Two sermons, lately preached at Langar in the valley of Belvoir. By C.O.

TWO SERMONS , lately preached at LANGAR in the Valley of Belvoir .

By C. O.

1. COR . 13.2 . Though I haue the gift of prophecying , and vnderstand all mysteries and all knowledge , yea , if I haue all faith , so that I could remoue Mountaynes , and haue no charitie , I am nothing .

LONDON Printed by W. Stansby , and are to be sold by Iohn Parker at the signe of the three Pidgeons in Pauls Churchyard . 1620.

TO THE RIGHT Honourable EMANVEL , Lord SCROPE , Baron of BOLTON , Lord Lieutenant of the Countie of Yorke , and President of his Maiesties Councell established in the North , &c.

RIght Honorable , It was well obserued long agoe by that learned Father Saint Ierome , that the Scriptures consist non in legendo , sed in intelligendo ; S. Ierome in his Dialog . against the Luciferians . Not in reading , but in vnderstanding . For , they are euen a pleasant Garden shut vp , an wholesome Fountayne sealed : necessarie it is that they bee opened , that they be vnsealed , otherwise , they shall be vnprofitable vnto vs. They may well ( saith Vincentius Lyrinensis ) receiue euidentiam , Vincent . Lyc . ad●ers . Haeres lucem , distinctionem , they may bee explaned , cleered , distinguished : so long as they still retayne plenitudinem , integritatem , proprietatem ; Their fulnesse , soundnesse , and proprietie . But who shall attempt this great worke ? who shall dare to enter into the Land of Canaan , to encounter the sons of Anak ? who shall take in hand to leuell the Mountaynes , and make the rough places plaine ? who shall open the darke and difficult passages of the diuine Oracles ? ●ract●nt ●●rilia ●abri . {αβγδ} . Surely , not Tradesmen , not such as follow the Plough , not they which sit at the Distaffe , not meere Laikes ; but such as are sanctified and called thereunto . They must doe it who haue receiued Priestly Grace and Ordination , as it is written : The Priests lips should preserue knowledge , Mal . 2.7 . and they should seeke the Law at his mouth : for he is the Messenger of the Lord of Hosts . They , I say , must doe it , who are the successors of the Apostles , vnto whom our most blessed Sauiour said , Goe , teach all Nations . Mat . 20.28 . Amongst these , I the last , the least , and vnworthiest of many , haue , according to the measure of grace giuen to me , opened and explaned the Holy Scriptures these ten yeeres and more . And this Summer in Iune last , your Lordship being absent , in mine ordinarie course I tooke in hand , by Gods direction , to explicate two Verses of that most heauenly Sermon of our Lord in the Mountayne , which by all meanes I endeuoured to doe sine offensione Fidei ; without preiudice to the Faith , Fulgent . l. 2. ad Mon. as Fulgentius would haue mee : and with Vincentius Lyrinensis , Iuxta Catholici dogmatis regulas ; According to the rules of Catholike Doctrine , which in all my labours and endeuours , peculiar to my function , I desire strictly to embrace and follow .

Hauing opened and illustrated in this wise , the sense of those two sacred Verses before mentioned , in two short Sermonarie discourses ; I am bold to present them vnto you , my most Honorable Lord and Master , vnder whom I haue now almost these ten yeers exercised my Priestly function ; vnto whom from my soule I doe wish and pray for all increase of knowledge , of vertue , of grace and peace in our Lord Iesus Christ , LANGAR , Iuly the 4. 1619.

Your Lordships most humble Chaplaine , CHARLES ODINGSELLS .

The chiefe things contayned in the seuerall Passages of the first SERMON . Passage I. THe circumstance of the time . Passage II . The number of Hypocrites . Passage III . Of prophecying , and the diuers sorts thereof . Passage IIII . Of false Prophets . Passage V. How Satan foreseeth things to come . Passage VI . Concerning casting out of Deuils . Passage VII . The first manner of casting out . Passage VIII . The second way of casting out Deuils . Passage IX . The third way to cast out euill spirits . Passage X. An instruction arising out of the precedent Doctrinall passages .

Ea quae didicisti , ita doce , vt cùm dicas nouè , non dicas noua , Vincent . Lyrin . aduers . haeres . Those things , which thou hast learned , so teach , as that in speaking after a new manner , thou speake not new things .

PROPHECYING , CASTING OVT OF Deuils , &c. The first Sermon . MAT . 7. ver . 22 , 23.

Many will say vnto mee in that day , Lord , Lord , haue we not prophecyed in thy name ? and in thy name haue cast out Deuils ? and in thy name done many wonderfull workes ?

And then will I professe vnto them , I neuer knew you : Depart from me , ye that worke iniquitie .

AT such times as our Blessed SAVIOVR was oppressed with multitudes of people following him , his manner was to retire himselfe into one of these three places : either into a ship , or into some solitary and desert place , or into some mountaine . Now at a certaine time , Saint Matthew the Euangelist writes , Cap. 5. ver . 25. There followed him great multitudes out of Galile , and Decapolis , and Ierusalem , and Iudea , and from beyond Iordane . And in the beginning of the next Cap. 5. ver . 1. Chapter it is sayd , When he saw the multitude , he went vp into a mountaine , and there he made that famous and excellent Sermon , called by the ancient Fathers , Sermo Domini in monte , the Sermon of our Lord in the mountaine , a part whereof are these two verses which I haue reade vnto you ; wherein Christ sheweth two things : First , What will be the vaine-glorying of certaine Hypocrites in the last day , Manie will say vnto mee in that day , Lord , Lord , &c. as ver . 22.

Secondly , Wat censure hee will giue of them : The first Passage to the circumstance of the time . And then I will professe vnto them , as verse 23. When as the number of Gods elect shal be accomplished , when this generation of Christians , which now groweth old and passeth away , shall haue an end , then shall the heauens being on fire be dissolued , then shal the elements melt with heate , then shall be the Day of the Lord , the day of Iudgement , the last day , when the Sonne of man shall come in the clouds in the maiestie of his Father ; When all kindreds and tongues shall bee gathered vnto him ; and no man shall dare to contend in words or defend a lie , or contradict the truth ; When all mens workes shall be reuealed , & none shal intercede one for another , but al shal feare : Euen then , In die illa in that day , many shall say vnto Christ , Lord , Lord , &c.

The second passage : The number of the Hypocrites . II . The number of the right●ous who are few , is small , in comparison of the Hypocrites and vniust who are many ; there is but a litle wheate amongst a great deale of Chaffe ; a little pure gold amids a great deale of dross . Esd. 2.8 , 3. Many are created , but few shal be saued : and our Sauiour saith , Mat . 20.16 . Many be called , but few chosen . Of six hundred and odde thousands that came out of Egypt , only two , Caleb and Iosuah , entred into the Land of Canaan . There are few good , few righteous , but many euil , many Hypocrites ; and of these Christ sayth , Many will say vnto mee , &c. And what will they say vnto Christ ? They will not call him by a name of Loue , as the Elect doe , who cry Abba Father ; but they will call him by a name of Power , by a title of Feare , saying not once , but twice , Lord , Lord . Chrysost . op . imp . s●per Mat . hom . 19. Non enim semel sufficit illi dicere , Domine , quem necessitas timoris astringit , sayth Saint Chrysostom : for it is not sufficient for him whom necessity of feare doth enforce , to say once Lord . Therefore they will say vnto him in that day , Lord , Lord .

Now come wee to the vaineglorying of certaine famous Hypocrites , who will boast of three things : First , that they haue prophecyed . Secondly , that they haue cast out deuils . Thirdly , that they haue done many wonderfull workes ; and all these in the name of Christ .

