansions , to beautifie their prophane Moskoes . Surely God hath need of no such Houses , but the benefit of them redoundeth to our selues . Yet divers are all for the private , and nothing for the publick , though never so much to Gods glory . But can we make a purchase of a firmer tenure , or expect greater interest then his bounty will afford vs ? How commeth it then to passe , that in this building age of ours , so few think on Churches ? which finde commonly no harsher enemies , then those who are , or haue beene raysed by their ruines ? What examples haue we almost of any Patrons , who selling the Benefice , haue brought as much as a load of stones towards the building of Gods house ? Nay would not those wicked caytifes , who vnjustly detaine the tithes from their right owners , bee content also to haue the Church for a barne to put them in ? Such a curse attendeth sacriledge , to make men senselesse of the anger to come . They joyne house to house so close together , that Gods House shall finde no roome to stand between them : and oftentimes allot more cost for a sepulcher to hide their carkases , then they and all their progenitors haue beene at charge to the Church it standeth in . The more precious in Gods sight , and honoured of all good men , are such Religious Shunamites , 2 King . 4.9.10 . 2. Sam . 7.2 . who build and furnish chambers for Gods Prophets : and those heroically Zealous Davids , who take little pleasure in their owne palaces of Cedars , where Gods House is not erected and adorned accordingly . Which how it comes to bee appropriated to him by the title My , succeedeth in the next place to be declared .

7. My House . Why this rather then another ? Is not the Earth the Lords , and all that is therein ? and are not all Houses his by the same title of Creation and Preservation ? Why challengeth he then this , hauing the like clayme to all ? but that , as hee had chosen the Iewes among all the Nations of the World ; so it pleased him to sever that house before all buildings in the World , by an especiall favour for the time , to put his name there . To make this appeare to all men , who otherwise might excuse their prophanenesse , through want of notice of the difference ; he ordained solemne ceremonies for the Consecrating and Dedicating both of the Persons , Things , and Places , to his sacred service : the consideration whereof might breed a reverence in his worshippers that should vse them ; and vindicate them from miscreants that should imploy them otherwise . For this purpose , Tabernacle , Priests , & Altars , with all their appurtenances , are consecrated by Moses , with great joy and solemnity , Numb . 7. The Temple is thrice dedicated ; first by Solomon , 2. Chron . 7. Secondly by Ezra , Ezra 6.19 . Thirdly vnder the Maccabees , 1. Maccab . 4. the Anniversary of which Dedication , our Saviour ( as it is thought ) graced with his presence , and that notable Sermon for the iustifying of his Ministery , and calling of the Gentiles , Ioh . 12. This was taken vp afterward among the Christians , by Decrees of Councels . In the 5th held at Carthage , the 6th Canon is peremptory ; That if any doubt arise whether a Church were consecrated , without any slacking it should be performed . The same is ordered also in the sixt Canon of the 2d of Bracara . Gratian cites to the like purpose the Councels of Nice and Hippo ; but Quanquam isti Canones modò non extant , nisi apud Gratianum . Vid . Bellarm . de Dedicatione & consecratione Ecclesiarum l. 3. de cultu sanctor . c . 5. Vid . Binium ad Concil . Bracarens . 2. Can . 6. Bellarmine confesseth , that in those there is now no such thing extant . This is cleare out of Eusebius in the ninth booke of his Ecclesiasticall History , chap. 10. that such dedications of Churches were long in vse before his time : And in his fourth booke of the life of Constantine , he ●●lates how the Synode of Tyre was called by the same Emperour , for solemnizing the consecration of a Church which hee had built in Ierusalem . Athanasius accused by the Arrians , that he had ministred the Communion in a Church not consecrated ; excuseth himselfe in an Epistle to the same Emperour , That necessity through the peoples concourse , and manifest danger , enforced him therevnto , which otherwise hee would never haue done . It would be tedious and superfluous to touch at the consent of Fathers , for the further countenancing of our assertion . Nazianzen hath an Oration , Chrysostome , and Basil each a Sermon ; Gaudentius a Tract , Hyginus and Gelasius some Decretals . The Collector of the Sermons de Tempore 5 ; Gratian . de consecr . d . 1. S. Bernard 6. Sermons of the approuing and manner of such dedications and consecrations : whence the Canonists & later Writers haue gathered what they thought fit , all allowing the thing , as an ancient and necessary Church-constitution , but differing somewhat in the ceremonies : whereof some would haue more , some lesse ; this Church , these ; another others : All agreeing , that no Minister inferiour to a Bishop , might canonically consecrate it . But that the Popes consent must be also had , to make it good ; we find no such Canon among the Ancients , whatsoeuer Socrates , Hist . l. 2. c . 8. Vid . Hosp . de Templ . 4. c . 2. and the Canonists would needs put vpon them .

