First of the Author.

THe Author of our saluation is he, that is the author of our creation; GOD. Non est qui reficiat, nisi qui fecit, saith S. Bernard. None can make vs good of euill, but hee that made vs something of nothing. It is he that, in my creation, dedit me mihi, gaue me vnto my selfe, by creating me after his owne image. It is he that, in my Redemption, dedit se mihi, gaue himselfe vnto me, by redeeming mee with his owne bloud.

But you must vnderstand, that this sacred name of GOD, is taken sometimes essentially, sometimes personally: and this is necessary to be knowne in the explication of my text. Es­sentially it includeth the three persons, subsisting in one vn­diuided nature: as Gen. 1.1. In the beginning, GOD created the heauen, and the earth. Therefore the originall hath it thus, [...]: creauit Dij: the Gods created. The noune is plurall, the verbe singular; to shew a trinity of persons, in the vnity of essence.

Sometimes this sacred name is taken personally; importing one person of the diuine nature: as Iohn 1.1. In the beginning was the Word, and the Word was with GOD: That is, the Sonne was with the Father. With him, because from him. With him [Deus apud Deum] by eternall coexistencie: from him [Deus de Deo] by personall procession. In which respect, precisely the Father is not with the Sonne; the Father, and the Sonne are not with the holy Ghost; but the Sonne is with the Fa­ther, [Page 7] and the holy Ghost is with them both.

For as God is the God of order in all his creatures, and ex­ternall works; so he is a God of order in himselfe also, and in his internall workes. There is a priority of order in the Father before the Sonne, and in them both before the holy Ghost. So that the Father, being the fountaine of the other, hath a prerogatiue of order in his person and consequently a prerogatiue of order also, in this glorious name of GOD.

And thus it is in my Text: GOD, who is rich in mercy: that is, the Father. For though it be true in faith, that euery person is equally mercifull, louing and gracious; yet, in this place, it is proper to say that God the Father is rich in mer­cy, and great in loue, and exceeding in grace. For here is a necessary relation of one person to the other: God quickned vs in Christ: that is, the Father in the Sonne.

Now to the matter it selfe. It is God that quickneth vs, raiseth vs, &c. not Angels, not Man, not his owne Works, not his owne Will. Not Angels; they are ministring spirits, Heb. 1.14. not quickning, not raising spirits. Suggerunt bonum, non ingerunt: hortantur ad bonum, non bonum creant, saith S. Bernard: They may exhort vnto good, by their sugge­stion, they cannot powre it into vs, by infusion: they may perswade it, they cannot create it in vs. Not Man himselfe: for the wandring sheepe sought not the shepheard, but the carefull shepheard sought out the sheepe, Matth. 18.12. Not the Workes of man: for can a dead tree bring forth liuing fruit? or an euill tree good fruite? Matth. 7.18. Finally, not the Will of man: for we did not preuent God in desire, but it is he, that worketh in vs both the will, and the deed, of his owne pleasure, Phil. 2.13. For though in actions naturall, and ciuill, man hath a libertie of will, yet in actions spirituall, and supernaturall, his will is dead, vntill it bee reuiued by GOD.

Thus, all other meanes excluded, God is the onely Agent in this great, and glorious worke. Saluation is of the Lord, Ionah 2.9. Therefore saith God vnto his people: I, euen I, am he, that putteth away thine iniquities, for my owne sake, and [Page 8] will not remember thy sinnes: Esay 43.25. I, with an ingemi­nation, euen I; excluding all other meanes: for mine owne sake; excluding all other motiues.

And this point is excellently inforced by Moses, spea­king thus vnto the children of Israel, lest they should attri­bute that vnto themselues which was due vnto God alone; The Lord thy God hath chosen thee to be a precious people vnto himselfe, aboue all people, that are vpon the earth. The Lord did not set his loue vpon you, nor chuse you, because you were more in number then any people: for you were the fewest of all people But because he loued you, and because he would keepe the oath which he had sworne vnto your Fathers, Deut. 7.6.7 8. No merit in them, but grace in him: that so they might truely say; Not vnto vs, ô Lord, not vnto vs, but vnto thy name giue the glory, Psalme 115.1.