III . The third Passage : Of Prophecying . Men haue in all times and ages had in great reuerence and esteeme , such as were accounted Prophets . But let vs not deceiue our selues ; let the blessed Apostle Saint Iohn aduise vs , 1. Iohn 4.1 . Beloued , beleeue not euery spirit , but trie the spirits , whether they are of God : because many false prophets are gone out into the World . It is necessary therefore that wee distinguish of Prophecying , Foure kinds of Prophesying . which in the holy Scriptures is vsed in foure senses . First , it is taken for reuealing things done long agoe , whereof there is no mention , no sufficient report or record : this , as Saint See D. Field 5. booke of the Church , cap . 8. Gregorie fitly noteth , is of as great difficultie , as to foretel things to come long before . So Moses Prophetically described the creation of the world , which was 2370. yeeres before hee was borne . Perkins Chron . Secondly , Prophecying is taken for reuealing things done in the present a farre off , or in secret , or things but contriued , or resolued on in the purpose of the heart : 2. Kings . 6.12 . so it is written , that Elisha the Prophet in Israel told the king of Israel the words that the king of Syria spake in his bedchamber . Thirdly , Prophecying is taken for reuealing things to come long before , in which sence it is commonly taken , because the Greek word {αβγδ} ( whence the Latine word Propheta , and the English word Prophet is deriued ) so signifieth . And thus many prophesied before Christ , as Moses , Enoch , Samuel and Eliah , &c. and many since Christ , as Saint Peter , Saint Paul , S. Iohn , &c. Of these three precedent kinds of Prophesying I take it , it is that Keck . first Theol . lib . 3. cap . 3. Bartholomeus Keckermannus saith it is probable which many of the learneder sort doe affirme , that the gift of Prophecying flourished vnto the times of Iustin Martyr , who Abrah . Bucholcerin Chronol . liued about 140. yeeres after Christ But how long the gift of Prophecying lasted in the Church of the new Testament , it doth not , saith Keckerman , euidently enough appeare , out of the Histories . Peter Mart . loc . com . Clas . 1. c . 3. sect . 13. Peter Martyr Virmilius , lesse then an hundred yeeres agoe , writes thus : In my iudgement it is not to be denied , but that there be yet in the Church , Prophets , but not so famous and eminent as they of old were : but this is but his priuate opinion . Prophecying , in the fourth sense . Fourthly , Prophecying is taken for Preaching , or expounding the doctrine of the Prophets : so it is taken , 1. Th. 5. Despise not prophecyings . Quasi dicat , Non spernatis verba Dei & praedicationes : as if he should say , Despise not the Word of God & preachings , saith Aquin . Exponentes enim diuinam doctrinam , dicuntur Prophetae : for they , saith he , that expound the diuine doctrine , are called Prophets : and so it is also taken in the 1. Cor . 14. where the Apostle saith , He that prophecyeth , edifieth the Church . The gift of Prophecying in this sense , is perpetual in the Church , and must not faile . Therefore in the time of the Law the Lord ordayned and prouided , that there should be schooles of Prophets among the Iewes , as there was one in Iericho , another at Naioth in Ramah , and another at Ramoth Gilead . And now in the time of the Gospel , we haue Vniuersities and Colledges throughout Christendome , to traine vp such as shal expound the doctrine of the Prophets ; and Christ hath appointed a continual succession of Pastors and Doctors , to whom hee hath promised his gracious presence and assistance vnto the end , as it is written in the two last verses of Saint Mathew , Mat . 28.19 , 20. Goe yee therefore and teach all nations , baptizing them in the name of the Father , and of the Sonne , and of the holy Ghost .

Teaching them to obserue all things whatsoeuer I haue commanded you ; and lo , I am with you euen vnto the end of the World .

The fourth Passage . IIII . As in the time of the Law there were false prophets , who prophecied in the name of the Lord , vsing this glorious preface , Sic dicit Dominus , Thus saith the Lord : who neuerthelesse prophecied lyes , as Ier . 5.30 , 31. Ieremiah saith , A wonderfull and horrible thing is committed in the Land , Prophets prophesie falsly .

Such were those 400. who being seduced by an euil spirit , entised Achab the King of Israel , to go vp & fight against Ramoth Gilead , 1. King . 22.6 . saying , Go vp : for the Lord shall deliuer it into the hand of the King . Such haue not wanted in the time of the Gospel , who haue prophecyed Chrys . ●p imp . super Matt . hom . 19. In nomine Christi , in the name of Christ , but In spiritu Diaboli , by the spirit of Satan , as S. Chrysostom speaketh . Such , I suppose , were Prisca & Maximilla , the false prophetesses ( who did veras prophetias adseuerare , Vinc . Lyrin . ) the followers of the blasphemous Heretike Montanus , mentioned in Euseb . Eccl. hist . l. 5. c . 13. Eusebius . And indeed they that professe outwardly the name of Christ , ( which is a knot combining al the Articles of the Faith , as saith Saint Augustine ) may either prophecy false things , which shall neuer come to passe : or foreshew true euents with an euill intention , to seduce and draw men away from God . And such in the last Day shal say vnto Christ , Nonne prophetauimus in nomine tuo ? Haue we not prophecyed by thy Name ? The gift of prophecy is not alwayes ioyned with a iustifying faith : It was not in Balaam , it was not in Saul , it was not in Caiphas , when they prophecied : for it is Gratia gratis data , a common grace , conferd somtime vpon the reprobate aswel as the Elect , vpon Saul the euil king , as well as Paul the great Apostle .

The fift Passage . V. Euill and vngodly men and women , may foreshew things to come , but in spiritu Diaboli , by the spirit of Satan : For , Satan foreseeth things to come two wayes : First , in their causes : Secondly , by reuelation from God .

The causes whereby hee foreseeth , are either necessary , and so by Mathematicall rules hee foretells the opposition and coniunction of the Celestiall Orbes , and such like ; or else they are contingent , which may bee so or otherwise : so he foresees Dearths , Droughts , Pestilences , Warres , Victories , Subuersions of Kingdomes and Common Weales , and such vncertayne euents , wherein hee is many times deceiued . Sometimes againe he foretelleth things to come , because God hath reuealed them vnto him as his seruant , ready to execute vengeance , as is gathered out of Lactantius , Lact . diuin . instit . l. 2. c . 17. in the second Booke of his diuine Institutions , and the seuenteenth Chapter . And so it is written in Iob 2.1 . IOB , There was a day when the sonnes of God came , to present themselues before the Lord , and Satan came also amongst them , to present himselfe before the Lord . By this meanes the Witch of Endor vsing Necromancy , raysed vp the Deuill in the habit of Samuel , who declared before-hand to King Saul , his death , saying , 1. Sam . 28.19 . To morrow shalt thou and thy sonnes be with mee : The Lord also shall deliuer the Host of Israel into the hand of the Philistims . Sometime the Deuill foretells things , either because they are resolued on to be speedily put in execution , or alreadie do●● , but in remote places far off . ●o Lactantius writes , that Castor and Pollux meeting P. Vatinius ( or Vatienus , as the Orator hath it ) going to Rome , told him , that Perses the King of Macedonia was taken and conquered that day : which by letters was verified within a few dayes Lactan . diu . institut . l. 2. c . 8. after . And this the euill angell did by celeritie and swiftnesse of motion ; for both the good and euill Angels can doe much , quoad motum localem , by locall motion , gliding presently from East to West like the lightning .

