esse cum fideles nominatim ab illicitis Idolorum cultibus deterrere voluit 1. Pet. 4. Valent. de Idolat l. 2. c. 7. Vasquez de Adorat or no hurt to worship the Diuell himselfe if hee present himselfe in the shape of an Angel or Saint as it is well knowne some prime Iesuites haue vented to the world this fact of the Israelites would haue seemed not so haynous But good God! how tenderly doth holy Moses take it As soone as he descended from the Mount heard the shouting saw the dauncing and other solemnityes performed before this foure-footed thing what an vnusuall indignation put this meeke man in a manner besides himselfe the. Tables written by Gods owne finger are dasht by him against the ground and broken Aaron though the high Priest and his elder Brother is thus sharply taken vp by him what did this people vnto thee Exod. 32. that thou hast brought so great a sinne vpon them The Calfe with a great deale of hast and eagernesse is burnt in the fire ground to powder strawed vpon the water and forced downe the throates of those that serued it Neither all this satisfieth but the Levites who had continued on the Lords side they must also consecrate themselues and procure a blessing by the slaughter of their owne Sonnes and brethren and yet with what a continued out-cry as though nothing had beene done doth this affrighted man returne vnto the Lord and vent his passion Oh this people haue sinned a great sinne Vers 31. and haue made them Gods of gold Vers 32. Yet now if thou wilt forgiue their sinne here forrow or sobbes as it should seeme make the speech vnperfect which recouering hee goes onward as it were in a desperate rapture and if not blot me I pray thee out of the Booke which thou hast written If this bee not enough to affright vs from hauing the least commerce in the like offence Gods jealousie may be thought vpon mentioned in the second commandement which prosecutes to the third and fourth generations these worshippers of him by images as those that directly hate him His rooting out of the whole families of Ieroboam Baasha Zimri and Ahab for provoking him with the like abominations and who obserues not what vnspeakeable plunges and combustions the palpable and obstinate Idolatry the Romish Church hath drawne vpon Christendome to the destruction and distraction of Kingdomes and Common-wealthes and scandall of Turkes and Iewes who thereby haue taken the vantage to deride vs and our Religion I forbeare to prosecute this further and minde you only of S. Iohns conclusion of his first Epistle which may serue for a sufficient vse litle children keepe your selues from Idoles Amen Idolaters you see here we haue and haue them punished with a witnesse The best is all were not so but 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some The second point to bee looked after As at Moses stroke by Gods command the water gushed out of the Rocke and the bread grew in the disciples hand by the blessing of their Master to feed multitudes so the least particle of Scripture truely weighed hath Mountaines of matter in it as the Rabbines phrase it Here is as it were a grayne of Mustard-seed and see how it spreads it selfe into divers branches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Therefore not all God neuer forsakes the Church that he leaues himselfe without witnesses Act. 14.17 except the Lord had left vs a seed or remnant Isai 1.9 Rom. 9.29 as the Apostle cites the Prophet wee had beene as Sodome and beene made like vnto Gomorrah In the trampling therefore of the holy city vnder foote for forty and two monthes together Rev. 11.2 some witnesses shall stand vp to Prophecye and speake for it Idolatry Heresy and oppression shall never so circumvent and overspread the Church but some Protestants will appeare to withstand it though they spend their liues in the quarrell 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some what some how many A great summe All the people all not scattered here and there in obscure Conventicles but all the people gathered together farre the maior part and so farre the maior part that the better part was forced to giue way vnto them being overborne by the multitude and in patience to possesse their soules till God should send a remedy The maior part then or most voyces Beloued is no certaine rule to carry a truth in religion which some only stand vpon safer it is to bee with those eight Persons in Noahs Arke 1. Pet. 2.5 then to bee drowned with all the world out of it Those 7000 which Elias knew not of 1. Kings 19. and which with Elias bowed not their knees to Baal were in the right when others strayed to their owne destruction 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only some but some of them of what sort how qualified by conference of this with the first verse wee finde that they were some and the greater part of those whom the Apostle calles Fathers I would not haue you ignorant saith he that all our Fathers were vnder the cloude passed through the red sea