8. But what advantages takes not Satan in mans prosperity , Psal . 49.20 . which hee hath no ground for in adversitie ? Man being in honour , hath no vnderstanding , but may bee compared to the beasts that perish : And Church-men once got free from the pressure of Heathenish bondage , exceeded all measure in aemulations , factions , and vanities . Libertie brake out into luxurie : Superseminations and Superstructions , ouer-grew and obscured the good seed and building . Which Addition and Multiplication , not onely of points of Doctrine , but superstitious and ridiculous ceremonies ; partly borrowed from the Iewes , and partly from the Heathen ; beganne to worke a Substraction of other Churches of Rome , and continueth especially the Division which now all Christendome groanes vnder . To let passe other matters , and on with the point we haue in hand . The reverent and ancient manner of dedicating Churches to God , may appeare by the acts of Constantine in consecrating the Church at Ierusalem , De vita Constantin . l. 4. Nicephor . l. 8. c . 26. registred ( as you shall finde ) by Eusebius ; Precibus & concionibus decorârunt , with Prayers and Sermons they adorned their first assembling in it ; which was accompanied with almes to the poore , and great gifts to the Church and Bishops , Zonaras in Constantin . befitting the estate of the Founder . And haue wee any other in the South Church but Conventus , laudes , & gratias , assemblings , praises , Per conventus laudes & gratias Deo canentes . Athanas . Apolog . 2. & thanksgiuing to God , to make vp their consecration ? No more then this , in his 2d Apologie , Athanasius affirmes Bishop Alexander to haue vsed . Home to this comes the Church of Helvetia , in their latter confession , chap. 22. By reason ( say they ) of the word of God , and holy Exercises therein celebrated ; places dedicated to God and his worship , are not prophane . Which Suarez the Iesuit grants to be sufficient , in his third Tome vpon Aquinas disp . 61. sect . 2. Possit interdum Oratorium per simplicem voluntatem , & Ecclesiam per simplicem benedictionem : sometime an Oratory by the simple intention of the will , and a Church by a plaine benediction , may bee destined to the Ministery of sacred things . But plaine benedictions , expressing good intentions , come short of the ayme that pompous Rome after leuelled at . When the people of Israel were well vnder God's immediate patronage ; and were told by Samuel , of the inconveniences that might follow by alteration . 1. Sam . 8.19 . Nay ( say they ) but we will haue a King over vs , that we may be like all the Nations . All was naught , except they were equall , or passed the Heathen in outward pompe and curiositie . And was not this the very itch of Rome , which raised the scabbes that to this day cannot bee cured ? A Church or Chappell could not bee built , but a crosse or more , must bee set vp before hand , to designe the place where it should be founded . Vid . Durand . Rational . Divin . l. 1. c . 6. Sleidan . Com . l. 21. Ho●pin . de Templis l. 4. As soone as it is vp , twelue crosses must be painted about the walls , with twelue burning tapers over-against each of them . Then Holy water must be had to wash it , and oyle to anoint it , & that of no ordinary composition . The Crosses indeed ( saith Bellarmine ) should be painted at the very act of consecration ; De cultu sanct . l. 3. c . 5. but commonly it is done before , propter commoditatem : nimis enim diù expectaretur , si in ipsa consecratione pingerentur : It were a great inconvenience to stay so long at the act of consecration , till the Painter had finished them all . Then comes the Bishop , and three vagaries hee must fetch about the place with his company ; and after hallowing the wals without , with some water mixt with salt sprinkled with Hyssop , and murmuring some few prayers at the doore being shut , Three times he thumps at it , and cryes , Tollite portas , &c. Lift vp your heads O yee gates , and bee lift vp yee everlasting doores , and the King of glory shall come in . Then the Deacon , ( who for that purpose is shut within to act his part ) must take his kue , and say , Who is the King of glory ? To whom the Bishop replies no more at first , and second course , but It is the Lord strong and mighty , even the Lord mighty in battle . But all this making no way , in the third returne he takes vpon , and tells him stoutly , it is ( Dominus virtutum ) the Lord of Hosts , he is the King of glory . Presently therevpon ope flies the doore , and in goes the Bishop , with two or three assistants , and after a few prayers said at the Altar , and exorcising of some salt , and water , ashes , and wine ; & drawing the Greeke and Latine Alphabets crossewise on the ashes sprinkled on the floore by the Deacons , with the end of his Crosiar-staffe : at length it comes to their turne , who stay all this while at the doore without , to bring in the Reliques of some one Saint or other , which they haue ready , vpon a Beere ; and then to perfect the Pageant , De consecrat . distinct . 1. C. Omnes Basilicae . a Masse must be said ; For without such Reliques and Masse , the Consecration ( according to the Canonists ) were altogether ineffectuall .