Many haue pretended Religion , and the Name of Christ in foretelling , but haply by such meanes as I haue formerly mentioned : and it is not vnlike but they may bee in the number of those , who will say vnto Christ in the last Day , Lord , Lord , haue we not prophecyed by thy Name ? But and if wee take prophecying here , for expounding and explaning the Predictions of the Prophets : then , no doubt , as there was Balaam amongst the old Prophets , and Iudas amongst the twelue Apostles ; so amongst many thousands , since the Ascension of Christ , many perhaps haue beene , who haue taught the Doctrine and Faith of Christ , but haue not liued the life of Faith , haue not liued the life of the sonnes of God , haue not brought forth the fruits of the Gospell , Deum praedicantes lingua , sed blasphemantes vita , as Saint Au●ust vpon the Psalmes . Austin speaketh , Praysing or preaching God with their tongues , but blaspheming him by their wicked liues . And these are like to come to our Sauiour in the last Day , saying , Lord , Lord , haue not we prophecyed by thy Name ?

The sixth Passage : Os casting out deuils . VI . The second thing the vainglorious Hypocrites wil boast of , is the casting out of Deuils out of the possessed , And in thy Name cast out Deuils ? Almightie God in iudging sinne , sometimes permitteth Satan to enter into men or women , to vexe and torment them , as appeareth in the Gospel . But because he is a God of mercy , he still in Iudgement euer remembreth mercy , and so prouideth meanes to cast out the euill and vncleane spirits , that they may no longer afflict his Creatures , then hee in his wisedome thinketh necessary , and behoouefull for his owne Glorie , and the good of his Church .

There are three meanes , wherby Satan is cast out : First , Iussu , By command . Secondly , Oratione & ieiunio , By prayer and fasting . Thirdly , Consensu , By consent .

VII . The seuenth Passage . Almighty God the supreme Lord , who alone is his owne Being , and the Being of all other things , as Bern . de cons . ad Eng. l. 5. cap . 3. Saint Bernard saith ; by his Word created Men and Angels ; yea , by his Word hee created all things , Dixit , Psa . 148.5 . & facta sunt ; Hee commanded , and they were created : by the same soueraigne power and authoritie , hee commandeth Deuils to enter into men , and they willingly obey ; againe , hee commands them to come forth , and they cannot but obey . So our Sauiour , meeting one possessed in the Synagogue at Capernaum , said vnto the vncleane spirit , Come out of him , Mark . 1.25 . Mark . 1.25 . And the Text saith , hee came out of him . And in the first Chapter of that Gospell , being in the countrie of the Gadarens , Mark . 5.8 . he commanded a Legion of Deuils to come out of a man : and they came out .

And this power Christ Iesus did not onely exercise himselfe , but gaue it to his Apostles , Neque tantùm ipse Daemonijs imperauit , sed etiam Apostolis hoc munus elargitus est , saith Locorum com . clas . 4. c . 9. sect . 10. Peter Martyr . Thus St. Paul cast out a spirit of diuination out of a Maid at Thyatira , saying to the spirit , Act. 16.18 I command thee in the Name of Iesus Christ , to come out of her : and he came out the same houre .

Wee reade of one in the ninth Chapter of Saint Lukes Gospell , the forty-ninth Verse , who neither had receiued power to doe Miracles with Christs Disciples , neither had the Lord Iesus sent him , neither did he follow Christ ; who notwithstanding cast out deuils in the Name of Christ ; so that the Apostles disdained and enuied at him : yet our Sauiour forbade him not : neuerthelesse , as Saint Ambrose noteth , to such our Sauiour saith in my Text , Ambros . apud ●ho . Aquin . in a●reo up . sup . Euang . in Luc . 9. Non noui vos , I know you not . There were also certaine vagabond Iewes , Act. 19.13 who tooke vpon them to call ouer them , which had euill spirits , the Name of the Lord Iesus ; saying , Wee adiure you by Iesus whom PAVL preacheth . These vsed exorcisme , and adiured the euill spirits by the Name of Iesus , but not by the Spirit of Iesus ; and therefore Satan preuayled against them : for Act. 19.16 . he lept on them , and ouercame them , and preuailed against them , so that they fled out of the house naked , and wounded .

Exorcisme This charging of vncleane spirits to come out of men possessed , was a speciall kinde of adiuration or exorcisme , whereof there is no example in the old Testament : but in the Gospell was begunne by Christ himselfe , and continued in his Name by his Apostles and their Successors in the Church , vnto the time of Iustine Martyr & Tertullian , and after ; for Ruff . hist . Eccles . l. 1. cap . 4. Ruffinus reporteth of that holy man Paphnutius , that he did Daemones verbo tantùm fugare ; only by word driue away Deuils . And Soz . l. 4. cap . 15. Sozomen writeth of Arsacius the Persian Confessor , that meeting a man possessed , Christum nominauit , hee but named Christ , and the Deuill was cast out . But this miraculous and singular gift of the holy Ghost , as it seemeth to the most iudicious and learned , is now ceased ; and so the office cum dono miraculorum desijt : is ceased with the gift of miracles , saith Bucan . loc . com . 42. Bucanus : which particular time of ceasing of miracles , I shall speake of hereafter . As for that order of Exorcists , which is yet retayned in the Church in some parts of Christendome by a perpetual succession , it seemes to haue humane institution , for the author and founder of it ; superstitious custom for the nourisher and preseruer of it . For is it not , as Calu . in Act. c . 19. Mr. Caluin writes , Inanis titulus sine effectu ? a vaine and emptie title , without any profitable fruit or true correspondent effect ? Thus much of the first way of casting out Deuils .

The eighth Passage . The second way to cast out Deuils . VIII . The second way of casting out of Deuils , is by Praier and Fasting . The feruent Prayer of the faithfull is of great force and efficacie . Ionah 2.2 Ionah the Prophet prayed , De profundo , out of the Deepe of the Sea , out of the belly of Hell , or the Graue , and he was heard : and Saint Aug. in Psal . 2● . Austin saith of his Prayer , Penetrauit omnia , dirupit omnia , peruenit ad aures Dei , It pierced all , it brake thorow all , it came to the eares of God . And the blessed Apostle Saint Iames saith , that Iames 4.17 , 1● . ELIAS prayed earnestly that it might not raine : and it rained not on the Earth by the space of three yeeres , and six moneths . And hee prayed againe , and the Heauen gaue raine , and the Earth brought forth her fruit . This was a strange and miraculous effect , to restraine the Clouds that they might not giue the early and the latter raine for three yeeres and six moneths , so long to make the Heauens as Brasse , and the Earth as Iron . It was admirable that the Prophet should open and shut the Heauens by Prayer . And why may not feruent and faithfull Prayer in the Name of Christ , be of power to eiect and cast out Deuils ? Sozom . Eccl. hist . lib . 4. cap . 17 Sozomen writing of Arsacius before mentioned , saith , There was a Dragon or Serpent lurking in an hole by the high-way side , who with his breath slew the Passengers , before they could see him : but Arsacius , comming to that place , prayed : and the Serpent of his owne accord came out , and dashing his head twice against the Earth , killed himselfe . And why may not feruent and faithfull Prayer bee of as great force to cast out the old Serpent , the vnclean spirit ? seeing it is not onely , Deo sacrificium , a sacrifice to God , but Daemonibus flagellum , a scourge to Deuils . And to put all out of doubt , Mat . 17.21 . Christ the Truth it selfe , saith in the Gospell , There is a kinde of Deuils which goeth not out but by Prayer and Fasting . S. Chrysostome . Fasting addeth much wisdome , maketh a man like an Angell from Heauen , and encountreth the incorporeall powers , Sed & Oratione opus ●st quasi principaliori , but yet , saith Chrys . Prayer is necessarie as the more principall . And Fasting is auaileable , as one of the two wings , that must make our Prayers flye vp vnto God , as Saint Austin . in Psal . 42. Austin writes : for indeed it doth , Orationi deuotionem & fiduciam donare , saith Saint Ber. Ser . 4. de Quadr . BERNARD , It makes vs more deuoute and confident . This way of casting out Deuils ●… y Praier and Fasting , in as much ●… s it is done by ordinary meanes , may be in a true sense said to bee ●… rdinarie .