ate of Manna dranke of the Rocke and yet some of them and the maior part as here ti 's manifest proued Idolaters May not the Fathers then Beloued eate sower grapes whereby the childrens teeth may bee set on edge As wee ought not therefore to follow a multitude to doe evill Exod. 23 31. neither shalt thou speake in a cause to decline after many to wrest iudgemēt so may we not so perversely sticke to the traditions of Fathers as to bee a stubborne Psal 78. and rebellious generation a generation that set not their heart aright with neglect of our Father which is in Heaven It is well knowne what a cry is raysed for the Fathers by those that are driven to say some what to iustifie their owne superstitions but these are but delusions to seduce the credulous and stagger those that want breeding and meanes to finde out and vncase their impudency For what pretences soever are made Fathers saith Dureus the Iesuite to our Whitaker shall bee no Fathers Neque enim Patres censentur cum suum aliquid quod ab Ecclesia non acciperunt vel scribunt vel docent lib. 5. fol. 140. Eatenus non pater est sed vitricus non doctor sed seductor De Iure More prohibendi libros malos l. 2. c. 10. if they crosse the designes of mother Church they are in that relation but Children as Gretser the Iesuit tells vs and therefore must be corrected purged as they shall deserue it Strange practises may bee produced in this kinde how homely the Fathers are handled by those that stand so much vpon them n = a Iacobi Laurentii Reverentia Ecclesiae Romane erga Patres veteres subdola Lugdun Batav 1624. One not long since hath set forth a iust tract of the Papists slight esteeme of the Fathers in that
businesse Puto hoc non antè sciri quà m videatur I thinke it cannot bee knowne before it be seene or at least revealed and St Augustine somewhere of originall sinne Never be so inquisitiue how thou hadst it from thy parents but labour to be cleared of it by the merits of thy Saviour may serue vs heere to curbe our curiosity Let it not bee thy care to conceiue where and when and with what circumstances this judgement is to be holden but there and then and by good assurances to bee deliuered from the horrible dammages thereof Two kindes of Iudgements the Scripture mentioneth on which wee may safely build The first a particular the second a generall This for the soule alone at every mans severall departure as that of Dives and Lazarus Luke 16.22.23 That for the soule body and all men together at the last day after the vniversall resurrectiō Heb. 9.27 The first respecteth vs saith Aquinas as private persons Vbi supra q. 88. art 5. the second as parts of mankind neither shall that be recalled or mitigated in the second which was determined in the first but rather published what there was privately passed and what was in the particular begun in the generall shall bee consummated by reuniting the soule and body everlastingly together 9 In both which could we but thinke of with deliberation the most strict and severe proceeding of Gods vnmoveable iustice it would coole our courages and take downe the presumption that now so lauishly runs on in the score of Gods mercy For though in this life his eares bee open to the petitions of the penitent yet hereafter when he returneth to execute Iudgement Mat. 25.26 hee acknowledgeth that he is a hardman Math. 18.6 reaping where hee never sowed gathering where he strowed not Who for offending a little one will inflict a heauier punishment vpon the guilty then the casting him into the sea with a milstone about his neck and for defect alone of a wedding garment wil adjudge an invited ghest to vtter darknes Math. 22.13 And now my beloued brethren was Adam so hardly censured as it is thought for one Apple The Angels for a thought Moses and Aaron for once doubting all Israel for Achans taking one wedge of Gold the whole Tribe of Beniamin for forcing of one woman shall wee thinke in that terrible Day of the Lord a day of darknesse and dimnesse a day of clowdes and stormes before so iust a Iudge so many accusers for so haynous voluntary and continued crimes it is possible for vs to escape vnpunished Act. 24.26 Foelix trembled when Paul preached of iudgement Lib. 2. de complex cap. 20. and Lemnius reports of a young man of the Emperour Charles his Court who for horrour of the execution hee was the next day to suffer in one night became white both in his head and beard But could wee but restraine a little our thoughts to the meditation of these fearefull Assises it would stop our lewd courses as the light from heauen did Saules and make vs to cry out with him Lord Act. 9.6 what wilt thou that we doe For alas how will all our Gallants and Swaggerers behaue themselues in that perplexity all our hypocrites extortioners all our drunkards and Adulterers when the Iudge shall come in this terrible majestie this to fanne this to purge this to separate the corne from the chaffe the wheat from the tares the Sheepe from the Goates without pitty pardon or partiality which way will they beturne themselues What Apologies will they make whose helpe and counsell can they vse in so desperate and suddaine an extremity who where what thing can yeeld consolation when the Lord once bloweth against them as the Prophet speaketh with the fire of his wrath Ezech. 