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 heartturnes 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 adevice as they were notable 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 College 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 snall 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 n = a 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 occult is 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
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 IOHN 6.14 Then these men when they had seene the miracle that IESVS did Said This is of a truth that Prophet that should come into the world MY Text sorts with the time wherein we celebrate the Advent of the Prophet which the people here proclaymed was come into the world and the course of the Gospells appointed to be yearely read on Sundaies in our Church Liturgie The 25. Sunday after Trinity is closed with the very same words of the comming of this Prophet The miracle of feeding fiue thousand men besides women and children in a desart place with fiue barly loues only and two little Fishes which drew from the people this acknowledgment of the comming of this Prophet is registred by the three other Evangelists Math. 14. Marke 6. Luke 9. with some little variation of some circumstances But this notable confession and profession of the multitude was reserued as it should seeme by the holy Ghost for that Evangelists relation who had discouered before from his Masters bosome Iohn 1.14 That the word was made flesh and dwelt among vs and we beheld his glory as the glory of the only begotten Sonne of the Father full of grace and truth In a dispute in the former Chapter with the Iewes of Ierusalem who tooke vpon them to be extraordinary zealous for their Sabbaths and Moses Law with what invincible arguments doth our Saviour make good That he was HEE that should come and that they were not to looke for any other Hee proues it by the testimony of his Father proclayming it from heauen in his Baptisme and his manifest joynt working with him He proues it by Iohn Baptist whom they held for a Prophet and to whom they had sent to knowe and what could bee fuller then Iohn Baptists testimony He that comes after me is before mee And behold the Lambe of God that taketh away the sinnes of the world Hee proues it by the Scriptures their owne grounds and those he vrgeth them to search and see whether they did not testifie of him or no. Hee further addeth Moses to proue it in whom they trusted and if yee beleeued him saith he you would haue beleeued me for he wrote of me Last of all besides all this if an vnquestionable miracle might be more prevalent such a miracle they had also in the cure of the man at the poole of Bethesda who had layne there for remedy eight and thirty yeares But that will satisfie perverse praejudice and obdurate malice Professors of religigion for their owne glory and gaine will hardly be brought to yeeld though never so plainly convinced For how can yee beleeue saith our Saviour ver 44. which receaue honour one of another and seeke not the honour that commeth from God onely Chap. 12.43 That loue the praise of men more then the praise of God This was the rot that had then infected the Iewish Synagogue and happy had it beene for Christians if it had there stayed Let a miracle of our Saviours be never so important they wil persecute and seeke to slay him because hee did it on the Sabbath day Chap. 5. v. 16. One calumny or other they must needes finde out to set a colour vpon their owne proceedings cast aspersions vpon his actions and doctrine But must Christ then haue no Church because some of those chiefest Church-men were opposite to him It appeares here to bee otherwise Him whom those leaders forsake in pollicy the Inferiours in simplicity follow Math. 14. They follow him from the Townes and Villages striuing who should be the formost they follow him with their wiues and children little regarding the incumbrances They follow him into a desart place not thinking what wants and hazards they might meet with Mark 6. and this they finde at the hands of the bountifull Master they followed He compassionats them as Sheepe without a Sheapheard teaching them many things makes them a miraculous feast to send them away with content beyond all exception or expectation And then these men when they had seene the Miracle that JESVS did said This is of a truth that Prophet that should come into the World 2. The words then are an Acknowledgement of the multitude that the promised Prophet was come into the world and that IESVS who did that miracle was He. Wherein may it please you to take notice of these two Generals 1. Due observation Then those men when they had seene the miracle that Iesus did said 2. True inference This is of a truth that Prophet that should come into the world To inferre without precedent observation is rashnesse and to obserue and make nothing of it Idle speculation Many are very curious and censorious in the first who fall short in the latter and others are so precipitant in the latter that they conclude often times without the praemisses of the first The practice therefore of these simple people herein appeareth more rationall then the hastinesse of many greater Schollers These would see before they said would not lay of a truth before they were throughly assured that there could bee no falshood in it Which falleth vpon the first part the due observation and in that order as the Text leadeth commeth first to be discussed 3. Then these men when they had seene the miracle that Iesus did Said In this observation we may well take notice of 1. The Observers These men 2. The
depend vpon Beloved for the establishment of our Eaith the animating of our hope the raising of our thanksgiuing by the addition of the Gospell which assureth vs that this Prophet is come and what hee hath done for vs. S. Mathew fets him forth especially as a man of the seed of David and Abraham and proveth that he was the Prophet that was to come by 22 Prophecies at least fulfilled in him S. Marke aymeth further to demonstrate that this man was both our King and Lord by insisting especially vpon his power and this hee justifieth by aboue twenty of his powerfull Actions S. Luke the Physitian more fully stands vpon that he was not only Man and King and Lord but the Saviour of the World and the Physitian of our soules And to make this cleare he more particularly vrgeth the circumstances of his humble birth gentle conversation zeale to winne soules arming them against all offences his teares over Ierusalem his dolorous passion his victorious and triumphant resurrection S. Iohn that liued longer then the rest and knewe of some Heretiques that opposed our Saviours deity beginnes in a lofty straine to proue his Godhead which by the Arians heretofore and now by the Socinians is eagerly and perfidiously opposed In the beginning was the word and the word was with God and the word was God and the word was made flesh and dwelt amongst vs. This he continues to proue by nineteene arguments and then at last concludeth in his 20 Chapter These things are written that yee might beleeue that Iesus is the Sonne of God and that beleeuing yee might haue life through his name what life of grace here of glory eternall hereafter All that these foure Evangelists haue said may bee contracted into this one argument He that was to be promised seed of David and Abraham to be King and Lord to be a Saviour and the Physitian of our soules and to bee the Sonne of God and God equall to the Father was the Prophet that was to come into the World But in Iesus the Sonne of the blessed Virgin Mary all these things are fulfilled therefore he was that King that Lord that Saviour that God that Prophet who was to come into the world Let vs goe on therefore Beloued with confidence chearefulnesse and thankfulnesse as the time approaching invites vs to celebrate the Advent of this Prophet that was to come into the world and now is certainely come and hath performed the worke of our Redemption There haue beene and now are divers that tell vs of a second Advent wherein hee shall come and raigne with the raised Martyrs a thousand yeares here vpon earth before his last comming againe to iudgement The reason is out of the 20. of the Revelation because that Satan was to bee so long bound and after wards to bee loosed which 1000 yeares they are confident are yet to come But for mine owne part I thinke without prejudice to any that these 1000 yeares are past already that Satan hath beene long since loosed and so yet continues And that no other personall comming of our Saviour is hereafter to be expected but only at the day of iudgement The Angels intimate no other personall comming Act. 1.11 Wee finde no other such comming in our Creed besides his first But from thence he shall come to iudge both the quick and the dead Beloued the time is at hand wherein according to the custome of our Church wee are to celebrate the memory and benefits of his first cōming into the flesh Let vs not forget to prepare our selues for his second advent There is a time to dye an account to be made a Iudgement to be passed and hee that shall come will come how soone or how long hence no man knoweth let vs not neglect therefore seriously to thinke vpon this in the midst of our worldly contentments Life is short the account certaine the state hereafter immutable good Lord dispose of vs here so that in that comming we may be found at thy right hand hereafter and haue that happiest doome pronounced vpon vs come ye blessed of my father inherit the Kingdome prepared for you before the foundation of the world And this O mercifull Father grant vs for thy Sonne Christ Iesus sake to whom with thee and the holy Ghost be all honour and glory might maiesty and dominion both now ever AMEN REVERENCE TO RVLERS A SERMON PREACHED AT THE COVRT BY IOHN PRIDEAVX Rector of Exceter Colledge His MAIESTIE's Professor in Divinity in the Vniversity of OXFORD OXFORD Imprinted by LEONARD LICHFIELD Anno Salutis 1636. ACTS 23. v. 5. Then said Paul I wist not Bretheren that hee was the high Priest For it is written thou shalt not speake evill of the Ruler of thy People 1_THe first word of my text Then intimates a dependance on somewhat going before that dependance may be thus gathered After many hazards runne and great extremities past of our blessed and most laborious Apostle in his long and troublesome peregrination for the Gospell sake at large set forth in the precedent story here drawing as hee thought neere home a Cap. 9. and casting Anchor as it were in the hauen amongst his owne Countreymen he found himselfe neerer shipwracke then in all the stormes he had before escaped At Ephesus he fought with beasts after the manner of men 1. Cor. 15. At Ephesus here he falls amongst men worse then any beasts Agabus had prophecied before whereto hee was to trust when once he came to Hierusalem Chap. 21. and hee quickly found it true vnder the two great chaynes wherewith the Roman Captaine caused him to be bound Chap. 21. But as his resolution before was heroic all what meane you to weepe to breake my heart vers 13. for I am ready not to be bound only but also to dye at Hierusalem for the name of the Lord Iesus So his performance here was every way answerable The vproare of the people vpon the point to kill him his sudden apprehending by the Captaine wrong imprisonment torturers standing ouer him to lash him like a slaue so abated not his spirits but that hee tooke heart of grace to defend himselfe before his owne Countrymen in an admirable apologie in their own tongue and to plead the priviledge of a Roman to quit himselfe from the Captaine so true is that of the wisest King Prover 28.1 that howsoeuer the wicked fly whē none persueth him yet the righteous continues alwaies bold as a Lion With the same confidence in his innocency hurried as it were to hold vp his hand before the Priests his heavier Adversaries he hangs not downe the head but resolutely bespeakes them as they sate in Councell Men and brethren I haue liued in all good conscience before God vntill this day v. 1. Now what could be pick't out of this most respectiue and religious exordium that might giue the least offence was it for that he seemed to be too sawcy in