IX . The ninth Passage . The third way of ca●… ing out of Deuils , is consensu , ●… y consent , or rather collusione , by ●… ollusion . The first way was mira●… ulous , the second , though in ●… ome respect extraordinary in re●… ard of the effect which is not ●… rdinary , yet is not properly mi●… aculous . This third is altogether ●… mpious , Diabolicall , and vnlaw●… ull , and since the plentifull working of Miracles ceased , more vsuall and ordinary . For ●… ome not indued with any singu●… ar gift of working Miracles , ●… aue taken vpon them very im●… eriously to adiure Deuils with ●… rieuous Comminations , implo●… ing the ayde of the Saints departed , to driue euill spirits out of the possessed : and if the euill spirits vpon such adiuration depart , they doe it not vnwillingly , but fayne Obedience , to establish Superstition and Idolatry . For i●… pleaseth them , as well to possess●… the soules of men , as to cruciate and torment their bodies .

They make shew , as if they were afraid of certaine friuolous and ridiculous Exorcismes , and so they goe forth , but it is by conuention or compact ; Quum ex pacto facile possit pati Satan , se ex corporibus eijci , vt in animi●… facilius regnet : Seing Satan can easily suffer himselfe , as Beza in Mat . cap . 12. 16. Master Beza notes , to bee cast out of the bodies , that hee may the bette●… rule and raigne in the minds .

This kinde of casting ou●… Deuils was well knowne to the Iewes in the dayes of our blessed Sauiour : for when as he by the finger of God had cast a Deuill out of a Dumbe man possessed ; the enuious and blasphemous Pharises charged him with Magicall arte and collusion , saying , Mat . 9.34 He casteth out the Deuils through the prince of the Deuils . Such was the malice and enuie of the Pharises , as Rabanus obserueth , that they would either denie the works of Christ , or if they could not deny them , they would labour to peruert them by sinister interpretation ; as if hee had not done them by Diuine Power , but by the helpe of the euill angell . This their monstrous , insolent blasphemie , our Lord Iesus mightily reprooued , cleering himselfe fully of that horrible imputation , as we reade in Mat . 12.25 To cast out Deuils , by consent , is proper to Satan and his Vassals , who haue no iustifying Faith , no sauing Grace , no hope of eternall Life , to whom the Kingdome of Heauen doth not appertain : these the deuil vseth as his instruments , to expell his fellow-Angels , and all to this end ; that Diuine Honour may bee giuen to him , and hee worshipped as God : and these pretend the Name of Iesu●… and will seeme to doe it in th●… Name of Christ . But what saith Saint Chrys . opus imp . in Mat . hom . 19. CHRYSOSTOME ? Daemonia autem eijciunt in nomin●… Christi , habentes spiritum inimici●… They cast out Deuils in the Nam●… of Christ , hauing the spirit of th●… Enemie . Magis autem non eijciunt●… sed eijcere videntur , colludentibu●… sibi Daemonibus ipsis : Or rather●… saith he , they doe not cast them ou●… but seeme so to do , the Deuils vsin●… collusion among themselues . Th●… end is to seduce ignorant men , t●… blinde and harden the Reprobate . These Hypocriticall Ex●… rcists are such , as will say vnto our Lord Iesus , in the Day of Doome , Nonne in nomine tuo ●… iecimus Daemonia ? Haue wee ●… ot by thy Name cast out De●… ils ?

X. The tenth passage to application . Out of the precedent ●… assages of this Sermon , we may ●… asily collect and conclude thus ●… uch , that the gift of prophe●… ying and the power of casting ●… ut Deuils , are not infallible ●… arkes of a right Catholike , doe ●… ot necessarily argue the child of God : for they may be seuered ●… om sauing Grace , from Faith , ●… nd good workes ; seeing they ●… re ranked amongst common Graces , which are sometimes ●… ound in the Reprobate , as well ●… s the Elect ; Quoniam aliquando ●… er malos homines fiunt , Because sometimes they are done by euill men , Lyran . in Mat . c . 7. as Lyran writeth .

Therefore , to conclude for this time , let vs neuer admire and dote vpon these common graces in wicked men ; but let vs firmely beleeue in Iesus Christ crucified , and bring forth the fruits of tru●… Christian Faith . Let vs continu●… fruitfull and zealous in goo●… workes vnto death . So will ou●… Lord and Sauiour know vs i●… the last Day , so shall we be saued so shall wee enter into the Kingdome of Glory . Amen .

Tri-uni Gloria .

A DISCOVRSE OF MIRACLES , Preached at LANGAR in the Valley of Beluoir .

The second Sermon .

By CHARLES ODINGSELLS .

1. Cor . 13.2 . Though I haue the gift of prophecying , and vnderstand all mysteries and all knowledge , yea , if I haue all faith , so that I could remoue Mountaynes , and haue no charitie , I am nothing .

LONDON Printed by William Stansby . 1619.

The chiefe things contayned in the seuerall Passages of the second SERMON . Passage I. OF Miracles in generall , and the difference betwixt true and false Miracles . Passage II . The first propertie of a true Miracle . Passage III . The second propertie of a true Miracle . Passage IIII . Concerning Wonders wrought by the concurrence of naturall causes . Passage V. Of Wonders against nature , and of curing Diseases by Charms , &c. Passage VI . The third propertie of a true Miracle . Passage VII . What we are to thinke of Miracles reported in the Ecclesiasticall Histories , the ancient Fathers and Doctors . Passage VIII . Of the time of ceasing of Miracles . Passage IX . Of Christs manifesting himselfe , as a Iudge in the last Day . Passage X. How Christ is said not to know Sinners . Passage XI . Of the separation of Sinners from Christ . Passage XII . The cause of their separation . Passage XIII . The conclusion applying the next precedent passage .

A DISCOVRSE OF MIRACLES , &c. The second Sermon . MAT . 7. ver . 22 , 23.

Many will say vnto mee in that day , Lord , Lord , haue we not prophecyed in thy name ? and in thy name haue cast out Deuils ? and in thy name done many wonderfull workes ?

And then will I professe vnto them , I neuer knew you : Depart from me , ye that worke iniquitie .

THE third vaunt of those vaine-glorious Hypocrites ( mentioned in the former Sermon ) in the Day of fierie Tryall , will be this , Nonne per nomen tuum fecimus multas virtutes ? Haue wee not by thy Name done many wonderfull workes ? That is , many workes of power and great vertue , yea , of extraordinarie power and vertue , produced besides or aboue the order of Nature , and so arguing the infinite Power of God : this the Greeke word {αβγδ} , and the Latine word virtutes , are taught to signifie .

When our blessed Sauiour was in his owne Countrie , Saint Marke saith , {αβγδ} , hee could doe there no mightie Worke , that is , no Miracle , by a Metonymie , taken from the efficient , as Master Beza expounds it . S. Theoph . Lyranus , and Ferus , vpon this Text . Theophilact , Lyranus , and Ferus , in their Commentaries vpon this place , where the same word {αβγδ} is vsed , expound it of the Miracles of these hypocrites . But what Miracles were they ? S. Chrys . ●pus imp . in Mat●h● . 19. Chrysostome will tell you , Non vtilia & necessaria , sed inutilia & vacua : Not profitable and necessarie , but vnprofitable and vaine , saith that holy Father .