9 Wherefore about a nine or tenne yeares since , when a Church was consecrated at Gorslebium , in Count Mans-fields Countrey , by a Lutheran-Superintendent : because all these ceremonies were not then vsed , exception was taken by a Papist ( who said he was then present ) that it was rather a meere prophanation , then consecration . Which moued Iohn Aeschardus , ( the man that did it ) to write against Bellarmine de Templis , which our Hospinian had done before more fully : both discouer so farre their Heathenish imitation , and apish tricks in this behalfe ; that in hast they will not bee answered . I haue purposely omitted many things ; as , the laying of the first stone , ( which of necessity must be square , and crossed by the Bishop , and sprinkled with holy water ) the adoe they keepe about Altars , Images , and Vestments , the Baptizing of Bels , and the like : all which you haue fairely expressed in distinct pictures , and red letters , in the Pontificall of Clement the 8. anno 1595. Where hee that cannot read , may see how it is done . Now if any bee further inquisitiue to knowe the meaning of all these Hieroglyphicks , De Cultu Sanct . l. 3. c . 5. Bellarmine himselfe will informe him ; That the 12 Crosses , and Tapers before them , signifie the 12 Apostles , that carried this Banner of Christ through all the world , and by their Preaching enlightned it : Oyle is added for excellency : Holy water , frankincense , and wax-candles , Ad Munditiem & claritatem . for clarity and neatnesse : The Greeke and Latine Alphabet in the pauement , shew that in those tongues the Gospell was most generally preached , when these ceremonies were first instituted . Et quia in Templo non solùm docentur homines , sed mouentur & inflammantur ad virtutem & vitae novitatem ; idcircò ( saith hee ) fit illa mixtio aquae , cineris , salis , & vini . Let them take the inference for good , that see a reason for it : Ideò pulsatur Ostium , & iubetur Diabolus recedere , vt Reliquiae sanctorum introducantur . Bellar . U . S. For my owne part ( I may professe ) it goeth beyond my Logicke . But the prettiest exposition of all , followeth : that by the knocking of the Bishop ( as you haue heard ) at the Church doore , the Divell is dislodged , and ( as it were by a Writ De Eiectione Firmi ) forced to giue possession to the Saints Reliques , which then are to make an entry . Now who would ever haue suspected , that the Divell had possessed all such places before Consecration , more then any other ; except these men had told vs of it , who ( perhaps ) are better acquainted with him then our poore Ministers are ? You haue the substance of their Doctrine ; ( Beloued ) which yet to make passable , with those that must not examine it , they haue Legends of Miracles to confirme . They tell vs that divers of their Churches haue beene consecrated by Vincent . l. 23. c . 26. Gagu nus de gestis Francorum . l. 3. Cranzius in Saxonia . l. 1. c . 22. Fulgosus . lib . 1. c . 6. Christ himselfe , and his Apostles ; Fanum virginis Mariae . An. 948. Sep. 13. in Vigiliam Exaltationis . S. crucis . Another by Saint Michael the Archangell ; of a third , at whose consecration , was seene a Gregorius Turonensis de gloria confessorum . cap . 20. Globe of fire , that filled all the Oratory , with a brightnesse terrifying the beholders . They would make vs beleeue , that at such times , Sigebertus in Chronico . wicked spirits haue beene heard to howle , & complaine that they haue beene forcibly dispossessed of their Tenements ; Greg . Dialog . lib . 3. c . 7. citat . Bellarm . and that the Divell hath beene seene in such cases to flye from the Church or Chappell , in the shape of a filthy Sow . Vid . Hosp . de Temp . l. 4. What should I speake of our Saint Dunstane , who when water wanted for the like solemnity , stroke the ground with his Episcopall Staffe , and presently there spouted forth a Spring . The same good Father at another time , being to dedicate a Church , which stood not just East and West ; made no more adoe , but set his shoulders to the building , and presently it was rectified as hee would haue it . Last of all , when a Church built to Saint Peters honour , was to bee consecrated by Melito ( I thinke ) Bishop of London : the good Saint came the night before , and prevented the Bishop ; whereof hee sent him word by an honest