where should we so happily finde our Elder Brother CHRIST IESVS but at the right hand of his and our Father where he makes continuall intercession for vs Let our Pater noster therefore ever goe before our dayly bread the hallowing of his name before the prosecuting of our owne designes the promoting of his kingdome before all earthly promotions That of little ones here wee may become great ones in heaven with Angels and Archangels and all the blessed company of heaven alwaies to behold his face Evermore praysing him and saying Holy Holy Holy Lord God of Hosts Heaven and Earth are full of thy Glory glory be to thee O Lord Father Sonne and Holy Ghost three persons one God most high AMEN AMEN IDOLATROVS FEASTING A SERMON PREACHED AT THE COVRT BY IOHN PRIDEAVX Rector of Exceter Colledge His MAIESTIE's Professor in Divinity in the Vniversity of OXFORD OXFORD Imprinted by LEONARD LICHFIELD Anno Salutis 1636. 1. COR. 10.7 Neither be yee Idolaters as were some of them as it is written the people sate downe to eat and drinke and rose vp to play THERE are no enemies more dangerous to a Christian man then those he hath within him Lactantius termeth them three Furies Divinar Instit Epit. c. 2. that set all in a combustion without respect of danger or discredit The first is Anger hot vpon revenge The second Covetousnesse eager vpon pelfe The third is Lust never satisfied with pleasures These the Stoicks would haue rooted out The Peripatetiques moderated But the good Christian set in a right course That Anger should be for breach of Gods lawes Covetousnesse for heaping vp heavenly treasures and our greatest desire should be to enioy that satisfying presence which will afford vs innumerable and everlasting felicity Our Apostle here had to doe with the Corinthians at that time an vnderstanding rich and flourishing state though now the case be altered for their humiliation and others example Those hee found supercilious in censuring scrupulous in doubting Itching for innovations Heady in abusing their Christian libertie to the scandall of their weaker brethren It was the harder taske therefore for him so prudently to deale in such points with such a people to keepe them in the right in which he had instructed them and make them sensible how insensibly they might be wrought from it Thus as he had indeavoured to doe in the former Chapter by his owne example in this he presseth more fully out of the Fathers the Church of Israel You Corinthians indeed haue great reason to stand vpon the preaching of the word and seales of the Sacraments that so gratiously haue beene afforded vnto you But Brethren I would not haue you ignorant that all our Fathers the Iewes had their Baptisme also vnder the Cloude and in the passage through the sea and the Lords Supper likewise in their Manna from Heaven and water out of the Rock But when they became Idolaters Fornicators Tempters of Christ Murmurers did these priviledges beare them out were they not slayne by their Brethren stung by Serpents destroyed by the destroyer to make them take heed from falling into further inconveniences Now these things were our examples to the intent we should not lust after evill things as they also lusted Neither bee Idolaters as were some of them As it is written the people sate downe to eat drinke and rose againe to play 2. My Text then you see falls fully against Idolatry the first begotten of lust and here comes not alone but hath fornication tempting of God murmuring attending on it wherein may it please you To take notice of 1 A Prohibition Neither be yee Idolaters as were some of them 2 A specification As it is written the people sate downe to eat and drinke and rose againe to play The first expresseth what is forbidden Idolatry The second particularizeth wherein it consisted In eating drinking playing very common things amongst vs all and we hope without offence It is a fashion now adayes and vse hath brought it at length to be little excepted against to call Heretick or Puritan on Papist at every bout when God knowes those that are fullest of those termes haue most commonly least insight how the case standeth Religion Charity and Ingenuity will first haue a sure ground before they censure and then will not runne on headlong to condemne and shew not wherefore Dixit Manicheus abiit say the word and away as S. Augustine notes of Manichee Our Apostles practise here may be a patterne vnto vs all Hee accuseth not all for the faults of some Neither be yee Idolaters as were some of them and them hee calls not so without a reason but shewes distinctly wherein they were Idolaters Neither takes he vp here vox populi the common same to make good what hee sayes or holds his owne coniecture or suspition to bee sufficient but hath a Scriptum est for his warrant as it is written to justific his Prohibition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first member of my Text which by Gods most gratious assistance and your patience according to my plaine way I intend to handle as it lyeth 3 Neither bee yee Idolaters as some of them To cleare this passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will bee requisite first to be truely informed what Idolatry is and secondly who were those that are here taxed for it Vpon a due survey of which premises our Apostles prohibition will appeare the more legall and our deductions therevpon the more applicable Idolatry is defined by the Schoolemen to be Aq. 2.2 q. 94. a kind of superstition in which Divine honour is attributed to any Creature Valent. de Idolat l. 2. c. 1. as vnto God himselfe This the Apostle termeth the changing of the glory of the incorruptible God into an Image made like to corruptible man and to birds and fowre-footed beasts and creeping things Rom. 1.25 where to waue curiosities which here might scrupulously be waighed May it please you to take notice that as the greate Cardinall Bellarmine fits such a definition to the Catholique Church De 3. Eccles l. c. 2. that except the Pope be head there shall be no true Church at all so the great Schooleman Gregory of Valentia in his 5 Bookes concerning Idolatry straightneth so much the extent of this superstition that none of their palpable will-worship shall come within compasse of it For where the true God saith hee is made the obiect of the worship the worshipping by Jmages or other interveniēt Mediators make it not Idolatry they are Theologi sanè simplices very simple Divines they are the termes of the forenamed Iesuite that are perswaded otherwise Lib. 1. c. 1. But 't is knowne whose censure this is better is a poore man that walketh in his simplicity as their Dowists translate the vulgar then a rich writhing his lippes Ambulans in simplicitate and is vnwise or as we read it is a foole Prov.
originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may beare without any strayning Now the better to gather the meaning wee are to consider that a Vid. Pelbart Ros. Theolog. lib. 3. Altenstaig ver Advētus 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 cōmeth 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 Iesse 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 3. Sent. d. 1. Whence wee are to conceaue somewhat 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 a Gen. 14. Moseses b Deut. 18. great Prophet c Iosh 5.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iosua's Captain of the Host of the Lord Iob's d Iob. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Chap. 7. Esayes Immanuel f Chap. 3. Zacharie's Ioshua g Dan. 8.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daniels Palmoni as here Davids 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Plenè brevitèr de Incarnatione though shortly here set downe saith Cassiodore in the doctrine of the Incarnation 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 h 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 firtest to restore the things that were made in Wisedome Psalm 104. The strength of his arme to triumph over Hell and Death Turre-trema Dom. 1. Aduent q. 3. True Equality to rectifie them who ambitiously had lost themselues by affecting to bee as Gods 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
mystery and wisdome of God in mans redemption was imparted to principallities and powers V. 10. by the preaching of the Gospel Ephes 3. which things the Angels desired to looke into 1. Pet. 1. So how these Angels should bee in heaven and yet minister here on earth V. 12. behold alwaies there the fathers face yet atteÌ„d hereon litle ones was more then in reason could haue soone beene belieued except wee had his word for it whose bare affirmation is as the surest confirmation This the people acknowledged at the hearing of his Sermon on the mount He taught as one hauing authority and not as the Scribes Math. 7. The officers sent to take him professed that never man spake like this man There is a foolish conceipt set a foote of late by the Socinians That as Moses was taken vp into the mount and S. Paul into the third heaven to gaine countenance to their doctrine So our Saviour immediately vpoÌ„ his Baptisme was had vp into heaven corporally there remained a whole Lent to receiue instructions from his father No marvaile therefore that at his returne also his word stands for a law But these are wild presumptions of wantons that play with the text rather then make vse of it What need this Lent ascending when the Holy Ghost descended vpon him visibly at his comming out of Iordan And the Fathers voice was audible This is my beloued Sonne in whom alone I am well pleased And if this had not gone before yet the complement of Prophecyes Math. 3. in his birth and course of life his Doctrine conformable to the law and Prophets his stupendious miracles for confirmation of his Doctrine was a commission beyond exception For this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say vnto you this directs vs what we should haue recourse vnto in the controuersies of these times Auferantur de medio chartae nostrae non audiamus haec dico haec dicis nec ego Nicoenum nec tu Ariminense These are the knowne words of S. Augustine in divers places In Psal 57. de vnitat c. 3. Cont. Maxim l. 3. c. 14. Away with our papers those termes I say Thou sayest I rely not on the counsel of Nice neither shouldest thou on that of Ariminum heare what Christ sayeth heare what the truth speaketh For it is the property of a right Belieuer sayth S. Basil to dare to goe no further Bellarmine to settle a Monarchy here in the Church Militant which the Pope must needs haue by succession he would fetch it about by the plat-forme of the Church triumphant De Pontif. Rom. l. 1. c. 9. For then sayth hee vpon the fall of Lucifer Michael presently steps into his place and is advanced to bee the Prince of Angels But who told the Cardinal this that hee was certainly assured of it S. Paul comming to himselfe form the third heaven acquaints vs with no such matter Secrets concerning the Angels and affayres of an other world are sparingly imparted vnto vs as not so requisite to our calling but reserued to bee communicated when we shall come to be of that vpper house This preface of our Saviour therefore I say vnto you was necessary in this behalfe For who would otherwise haue found out in any record for these litle ones that 9 In heaven their Angels doe alwayes behold the face of my Father which is in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the maine of the reason for not despising them and remainder of my text that leades on to bee discussed And here the difficulties that present themselues at the entrance concerning the Angels might plead for a greater scantling of time then I perceiue will bee alotted me for the vnfolding of them I shall but touch therefore at some specialls and winde vp the rest in references Those that are curious in this behalfe to see much and finde litle haue the Sententiaries and Summists with Tostatus on my text together with our new Systematicall writers with their Angelographies Pneumatologies to fit them All that is amongst