Now if the Iewes could plead nothing, but the loue of God, for his peculiar fauour, what can the Gentlies plead for themselues also, but the same loue of the same God? Therefore saith our Apostle; God, who is rich in mercy, &c. he hath quickened vs, &c. So that now we are come from the Author, which is GOD, vnto the Motiues, which are, Mer­cy, Loue, and Grace in him.

Secondly of the Motiues.

IN these also there is an order, as well in the attributes of God, as formerly in his name. Here is Mercy releeuing vs, and caused by his Loue. Here is loue embracing vs, and caused by his Grace. Here is grace sauing vs, and caused by his Goodnesse. For some learned Diuines obserue that these foure properties, Mercy, Loue, Grace, and Goodnesse, as they are very like in their effect toward vs, so they are all one in God, but yet with a difference of order. Goodnesse is the cause of all the rest, but immediatly of Grace; Grace is the cause of the other, but immediatly of Loue: Loue is imme­diatly the cause of mercy. So, in God, his Goodnesse is a [Page 9] cause only, and his Mercy an effect only: the other are cau­ses and effect too. And this is a golden chaine: the first linke whereof is Goodnesse in God: the last is Mercy, which reacheth vnto vs.

First, then, of MERCY, as it is here first placed in my Text. 1 GOD who is rich in mercy.

That there is mercy in God, it sheweth the compassion of his nature; that hee is rich in mercy, it sheweth the abun­dance thereof. In both we haue a singular comfort. For be it, that he hath mercy, that is a comfort: but our comfort is greater, because diues est, he is rich in mercie; for with him there is plentifull redemption: Psal. 130.7. Or be it, that he is rich, it sheweth an abundance, and sufficiency in himselfe. But where is our comfort? euen this: Diues est in misericor­dia, he is rich in mercy; the sweetest propriety of his diuine nature. So then: He is not simply rich, but in mercie: nor hath he simply mercie, but is also rich therein.

Which as it is abundantly discouered vnto vs by the ef­fects thereof, so it is testified vnto vs by his owne mouth: and we know, that his testimony is true. For when God de­scended from heauen (which descent was not by mutation of place, but by exhibition of presence) and proclaimed his owne name, see what a style he giueth himselfe: The Lord, the Lord, strong, mercifull, gratious, slow to anger, abundant in goodnesse, & truth, reseruing mercie for thousands, forgiuing in­inquitie, transgression, and sin, not making the wicked innocent, visiting the iniquity of the fathers vpon their children, vnto the third, and fourth generation: Exod. 34.6.7.

Consider here, first, the proprieties themselues: mercifull, gracious, slow to anger, abundant in goodnesse, reseruing mercy, forgiuing iniquity: vnto all these he opposeth two other; the one, negatiue; he maketh not the wicked innocent: the other, affirmatiue: he visiteth iniquitie. Consider, secondly, the ex­tent of the one, and other. His mercy extendeth vnto thou­sands: his iudgement, vnto three, or foure generations.

Here is mercie, and riches of mercie. This therefore being so peculiarly annexed vnto the diuine nature: the Church, [Page 10] for many hundred yeeres, harh vsed that excellent Collect; O God, whose nature, and property is euer to haue mercy, &c. And this bringeth vnto my remembrance the saying of Tul­lie (so much applauded by S. August. lib. 9. de Cruit. Dei) when hee pleaded before Caesar, for the life, and liberty of Ligarius, his friend: O Caesar (saith he) none of thy vertues is more admirable, or gracious then thy MERCIE. Men come neere vnto God in nothing so much, as in sauing the afflicted. Thy fortune hath nothing greater, then that thou hast power; thy nature nothing better, then that thou hast will, to shew mer­cie, and to saue others. So I may say: of all Gods proprieties none is more admirable, and gracious, then his mercy. It is not his power, it is not his knowledge, it is not his wisdome, but it is his Mercy, wherein we chiefely reioice. I should de­spaire, if there were not mercy in him, since there is so much iniquity in me. But, because of sinners, hee shall be called mer­cifull: 2. Esdr. 8.31.

Thus his mercy hath an aduantage, by our sinnes, to de­clare, and to expresse it selfe. For though, in him, there is an habit (if I may so speake) of mercy alwaies; yet the act of mercy requireth sinne precedent in vs, which giueth mat­ter, and occasion vnto the same. There is a double matter of mercie: the one, whence it proceedeth: the other, where it is shewed. The first is in God onely, the second in vs. The heauens neede not the mercy of God (saith August. in Psal. 32.) because there is no misery in them: but the earth needeth it; and where the misery of man hath abounded, there the mercie of God hath abounded much more.