Fisher-man , ( and withall an extraordinary Fish caught at that time in the Thames , miraculously , by the same poore man ; with divers others ) that the Bishop should not take it vnkindly . Where Surius , who relates the story , assures vs further ; De vitis sanctorum ex Ealredo , Anglo , Abbate Rhieuallensi . that when the Bishop the next day came to view the Church , he found the two Alphabets drawne crosse wise ; vpon the pauement , the Reliques of 12 lamps , sticked to so many crosses ; the wals in so many places anointed with holy Oyle ; and all the place wet ( as it were ) with the fresh sprinkling of Holy water , just in the same manner as now the Popish Pontificalls say it should be .

10 These things haue I related the more largely ( Beloued ) in regard that such occasions as these seldome fall out , to acquaint the younger sort with these Romish mysteries ; the notice whereof may giue you a taste , how inclinable the Italian humours are alwaies to play the Mountebankes ; and how blessed our case is , who so fairely are freed from them . As our Founders disclaime all merit , so our Reverend Bishops ( as you see ) pretend no Miracles to credit their Consecrations . Such devices we leaue to them , who haue no better warrant to justify their actions . It sufficeth vs that all things be done {αβγδ} and {αβγδ} , 1. Cor . 14.40 . and tend to edification , without superstition , as the Apostle in such cases hath directed vs. Surius himselfe out of that great Legendary Metaphrastes relates , that Auxibius S. Mark's Disciple , when he dedicated a Church , ( as our Chappell is at this present ) vsed no other ceremonies but a devout forme of prayer , the pith whereof is set downe in these words : Benigne & Clemens Deus , &c. Most bountifull and mercifull God , send thy holy spirit to inhabit in this sacred House , which is built to the worship of thy Holy Name ; and confirme and establish it , to be vnalterable for the profession of thy pure doctrine , even vnto the end of the world . And haue we not this ground from the Apostle himselfe , That every creature is sanctified by the word of God and Prayer ? 1. Tim . 3.5 . And what is Sanctification , but that in generall which Consecration is in speciall , a severing of Places , Persons , and Things , from common vse , by deputing them through convenient rites , to Gods peculiar worship and service . This procured heretofore respect to the Things , reverence to the Persons , and an awfull regard in mens behaviours , as often as they entred into such sanctified places . But all this is much decayed in the loosenesse of these latter times : Impudency pleads prescription for greater presumption , more commonly in such Houses and Assemblies , then would bee tolerated before a Chaire of State , or a common Court of Iustice : Nay , that Pupill or servant , who in a Colledge quadrangle will honour his Master , at least with a Cap , in a Church at Sermon time will make bold to affront him covered , howsoeuer he stand bare to deliuer Gods message . This irreverence would aske a rougher hand ( beloued ) then this time affords mee to lay on it . What ? are wee worse men in the Church or Pulpit , then we are abroad ? Or doth Gods House , or Service , detract that from vs herein ; which otherwise is acknowledged due , and commonly performed without gain-saying ? Exod . 3.5 . Ioshua 5.13 . Moses and Ioshua must off with their shooes , because the ground is holy whereon they trod . Women must be seemely covered in such places , 1. Cor . 11.10 . Math . 18.23 . because of the Angels : and is not our Saviour himselfe , by promise , in the midst of them , where two or three are gathered together in his name ; and especially in such consecrated places ? Take heed therefore ( as the Preacher catechizeth thee ) not only to thy foote , but to thy Head , Hands , and Heart , Eccles . 5.1 . when thou entrest into the House of God , and be more ready to heare , then to offer the sacrifice of fooles . Bellar . de cult . sanct . l. 3. c . 5. Not for the inherent sanctity of the place ( which our Adversaries presse too farre ) but through the obiectiue Holinesse , adherent to it , by Christ's promises , sacred meetings , vnited devotion , ioynt participating of the Word and Sacraments , liuely incitements through others examples . In such a consecrated place ; 1. Sam . 