them diffused is commonly reduced to these 4 heads 1. the nature of Angels 2. their Properties 3. their Orders 4. their Ministry Their nature is here supposed that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 existent substances or rather subsistent Not meere imaginations or abstractions against the Saduces and Plat onicks That they are 2ly spirits not subtill or aeriall Bodyes as most of the Fathers and some others held That there is 3ly a certaine number of them indefinite to vs though finite in it selfe more curiously sought then found of the Schoole-men Some of the names of them we haue in Scripture and others inverted to wicked vses by vaine men all which we may well passe over Their properties concerning their Locality their motions their knowledge their will and affections their language whereby they expresse their intentions one to another their Persons their manner of apparition and the like would also aske more labour in discussing then bring profit in the determining So for their orders and Hierarchies more is sayd then any wayes can be proued Amongst the Ancients Theodoret hath somewhat more then the rest in his 3. Booke de curandis Graecorum affectibus Others touch at it in some passages on every text of Scripture Gregory de valentia professeth that the Shoolemen lâ—â—â—e omnia propemodum all almost that Hales and Aquinas haue spunne out through so many members questions and Articles from Dionysius Areopagita whom when he is freed from being a counterfaite wee shall more willingly giue eare vnto In the meane season wee may leaue these men fishing all night and taking nothing whiles wee stick to our Saviours words I say vnto you as the text hath it wherein wee may obserue first concerning the Angels these 3. particulars as they lye 1. How these Angels may bee conceiued to be in heaven 2. Why they are termed their Angels 3. In what manner they alwayes behold the face of God the Father And secondly concerning God 1. why our Saviour calls him here my Father 2. and last of all in what sense hee is so called 10 It is a receiued ground amongst Divines that as divers Angels cannot bee together in one proper definitiue place So one cannot-at due time bee in divers places and therefore they approue that saying of Damascene when they are in heaven they are not on earth and being imployed by God vpon earth they remaine not then in Heaven His reason for all this is in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are of a confin'd nature as all creatures of necessity must bee and therefore cannot be as the Creatour every where If then these Angels bee every very where in Heaven how guard they Gods litle ones vpon earth doe they extend their power from thence as the Sunne his Beames Or is their celerity such that they may bee sayed to bee at one instant both in earth and in heaven Or shall
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which translators contend who should expresse most significantly The vulgar Latine giveth it this sense a Esto consentiens Consent or thinke the same things with thine adversary Erasmus b Habeto beneâ—olenÌ„tiam Beare him good will Castalion c Gompone Compound Vatablus d Fac convenias See thou come to an agreement The Syriaok e Bee desirous of his friendship An old Translation which Saint Augustine seemeth to approue f Esto coÌ„cors accord compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or make a full atonement which is also liked by Beza and in effect is the same with his g Esto amicus Nec monet taÌ„tum 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 necesary 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 likevnto this vpoÌ„ which two hang the whole Law and the Prophets Mat. 22.40 In regard whereof Mat. 22.40 the chiefe subiect of our Saviours prayer Ioh. 17.21 was vnity 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 Ioh. 13.35 if you loue one another 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 who to cut off all debate betwixt his heardmen and Lots Gen. 13.8 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 Gen. 45.24 Act. 4.32 The like was Iosephs counsel to his departing brethren 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 that like Ishmael almost wee are become Wild men Gen. 16.12 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 propitiuÌ„ nisi proximus sentiet te sibi placatum Thou shalt not finde that God is pleased with thee before thy neighbour perceaue
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 and the curse of the Midiaâ—ites Gen. 4.8 to sheath every man his sword in his neighbours side Iudg. 7.22 and a just imputation laid on Ahab that hee and his fathers house had troubled Israel 1. King 18.18 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 Ver. 67. Psalm 119. 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. 12.1 ae q. 25. ar 4. ex Boetio 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 Levit 20.5 Commit not Idolatry least thou be cut off Leuit. 20.5 Watch Mark 13.36 Rom. 11.21 least he finde you sleeping Mark 13.36 Take heed least he spare not thee 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 on ward 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
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 It breeds a loathing of sin by ranking it by vertue Aretius 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 between 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 So that 2 Tim. 2.20 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 cōmeth 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 Luke-warmnesse 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 a Tom. 2. Orthodox Luciferian Dial. Hierome against the Luciferians and of Saint b 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 Dei ca. 35. passim alibi 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 c 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 d Esaiah 9.21 Ephraim against Manasses and Manasses against Ephraim in one Nation the e Mat. 10.35 father against the sonne and the mother against the daughter in one house f Gen. 25.22 Esau struggling with Iacob in one wombe nay the g 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Reprobates left vnexcuseable 1. Cor. 11.19 Rom. 2.1 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 Zanch. 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 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 womeÌ„ 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 Mat. 13.41 25.32 betweene the Sheepe and Goats to make a separation 7 How then can some fanaticall spirits of our daies 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 with any shew of reason bee excused Beloved who vpon dislike of our discipline 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-coÌ„plectioned wanderers as Zwinglius iustly tearmes them are fitter for a PhysiciaÌ„ 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 a 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 b 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 c Ser. 3. de Fest omnium Sanct. Bernard out of Saint d 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 e In hunc locum Calvine not that which is performed for the Church already But doe not the f 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 g Iunius in lib. singular praepos controu 4. general Bellar. c. 17. Apapatu non Ecclesia ab Idolis non templo à tyrannide non republica à peste non vrbe recedimus planè coâ—lituri quam primum Anti-Christam cuÌ„ 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 h 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 i 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 k 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
But I must not trespasse so farre on your patience I will but lappe therefore with Gedoons 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 charitat is 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 lukewar menesse 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 Are thas Abbas Ioachim Richardus a 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 ownemens 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 preseribeth 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
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 hodie 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 Tem. 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
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 Senachribs 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 outbraued 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 blasp hemed among the heathen in comparison of which he held the virulent raylings of damned Shimei too slight to bee take 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 reccaue 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 giuē Sheba's false heart was tender and must needs take fire Seing he hapned to be there when such an oceasion 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 yet they carry a two-edged dagger vnder their rayment Iudg. 3. 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
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 whē 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 descēdinto battle perish the Lord forbid that I should stretch forth mine hand against the Lords Anointed To which purpose he had spokē 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 frō blowing a trumpet and stirring rebellion by such a damned out-cry 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 likely hood might bring about their diuellish designes But hee that dwelleth in heauen hath such a booke 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 Iuda 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 afficious 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 mā 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 Reboboams 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 iustice 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 teach 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
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 massacnes 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 nonse eximunt à Superiorum potestate nec bellum contra eos gerunt quia non suppetunt ill is 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 grow 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 Holydaies set apart for the acknowledgement of their grand deliuerance frō 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 barbarousnesse 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 He fortifies 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