I. The first passage . The Prophets in the time of the Law , wrought many wonderfull Workes , many Miracles : our Lord Iesus , and his Apostles and Seruants wrought also mightie Works or Miracles , and that very many ; and here the Hypocrites also boast of their miracles , of their wonderfull workes , Haue we not in thy Name done many wonderfull workes ? All were called miracula ( in a large acception of the word ) a mirando , Miracles or wonderfull Workes , because men admired and wondred at them . But wee must obserue a notable and remarkable difference betwixt the Miracles of Christ , the Prophets , and Apostles , and the miracles of these boasting Sinners . The first were true Miracles , the latter deceitfull , false and lying wonders . The first profitable and necessary , the latter vaine and fruitlesse .

It is a matter of some difficultie to discerne true Miracles from false , seeing our blessed Sauiour saith , Ma● . 3.22 . False christs and false prophets shall rise , and shall shew Signes and Wonders to seduce , if it were possible , euen the Elect . And Saint Paul saith , that 2. Th●s . 3. ● . Antichrist shall come after the working of Satan , with all power , and signes , and lying wonders .

It stands vs then vpon , to take heed● that wee bee not seduced and deceiued , and to learne to distinguish aright betwixt true and false miracles ; which that wee may the better doe , I thinke it shall not bee amisse to follow the direction of Th. Aqui . in 2. Thess. cap . 2. Thomas Aquinas , who teacheth vs , that three things must concurre to a true Miracle . First , Vera ratio facti . Secondly , Vera ratio Miraculi . Thirdly , Debitus finis . First , It must be truly done . Secondly , It must be truly miraculous . Thirdly , It must haue the due and proper end of a Miracle . From hence Hieronymus Zanchius seemes to haue borrowed his definition , Zanch . tom . 3. l. 4. cap . 12. or rather description of a true Miracle , who saith , It is a true visible outward worke simply admirable , done for excellent ends , especially for the saluation of men , and the glorie of God .

II . The second passage . The first propertie of a true Miracle , is to be truly done , not in shew and appearance onely . The want of this makes the deceits , the impostures , and slightie conueyances of Satan ( whereby things seeme to bee that which they are not ) no true miracles . For hee can by Gods permission , mooue and trouble the spirits , the bloud and humors of mans bodie , and so cause strange imaginations and phantasmes in the phantasie ; whereby it comes to passe , that men and women thinke they see many strange & vncouth things , which indeed they see not . For hee will so strongly delude the inward phantasie , as that hee will euen palpably deceiue the outward sense .

He may by Gods permission , either assume a true body , or make of the Ayre and other Elements , fayned , counterfeited bodies , as of Men or Women , of Birds , or Beasts , and other liuing Creatures ; so per fascinum , hee hides and clokes that thing which is present , and makes another thing seeme to be there , which indeed is not present . By this meanes , Aqu . in 2. Thess. 2. Simon Magus caused a Ramme to bee beheaded , but afterward the Ramme appeared aliue , and a man beheaded ; and presently after , the man , who was thought to be beheaded , was seene aliue , and so supposed to bee raysed againe from death . Thus the Deuill either assuming a true bodie , or hiding himselfe in a counterfeit body , like to 2. Sa . 28. Samuel the Prophets bodie , deceiued Saul the King , who thought it was Samuel indeed . And it seemes , that this errour did possesse the Iewes long after vnto the dayes of Syracides , as is easily gathered out of the 46. Chapter of Ecclesiasticus the 20. Verse .

The third Passage . III . The second propertie of a true Miracle is , that it alwayes be truely miraculous . And that worke is properly and truly miraculous , whose immediate cause and manner of working is secret and hid ; not knowne to some Creature , but absolutely and simply vnknowne to any . This goes beyond and aboue the whole order of nature , & therefore is properly the worke of the right hand of the most High , Qui solus facit mirabilia , Who only produceth miraculous effects , and therefore blessed is Hee , according to that Elogie of the Kingly Prophet . Ps. 72.18 . Blessed be the Lord God , euen the God of Israel , which onely doth wondrous works . Hereupon it is supposed , that the Deuill cannot of himselfe produce the least true Miracle ; so Zanch . tom . 3. l. 4. cap . 12. Hieronymus Zanchius resolueth , and Doctor Whit . 2. Contro . de Eccl. quaest. 5. cap . 12. Whitaker saith , Ego non existimo Daemones posse vel paruum miraculum facere , quia hoc omnem vim creaturae superat . I doe not thinke that the Deuill can worke the least miracle , because it exceeds all the power of the Creature : his meaning ( I take it ) is , that hee cannot doe it by his own power : for it is granted , that both euill angels and euill men may worke true Miracles , Dei ipsius virtute , By the power of God himselfe , vsing them as his instruments . And our Sauiour tells vs here , that in the last Day many will say to him , Lord , Lord , haue wee not by thy Name done many wonderfull works ? Neuerthelesse , he will professe vnto them , I neuer knew you : Depart from me , you that worke iniquitie .

The fourth Passage . IIII . Satan and his instruments the Magicians , can by the concurrence of naturall causes worke strange effects . They can ( as some seeme to dispute ) not only produce or bring in an accidentall , but euen a substantiall forme to matter , per naturalium virium copulationem : By conioyning naturall powers . Pet . Mart . com . loc . clas . 1. ca. 8. sect . 2. They know that Wormes , and Frogs , and Serpents , are bred and generated of putrified matter , if so be that heate bee applyed in such a degree . And this , as some thinke , is not hard for them to doe , applicando actiua naturalia passiuis : by applying naturall agents to naturall patients . They that thus dispute , argue Philosophicè magis quàm Theologicè : more like Philosophers then Diuines ; greatly magnifying the power and prerogatiue of nature : for , surely , this would seeme a wonderfull worke , supra spem & facultatem mirantis : aboue the expectation and facultie of the admirer . But as for those Serpents which the Magicians of Egypt shewed before Pharaoh the King , it is more Zanch . tom . 3. l. 4. cap . 12. probable , that they conueyed them suddenly out of some place where they were , and put them in the roome of the rods cunningly , deceiuing the eyes , and deluding the sences of the Beholders .

No doubt , many strange works haue beene effected by the force and concurrence of natural causes , the reason whereof , because men vnderstand not , therefore they are astonisht , they stand agast , they admire and wonder at them : Aristot . Metaph . lib . 1. cap . 2. for as the Philosopher teacheth , {αβγδ} , hee that doubts and wonders , seemes to be ignorant , seeing Ignorance breedeth wonderment and admiration .