3. Samuel , faithfully ministring , became a great Prophet : David , a King , preferred the Portership before the most pleasant Tents of Worldlings : Psal . 84.10 . Luk . 2.28 . Psal . 65.4 . old Simeon had the honour to get Christ into his armes . Blessed is the man whom thou chusest ( O Lord ) and receivest vnto thee : He shall dwell in thy courts , and shall be satisfied with the pleasures of thy House , even of thy Holy Temple : Where the best keeping of our wake-daies , is the awaking from Sinne ; the true celebrating of Encaenia , the renewing of Gods Image , defaced in vs ; ( as the signification of the word admonisheth vs ) the happiest feast of dedication , the dedicating of our selues to God , by a liuely faith ) hearty Repentance , continued and fervant Prayer ; which is the maine end , such Houses are ordained for , and last member of my Text , which makes vp the Conclusion .

Psal . 65.1 . 11 My house is the house of prayer ] Praise waiteth for thee , O God , in Sion , and vnto thee shall the vow bee performed . O thou that hearest prayer , vnto thee shall all flesh come . That which is here affirmed by the word {αβγδ} [ is the House of Prayer ] is expressed by S. Matthew , and S. Marke , by {αβγδ} [ shall be called &c. ] according to the Originall in Esay , {αβγδ} My house shall be called the house of prayer to all people . But who knowes not that [ is ] and [ called ] with the Hebrews , come to one reckoning : to intimate the conformity that should bee betweene things and names . I will not be curious in the recitall of all such names , whereby those Houses haue beene styled among divers Writers . That which the Hebrew commonly termes {αβγδ} either for the statelinesse of the building ; or for that God ( as a King in his Court ) most gloriously affordeth his presence in it ; the Greekes expressed either by {αβγδ} , because of Gods inhabiting in it ; or {αβγδ} for its Holinesse ; {αβγδ} for the reverence due vnto it ; or {αβγδ} for it s including a Congregation like a Flocke of sheepe ; or {αβγδ} in respect of its separation from common places . It is also by a Metonymy , especially in later times , called {αβγδ} , transferring the name of Congregation , to the place ; and sometimes {αβγδ} , the Lords House ; from whence the Dutch word Kyrk , and our Church , may seeme to haue their derivation . Among the Latines , the most generall appellation was Templum à tuendo , from beholding thence the Heavens in a religious contemplation ; Then Sacrarium from its sanctity , from whence the word Sacellum is thought to be a derivatiue : Fanum à fando ; or delubrum à diluendo , from the fatidical oracles of the Priests , or their superstitious washings is more vsuall among prophane , then Ecclesiasticall writers : Martyria , from Martyrs reliques : and Basilica , from Kings palaces , came in after , when superstitions and affected pompe through prosperity , had tainted Christianity . In like manner from S. Martins hood , barbarously called in Latine Capa , or Cappa , and carried about for good lucke by Lewis the French King in all his warres , In Praefat . ad Liturgiam Chrysostomi . Beatus Rhenanus with Rational . l. 2. c . 10. Habes per belle Etymologi am Rhenan . v●s . Durand , deriue the word Capella ; whence we haue our English Chappels , and Chaplaines ; which others deduce rather à pellibus caprarum , from certaine goates skinnes , wherewith such portable tents were couered , as they remoued with them for Gods service , in their warlike expeditions . Such names oftentimes , necessity forceth vs to retaine ; not in any relation to their superstitions or vntoward originals ; but for distinctions sake , and avoiding as great a scandall , and soloecisme in innovation . For , were it not a ridiculous peevishnesse to new-name our weeke-daies , because they had their appellation from the Planets or Paynim Gods ? or must the word Sacrament bee reiected , because it came to vs from the Heathen ? Hence therefore must wee haue the decision of that controversie whether Churches and Chappels now may beare the names of S. Peter , S Iames , S. Mary , or the like ? we affirme , they may ; not for their Reliques contained in them , or Invocation directed to them , or Graces expected from them ; as the Bellarm . de cultu sanct l 3. c . 4 prop. 4. Papists contend to haue , and the Vid Hookerum . l. 5 sect . 