the Infanta of Spaine There in the eight picture you shall finde a head of a noble Virgin called Alexandra devoted in her life to the Rosary ascending from the bottome of a pit into which it had beene barbarously throwne and making Auricular confession to a Dominican Fryer and thereby preventing her damnation 150 daies after it had beene cut off from the body In the 12. the blessed Virgin is fetched from heauen to be a Midwife to a Spanish Lady and our Saviour himselfe to be Chaplaine for the Christning of the child and afterwards to say Masse at the Churching where S. Anne and S. Magdalen also attended in the manner of gossips It would be teadious to your patience but to haue a list of the new Saints in their Miracles S. Isodore S. Teresa S. Francis Xaverius and the like who are scarce yet warme in the Calender Only S. Ignatius the Iesuits founder may be a little taken notice of his picture wee haue in a peculiar table set forth by Francis Villamena and dedicated to the Duke of Bavaria on the top of it is prefixed this Motto fit for him and his that haue beene the firebrands of so many combustions Ignem veni mittere in terram quid volo nisi accendatur I came to set fire on the earth and what will I but that it be kindled About this picture in Ovall rounds are ranged this Saints Miracles to the number of 29. Here you may see him shining and lifted vp from the earth and receauing in a moment from God by infusion the knowledge of the greatest matters and from the B. Virgin with the child in her armes the gift of chastity Not farre from that you shall finde a Landresse cured of a withered arme only by washing of his linnen Over against he sits cudgelling away with a staffe in his left hand an ill favoured Fiend that came to tempt him all may not be repeated but that which is strangest of all is in the bottome There is God the Father painted with his sonne by holding in his hand the Crosse and mediating to his sonne for S. Ignatius there kneeling before them that hee would receiue him and his fellowes vpon the Fathers commendation into his protection The subscription is A Deo Patre cum sociis commendatum Iesus in tutelam recipit What should we thinke of this passage wee acknowledge as the life of our faith that the Son is our Mediator and Advocate to the Father but that the Father should ever mediate to the Sonne for the Iesuits to be receiued into his peculiar patronage I thinke it will be hardly found but only in this pageant of the Iesuits But these are but the fancies of peevish painters may some man say not any way countenanced by the pillars of that Church I would willingly haue it so too and wish with all my heart there were that syncere dealing amongst them that nothing could hee said against them that might not be as soone answered But it falls out otherwise for haue wee not vnder hand seale of this Pope now being Vrbane the 8. in the Bull of the Canonizations of Ignatius Loyola a Catalogue of the like miracles in the curing of divers not only by prayer to him but by applying his Image to the parts most desperatly affected A coppy of which Bull is to be seene in our publique Library in Oxford I trust his holinesse will not father fancies But I should dwell here too long if I persued more particulars 10 Contra Mirabularios istos cautum me fecit Deus meus saith S. Augustine Against such miracle-mongers God hath armed me to take heed In Iohan. Tract 3. Where he saith in the last times many false Prophets shall rise Math. 24.11 and shall shew great signes and wonders in so much that if it were possible they shall deceiue the very elect Behold I haue told you before V. 24.25 and the vse is there added to this doctrine wherefore if they shall say vnto you behold he is in the desart goe not forth behold he is in the secret Chambers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the originall it will beare in a pix or sacring boxe by Transubstantiation beleeue it not The Apostles second this S. Paul tells vs that that man of sinne that sonne of perdition that wicked one shall come after the working of Satan with all power and signes and lying wonders 2. Thes 2.9.10 and with all deceivablenesse of vnrighteousnesse and therefore we are to take heed and to stand fast S. Iohn foretells vs of a great beast Revel 13. that should doe great wonders and deceiue those that dwell in the earth by meanes of those Miracles and addes this If any haue an eare to heare let him heare There were then signes saith an ancient author vpon the 24. of Mathew Operis Imperfecti which vsually hath gone vnder the name of S. Schrisostome whereby heretofore true Christians might be differenced from their opposites Hom. 49. First discipline then Miracles thirdly good life But after the abomination of desolation once sits in the holy place the Idolaters shall haue Church Scriptures Bishops Sacraments in a more pompous manner then the right beleeuers They shall stand vpon Miracles make a shew of a greater strictnesse of life then any of the true professors and that with so high a hand that then there will be left nothing to know who are in the right Nist tantummodo saith he per Scripturas but only by the Scriptures Paris apud Audoenum Parvum in 80.1557 But this whole passage in one Edition is left out for some reasons the Factors for Popery best know Now for the discerning of true miracles from false we need goe no farther then tantummodò per Scripturas De Notis Ecclesiae c. 14. here in the text Bellarmine in refutation of a fond dotage of Mahumet that he set the Moone together when it was cut in too and restored it to heauen thinkes it sufficient to reply Neminem fuisse qui videret hoc miraculum who saw this miracle besides him that is said to worke it And may not wee likewise demand who hath seene these Indian Miracles and others that they so much vaunt of This miracle here was not done by candle light in a corner to bee seene through a grate at a distance but at bright day It was fully seene not by one but many not of one sort but of divers conditions not ingaged in a faction but indifferent These plaine honest men are indifferent trialls betweene realities and forgeries and therefore the people vpon such evidence inferred as followes This is of a truth that Prophet that should come into the World my last part left to conclude with 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where first wee haue their assurance Of a truth 2. the thing assured This is that Prophet that should come into the World This assurance of this multitude no otherwise qualified
and to rise againe from the dead the third day and that repentance and remission of sinnes V. 44 should be preached in his name All things as he there told them after his resurrection must be fulfilled which were written of him in the Law of Moses and in the Prophets and in the Psalmes Would wee knowe then what we should hold in point of opinion or dutie concerning God or our neighbour our Apostle out of doubt fore-seeing the need of resolution prescribes it thus to the Romans Cap. 15.4 Whatsoeuer things were written afore-time were written for our learning that we through patience and comfort of the Scriptures might haue hope S. Peter was an eye witnesse as hee saies himselfe of our Saviours Maiestie in the Mount and there hee heard the father proclaime him to be his beloued sonne in whom he was well pleased Notwithstanding saith he wee haue a more sure word of prophecy 1 Pet. 1.19 wherevnto yee doe well that yee take heed as vnto a light that shineth in a darke place vntill the day dawne and the day-starre arise in your hearts Where he manifestly preferreth that which was written as saith S. Augustine before that which hee had seene with his owne eyes Certiorem dixit non meliorem non veriorem sermonem For exceptions might be taken by Infidels against the trāsfiguration as lyable to some suspicion of imposture which could haue no shew against that which was before so long time written 8. It would make a man wonder to obserue how farre those that pretend themselues to be S. Peters successours and S. Pauls schollers start back both from S. Peter and S. Paul in this behalfe But well they vnderstand that if this ground of scriptum est stand their Antichristian hierarchy and superstition must needs fall to the ground It was the mainest ayme therefore of the Councell of Trent before they ventered further vpon any controverted points to take order that no enemie should be left at their backe nor this scriptum est doe them any preiudice Remaine it should in shew for it was beyond any humane policie and Impudency to take it quite off the file but remaine it should with such clogges and qualifications that they might presse it when in shew it makes for them or quash it when it is mainly against them I will instance no further then in Bellarmines foure bookes De verbo Dei scripto non scripto which he contriued of purpose to justifie that Councell In the first of which because the receiued and vnquestioned Canon would make clearely as they all saw for the scriptum est of the Protestants the Apocrypha must be taken in to peece out the matter and goe for as good proofe as any Canonicall scriptum est whatsoeuer Secondly because some vantages might be taken from the faulty translation of the vulgar edition this edition in the next place with all it's faults must be as currant as the scriptum est of the Originall Nay according to the construing of most of their Schooles and Professours who are lesse practised in the tongues be preferred before it Thirdly least all this should fayle the Pope is brought in in his third booke as an infallible Iudge and interpreter where let the Text bee what it may the sense must bee had from his vnerrable Holinesse But what and there bee not any the least shew of any scriptum est whevpon any Interpretation may be grounded as they are driuen to confesse in diuers controversies betweene them and vs Will they then be content that our scriptumest shall carry it No by no meanes Then their Traditum est is pluckt out at the last cast in his fourth book where vnwritten Traditions must supply the defect of scriptum est And so follow them neuer so close they haue consulted of a starting hole And thus in this chiefest ground for setling Religion the Church of Rome you see assumes no lesse authority to it selfe then God himselfe If he giue vs a Canon or rule they will make Apocrypha of as firme validity as that If he afford vs the originall their dissenting translation shall bee no lesse authenticall then that And yet then when all the rest fayles the Popes infallibility with a Statuimus decernimus and an Anathema to him that in any sort withstands it shall bring in vnwritten traditions to decide all the controuersies For what their full meaning is in this behalfe Cardinal Bellarmine vpon occasion blurts out in his second booke de effectu Sacramentorum the 25. Chap. Si tollamus Authoritatem praesent is Ecclesiae praesent is Concilij Tridentini If we take away the authority saith he of this present Church of Rome that present Councill of Trent what then why then all the decrees of all former Councills hee adds tot a fides Christiana and all Christian religion may be call'd in question But what can S. Pauls or our Sauiours scriptum est stand Christians in stead if the Popes proscriptum est may so easily cancell it Is this sound stuffe thinke you to hold vp pietie in Church or policy in a Common-wealth Beloued wee must not quit our old grounds receaued from God to entertaine such new proiects devised by partiall men who are all for their owne ends though all end at length to their owne shame and confusion But though Israel play the harlot let not Iudah imitate her Let it be alwaies the infamie of the Babylonish strumpet to sow seditions countenance Rebellions blow the Coales in combustions make Saints of Traytours Traytours of such simple soules as shall be ruled by them But let vs in the meane time hold constantly close to that which is written as here our Apostle leads vs along 9. It is written thou shalt not speake evill of the Ruler of thy People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a Sect of late Philosophers who hauing taken vpon them to vindicate Arts and sciences from Monkish duncery insist especially vpon these three rules out of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first they say is lex veritat is the law of truth and that must bee generall without exception The second Lex Iustitiae The law of Iustice and by that we may not fly out but keepe our selues to the point The third is Lex sapientiae The law of Wisdome this rangeth the truth and right of the former in their due places and order An intimation at least of all these we haue in this eminent position cited here by our Apostle Thou whosoeuer whether high or low rich or poore in favour or disgrace this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a generall truth without exception Thou shalt not speake evill in publike or private of thine owne accord or exasperated this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the point the Apostle was taken vpon Against the Ruler of thy people Prince or Priest Supreame or subordinate Magistrate this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule of