If therefore, I haue committed sinne, then I haue fit mat­ter for the declaration of his mercy. In this, ô Lord, thy good­nesse shall be praised, if thou be mercifull vnto vs, who haue not the substance of good works: 2. Esdr. 8.36. In truth, many haue the shadow, not the substance of good works.

Now though it is an euill cause (saith Seneca) which requi­reth mercy, yet there is no cause so euill, which can despaire of mercy. For as I haue the matter of, or for mercy in me (to wit, my sins) so, if I haue the means to apprehend this mercy [Page 11] (which meanes is faith alone) the mercy of God shall bee commended through mine iniquity, and my owne sinne shall turne to my owne safety. All things worke together for the best vnto them, that loue God, euen to them that are called of his purpose. Rom. 8.28. Omnia cooperantur, saith S. Augu­stine, all things worke: etiam peecata Domine, euen our sins also, ô Lord. For by sinne, we haue experience of our infirmity; our infirmity draweth vs vnto humility; humili­ty lifteth vs vp vnto God: in God euery man hath his quie­tus est, perfect rest, and endlesse peace.

Thus it is true, that sinne, which naturally, and of it selfe, worketh damnation, may occasionally, and by accident, worke saluation also: but by his power, who brought light out of darkenesse, and worketh our good out of our own euill.

I dare not, therefore, adde this grieuous sin vnto my o­ther sinnes, to despaire of mercy. For as to commit a sinne, it is the death of the soule, so to despaire of mercy, it is to descend into hell. And some feare not to affirme, that Iudas sinned more, by despaire of mercy, then by treason against his Lord. For what is more sacrilegious (saith Fulgentius) then to deny Gods mercy in forgiuing our sins? If he be a skilfull phy­sitian, he can cure all our infirmities; if a mercifull God, hee can forgiue all our sinnes. Therefore Dauid (Psal. 103.) exhorteth his owne soule to praise the Lord, and again to praise the Lord. Why? He forgiueth all thy sinne, & healeth all thine infirmities. If this be so, let no man despaire of the physitian, and remaine in his sicknes; let no man extenuate Gods mercy, and pine away in his sinnes. For Christ died for sinners: Rom. 5.8. And Christ came into the world to saue sinners. 1. Tim. 1.15. If I were not a sinner, he were not a Sauiour.

Qualecum (que) fit ergopeccatum &c. Whatsoeuer then thy sinne be, God can and will pardon it, if thou, by despaire, doest not close vp his hands, and shut vp the gate of indulgency against thy self. Finally, he concludeth his exhortation out of the pro­phet Esay 55.7. Let the wicked forsake his wayes, and the vn­righteous his owne imaginations, and returne vnto the Lord: [Page 12] and he will haue mercy vpon him: and to our God, for he is very ready to forgiue. Yea, multus ad ignoscendum: as he rendreth it neerer vnto the originall text. In hoc multo nihil deest, in quo est omnipotens misericordia, & omnipotentia misericors. He can pardon: for his mercy is omnipotent: he will pardon; for his omnipotency is mercifull. Therefore let no man despaire.

Thus 2 much of the first motiue, or cause: to wit, the mer­cy of God. And so I come vnto the second, which is his LOVE, as it followeth here in my Text—through his great loue, wherwith he loued vs, euen when we were dead by [or in] sins.

Here is loue the cause of mercy. I haue loued thee with an euerlasting loue, therefore with mercy haue I drawne thee: Ierem. 31.3. The riuer of mercy issueth from the fountaine of loue. But of this I haue spoken Pag. 8. before.

Now for the Text it selfe, you may obserue: First: that this affection, or attribute, is comfortable, because it is loue; specially in God. Secondly, that this loue is commendable, because it is great. Thirdly, that this greatnes is admirable, because it is toward vs.