21.31 Aboue them as Anselme describes it an angry Iudge ready to condemne them beneath a gaping Chaos with grisly fire and brimstone eternally to ingulfe them on the right hand their sinnes accusing on the left hand vgly fiends to dragge them to execution within a gnawing conscience without loath some companions the world burning all creatures amazed the last sentence thundred out in this dreadfull manner Math. 25.41 Goe yee cursed of my Father into everlasting fire prepared for the Divel his angels Vpon the pronouncing of which what imagination can conceaue or tongue of men and Angels expresse the ruthfull and dismall departing of the damned reprobates Parents from their Children Husbands from their Wiues Brothers and Sisters from each other so to be sundred that neuer pitty or comfort may afterward be expected this is that which should sticke closer to the brawny hearts of our carelesse worldlings Iudg. 3.22 then Ehuds dagger did to fat Eglons and awake them to looke about whiles space and place is granted O my deare Christian Brother then thou shalt truly finde that this is no Bugbeare wherewith wee are threatned at this present one cup of cold water giuen one pleasure abandoned Mat. 10.42 one injury endured here in this world for Christs sake but especially the treasure of an vnspotted conscience shall giue thee at that instant greater comfort then all the dignities and delights of a thousand worlds But thou supposest this farre off and therefore the lesse regardest it Senselesse and inconsiderate as wee are haue wee beene so often deluded and yet discerne not this last and deadliest bait of that old Serpent the Divell It is not for vs I confesse to knowe the times and seasons Act. 1.7 which the Father hath put in his owne power and therefore to particularize with some that the a Brightman in c. 9. Apoc. An. 1696. vltimus est terminus Turcici nominis Turkish Monarchy shall haue its period just 81. yeeres hence and the Papacy 71. or with b Napier prop. 14. c. 116. Alsted praec Theol. cap. 16 vbi vid. plura de fine Mundi pag. 526. others in like curiosity that the end of the world shall fall within the compasse of those doozen yeeres betweene 1688. and 1700. is more then my Algorithme findes demonstration for yet if by a cloud wee may conjecture of a storme and by the budding of a figge-tree that Summer is neere at hand warrantable it is to teach at this present which the Apostle S. Iohn did 1500. yeeres sithence that these are the c 1. Ioh. 2.18 last times which how much longer they are to last neither the d Mat. 24.36 Angels nor any creature can exactly assure vs. Ionas had for the Ninivites e Cap. 3.4 yet forty dayes but for ought we know within forty houres this time may come when time shall be no more For what signes thereof are mentioned in Scripture which are not already fulfilled or what summons haue beene omitted to warne vs to provide False Christs were to come and they haue beene discouered persecutions to arise and they haue beene endured Antichrist
particular to the words of my Text which he especially buildeth vpon First that they are symbolicall as himselfe confesseth and therefore according to Aquinas and their owne Schooles proue nothing Secondly whereas this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vntill may seeme to enforce a deliuerance from this prison and so by some shew of consequence their Purgatory the argument being thus framed Thou shalt not come out vntill thou hast paid the vttermost farthing therefore afterward thou mayst come out Saint Augustine as he acknowledgeth instanceth against this both by that place of the Psalmist Psal 110.1 Sit thou on my right hand vntill I make thine enemies thy foot-stoole as also in that of the Evangelist Mat. 1.25 Ioseph knewe not Mary vntill shee had brought forth her first begotten Where the first implyeth not that after Christs enemies were subdued hee should sit on Gods right hand no longer nor the latter helpeth the inference of Heluidius that after our Saviours birth Ioseph knewe his wife Saint Augustine therefore concludeth that donec in this place signifieth non finem poenae sed continuationem miseriae not an end of paine but the continuance of misery Semper solues saith Hugo out of Remigius nunquam persolues Thou shalt ever be paying yet never satisfie Which exposition Calvin and Bucer and Musculus doe not only embrace but Anselme and Beda Thomas and Gorram Ammonius and Avendano Maldonate and Iansenius with I know not how many of their owne consorts But Bellarmine vrgeth this farther and therefore we must farther follow him Vbi supra Exempla B. Augustini non satisfaciunt saith hee S. Augustines examples