promise his flesh hereafter that all his life hath abused it to all vncleanesse and iniquity This priviledge of the fleshes rest and Resurrection Tertullian earnestly pleadeth against the ancient Heretiques Lib. de Carnis resurrectione They haue scriptures saith he by heart by which the flesh is vilified but little consider other passages where its dignity is expressed They read that all flesh is grasse and quote the place in Isaiah but the same Prophet could haue told them that all flesh shall see the Salvation of the Lord. Out of Genesis they will vrge the Lord speaking that his spirit shall not alwaies striue with men because he is but flesh but Ioel relateth a promise to salue all this Cap. 6. C. 2. I will powre out my spirit vpon all flesh How are these things reconciled Non Carnis substantia sed actus inhonoratur saith the same Father doubtlesse it shall goe the better with the substance of the flesh the sharper its rebellions are reprooued and subdued But the maine vse of this Doctrine is against the terrours of death where there is most need of encouragement What was that which made the martyrs so resolute to confront all torments but the perswasion of the soules better estate and the securing of the body for a happier condition Say they were to be sawen a sunder with Isaiah or stoned with S. Steven or to be dismembred into a thousand peeces with popish powder plots could they be better armed then with this meditation that their flesh should rest and rise to the confusion of their deadliest enemies Art thou vexed with continuall diseases or pined with penury or oppressed by tyrants or stabd as it were at the heart with remedilesse crosses and calamities Haue the paines of Hell beset thee and the snares of death incompassed thee round about O thou of little faith wherefore doest thou doubt and sinke Can thy soule doe amisse when thy body shall rest in hope And shall a momentary brunt dismay thee that shalt be recompenced with the fulnesse of ioy in the Lords chamber of Presence S. Augustine obserueth in his 22. booke de Civitate Dei and 5. chapter three incredible things which the Heathen at the first spreading of Christianity could no way gainesay yet were loath to acknowledge First it could not sinke into their conceits that Christ was raised in the flesh and so ascended into Heaven Secondly they stormed that the World belieued a thing so incredible But that which perplexed thē most was that a few ignoble and vnlearned fishermen should haue that power to bring divers of their best schollers to thinke so and perswade others But these were not acquainted with our Prophets ground For why thou shalt not leaue my soule in Hell which had his warrant from Heaven that all Christians must stand vpon and succeedeth in the next place to be examined 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For thou wilt not leaue my soule in Hell About these few words wee haue a world of wrangling what they properly signify and how they are here to bee taken vpon the Ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which primarily imports a breath of life sometimes the whole living man other times the soule and its facultyes In a passage or two a dead Carcasse may be vnderstood Some new writers haue taken the vantage to clap vp those two Periods together and burye them in one Sepulcher For with these men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not signifie in this place Hell the place of the damned but the Grave only wherein the Carcasse corrupteth or at least the state of the dead which consisteth in the soule and bodyes actuall separation So that the latter member here should be but an explication of the former and the whole summe according to this sense Thou shalt not leaue my soule in Hell that is my selfe to remaine in the sepulcher but free me therein from Rottennesse and Corruption Thus Caluin and a great number of our Reformed writers who deseruedly are highly esteemed of vs. But that which S. Augustine answereth S. Hierome Ep. 19. alleadging many Authors to proue that S. Pauls Reprouing S. Peter to his face Gal. 2. was but a kinde of dispensable vntruth in regard it was not like that S. Peter would so dissemble as it was obiected Ipse mihi saith he pro omnibus immò supra hos omnes Apostolus Paulus occurrit dent veniam quidlibet aliud opinantes Ego magis credo tanto Apostolo may be my Apologie for not admitting this interpretation howsoeuer plausible and learnedly defended S. Peter in the 2. of the Act. v. 31. purposely repeateth these words and expoundeth them severally in this manner Hee that is David seeing this before spake of the Resurrection of Christ But what spake he that his soul was not left in hel neither his flesh did see corruption where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words seldome vsed in the greek but to expresse the soul of a man and Prison of the damned where to prevent as it were such blending of words and things together to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or soule in the first place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or flesh is opposed And in the second their Attributes are as clearly distinguished the soule was not left in Hell the flesh was not to see corruption Serm. 74. ep 99. 57. q. 1. p. 15. Beda Fulgent c. In which interpretation S. Ambrose Augustine Hierome with the rest of the Fathers and Schoolmen generally agree And what needs other figure flinging to finde out Novelties where the natiue sense brings with it no absurdity I must craue pardon therefore in this cause if I forsake the Sonnes to follow the Fathers and preferre that I take to be our Apostles interpretation before all latter Comments whatsoeuer The soule then vnderstood for the immortall part of man and Hell for the place of the damned we haue the first maine ground of our Prophets triumph to wit an vndoubted assurance for the freeing of his soule from Hell by the victory of the blessed seed which was to descend thither as a Conquerour to bruise the Serpents Head and returne to tread out the path of life to all beleeuers Against this some suppose they haue vnanswerable arguments in the word leaue which thus they prosecute If Davids soule were not left in Hell then it was there and Christ came not thither for that is denied by the Apostle to haue befallen Christ which happened to David But S. Augustine long since hath fitted vs with a solution in his 99. Epistle to Evodius concerning this argument Solvipossunt laquei venantium ne teneant non quiatenuerunt We may breake through saith that good Father the hunters snare not because they haue caught vs but that they caught vs not at all In like manner Davids soule may be denied to
Merchandise of you Secondly Presumptuous and selfe-willed detractours that despise government Ib. 10.12 are not afraid to speake ill of Dignities and as naturall brute beasts made to be taken and destroyed speake evill of the things they vnderstand not Thirdly sensuall Epicures that count it pleasure to riot Ib 13.14 hauing eyes full of Adultery that cannot cease from sinne Fourthly false-hearted vndertakers like Balaam the sonne of Bosor who loued the wages of vnrighteousnesse tampering much Ib. 15. and performing nothing not so wise as the Asse he rode vpon and this whole messe we haue in the former chapter But the fift sort followes in this more desperate then any of the former for these are Scoffers and Atheists 3.3 that mocke at Religion and bend all their learning and wit to dispute against it Tell them of the end of the world the resurrection of the dead or the comming of Christ to Iudgement these will reply for ought they can perceiue V. 6. things stand as they did at the beginning and so are like ever to continue For since the Fathers fell asleepe the sonnes haue followed in the same trace and in the revolution of so many thousand yeares there hath appeared in that behalfe no great shew of change Now against such miscreants our Apostle binds his maine forces and stirreth vp his dispersed countrymen to sticke close to the holy Prophets and Apostles For assure your selues saith hee that as the world had a beginning and once perished by water so hereafter it shall haue an end V. 6. and whatsoever these mockers prate be consumed with fire Neither thinke you this time long a comming V. 7. for though it seeme so to vs it is otherwise with God to whom one day is as a thousand yeares and a thousand yeares V. 8. are as one day It is his long suffering as it were that puts backe the clocke that we might take the opportunity to repent and be the better provided But come it shall and that suddenly as a thiefe in the night V. 9. Appeare it shall and that most terrible V. 10. when the Heavens shall passe away with a great noise the elements melt with fervent heat this earth and all the stately buildings and workes therein shall be vtterly burnt But howsoever this vniversall combustion shall ruine the fabricke of this world and involue those desperate wretches in it that set their hearts vpon it yet you it shall not touch at all to procure you the least trouble Let the foundations of the earth sinke away vnder our feete our habitations totter about our eares the aire faile our nostrills the Heavens aboue to cover vs or to giue vs light Neverthelesse we shall not be vnprovided of a better habitation For wee according to his promise looke for a new Heaven and a new earth wherein dwelleth righteousnesse 2 My Text therefore sets forth the helpes and hopes that every good Christian may depend vpon when all this world failes him In which may it please you to obserue 1. His Exemption in these words Neverthelesse we 2. His Evidence he hath to shew for this Exemption Gods promise According to his promise 3. The Tenure or Manner of holding this his evidence it is not in possession but expectation Wee looke for 4 The contents of this Tenure New Heavens a New earth 5. The excellency of those Contents wherein dwelleth Righteousnesse What can the heart of every true Beleeuer more desire then here is put home vnto it What can be more firme assurance then here is laid before vs The Horrors of the last Assises be they never so terrible thy vnquestionable Evidences shall quit thee Let this worlds vncertainties be never so dangerous thou canst not be put by thy Expectation for future possession This Possession is no lesse then the perpetuall inheritance of New Heauens and a New Earth not liable to quarrelling or Law suites which this world is full of because in that dwells righteousnesse without shadow of change or interruption Of these Particulars as they lye as God shall assist me and your Christian patience with the time giue scope And first of the first which is the true Christians Exemption included in these words Neverthelesse we 3 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall for which we haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriacke is not here so much continuatiue as adversatiue opposed to the dangers before mentioned Notwithstanding though all the world be in Combustion and the wicked in the vtmost despaire cry to the mountaines to fall vpon them and the Hills to cover them yet with the followers of the Lambe it shall goe well they shall then be exempted both from troubles and terrours which sheweth the vnspeakable priviledge of Gods servants aboue all the world besides Iust as in the hideous storme of fire and Brimstone vpon Sodome and the cities of the Plaine God remembred Abraham saith the text and sent Lot out of the midst of the overthrow So in this vniversall and finall destruction the children of God shall be remembred As Daniel in the Lions denne they shall be rescued not a haire of their heads shall bee sindged nor smell of fire passe vpon them as happened to the children in the Babylonish fornace David in the 91. Psalme triumphantly sings out this Priviledge Who so dwells vnder the defence of the most highest shall abide vnder the shadow of the Almighty His wings shall protect him his feathers shall cover him his faithfulnesse and truth shall be his shield and Buckler The snare of the Hunter the noysome Pestilence the Noone Divell as both the 72. and the vulgar giue it or as the Chalday Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daemon Meridianus the whole company of Divels when thousands shall fall besides him and ten thousands at his right hand shall not come neare him Lions and Adders and Dragons shall be securely trampled vnder his feete For he shall giue his Angels charge over them to keepe them in all their waies And howsoever worldlings thinke and speake contemptuously of this sort of people yet the Apostle giues them their due that they are a chosen Generation a Royall Priest-hood a holy Nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2.9 a purchased company by no lesse then the dearest bloud of our Lord and Saviour Christ Iesus If these mourne they shall be comforted when they weepe Math. 5. God will wipe off their teares Rev. 7. They startle not or shrinke at any evill tidings Though they walke in the valley and shadow of death Psal 112. Psal 23. there is a rod and a staffe that frees them from disasters when all worldly protection and supersedeas'es proue out of date Titles of all civill honour haue their period Lawes and statutes of men may no longer priviledge then this Exemptio clericorum will bee of perpetuall force and retaine his full power strength