12. 13. 16. Puritans fondly cavill wee giue : but for certaine notes of difference , the better to discerne one Church or Chappell from another ; and a religious retaining of those in memory , by whom God is honoured , and good men excited to imitation . This is S. Nonne si templum alicui sancto Angelo excellenti simo de lignis & lapidibus faceremus Anathematizaremur . &c. Aug. cont . Maximil . l. 1. c . 11. Augustines expresse doctrine : Wee erect no Altars to Martyrs , but ipsi Deo Martyrum ; quamvis in memorias Martyrum . And Contra Faustum Manchaeum l. 20. cap . 21. Revera , Basilicas Christi construere , Cultus latriae est , quem soli Deo debet fides grata fidelium . Waldensis Tom . 3. Tit . 17. c . 145. sec. 2. Socrates relates , Histor l. 2. c . 18. that Constantine the Great honoured Drepane with his Mothers name , and a city in Palestine with his Sisters ; non quidem ad cultum earum , sed differentiae causá cum aliis vrbibus ; not to entitle them thereby to religious worship ; but the better to distinguish by such memorials , these places from other cities .

12 All that hath beene spoken in this point , comes to this issue , that particulars exclude not the generall : S. Maries and S. Peters may bee God's houses of prayer ; as S. Mary and S. Peter are Gods Saints : who haue left vs examples how to pray , and especially in such Houses . Now these Houses are not here . Christned by the names of Concionatoria , or Sacramentaria ; Houses of Preaching and administring the Sacraments ; ( though Preaching and Sacraments be the ordinary and blessed meanes , for the begetting and confirming true faith in vs , whereby our prayers may be effectuall ) but of {αβγδ} , or Oratoria , places of Prayers , and Courts of Requests to the Great King of Heaven , as both the Greekes and Latines stile them from the primary action ; Prayer {αβγδ} including , by a notable Synecdoche , all other Religious duties , which are ordered to it , and receiue a blessing by it . And surely ( Beloued ) publike Prayers and Sermons , ( for ought I finde ) never trespassed one vpon another , till the itching humours of some men of late , would needs set them together by the eares . For what ? must Sermons needs be long to shorten Prayers ? or Prayers be protracted or multiplied of purpose to exclude Preaching ? I pray God there be not a fault of both sides ; of lazinesse in the one , and vaine glory in the other : When those would excuse their flacknesse , or insufficiency , by a pretended devotion ; and the other draw all devotion to attend on their discourses . Let Preaching therefore so possesse the Pulpit , that Prayer may name the Church , as here it doth ; let both take their turnes without striuing for the wall that God may haue the glory , and Gods people the benefit . For such purposes , this and the like Chappels are built and consecrated ; not to be cages for idolatry , or chanteries , for superstition in an vnknowne tongue ; or theaters for will-worship to any Saints or Angells ; or conventicles for factions , or Receptacles to vent our spleene , or display our follies ; or shelters for our hypocrisie : but for the perpetuall celebrating of Gods great Name , who delighteth to dwell among those that dedicate themselues vnto him , and serue him in truth and syncerity ; not as humane wisdome prescribeth , but as he himselfe commandeth . Grant therefore ( O most gracious God ) that our negligence in frequenting them , or our pride in slighting them , or our coldnesse in vsing them , or prophanenesse in abusing them , or our sacriledge in robbing them , or our contentions in troubling thē , or our errours in tainting thē , or our barbarousnes in polluting them , be not an hinderance to the fructifying of thy Word and Sacraments , the propagating of thy Gospell , and the hearing of our faithfull prayers , and hearty devotions in them . Let thine eyes bee alwaies open on this place , to take notice in it of our wants ; thine Eares to receiue our supplications ; thy hands to relieue all our necessities . Blesse him and his that founded it , thy Reverend Servant that hath now consecrated it ; vs , and all our successors in the continuall and happy injoying it ; through the merits and mediation of thy Sonne CHRIST IESUS : To whom , with thee , & the HOLY GHOST , be all honour and glory , both now and ever . AMEN .