or instances satisfy not For in the first Sit thou on my right hand vntill I make thy enemies thy footstoole although I cannot inferre therefore afterward Christ shall not sit on Gods right hand yet this is a necessary consequence therefore there shall a time come when Christs enemies shall bee made his footstoole So in the second he knew her not vntill she had brought forth Though I cannot gather therefore he knew her afterward yet this I may argue therefore she was to bring forth And no other is the consequent in this place thou shalt not come out vntill thou hast paid the vtmost farthing Therefore there shall be a time when the vtmost farthing shall bee paid But to this vtmost straine of Bellarmines sophistrie a meane Logician may easily answer that all this concludeth but a a necessity of the thing to be done not a possibility of the party to be able to doe it In 26. ves 5. cap. Math. Ostendit debitum solvendum which I take to be the meaning of Piscators answer non debitorē solvendo If it argue the debt to be paid it inricheth not the debtor to bee able to pay it So that by equipollency it falleth to be such a connexiue proposition If thou pay the vtmost farthing then thou maist be deliuered which I deny any man can ever pay hauing by offending an infinite God deserved an infinite punishment and therefore must alwaies ly by it For if some paines may satisfie Gods Iustice in Purgatory for a small offence should not greater paines proportionably in hell doe the like for a greater offence and so by consequence the devils themselues which was Origens errour in time might be freed The Fathers father not howsoever Bellarmine marshall them this glowing and locall Purgatory but rightly vnderstood are as farre from it as it from truth For they make it not a hot-house for the soules of the elect farmed by the Pope to the Devill at a yeerely racke rent but abdita quaedam receptacula as Lombard hath rightly deliuered out of ancient learning certaine vnknowne places of repose 4. Sent. dist 45. where purged at their dissolution from the body by vertue of Christs passion they rest from their labours in expectance of the complement of that joy which they shall receiue together with the body at the reuniting againe in the generall resurrection wherefore Saint Augustine concludeth Non est vllus vlli locus medius Lib. de peccat Merit et Remiss cap. 28. Vid. Tabulam Mercat vnivers vt possit esse nisi cum diabolo qui non est cum Christo Iust therefore as some Geographers for proouing of a blacke rocke many hundred miles about directly vnder the North pole send vs to Gyrabdus Cambrensis hee to a Priest of Norway the Priest to an Oxford Magician who was carried thither to see it by the Devill if wee will beleeue the narration So the best proofes of our adversaries for their Subterranean Purgatory come by many deductions from the same Author as it appeareth by the divers apparitions they so confidently alleage for it But we taking parabolically this prison for no better place then Hell may resolue without difficulty on this position That the wicked shall be turned vnto Hell and all the people that forget God 11 I take it the words of the Prophet Psal 7.19 to cut off all occasion of farther proofe The vse is a terrour to carelesse worldlings that runne the broad way spoken of by our Saviour and never marke where it leadeth Come on therefore thou inconsiderate and retchlesse Christian and looke before thou leapest and if thou wilt needs to this prison see thy entertainment Horrible out of doubt was that storme of fire and brimstone which consumed Sodome and the Citties of the Plaine Gen. 19.3 And fearefull was that seventh plague of Egypt Thunder and Haile and Lightning running vpon the ground And inferiour to neither Exod. 9.23 was that prodigious death of Corah Dathan and Abiram when the earth opened her iawes Num. 16. and swallowed them aliue into the pit with all their goods and families but these are but a preface a sparke a drop a nothing to the everlasting tortures of Gods extremest vengeance Never eye hath seene nor eare hath heard nor heart of man hath conceiued the infinite bitternesse of these last vials of wrath A bottomlesse dungeon a lake of Gods wrath a poole of fire and brimstone a gastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitchy mists deadly fogges hideous confusion chaines of vtter darknesse Tophet prepared of old deepe and large burning with fire and much wood and the breath of the Lord kindling it as a river of brimstone These very names of this Prison mentioned in Scripture should daunt and amaze the most presumptuous worldling that by altering of his course of life hee might avoide the thing it selfe Of which should I but farther relate the fearefull descriptions frequent in Fathers and Schoolemen wherein all notwithstanding come too short I should not so much racke your patience with horrour by reason of mine owne insufficiency as abuse it with prolixitie by going beyond my time O God! to depart from thee to accompany the Devill and his angels to bee excluded from heauen into everlasting fire alwaies scorched and never consumed ever dying