our vndertakings It will be taken better from the mouth of that King-preacher Solomon in whom all these met and yet all these together gaue never content I haue seene faith he all the workes that are done vnder the Sunne Cap. 1.14.15 and behold all is vanity and vexation of the spirit That which is crooked cannot be made straight and that which is wanting cannot be numbred I returned and saw as it were by a second survey vnder the Sunne that the race is not to the swift nor the battle to the strong Cap. 9.11 neither bread to the wise nor riches to men of vnderstanding nor favour to men of skill but time and chance happeneth to them all When King David 2. Sam. 18. invited old Barzillai the Gileadite that had done him good service at a pinch to follow him to the Court for a recompence how wisely doth the good old man excuse himselfe I am this day saith he fourescore yeeres old and can I discerne betweene good and evill Can thy servant tast what I eat or what I drinke can I heare any more the voice of singing men or singing women Let thy servant I pray thee turne backe againe that I may dye in mine owne citty and be buried in the graue of my Father and of my Mother My sonne Chimham perchance may be fitter for these courtly imployments other matters belong vnto me to looke after And least this Expectation should be turned off to old men only as though younger had no such thing to looke for The Apostles instancing in Moses may bee taken for a patterne Heb. 11. By faith Moses saith he when hes was come to yeares and throughly vnderstood himselfe refused to be called the sonne of Pharaoh's daughter chusing rather to suffer afflictions with the people of God then to enioy the pleasures of sinne for a season esteeming the reproach of Christ greater riches then the treasures of Aegypt And the maine reason is there added for he had respect vnto the recompence of the reward How then should the wise man vainely glory in his wisdome or the mighty in his strength or the rich in his wealth Ier. 9. or the advanced in his honour These are eminent blessings we must confesse if they come by good meanes and are managed accordingly But if any of these or all together could giue content it cannot much affect by reason of its shortnesse nor constantly in the times vncertainty nor fully in the midst of troubles nor sincerely amongst many supplanting emulations nor safely in regard of the after reckoning That which therefore must satisfy the vnderstanding fulfill the desire ioy the heart is not here to be had but hence to be looked for which are New Heavens and a New earth the fore-mentioned inheritance for the fourth place 9. New Heauens and a new Earth Heavens we haue herein the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and earth in the singular which casteth vs vpon the distinction of Heavens which is two fold according to the Mathematicians and according to Divines Of the Mathematicians some hold no difference of Orbes at all but these are of the newer stampe and are not yet so fully receaued as the others The other agree not vpon the number of Orbes For Aristotle puts but eight Ptolomie nine Purbachius with his followers tenne Maginus eleuen by reason of the distinct motions they haue obserued in the wandring and fixed starres Yet aboue all these they grant an Immoueable Heauen in which Aristotle saies there is neither place nor emptinesse nor time that makes it grow old but the Inhabitants thereof are inalterable impassible immortall hauing sufficient in all things in the height of happinesse De caelo l. 1. t. 100. And this Hee relates as the opinion of the Ancients before him But Philosophers and Mathematicians herein must not bee our guide Men may dispute vpon these things according to that of Ecclesiastes in the vulgar edition Mundum tradidit disputationi eorum cap. 3.11 And one may speake more probably then another But that which followes in the same Text may curb them No man may finde out the worke of God from the beginning to the end We are yet here learners in the lower forme and out of doubt shall knowe more hereafter when wee come to the higher Divines from Scripture acknowledge but 3 heauens The first in the space ascending frō whence we are as farre as the course of the Moone which they call the heauen aeriall The second which they name syderiall from thence to the vtmost convexity of the first moueable in which are al the revolutions of the Planets and fixed starres which we see and obserue here below The Third aboue all these is that which the Schoolemen call Coelum Empyraeum But in Scripture I finde it to haue nine other names 1. The third Heauen 2. The Heauen of heavens 3. Paradise 4. The house Habitation and Throne of God 5. The seat of blessed Angels and Saints 6. Abrahams bosome 7. The new Hierusalem 8. The heauenly Country 9. The Citty that hath foundations A reverend and learned Bishop of ours in his Survey of Christs sufferings Bilson Pag. 441. for that Christ is said to haue ascended aboue all heauens Ephes 4.10 But that may be vnderstood aboue all heauens seene So that this fourth heauen shall only make the eminent'st place in the third and so no difference will be from the Ancients Thus wee see some ground for the plurality of heauens mentioned in the Text where the earth is notwithstanding one admitting the water into it's concavities to make vp one entyre globe of which there is no controversie But what these New Heavens New Earth should be that here are promised and to bee looked for that will aske some further discouery 10 New as we know is opposite to old the old heavens that are now are mentioned before by our Apostle ver 5. New are here to be look'd for Two things then will come in question First what shall become of the Old secondly what these New heavens shall be and how supply their places For few I thinke will imagine Heb. 10. that both shall stand together but rather conclude as the Apostle doth in another case He taketh away the first that he may establish the second Now concerning the abolishing of these Heavens and Earth which are subject to our view there are two opinions some contend that they shall remaine Others that they shall be quite annihilated They shall remaine for euer say the Peripateticks as they never had a beginning But this tenent as it had birth among heathen Philosophers so it found among the same the Stoicks Epicureans Poets Sybils and all the Ancients as S. Hierom witnesseth to refute it In Isaiam 51 who generally held this world should perish at length by sire Nay the Turks in the Alcoran and Bannians of the Moguls country are of the same perswasion therefore
priests and prelates venture vpon preaching without a calling or licence reforme the temple in a imperious manner without the least shew of any commission or canonicall authority 6. Notwithstanding when hee was afterward apprehended and was most put to it before the publique magistrates to quit himselfe why opened he not then his mouth to cleare his owne Innocency and did not one miracle to free himselfe from danger when the passengers reviled the high Priests vpbrayded the theeues on both sides taunted not without the most provoking blasphemyes could hee haue abstained from righting him and handled them in their kind if he had had the power 7. Last of all where it is voyced beleeved that he rose agayne the third day why did hee not appeare to any of the Magistrates or Prelates to giue some satisfaction why was he not seene in the midst of Ierusalem in the most eminent places of assemblyes to be heard and toucht and handled to the conviction and shame of the most obstinate To what puxpose chose he rather in private to manifest himselfe but to a few in comparison and those of the meanest rancke and least esteeme among the Priests and People Thus wee see what Atheisticall spirits haue ever harped vpon to discredit as much as in them lay the wisdome of the most highest in managing this greatest mystery of our redemption But no such matters are here or can be obiected which admit not of easy Iustification 9. For the first our Saviours meane birth and parent age in a poore towne was to grace the place not to be graced by it as it was fore-prophecied and to free harmelesse poverty from contempt seeing that word that made the world was content to vnder goe it But what was there not any heavenly maiestie appeared in this earthly meanenesse was there not a starre created as 't is thought of purpose appointed to be a guide to the wise Easterlings to bring them to the King they sought for And were there not then a quire of Angels provided to welcome him into the world with a heavenly Antheme Adde to this Iohn Baptist's strange birth and Zacharies dumbnesse his vnexpected recovery both the parents prophecies the sonnes performance and then let malice speake whether these matters were not of consequence For the second his suddaine subducing for a time was not out of earthly feare but heavenly direction from his father whom it pleased to preserue his sonne not by miracles but meanes and to lesson vs that miracles are not to bee required where ordinary meanes may be had To the third Simeon and Hannah were the oracles of those times better thought of and that deservedly then all their great Rabbi'es with their partizans whom if his stupendious disputation wrought not vpon the defect was in their malitious hearts not in the divine evidence laid before them From which time his retyrednesse from the publique and obedience to his obscure parents gaue way to Iohn Baptists fore-running and to all posterity a patterne not to runne before they are ripe and provided but to content themselues with that state which God hath set them in and not bee the worse in that by ambitiously justling for a higher The fourth Cavill falls off by the acknowledgement of his greatest adversaries Iulian and other heathen writers as the Turkes doe at this day in their Alcoran could not but confesse the truth of his miracles And what need Herod or Pilate with the high Priests to bee spectators seeing that the Scribes and Pharisees as bad as they were present at the most of them and their Emissaries dogg'd him alwaies to relate what was done to their inquisitiue Masters Fifthly To haue applied himselfe further to these great ones and so to haue compassed his owne ends had questioned his owne excellency and stayned his heavenly proceedings with earthly devices And how could he any way be censured for opposing Church discipline seeing himselfe was circumcized his Blessed mother purified his Disciples directed to heare the Scribes and Pharisees out of Moses chayre and the Leaper sent to the Priest to shew himselfe and offer for his clensing Neither was it for want of power or courage which in the sixth place is objected that hee miraculously freed not himselfe after his apprehension and indurance seeing he told Peter who drew his sword at first to defend him though afterward he forsware him as a Coward Thinkest thou that I could not now pray to my Father Mat. 26.53 and he shall presently giue me more then twelue Legions of Angels But how then shall the Scriptures be fulfilled that thus it must be To fulfill the Scriptures then was his taske and care not to quit himselfe by miracles These scriptures had prescribed what he should doe and suffer how rise againe ascend which Articles and all the rest were iustified by such men whom the world could not