Concerning the First, to wit, the affection, or attribute, loue in God; the beloued disciple teacheth vs, that God is loue 1. Io. 4.8. And so loue is attributed vnto him in the abstract, because it is in him, not as an accident, and by participati­on, but by essence, as S. Bernard speaketh diuinely of this, & other properties in God. He loueth as charity, he knoweth as truth, he fitteth as equity, he ruleth as maiesty, he gouerneth as the beginning, he defendeth as health, he worketh as power, he reuealeth as light, he assisteth as piety. All these things the An­gels doe, yea we also doe, but yet in an inferiour manner: not by that good which we are, or haue in our selues, but which we par­ticipate of him. But it is otherwise in GOD: whatsoeuer is attributed vnto him, is God himself. For he is a simple, vn­compounded being, in whom all things are one. So that the variety of his attributes is not from a diuersity of affe­ction in him, but of effects vnto vs. But J am confined vn­to his Loue, therfore I will speake particularly of it.

He hath an immanent loue dwelling in him: & so he lo­ueth himselfe, by the necessity of his nature. He hath a tran­sient loue proceeding from him: and so he loueth his crea­tures, some more, some lesse, by the liberty of his will.

He hath a generall loue vnto all: for all are his creatures, the works of his own hands. He hath a speciall loue vnto some, according as his Image, in respect of their substance, is stamped in them; and as his likenesse, in respect of their qualities, is represented in them. For likenesse is the cause of loue.

So then God loueth vs, as his creatures; but more as men. He loueth vs as men; but more as elected. He loueth vs, as elected; but more as iustified. And this loue, which he bea­reth vnto vs, as actually iustified by Christ, hee declareth more in his work of our sanctification by the Spirit. Final­ly, the more holy wee are, the more hee loueth vs. Where­upon S. Augustine doth excellently obserue (tract in Ioh.) that God loueth the Humanity of Christ, more then any man, be­cause it was full of grace, and truth. Ioh. 1.14.

If therefore, we will obtain and retain the loue of God, we must be as he is; conforming our wils vnto the obedi­ence of his will, and be like vnto him in all things: merciful, as he is mercifull; louing, as he is louing; gratious, as hee is gratious; yea perfect as he is perfect: Math. 5 48. Not by ad­equation; that is beyond our power: but by imitation, that is our dutie. Be holy for I am holy: Leuit. 11.44.

In the second place. As before, this loue in God was a speciall, and not a generall loue, so here it is not a little, but a great loue. For he is a great God, and a great King aboue all Gods. Psal. 95.3. Likewise his loue is great aboue all loues. Therefore the vulgar readeth it thus: propter nimiam chari­tatem: for his ouer much loue.

In truth it is ouer much; beyond our desert, and beyond our comprehensiō too. For what loue shal I compare vnto his loue? The loue of a WOMAN? It is great indeed: but yet the loue of Ionathan vnto Dauid was greater then it. Thy loue to mee was wonderfull, yea passing the loue of women: [Page 14] 2. Sam. 1.26. The loue of a MOTHER? Here is a greater de­gree, then in the former: but yet this loue is not so cer­taine, and infallible, as Gods loue. Can a woman forget her child, and not haue compassion vpon the sonne of her wombe? If they should forget (as some may be, yea some haue beene so vnnaturall) yet will not I forget thee, saith God vnto his dis­consolate, and afflicted Sion. Esay 49.15.

Therefore, till you canne find, whom you may com­pare with God, you shall find no loue, to bee compared with his loue.

But now, to come vnto the third point. As the loue of God was commended before, from the quantity thereof, it beeing a great loue; so it is yet further commēded from the obiect thereof; Vs. Who? Iewes and Gentiles. Of what con­dition, or estate? Dead in sinne. This was Pag. 5. designed by me to be the third generall circumstance of my Text, but I will intreat of it here, because I am so happily inuited thereun­to. —his great loue, wherewith hee loued vs, when wee were dead by sinnes.

First, I will consider the Obiect it selfe, Vs: which, in ex­tension, doth include both Iew, and Gentile. Secondly, the quality thereof, dead in sinne, or by sinnes. And first of the Obiect; Vs.

O blessed S. Paul! Quid tibi, & nobis? what hast thou to doe with vs? It was thy priuiledge, & not ours to say, They [the Iewes] are Hebrewes, so am I: they are Israelites, so am I: they are the seede of Abraham, so am I: 2. Cor. 11.22. But so were not we; the Gentiles. What is the reason, then, thou shouldest here include thy selfe in this extensiue par­ticle; vs?