to be that the faith of thine might not fayle and may somewhat now incense thee that hast paid the ransome for all our sinnes But feare not little flocke he that strikes will heale This somewhat through his mercy will proue as much as nothing Satan accuseth through malice to condemne but Christ through loue to amend thee Non deser it ad poenam saith Richardus à Sancto Victore sed monet ad poenitentiam In textum His accusations are instructions his chastisements peace his precious balmes shall neuer breake our heads In Ezechiel homil 11. Non parcit vt parcat non miseretur vt magis misereatur Hieron in Ezech. cap. 7.4 As a Surgeon being to lance his best-beloued child he long handleth softly saith Gregory before he strikes and then cutteth and weepeth and weepeth and cutteth againe as Saint Bernard feelingly expresseth it otherwise sparing would be spilling in such a pleurisy which cannot bee cured without letting blood so this great Physitian of our soules will not sticke to reproue any thing where something may grow to set all things out of order Whence I inferre that The smallest faults in the Church are not to passe vncontrouled No toleration is to be granted for any thing that is amisse either in Pastor or people 10 As the plague is in the body so is sinne in the soule nothing sooner infecteth spreadeth killeth being like a bemired Dogge that in fawning defileth Mat. 13.31 speedier then a graine of Mustard-seed from the least seed becomming the greatest amongst hearbes Not to quash therefore in the egge this venemous Cockatrice is to foster it against our selues till it bee vnconquerable and not to purge the least leauen thereof is to endanger and corrupt the whole masse of goodnesse In regard whereof the walker amongst the Candlesticks with the two-edged sword in his mouth hath furnished out his Prophets to bee fitte for such a purpose One hath his forehead as an Adamant harder then a flint not to bee dismayed at mens proud lookes howsoeuer they bee hard-hearted and impudent Ezech. 3.8 Another is a fenced brazen wall not to be prevailed against Ier. 15.20 And hence grew the resolution of poore silly Prophets not to fauour the least offences in the greatest persons Samuel is bold with Saul Wherefore didst thou euill in the sight of the Lord Vers 19. 1. Sam. 15. Nathan with David Wherefore hast thou despised the commandement of the Lord Vers 9. 2. Sam. 12. So Hanani to Asa Vers 9. Thou hast done foolishly 2. Chron. 16. Azariah to Vzziah It pertaineth not to thee Vzziah to burne Incense to the Lord Vers 18. 2. Chro. 26. Iohn Baptist to Herod It is not lawfull for thee to haue thy brothers wife Vers 4. Math. 14. No sinne in his owne nature may passe here for veniall as the a Bellar. lib. 1 de Amissione grat statu peccat cap. 9. seq Romanists footh their Popelings nay concupiscence it selfe so extenuated by the b Thom. 1.2 q. 85. ar 3. Bonau in 2. Sent. d. 32. q. 1. Schoolemen and pargetted ouer by the c Beslarm de Amis grat et statu pec l. 5. cap. 5. Greg. de Valent. in 1.2 q. 82. disp 6. q. 12. punct vnico Iesuits must here come vnder the lash For Gen. 6.5 is not exception taken at the very imagination of the thoughts Doth not David acknowledge the wickednesse of his shaping and pollution of his conception Psal 51 And that chosen vessell S. Paul fiue times in the sixth to the Romanes sixe times in the seauenth and three times in the eighth disclaime by the name of sinne our originall corruption What fault more pardonable in these our daies then the remisnesse of a father to vntoward children Or the carefulnesse of a young man to hold his owne Or the forwardnesse of a man of parts to purchase preferment 1. Sam. 4.18 Mar. 10.21 Yet Eli smarted for the first and the young man in the Gospell otherwise commended was touched by our Saviour for the second Act. 8.23 and the gall of Simon Magus was broken for the third The reason whereof is pregnant The commandement is peremptory against all as the Apostle vrgeth it Thou shalt not lust Now a Botch is neuer cured Rom. 7.7 as long as the core remaineth Excrements growe in dead carkasses Scintilla erat Arrius c. lib. 3. Comment in Gal. cap. 5. while the humour lasteth And the fire increaseth as the fewell is ministred Arrius was but a sparke in the beginning saith Saint Hierome but being not then troden out it cost the world a groane to quench his heresie The least cranny or hole vnstopped as Saint Chrysostome well adviseth is sufficient to sinke the largest ship Wilt thou then except at a moate in thy brothers eye and canst thou favour a sinne to fester in his conversation In cap. 2. Apocalyps 1. Vnhappy friendship saith Carthusian quae illum quem diligit tacendo tradit diabolo God saue every good Christian from such a friend who by soothing and forbearing will damne his soule Hee betrayeth therefore his