The fift Passage . V. Other rare effects are wrought , euen contrary to Nature , that is , Gods order set down in nature , preseruing the course of nature : and these cannot properly be called Miracles , in Saint Augustines iudgement ; for as hee saith , Aug. in sent . Prosp . sent . 283. Naturarum conditor Deus , nihil in miraculis contra naturam facit : God the Creator of nature , doth nothing in Miracles against nature . So then , Simon of Samaria flying by the helpe of the Deuill in the ayre , contrary to the nature of man , did not in that a true Miracle . They which cure diseases by words , by charmes , and inchantments ( whereof many examples are reported in Plin . l. 28. 2. in Franc . Vales . de sacr . Phil . c . 3. in Fernel . de abdit . rer . caus . l. 2. c . 16. ) doe it not indeede miraculously , but against the nature of those meanes , by some other euill vnlawfull meanes . Peruse the Writers Humane and Diuine , and , I thinke , they will almost all ( except Trallianus and Galen , as he is reported by Trallianus , lib . 9. cap . 4. ) accord , that words , whether written or pronounced , haue in , and of themselues , no such vertue or efficacy : Falsum est prorsus & ab omni ratione alienum , vim esse per se vllam verbis , aut aliam , quam significandi ex hominum placito , Fra . Vales . de sacr . Philo . cap . 3. It is altogether false and disagreeing from reason , that there should bee any vertue in words of themselues or other , then to signifie as men please . The Heathen Plin . Nat. hist . l. 28. cap . 2. Plinie can say , Viritim cuiusque sapientissimi respuit fides : No wise man whatsoeuer doth beleeue it . But indeed , as Almightie God suffereth Satan and his instruments to inflict strange and vnnaturall diseases , so hee permits them sometimes by euill meanes to take the same away . Such diseases are trans naturam , Fern . de abd . rerum caus . l. 2. cap . 16. beyond nature ( as the learned Phisician Fernelius calls them ) and therefore are not obedient to the rules of his Arte ; whereupon it commeth to passe , that men and women , either through ignorance , or diffidence in God , forsaking him , seeke vnto his enemie the Deuill , and his Charmers , and Enchanters , rather then they will haue themselues , or their friends , or their cattell any longer afflicted : But such courses are altogether vnlawfull ; the Lord our God hateth and abhorreth them ; for , wheresoeuer such charmes either pronounced or written , are vsed , ibi semper vel apertè vel tacitè inuocantur Daemones : There Deuils are alwayes , either openly or secretly called vpon , saith Zanch . tom . 3. l. 4. cap . 15. Zanchy : and so one great euill is remedied and taken away by another that is greater . But they that purposely doe euill , that good may ensue , are such as the blessed Rom. 3.8 . Apostle speakes of , Quorum damnatio iusta est : whose damnation is iust . It is the euill of punishment to suffer bodily affliction : this may befall Gods children , H●b . 12.6 . for hee scourgeth euery sonne whom he receiueth . But it is the euill of sinne , yea a most haynous sinne to commit Idolatrie , to goe to Charmers and Enchanters , that they may take away the euill they haue inflicted . Wherefore , howsoeuer Trallianus thinks it honest , omni machina aegris succurrere : by all meanes and deuices to releeue the sicke ; yet Pet . Mar. loc . comm . clas . 1. c . 9. sect . 31. Peter Martyr saith well ▪ Excantatione tollenda non est excantatio : One inchantment or witchery must not bee taken away by another . And what writes Fernelius of such like cures ? take his iudgement ; F●rn . de a●d rerum caus lib . 2. cap . 16. his words are these , Nec certa , nec tuta , sed fallax , captiosa & periculosa est sanatio : The cure is neither safe , nor certayne , but deceitfull , captious , and dangerous ; yet by that meanes the Deuill makes men admire and wonder at such cures , that they may giue vnto him diuine honour . I haue heretofore disswaded you of this Parish of Langar , from running to them that vse charmes , and are good at words ( as they call them here in the Valley ) I haue forbidden you to resort to such . But how comes it to passe , that you wil not obey ? Do you thinke that Gods hand is shortned , that he cannot saue , as in times past ? or his eare heauy , that he will not heare , as in former times ? is it because there is no God in Israel , that you goe to inquire of Baal-Zebub the god of Ekron ? haue yee not read it ? hath it not beene told you ? haue yee not heard it many times ? did you neuer yet vnderstand , what the Lord our God commandeth in his Law ? Leuit. 19.31 . You shall not regard them that worke with spirits , nor Sooth-sayers : yee shall not seeke to them to be defiled by them . I am the Lord your God . And in another place , Deut . 18.10 , 11 , &c. Let none bee found among you that vseth witchcraft , or a Regarder of times , or a Marker of flying of Fowles , or a Sorcerer , or a Charmer , or that counselleth with a Spirit , or a Sooth-sayer , or that asketh counsell at the dead ; for all that doe such , are abomination to the Lord : and Christ in the last Day will professe to them , I neuer knew you : Depart from me , yee that worke iniquitie .

The sixth Passage . VI . The third propertie of a true miracle is , it must haue debitum finem miraculi : the due end of a miracle , saith Aquinas : it must euer ayme at Gods Glorie and man saluation , saith Zanchie . Many rare and strange things are and haue beene wrought by the Magicall illusions and conueyances of Satan , and his vassals , working diuersly , as I haue shewed , aboue the ordinary conceit and expectation of men ; and also besides , if not against the ordinary course of nature : All which are done to an euill end , namely , to deceiue , and to delude , to draw men away from the true God , to deuoure and destroy soules : As for the Magicians themselues , the Deuils instruments , by whom hee vseth to worke wonders , Lact . diu . Inst. lib . 2. cap . 17. Lactantius words may well bee verified of them , Et vita , & salus eorum , qui haec fecerint , immolantur : Both the life and saluation of them which doe these things , are sacrificed . But vnto whom ? euen vnto Satan . Our Sauiour foretold , that false christs and false prophets should arise , and shew signes and wonders ; But to what end ? to seduce , if it were possible , Mark . 13.22 . euen the Elect . Saint Paul also foretold , that Antichrist should come with all power , signes , and lying wonders , and with all 2. The . 2.2 . deceiuablenesse of vnrighteousnesse in them that perish . Such signes , such powers and wonders , by Gods permission may bee truely done , and participate much of the nature of a true miracle . Yet , because they are done to an euill end , to deceiue , to destroy soules , to nourish idolatrie , they are false miracles , In quantum deficiunt a debito fine , In as much as they faile & come short of the due end : for true miracles must euer bee destined and directed to the saluation of mankinde , and the glorie of the eternall God , as it is written ; 1. Cor . 10.3 . Whatsoeuer yee doe , doe all to the glorie of God .

The seuenth Passage . Obiect . VII . But here some will say , What shall wee thinke of those , almost innumerable miracles , reported in the Ecclesiasticall Histories , in the ancient Fathers , & Doctors of the Church ? what , are they all true ?

To this I answere ; They that writ them ( howsoeuer indued with rare gifts , and worthie Instruments of Gods Glorie ) were men , and so might erre in that , as well as points of greater consequence , matters of faith ; and somuch the rather , because they receiued many of them by report from others . Againe , they that did them , were men , & so might erre , quoad finem & intentionem , in regard of the end and intention ; for who knowes whether in euery particular miracle they did intend and ayme at a right and due end ? Surely , me thinks , Seneca's morall rule vsed in another case , may here not vnfitly bee applyed , Sen. Ep. 3. ad Lucil . Vtrumque vitium est , & omnibus credere & nulli : to beleeue all and to beleeue none , is neither of them good ; it is neither safe to beleeue all , nor pious to beleeue none : To beleeue all , many will thinke were too rash ; but to beleeue none , I am sure were too irreligious . Therefore , as the blessed Apostle speaketh of Doctrines , so say I of those Miracles , 1. Thes . 5.21 . Prooue all things , hold fast that which is good : proue them ex ratione facti , ex ratione miraculi , ex ratione finis ; proue them ( if it may be ) whether they were truely done , whether truely miraculous , whether destined to a true end : and then , quod bonum est retinete : hold fast and approue that which is good .