suspect of forging them for politique respects nor expect to come from such breeding but admire when they should heare how it came from heauen by the visible appearance of the holy Ghost in fiery tongues vpon one of their greatest feasts not by night but almost mid-day not in private but to the publique view not of a few but most nations vnder heauen in their Metropolitane Citty Hierusalem Which cleareth the seauenth and last exception before mentioned and sheweth how against all the Divels Sophistry this heavenly wisedome will stand alwaies iustified 10. This is Iustification so full so publique so vnquestionable so heauenly of that religious wisdome we adhere vnto that faith cannot finde a surer anchor whereon to depend hope a firmer footing whereon to fasten Charity readier wings to mount her aboue all earthly machinations and worldly stratagems So that here wee may well come in with that which the Apostle cites out of the Prophet Where is the wise Where is the Scribe Where is the disputer of this world Will their wisdome Isa 33.18 1. Cor. 1.20 or scribbling or disputing iustifie their owne actions when they shall be brought to an impartiall scanning How will Esaus wisdome bee iustified that parted with his birthright for a messe of red pottage or Balaams that would hold with Balak to curse Gods people though his Asse might haue minded him that he ranne a desperate way or Gehazy's that by his cheating and lying purchased to him and his heires a lineall leprosie Amongst the manifold enormities in the Prophet Isaiah's time there be three especially hee complaines of which the Actors in them notwithstanding Cap. 29.21 held for no small peece of their wisedome and Politiques The first is to make a man an offender for a word The second to lay a snare for him that reproueth in the gate And last to turne aside the iust for a thing of naught It was growne somewhat worse if worse might be in the Prophet Ieremies dayes Cap. 5.31 A wonderfull and horrible thing saith he is committed in the land The
our Combats watch when wee sleepe and stirre when wee neglect least the enemy approach to hurt vs or the Sonne of wickednesse to doe vs any violence 12 In all this that hath beene spoken nothing makes for the worshipping of Angels that the Romanists so much stand for for what can bee more plaine against them then that Coloss 2. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels intruding into those things which hee hath not seene or that of an Angel himselfe Rev. 16.10 see thou doe it not I am thy fellow servant worship God wherevpon S. Augustine in Psal 96. if you would rightly worship the Angels you should learne of thē not to worship them I am not ignorant what put-offs there are for these and the like evidences but they intangle rather then resolue The time clapsed wil not beare the discussing of the point I forbeare only this by the way and by way of Caution let the Angel-worshippers or Votaries take heed of mistakes least in their vnwarrantable devotions insteed of an Angel of light they meet sometime with a worse commodity then a light Angel for they know who can transforme himselfe 2. Cor. 11. And it may perchance so fall out that when according to the Iesuite Albertinus rules they haue the familiarity of their guardian Angel they bee fitted with a familiar they would faine be ridde of But for vs Beloved in a surer course what an incouragement might this bee in all our exigents to emboulden vs to be resolute whatsoeuer befals vs when Elishah's servant cried out in the middest of the Aramites Alas Master what shall we doe 2. Kings 6.16 feare not saith the man of God for they that are with vs are more then they that are with them The Mountaines are full of Horses Chariots of fire to rescue Gods litle ones against all opposers If Pharaoh bee at the heeles of Israel to doe them a mischiefe the Angel which was before in a pillar of cloude and fire will come behinde And if Rabshakeh rayle on good King Hezechiah and his Master Zenacherib beleager Hierusalem the Lord hath an Angel to raise the seige Thou considerest not thine owne priviledges whosoeuer thou art who neglectest that comfort which this Doctrine may yeeld vnto thee Though thy Birth bee never so base thy state never so meane thy reputation never so slighted at the hands of wordlings thou hast Angels to attend thee if thou attend to Gods precepts the dogges shall not only licke thy sores but the Angels convey thy soule into Abrahams bosome Lord what is man that thou art so mindful of him or the Sonn of man that thou so regardest him haue we bin so serviceable vnto thee that thy chiefest servants must so attend to performe vnto vs such service Last of all what a motiue should this bee vnto vs Beloved that out perversenesse grieue and driue not from vs these vnspotted assistants For as there is ioy in heaven amongst the Angels at the conversion of a sinner so they sorrow in earth no doubt when they finde vs set on mischiefe or carelesse what may befall hereafter If Sampson loose his sacred lockes in a Delilah's lappe Iud. 16. no marvaile if the spirit of th' Almighty forsake him And when Saul will not doe as the Lord inioyneth him insteed of protecting Angels an evill spirit may haunt him O quantum debet tibi hoc verbum inferre reverentiam afferre devotionem conferre fiduciam What reverence devotion and confidence saith S. Bernard should this kind of Doctrine administer vnto vs Reverence for their presence devotion for their loue confidence for their protection For if the presence of earthly Potentates exclude all vncivill behauiour and the over-sight of Iehoiada a subiect 2. King 12. could keepe King Ioash in order how much more then should we respect these Celestiall Tutors least as smoake doth Bees and an evill savour Doues so the stench of our sinnes as S. Basil notes should make these blessed guides loath our company this the Father would dislike who is in heaven and oversees all that is done the remainder of my text which in a word I shall endeauour to dispatch 13 The supposall of Gods absence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or not taking notice of our actions makes most too venturous either to act that which they should not or to neglect their duty Perversenesse might wrest my text to the fauouring of such conceipts as that my Father and being in heaven might be far enough from hauing much to doe with vs. But hee whom our Saviour termeth my Father and affirmeth to be in heaven otherwise shews to be our Father Mat. 5. Luc. 12. and your Father neither his being in heauen boundeth him from being every where My Father is vsed here and elsewhere to beat downe that surmise that he might be Iosephs sonne and rayse them to acknowledge his Godhead and the pointing to his heavenly being takes them off from sticking too much as commonly we doe to things here below It was not without cause therefore that our most learned and most Iudicious King Iames of blessed memory was so sharp against the two ring-leaders of perturbation in these our wanton times Conrade Vorstius and Iames Arminius Vorstius incroached too farre vpon libertas prophetandi liberty as hee calls it with the Anabaptist of prophecying Arminius vpon the strength of his wit was too confident vpon meditation without reading which savours too strongly of a private spirit Both slight Fathers and Schoolemen and our latter Reformers whereas God hath left their directions to be thankfully considered of vs and not to depart from them rashly to get a name What a daring Blasphemy was that of Vorstius to circumscribe Gods essence from being every where Arminius for ought I finde never went so far but in his course Gods vnsearchable prerogatiue to doe with his owne as he list his operatiue grace working all in all to say no more was little beholding to him Their reasons are for the discussing of Schooles where both sides may be fully heard in sifting of all particulars Preaching calls for application to the amendment of our liues in those things which are plainely manifested The chiefe reason why we most mis-carry in that behalfe is because our great spirits hardly condescend to become Gods little ones We thinke not as we should vpon that in our Church Liturgy sursum corda lift vp your hearts wee lift them vp vnto the Lord. We are onely to seeke him here to climbe vp by that we finde and apprehend his glory which is the complement of our happinesse Doe so many blessings descend daily vpon vs from him and should not we looke vp in thankfulnesse to the place from whence they come Is heaven the mark we ayme at and shall we cast our eyes another way Vnto thee will I lift vp mine eyes O thou that dwellest in the heauens for
behalfe And I may not let slip one instance which he hath not and I meet with in the argument in hand One Francis Monceius as I mentioned before excuseth Aaaron here from Idolatry and sayes the golden Calfe had the forme of a Cherub The Sorbon Doctor Visorius that confutes him sayes that all the Fathers are of a contrary opinion To whom Monceius replies that it is not to be heeded so much what the Fathers wrote as what they would or should haue written if they had liued in these times or had better thought vpon the matter by which you may guesse of the Fathers credit with these men 8. Thus farre we haue insisted vpon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of them that tooke the wrong course All this while there hath beene little intimation of the overborne some that misliked and withdrew themselues from this Idolatry Now those we finde to haue beene the Levites These fell off from Aaron and would by no meanes ioyne with him in his grosse designe though he were their high Priest by Gods peculiar appointment How comes this to passe The High Priest an Idolater Levites against him Not protesting onely by way of appeale but resolutely taking part with Moses their Magistrate to reforme that which was amisse by Civill authority What marvaile then Beloued if that in the Christian Church there haue beene a falling away of the maior part to the like Idolatry That the Chiefe Priests and Fathers by their standing and places haue beene chiefe actors in it That some notwithstanding of the sonnes of Levi good and learned men such as Luther and Calvin with their adherents and others by their good example haue ever protested against it though they were long kept vnder as a number not considerable and forced to giue way to that which they could not redresse That at length there hath come a Reformation as here by Moses who put his owne hand to it and sets the vntainted Levites a worke to vindicate Gods glory and rectifie their disordered Brethren Here if any there be so dim-sighted and vnsatisfied as to aske where this Church of Israel was before Moses reformation most I thinke will answere That it was by Mount Sinai attending Gods further commands by his servant Moses In an excellent way and orthodox when Moses left it but suddenly fell to Idolatry in his absence was reformed by his returne not by making a new people or bringing new Commandements but by taking away Idolatry and reducing the Congregation to the purity of that worship they had so perfidiously contemned and forsaken And what hath bin done more by Protestants in reforming Romish Idolatry Let them never aske therefore where our Church was before Luthers time where was this Church of the Iewes when the Chiefe Priest called the Calfe Iehovah made a holy-day for it which all the people celebrated was it not in the same place though not in the same case it was before Idolatry extinguished it not but polluted it not in al its members but the maior part which reformation cleared againe not by setting vp a new Church but freeing the old from drosse retaining stil the good metal that it ever had continued Good ground therefore had Wickliffe before and Luther afterward to distinguish inter Ecclesiam Remanam Curiam Romanam the church of Rome and the Court of Rome And had not our Saviour so distinguished before betwene the good doctrine of the Scribes and Pharisees and their leaven Mat. 23. The Scribes and Pharisees sit in Moses Chaire and therefore whatsoeuer they bid you obserue according