brother that favoureth his eares to breake his necke seeing somewhat vncontrolled may grow to any thing one diuell finding entrance to an house swept and garnished Math. 12.45 will quickly get a company farre worse then himselfe 11 If then no fault in a Church in a family in a private person in substance or circumstance whether it be much or somewhat must bee suffered vnchecked what impudencie armes our adversaries the Papists to mention a toleration of their superstition especially amongst vs whose eyes God hath so farre opened to see their abominations Hath the Lord so mercifully freed vs from this spirituall Egypt and shall wee againe bee longing for their Pepons and Onyons Hath hee enlightned vs so clearely by the lanthorne of his Word not to make vse of it our selues but to see how grosly our adversaries are misled to crosse it It cannot be the conceit of a true Christian to be so false-hearted to his Lord and Master If Baal be God professe it wholely but if the Lord be God Deut. 22. Ver. 11. cursed be such halting A plow of an Oxe and an Asse a garment of Linsie-wolsie Meremaids halfe fish and halfe flesh Centaures halfe horse and halfe man are monstrous and abominable in his iealous affection Deut. 7. v. 1. seq When the Lord thy God shall bring thee into the land saith Moses to Israel which thou goest to possesse thou shalt make no covenāt with the people thereof but downe with their Groues and burne their Images with fire no marriages must be made betweene them and Gods people and reasons are giuen Exod. 23.33 It will turne thy children to serue other gods It will be a snare vnto thee And did it not proue so to strong Sampson to wise Salomon to vxorious Achab to all that ever
allusion to the name thou hast remitted thou hast diminished thou hast cooled not that thou now hast but that which thou had'st not thy loue absolutely but thy first loue Whether this happened through the instability of free-will which headlong to ill is drawne onely to good whereby as in violent motions the progresse is slower then the beginning or because Gods grace is supernaturall and resteth in man as in a strange subiect vnprepared and opposite to it 's sweet motions or that the flesh with Amalek sometimes gets ground to force the soule in jeopardy to lift vp the handes for helpe or for that our course is a race or dayly striuing against the streame where tripping or fayling in a stroke doth quickly cast vs backe or that our spirituall life in some sort is answerable to our carnall full of heate and humours in our first growth which afterward in age are cooled and dryed vp I stand now not to discusse What this first loue should here bee and wherein it consisteth some difference may bee found among Interpreters Arius Montanus fetcheth it farre In textum as though it should signifie the loue receaued in the first creation Hugo holds it a defect in preaching Are thas a neglect of almes-deeds But what need such scruples Why might it not rather bee a decaying in all the vertues before mentioned as Saint Ambrose and Richardus with our latter Writers more judiciously take it The first loue therefore that every Convert hath Heb. 6.4 is his ardent affection at his first enlightning and tasting of Gods holy Spirit whereby the joy for his freedome from sinne and Satan carrieth all his faculties to adore the Author of it The makes whereof are the renouncing all things in comparison of it Mat. 13. Ioh. 6. Colos 3.1 the induring of losses and afflictions to retaine it the reverencing of Gods Word and Ministers for increasing of it a struggling against sinne the flesh and world that they may not hinder it Luk. 19.6 1. Thess 1.9.10 a relieving of Christs needy members for the expressing of it a continuance in the powerfull meanes of praying preaching harkening meditating conference with good company for the continuall renewing and preseruing of it Heb. 10. not quenching the motions of the holy Spirit flying all occasions of back-sliding suspecting especially these foure enemies spirituall pride in the best carnall policie in the greatest worldly prosperity in the richest and abuse of Christian liberty in the gallantest In all which or in most or at least in some our Angell and Church as it should seeme had beene here defectiue They halted in their march abated their edge began to be weary of well-doing Psal 78.9 and like as the children of Ephraim hauing their Bowes bent turned themselues backe in the day of battaile Which our Saviour here taxing for a sinne not to be suffered it directs vs to this conclusion which I propose in Saint Bernards words In via vitae In Purificat B. Mariae Serm. 2. non progredit est regredi In a Christian course to bee slacke or at a stand is a falling away or a turning backe againe 14 The walke of a Christian sheweth it which must bee from strength to strength Psalme 84.7 His path as the morning light that shineth more and more vnto the perfect day Proverb 4.18 Hee runnes in the sauour of his Saviours Ointment Cant. 1.4 For as the house of David 2. Sam. 3.1 in the long warre betweene it and Saul ever grew stronger and stronger the waters in Ezechiel deeper and deeper Ezech. 