The eight Passage . VIII . As touching the time when true visible Miracles should cease , which I promised to speake of in the former Sermon , I finde that Saint Chrysostome disputing the matter , why they were done in the Disciples time , and not in his , Chrys . in 1. Cor . 2. Hom. 6. saith , {αβγδ} , Then they were profitably done , that is , in the Apostles time , and now they are profitably left vndone , speaking of his owne time . And hee giues the reason of it , Because if men did relie vpon visible miracles , Faith would be lesse . And Saint Aug. de vera Relig . cap . 25. Austine in his 25. Chapter of true Religion , saith , The Catholike Church being planted and dispersed thorow the whole world , Miracles were not permitted to last vnto his time : his reason is , Ne animus semper visibilia quaereret , & eorum consuetudine frigesceret genus humanum , quorum nouitate flagrauit : Lest the minde should alwaies seeke visible things , and mankinde grow cold through the custome of those things , by the noueltie whereof it was hot and feruent . But this August . Retract . l. 1. c . 13. Saint Augustine did afterwards retract in these words , Sed non sic accipiendum est quod dixi , vt nunc in Christi Nomine fieri nulla miracula credantur : But that which I haue said , is not so to be taken , as that no Miracles should bee beleeued to bee done now-a-daies in the Name of Christ . And then hee relates what was miraculously done , euen at that time when he wrote his Retractations . So it seemes , that Saint Chrysostome and Saint Augustine spoke of the ceasing in their time , of such plentifull and ordinarie working of visible miracles , as was in the Apostles time , and after . But when , and at what particular period of time the working of visible Miracles since should wholly cease , I cannot affirme any thing : but leaue it to the determination and resolution of the Church , whose directions I am alwayes readie to follow , in whose iudgment I willingly rest . This only I am sure of , that inuisible Miracles are wrought daily and plentifully in the visible Church : for to conuert a sinner , is a miracle . It is a greater worke , saith Saint See Master Copley in his Doctr . and Morall obser . c . 1. AVGVSTINE , for a sinner to bee made righteous , then to create Heauen and Earth . Prosp . de Promis . & Praed . part . 2. c . 30. Saint Prosper saith ; It is more to iustifie a sinner , then to raise one from the dead . To make a prophane Vnbeleeuer , a true Beleeuer , is a Miracle ; nay , to vnite Faith and a mans heart in one , is omni miraculo mirabilius , saith Saint BERNARD , more miraculous then any Miracle , and is one of those three mixtures or vnions , which Bern . in Vigil . Nat. Dom . ser . 3. Saint Bernard calleth singularly admirable , and admirably singular . But many , who haue by the preaching of the Gospell conuerted sinners vnto God ( they themselues being auerse from grace ) will come in the last Day , and say vnto Christ , Haue wee not by thy Name done many wonderfull works ? conuerted many monstrous , horrible , peruerse sinners ? And what will our LORD then professe vnto them ? I neuer knew you : Depart from me , yee that worke iniquitie .

Christs Censure of Hypocrites .

The ninth Passage . IX . SO come we to the Censure of Christ , touching these Hypocrites , wherein obserue wee foure things : First , He openeth himselfe vnto them ; Then will I professe to them . Secondly , He protesteth ignorance of them , I neuer knew you . Thirdly , Hee separateth them from him , Depart from me . Fourthly , He sets downe the cause , why he did separate them from him , and that was their euill qualitie and condition , Ye workers of iniquity .

Almightie GOD many times seemeth not to regard sinners , but delayeth and deferreth his anger , as himselfe speaketh in ESAY , Esay 42.14 . I haue long time holden my peace , I haue beene still and refrayned my selfe : and in the booke of Psalmes , to the prophane sinner he saith thus : Ps. 50.21 . These things hast thou done , and I kept silence : Thou thoughtest that I was altogether such a one as thy selfe : But I will reproue thee , and set them in order before thine eyes . The time will come , that the Lord wil bee auenged of his enemies , of them that transgresse his Law : for as the Homer . Pagan tells you , {αβγδ} , hee hath an auenging eye , to obserue all the wayes of the sonnes of men . {αβγδ} . The Mills of GODS Iustice grinde slow , but grinde small . And therefore Saint Chrysostome saith , Chrys . Op. imperf . in Matt . 7. Hom. 19. Long delay goeth before great wrath , making the Iudgement of God more iust , and the punishment of sinners more worthy and deserued . And yet , the Preacher of Ierusalem obserues that , Eccl. 8.11 . Because sentence against an euill worke is not speedily executed , therefore the heart of the children of men is fully set in them to doe euill . Our Lord Iesus held his peace , and seemed to dissemble , to take no notice of the iniquitie of these sonnes of Belial in their life time : but at the generall Doome , when the secrets of all hearts shall bee disclosed , then will hee vnmaske them , then will he pull off the glorious Vizzard of their foule hypocrisie ; then will he professe vnto them , I neuer knew you . O bitter sentence of the most iust Iudge , who will say to them in that Day , I neuer knew you .

X. The tenth passage . Here our Sauiour protests his ignorance of them ; but you must not so vnderstand it , as if hee had not knowne them at all : for what knoweth not he , in whom are hid all the treasures of Wisdome and Knowledge ? Col. 2.3 . What knoweth not hee , who knoweth all things ? there is then something more implyed in these words , then in outward shew they seeme to expresse . To bee knowne of the Lord , saith Saint Aug. in Psal . 1. v. 6. AVGVSTINE , is to remayne and abide : not to bee knowne of him , is to perish : as it is written , Psal . 1.6 The Lord knoweth the way of the righteous , but the way of the vngodly shall perish . To bee knowne of the Lord , is to be predestinate . 2. Ti . 1.19 The Lord knowe●h who are his , saith the blessed Apostle . But how ? Per notitiam diuinae praedestinationis : By the knowledge of diuine predestination , saith Aquin . in 2. Tim . 2. Aquinas . To be knowne of the Lord , is to bee elect and chosen of him : as it may well bee vnderstood , Ieremie the first & the fift verse , where the Lord saith of Ieremie , Before I formed thee in the belly , I knew thee : and whereas our Sauiour saith , My Ioh . 10.27 sheepe heare my voice , and I know them , Alcuin . ap . Th. Aqu . in aur . oper . sup . Euang . Alcuinus expounds it , Et ego eligo eos : And I elect or choose them . So then , to bee knowne of the Lord , is to bee predestinate and elect , and to remayne in the grace of Predestination and Election : not to bee knowne of him , is to be reiected and reprobate . These forlorne ones could not continue in the Grace of Predestination and Election which they neuer had : and therefore in that Day of terrour , Christ shall professe vnto them , I neuer knew you .

Almightie God , in the Prophet Amos , speaketh to the sonnes of Israel in this manner , Amos 3.2 You onely haue I knowne , of all the Families of the Earth . For the better vnderstanding whereof , you must learne to distinguish betwixt Knowledge simply so called , and Knowledge of approbation : and againe , betwixt Knowledge of approbation , and knowledge of reprobation , as Lyra . in sept . cap . Mat . Lyranus distinguisheth , by Knowledge simply so called , the Lord knew both Iewes and Gentiles , all Kindreds , and Families of the Earth , yea , he knowes all particular Creatures whatsoeuer , tam Vermiculum in Terra , quam Angelum in Coelo : As well the Worme vpon the Earth , as the Angell in Heauen . But as by his knowledge of reprobation he knew onely the children of wrath , vessels prepared to destruction : so by his approouing knowledge , hee knew onely the posteritie of Iacob , he knew onely the sonnes of Israel , of all the Families of the Earth : for hee onely chose them , as Master Caluin expounds the words of the Prophet C●luin . in Amos 3.2 . Amos , Ego vos libere elegi , & elegi solos : that is , I haue chosen you freely , I haue chosen you onely : according to the sweet Singer of Israel , Psal . 147. verse 19 , 20 Hee shewe ●is words vnto IACOB , his Statutes and his Iudgements vnto Israel , he dealt not so with any Nation . By knowledge simply so called , and by knowledge of reprobation , Christ knew these false Prophets , these ●ypocriticall Exorcists , these false Wonder-workers mentioned in my Text : But by his approouing Knowledge he neuer knew them ; and therefore in the Day of fiery Tryall , hee will professe to them , I neuer knew you .