to Moses grounds that obserue and yet take heed and beware of the Leaven of the Scribes and Pharisees Not the doctrine then but the Leaven is here protested against So when hee whips out the buyers and sellers hee erects not a new Temple Ioh. 2. nor alters their warrantable worship or Ceremonies but cleares it from those Theeues Cheaters that had made it a house of Merchandize By the waters of Babylon the best of our fore-fathers sate downe wept when they remembred thee O Sion But by the waters of Shiloah we inioy the peace of Sion purged a Fastu Astu from the tyranny and treachery of those that beare ill will vnto it vnder the most gratious conduct of our mildest Moses But where are our thankfulnesse devotion prayers prayses to the most mercifull King of Heaven for it How shall wee free our selues from the aspertion that followes 9. As it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people sate downe to eat and drinke and rose vp to play This includes the specification wherein this Idolatry consisted and whereby it is described The Apostle chargeth them with no more then that he hath ground for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it is written nor with more particulars thē are comprised in their feasting and playing For these two daughters of peace and Idlenesse may clayme kindred with most of any vice whatsoever Now where there is no religion at all this scriptum est must plant it where it is overgrowne with superstition this scriptum est must reforme it where there is any doubting this must settle it where doubling this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this scriptum est rightly taken wisely applyed constantly vrged will discover it Iust as the pillar of smoake and fire did direct the Israelites so this scriptum est is our safest iournall to carry vs through this wildernesse of sinne And if in the hurry of the Citty or businesses of the Court we perchance sometimes may loose the sight of it as the wise men did of the starre Mat. 2. whiles they were in Ierusalem yet in lifting our eyes vpward we may finde it againe to direct vs to the place and stand right over it where wee shall be sure to finde our Saviour For further proofe hereof we need seeke no further then how our Saviour himselfe in person hath led the way before vs. For how confounded he the Divell himselfe in that inexplicable incounter in the wildernesse but by the sword and buckler of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scriptum est it is written Man shall not liue by bread only It is written Mat. 4. thou shalt not tempt thy Lord thy God It is written thou shalt worship thy Lord thy God and him only shalt thou serue How stopped he the mouthes of those sacrilegious Hucksters whose stalles he overthrew in the prophaned Temple but by this scriptum est It is written My house shall be called the house of prayer Luk. 19. but yee haue made it a denne of theeues The Scribes Pharisees grumbled at the applauding Hosanna of the harmelesse children But how doth he put them to a non plus Haue yee never read out of the mouthes of Babes Mat. 21. and Sucklings thou hast perfected praise Who can deny but the testimony of Iohn Baptist The voice of the Father from Heaven the
pray God our case proue safer vpon a due survey that the more blessings we enioy impaire vs not rather then better vs that the higher we are advanced the further off we are from Heaven and the lesse assurance wee haue the lesse account we make of future happinesse When all the world almost is in a combustion round about vs those warres and devastations all other plagues and wants that eat vp our neighbours yeeld matter only of discourse to vs we sit safely as it were on a Theater to be spectators of others tragedies peace spreadeth her wings over vs as a pavillion plenty filleth our store-houses our sonnes grow vp as the young plants our daughters are as the polished corners of the Temple no decay no leading into Captivity no complaining in our streets Mercy and truth haue met together liberty and religion haue kissed each other But what thankfulnesse what devotion what Zeale what charity what brotherly kindnes haue all these heapes of Gods mercies stirred vp amongst vs You cannot take it amisse if I bring my text to tell you 12. The people sate downe to eat and drinke and rose vp againe to play But how comes this to bee Idolatry If all feasting and revelling incused so heavy a censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 21.8 how shall Abraham be excused for making a great feast at the weaning of his sonne Isaack Ioseph for the great entertaiment of his brethren Gen. 43. King Solomon for the royall feast he made to all his servants 1 Kings 3.15 Nay what shall wee say of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 5.29 was he not at that great feast made him by S. Mathew wherein were so many Publicans Sinners that the Scribes and Pharisees tooke exception at the company Luk. 19. did he not also invite himselfe to little Zacheus and holpe out the feast with supplying them with wine Ioh. 2. at the marriage of Cana in Galilee when the poore couple where like to bee shamed for want of it To sit downe therefore to eat drinke can haue no such suspition in it as to be Idolatrous But perchance the mischiefe lay in the rising vp to play But this seemes to be of the same nature and as harmelesse as the former eating drinking The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall hath fiue significations 1. To laugh or reioyce in a cheerefull and religious manner Gen. 18. as Sarah did at the newes she should bee a mother in her oldage whence her sonne was named Isaac of laughing or reioycing 2. To Ieere or mock as Ismael did Isaac in spight Gen. 21. out of doubt because his vnexpected birth cut off his hopes of being old Abrahams heire 3. To dally or sport as Isaac did with Rebeccah Gen. 26. so openly that King Abimelech obserued them out of a windowe 4. To incounter one the other for proofe of valour so in Abners challenge to Joab 2. Sam. 2. Let the young men arise and play before vs but it proued shrewd rough play wherein Twelue on a side at the first bout took one the other by the heads and thrust their sword in their sides and so fell downe all together Whereof the place is called Helcath hazzurim the field of strong men Last of all Rubbi Solomon whom Tostatus followes would haue it in this place signifie to commit Idolatry but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek which our Apostle vseth is to be rendred rather to play for recreation of the body thereby to cheere vp the minde to dance to shout in a light and youthly manner which will hardly bee aggravated to come within any compasse of Idolatry especially seeing the Preacher tells vs among other indifferencies Eccles 3. of a time to laugh a time to dance and the good old Father in the Gospel schooleth his repining sonne that it is meet to haue musicke and feast vpon the fatted Calfe at the recovery of the Prodigall Luk. 15. 13. What then shall we say the Apostle cited a place that proues not what hee intended That were to derogate from the holy Ghost who directed his penne which cannot be without Blasp hemy This action therefore of these Israelites will proue to be Idolatry in a threefold respect First because those expressions of joy in feasting and sporting which they were wont to consecrate to the true God are here diverted to the solemne worship of a Calfe as Aquinas Lyra and diverse of the ancients expound it Secondly they presume to make a Holyday of themselues and ordaine it to the Calues worship when such solemne feasts should haue beene set apart for Gods worship only And lastly because their feasting was not vpon lawfull meates afforded abundantly by God to be receiued with thankesgiuing but vpon such offerings as the text sheweth had beene tendred to the Calues consecration whereby they became polluted and guilty of Idolatry which the Apostle takes for a strong argument to deterre his Corinthians from ventring to eat ought consecrated vnto Idols 1. Cor. 8. least contracting the like pollution they should incurre the like punishment It is a good observation of one that amongst the burnt offerings thrust vpon the Calfe and the peace offerings vpon which they feasted themselues no sinne offerings were here thought vpon The people had got Aaron to bee of their part Moses was out of the way who would haue surely check't them all went on their side no sinne was dream't of and then what need offering for sinne And hath not this ever beene the proceeding of those that are in prosperity to turne the grace of God into wantonnesse To make their belly their God their pelfe their God their sportes their God to be all for peace offerings seldome or never for sinne offerings Tush say they we shall never be cast downe there shall no evill happen vnto vs God hideth away his face and will never see it Thus prudent and noble Hospitality is turned into ambitious and vaine glorious bravery Discreet and moderate recreations into desperate and vndoing bettings Nay the daughters of Syon will not bee behinde also with their haughty and tinkling ornaments their Caules their spangles their chaines their bracelets their Bonnets their changeable and chargeable suits of apparell You may finde the bill of such costly commodities Isaiah 3.18 Then Sampson must be had in to make sport and driue away the time where wee haue in the originall the very expression of my text Iudges 16.25 Here are peace offerings too many but where are our offerings for sinne to pacifie the Almighty for the abuse of his blessings and the plenty wee enioy amongst vs Who remembreth or is grieued for the afflictiō of Ioseph or stands in the gap with our Moses here to turne away the Lords indignation Amos 6.6 and for the continuance of his present favour toward vs When the people wanted water in Beer after the twice supplying of them in that kinde from the Rock Numb 21. God brought them to a well whereof he had spoken vnto Moses But how was the water imparted vnto them The Princes saith the Text digged the well the Nobles of the people digged it but how and with what Instruments they digged it with their staues saith the Text by the direction of the Lawgiuer As the supreame Lawgiver therefore amongst vs the breath of our nostrils whom the King of Kings ever preserve amongst vs carries not the sword and scepter in vaine So yee Nobles and Princes of the people Rom. 13. carry not your staues in vaine but for the service of your God and King and for the provision of your selues and all your inferiours that haue their eyes fixed vpon you O digge therefore on Gods name with your staues that the waters may ascend and thence descend to the making fertile of all thirstie places where your religious and vigilant care shall finde it expedient You can foresee by your experienced wisedomes and redresse the inconveniences of wast-pipes and secret conveyances and stopcocks if such bee found that convert to the private that which should be publique In your solemne and be fitting feaslings and recreations you may order that there bee no Nabals feasts where the Master went distempered to bed and exasperated deserving David Nor Absoloms feasts which brake vp in treachery and fratricide Or Herods feasts so odious for the last course the Ioule of Iohn Baptist in a platter Or Dives feasts where poore Lazarus for want of an Almoner is left to the dogges entertainement But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feasts of Charity feasts of Thankfullnesse feasts of true Christian hospitality and sanctified magnificence wherein God may bee glorified Christian vnity and sobrietie maintained wise and free-noble dispositions expressed holy constitutions and commemorations of the Church and Common-wealth solemnized till we come all to sit downe at length with Abraham Isaac and Iacob in the kingdome of Heaven and be feasted with the tree of life which is in the midst of the Paradise of God through the true bread that came downe from Heaven IESVS CHRIST our Lord and only Saviour To whom with the Father and blessed Spirit be all Honour and Glory both now and Ever AMEN FINIS