47.3.4.5 Luk. 14.10 1. Tim. 1.18 the word to the humble ghest in the Gospell Sit vp higher so in this warfare vnder our heauenly Generall wee must alway fight in his vineyard Mat. 20. 1. Cor. 9.24 alwaies worke in the race hee hath appointed vs alwaies runne vntill wee obtaine the victory the penny the Crowne which is laid vp for vs in the world to come For the motion of a Christian must not bee like that of the Planets in their Epicycles now ascending then descending sometimes stationary anon retrograde but rather as the beasts mentioned by Ezechiel who passing forward returned not againe Chap. 1.9 Levit. 6.12 his charity is as fire vpon the Lords Altar alwaies kindled and neuer extinguished his grace not as a standing puddle that quickly putrifieth but as the fountaine of living water Iohn 4. that bubbleth Ver. 14. and springeth vp to everlasting life 2. Tim. 4.10 Hee revolts not with Demas disappoints not with Meroz stands not still with the idlers in the Gospell Iudg. 5.23 Mat. 20.3 nor followeth a far off with timorous Peter but thrusts himselfe forth with David into every good action Psal 108. O God my heart is ready my heart is ready I will sing and giue praise with the best member that I haue Psal 63.5 And as long as I liue will I magnifie thee in this manner and lift vp my hands in thy name For what great matter is it saith Saint Augustine to beginne well and not to hold on Like a Metcor to giue a blaze De bono Perseu c. 1. and suddainely to vanish without heat or light like a Locust saith Gregory to flyrt vp Locustarum saltus Greg. Moral l. 31. cap. 12. 1. Sam. 10.7 Act. 8.13 Mar. 6.20 1. King 21.37 Luk. 18.10 Act. 24.25 and presently to fall on the earth againe Saul at his first entrance behaued himselfe well Simon Magus beleeued Herod harkned Ahab fasted the Pharisees prayed Felix trembled and a Socrat. lib. 3 c. 1. Iulian the Apostata in the beginning made a faire shew But minime certè est bonus qui melior esse non vult good he cannot bee saith b Epist 9.1 Bernard that will not be better and si dixer is sufficit periisti say but once thou art good enough and Saint c Lib. de Cantico Novo Augustine will pronounce thee in a manner vndone For faintnesse in this case is fayling loytering leauing standing or staggering an absolute starting backe Ephesus here but trips and the spurre you see is presently in its side Thou hast left thy first loue 15 In making vse of which doctrine the time will scarce permit mee to point at particulars For how fitly would come here to bee taxed lukewarmenesse in our profession dulnesse in our calling deadnesse in our charity repining in our patience remisnesse in our discipline from many of which Ephesus as you haue heard was free What a gulfe if comparison were made would too plainely appeare betweene the first onset of our heroicall reformers and the flagging seconding of them in these our daies as also to encourage the true hearts that striue as yet amongst vs to expresse their first loue what exhortation could bee earnest enough what commendation correspondent what thanks and prayers to God sufficient for the continuance and increasing of his blessings vpon them
so wayward never so ill deseruing to be tender ouer them and procure their good by this deauenly example In this good way these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these promiscuous Observers haue entred vs. The manner of their observation followes now in the third place 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing or when they had seene It is almost as good nay perchance better to see nothing at all then to be an idle spectator and learne nothing God hath giuen vs our outward senses to informe our vnderstanding our vnderstanding to direct our will our will to carry a hand over our rebellious and sensuall appetites And if we make not this vse of them the divell will quickly cut out worke Greg. l. 7. ep 5.3 Nam quem Diabolus non invenit occupatum ipse occupat saith one therefore it is very commendable in these meaner and plainer people that they were not so wanting to themselues or disordered in their sudden concourse but that they tooke a care to see what was done They saw the barrennesse of the place the impossibility of supply the time passed their returne troublesome and dangerous the night drawing on And from the poore disciples what could they expect who had scarce provision for their owne necessities They tooke notice out of doubt of the little Ladde with his course and poore pittance of their owne great number of our Saviours conference with Philip and Andrew of their vncomfortable answere of his resolute command to haue them sit downe of the distinct ordering their sitting that all might see what was done that the least suspition might not remaine of any collusion In all this Seeing here were