XI . But that which followes , The eleuenth passage . infinitely aggrauates the woe and miserie of these wretched ones , in that Christ will separate them from him , saying Discedite a me : Depart from mee . They once professed the Name of Christ outwardly , they prophecyed and cast out Deuils , they wrought Wonders by his Name : so in a sort they were with Christ , in a sort they were conioyned to him , and that was , Per Gratiam communem : by common or inlightning Grace , not sauing and iustifying Grace , which onely maketh men gracious & acceptable to God , but by common Grace , which may bee giuen freely , as well to Iudas , and Simon of Samaria , as Simon Peter , or Saint Paul . Thus were they conioyned to Christ our blessed Sauiour , they would needes retayne vnto him , they would needes vse his Name , & weare his Cognizance , but he neuer entertained them as his domesticall seruants : they were like those mentioned in Ieremy , of whom the Lord said , Ier . 4.14 The prophets prophecie Lyes in my Name , I sent them not , neither haue I commanded them : neither spake vnto them : They prophecy vnto you false vision and diuination , and a thing of nought , and the deceit of their owne heart . But what saith God by Eze . 13.3 Ezechiel ? Wo vnto the foolish prophets , which follow their owne spirit , and haue seene nothing . Yea , endlesse and vnspeakeable woe shall bee vnto them , vnto whom our Sauiour will say , Discedite a me : Depart from mee . Who can conceiue or expresse the horrour and terrour of these words ? Whither shall they turne them ? Alas , whither shall they go , who shall , will they , nill they , be inforced to go away from the Lord Iesus ? Nothing can be added to the terror of these words , of this comfortlesse command , Depart from mee , as if our Lord should haue said to them , I am the Way and the Truth : but goe from mee , and wander in the bypaths of eternall errour and confusion : I am the Light and the life of men , but away from me , get you , O foolish Hypocrites , into the Kingdome of perpetuall darknes , into the Land and Region of death : Vt qui modo videmini esse ante me , postea nec videamini : That you who appeare before mee now , may neuer appeare hereafter , as Origen speakes .

All they that depart and goe away from God , by iniquitie in this life , shall after be compelled to depart from Christ in the other life , receiuing the wages of sinne , the second death . They that are farre from Christ in the time of Grace , shall bee farther from him in the time of Glorie : for they shall perish , as it is written , Ps. 73.27 Lo , they that are farre from thee , shall perish , thou hast destroyed all them that goe a whoring from thee : such are false Prophets , Coniurers , Workers of lying Wonders ; these are farre from God . And why ? Because as Saint Aug. in Psal . 73. Augustine saith , they haue desired earthly things , & sought them , A Daemonibus & Diabolo , From Deuils , from Satan : Therefore shall they bee destroyed , therefore shall they perish , Non vt non sint , sed vt male sint : Not so as to haue no being , but to haue an euill being ; to haue a most wretched , to haue a most painefull and dolorous being , and that in horrour and darknesse , euer dying , and neuer dead , continually cruciated and tormented with the Worme and the Fire ; The Worme of conscience , and the fire of Hell ; Esay 66. The Worme that dyeth not , and the fire that neuer goeth out .

XII . The twelfth passage . The reason why these desperate Miscreants should bee separated from Christ , is , because they are Workers of iniquitie . It is not then their pretended prophecying , their casting out of Deuils , that can saue and deliuer them in the Day of Gods wrath ; but it is their working of iniquitie that shall surely condemne them . As the Children of God doe habitually worke Righteousnesse , so the sonnes of Belial habitually worke iniquitie , practizing a custome and trade of sinning . They that worke iniquitie , commit sinne , as it is sensed by Saint Iohn , that is , they transgresse the Law of God willingly , and purposely , with a full consent of will , and delight of heart , and therefore are they , saith Saint Iohn , ex 1. Ioh 3.8 . Diabolo : of the Deuill . The suggestion of sin , according to Saint Greg . respons . ad vndec . interrogat . Aug. Arch. Can●uar . Gregorie , is from Satan , delight in sinne is from the flesh : It is begunne by suggestion , but sed and nourished by delight . So long then as the flesh remayneth flesh , delight in sinne remayneth in it : wherevpon the same holy Father saith , Euery Sinner sinneth in suo aeterno , in his eternitie . Voluissent quippe sine fine viuere , vt sine fine potuissent in iniquitatibus permanere : They would liue without end , that they might sinne without end , Greg . exposit . moral . in 42. ca. Iob , lib . 34. cap . 11. If a Sinner might liue euer , he would sinne euer : as he abideth vnregenerate and carnall euer , so he continueth a Sinner euer , so he liues , and so hee dyes . And this The reason why finite sin is punished with infinite punis●ment . is the cause ( as Diuines doe obserue ) why Almightie God doth punish sin iustly with infinite and endlesse punishment : seeing it is in the Reprobate infinite , both in regard of the obiect which is God , and the subiect which is the soule , as also in respect of the progresse : for it goeth on still , it changeth nor , it remayneth immutable , as the will continueth immutable . Hence it is , that our Sauiour in the last Day will not say vnto these miserable ones , Depart from me , you that haue wrought iniquitie ; but in the present Tense , Qui operamini ; yee that worke iniquitie , you that haue an habit , a trade and custome of sinning . As if hee should haue said vnto them , Although you haue not now meanes and occasion to doe euill , yet you still retayne an affection and desire to sinne ; death hath separated your soules from your bodies , but it hath not altered or changed the purpose & desire of your soules . Aug. in Psalm . 50. AEtas deseruit , non cupiditas , strength , age , and meanes may faile you , but your desire is the same , it neuer leaues you . Therefore , Away from mee , yee Hypocrites : Depart from mee , yee that worke vanitie , yee that worke iniquitie .

XIII . The 13. Passage . Application . Hence you may gather , beloued , that it is not so much sinne , as continuing and lying in sinne , that bringeth damnation . O doe not then continue and stand in the way of sinners , sit not in the chayre of pestilence , doe not commit sinne with full consent of will , doe not incline vnto wickednesse with your hearts , be not workers of iniquity . O yee , that loue the Lord , see that yee hate the thing which is euill , bee not like the prophane ones of this age , who follow all impietie , all vnrighteousnesse , all vncleanenesse with greedines , who drinke vp iniquitie like water . Be yee not like vnto them ; doe not , by lying in sinne , make the Grace of God become in vayne vnto you , doe not frustrate and euacuate vnto you the Crosse of Iesus Christ . Though through frailtie of the flesh , or temptation of the enemie , you may fall by sin in action ; yet neuer entertayne sin in affection : Although you may haue the fact of sinne , yet neuer haue a purpose and will to sinne : but hate sinne with a perfect hatred , and as the sonne of Syrach saith , Flee from sinne as from a Serpent ; the teeth thereof are as the teeth of a Lyon , to slay the soules of men .

To the end you may not bee like vaine-glorious Hypocrites ( who boast of prophecying , of casting out Deuils , and working Miracles , but indeede doe operari iniquitatem , worke iniquitie : ) you must not onely remoue vice out of the way , but in stead thereof intertayne vertue ; you must not onely auoid sinne , but also intertayne grace : you must bring forth good fruit , being arbores iustitiae , Trees of righteousnesse , as Esay speaks : being like the Tree planted by the water side , which ( as that sweet Singer of Israel saith ) bringeth forth fruit in due season . And to conclude all in a word , I beseech you by the Crosse of our blessed LORD and SAVIOVR IESVS CHRIST ; euer whilst you liue , be pious toward God , be righteous and charitable towards Men , be sober and temperate in your selues . And , as the Kingly Prophet exhorteth , Eschew euill , and doe good , perseuere therein vnto death , so shall you rest in the euerlasting Tabernacles , so shall you dwell in the heauenly Ierusalem , so shall you raigne in the Kingdome of Glorie with Christ , and an innumerable company of Angels and Saints , not for a time , but for euermore . Amen .

Tri-vni Gloria . FINIS .