no evill eyes wandring eyes wanton eyes envious eyes proud eyes covetous eyes flattering eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sand blind hypocriticall winking eyes 2. Pet. 1.9 staring one way and squinting another or the like And it were to be wished and it is to bee religiously endeavoured that no such eyes may bee found amongst vs He that opened so many eyes of the blinde invites vs to come to him for eye salue Rev. 3.18 I counsell thee to buy of mee gold tryed in the fire that thou maiest be rich and white rayment that thou maist be cloathed that the shame of thy nakednesse doe not appeare and annoint thy eyes with eye salue that thou maist see The reason of this is giuen by the best Oculist The light of the body is the eye Mat. 6.22 Luk. 11.34 If therefore thy eye be single thy whole body shall be full of light but if thine eye be evill thy body shall bee full of darknesse The eye therefore must be constantly directed to the scope we ought to aime at it must not glance aside to be too prying into things that belong not to vs or with watermen to looke one way and row another for this will bring in the end darknesse discontent confusion These plaine men as it should seeme regarded not to looke after at that time any other thing then was before them but fixed their eyes wholy on that and that was the Miracle which Iesus did the thing obserued in the third place 6 Miracles are vnvsuall events wrought aboue the course of nature saith Salmeron Salmer Tom. 6. Tract 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bring in all what the Schoolemen and latter popish writers haue heaped vpon this point would be too tedious I shall take therefore only that my text here occasioneth and so passe along S. Augustine puts a difference betwixt Miracula Miranda Miracles and Wonders Things that we wonder at are often performed by Divells Magicians and Impostors because not on a sudden wee conceiue the causes of them and in true miracles there is a reason giuen by Aquinas of their divers appellations 2.2 q. 178. art 1. they are termed Miracles in regard they exceede the bounds of nature Signes because somewhat else is signified besides what is done Prodigies for their excellency Portenta for intimating somewhat to come Virtues because Gods power is seene in them extraordinarily This wee haue here is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe A signe to be seene to manifest the omnipotency of him that did it and the truth of his teaching Two other ends of such signes are eminent in Scripture The one to convince perverse and obdurate men with whom no reason is prevalent so Moses convinced hard-hearted Pharaoh with his Magitians Exod. 8.19 and brought them at last to this acknowledgement This is the finger of God Elias droue the Baalites to the like confession by obtaining fire from heauen to consume not only the Sacrifice and wood but the stones dust and water about it 1. King 18.39 The Lord is the God the Lord is the God The second is to vindicate his people or particular servants from the hands of their enemies So the Sunne stood still and great hailestones were cast downe from heauen to giue a full overthrow to the Kings of Canaan Ioshua 10. that had banded themselues against Ioshua his followers and two shee Beares came out of the wood 2. Kings 2.24 and woried those forty and two children that mocked reverend Elisha But this difference betweene the Miracles of Christ and those of his Apostles or the former Prophets is to be obserued They wrought them not in their owne name and power So Elisha in a Miracle of the like nature to this when he fed a hundred men with twenty loaues and some full eares of corne 2. Kings 4.42 Giue the people that they may eate saith he For thus saith the Lord They shall eate and shall leaue thereof Acts 9.34 So S. Peter cures Aeneas Iesus Christ maketh the whole But our Saviour comes in a higher straine to the dead Damsell Talitha Cumi I say vnto thee arise to the stormy winds and seas peace and be still Mark 5.41 Ib. 4.39 Ib. 9.25 Luke 4.35 v. 10. to the raging divell in the possessed hold thy peace and come out of the man as here make the people sit downe and no more adoe He blesseth they eate and the little pittance served them with an overplus of fragments voided more then the whole was at first 7 The Divell finding it his best plea to be Gods ape in every thing he may haue scope and take vantage hath never neglected in all ages to furnish his followers with his miracles to winne himselfe credit and make them obstinate Iannes and Iambres 2. Tim. 2.8 Act. 8. are opposed to Moses Simon Magus to Peter Elymas to Paul and if that story of Prochorus be not counterfeit Tom. 1. in vita S. Iohannis ca. 28. 29. which they of Collaine haue set forth in the last edition of the Bibliotheca Patrum Cynops that dogs face coniurer for so the name signifies to the blessed Apostle S. Iohn Nay to disgrace the miracles of our Saviour which neither Iews nor Heathen durst doe