The reasons are many, but specially three. The first is, the charity of S. Paul. For the voice of Faith is, EGO, I; with an appropriation vnto our selues. Faith draweth the cir­cūference of Gods promises vnto the center of our hearts. But the voice of Charity is, Not, we; with a communicati­on vnto all. Therfore it is one note of charity, assigned by S. Paul, 1. Cor. 13.5. [...], it seeketh not her own things.

Secondly, the speciall interest of S. Paul in the Gentiles; whose Apostle he was by way of excellency, and preroga­tiue, aboue all others. He is a chosen vessell vnto me, to beare my name before the Gentiles: Act. 9.15.

Thirdly, our communion in Christ. For, now, the stop of partition-wall was broken downe: Ephes. 2.14. Now there was one shephard, and one sheepfold: Ioh. 10.16 Now God had perswaded Iaphet to dwell in the tents of Shem: Gen. 9.27. So that, now, there was no difference, no distinction; as our A­postle diuinely saith: There is neither Iew, nor Grecian, there is neither bond, nor, free, there is neither male, nor female; for you are all one in Christ Iesus: Galath. 3.28.

Why, then, should one nation despise another, or why should one man contemne an other? For as we are all one, by nature, in the first Adam; so we are all one, by grace, in the second. The nobility of stocke, the antiquity of descent, the abundance of wealth, the excellency of wit, the comeli­nesse of bodie; finally, no externall glory of temporal things maketh a difference, or an acception of persons in the sight of God.

Now to proceede vnto our owne vnworthinesse, whereby the worth of Gods loue is amplified; be we Iewes, or be we Gentiles, great was the loue of God, which was extended ei­ther to the one, or other.

As for the Iewes; the whole course of the old Scriptures doth so demonstrate their ingratitude, and rebellion against God, that it must needs be a singular, extraordinarie loue in him to vouchsafe them any grace, or fauour at all. For in­stance, I remit you vnto the 78. Psalme, where the Prophet Dauid doth illustrate the benignitie of God, by the iniqui­tie of this people: to wit, how hee brought them out of E­gypt by a miraculous power, diuided the sea for their pro­tection, brought water out of the stonie rocks for their con­solation, went before them in a cloud for their direction; yet they sinned still against him, and prouoked the Highest in the wildernesse, verse 17. Notwithstanding, hee rained downe Manna vpon them, he rained flesh also vpon them, as dust; [Page 16] yet, for all this, they sinned still, and beleeued not his wondrous works. vers. 32. Notwithstanding, he forgaue their iniquitie, and restrained his anger from them, vpon their submission vnto him: yet they returned, and tempted God, and limited the holy one of Israel, vers. 41. Notwithstanding, he cast out the Heathen before them, to receiue them into their inheri­tance: yet they tempted, and prouoked the most high God, and kept not his testimonies. vers. 56.

But as for vs Gentiles, what could we plead? We were not the seede of Abraham: wee had not the seale of the coue­nant: the promises appertained not vnto vs: at least, accor­ding to the letter. All which things the Iewes might plead, as peculiar vnto themselues alone. Therefore S. Paul hauing demanded, What is the preferment of the Iew? and what is the profit of circumcision? answereth, Much euery manner of way, and chiefly, because vnto them were committed the oracles of God: Rom. 3.1.2.

But since wee Gentiles were not priuiledged by any of these graces, but were strangers from the couenant, and wholly inthralled into the captiuitie of sinne and Satan: heerein the loue of God is more spectable, and more com­mended in vs, then in them, because hee quickned Vs also, when we were dead in sinne. So that now we are succeeded into the state, nay more, into the very name of the Iewes themselues. For hee is a Iew, who is one within: Rom. 2.28. And wee are the circumcision, which worship God in the spirit. Philip. 3.3.

For it is true (my brethren) that God delighteth not in outward things, without an inward affection; not in Cere­monies, not in Sacraments, not in Sacrifice, not in his owne People. Nay more: Christ acknowledgeth not the blessed Virgin to be his Mother, if she heare not his word, and keepe it, Luke 8.21. Whereby he did not reproue her, but instruct others, in this behalfe.

It is not therefore, succession from worthy persons, it is not birth from religious fathers, it is not the splendor, and dignity of a particular place, vpon which wee may securely [Page 17] rest: yet these, these are things, and principall things too, wherein the Church of Rome doth so confidently repose. And as the literall Babylon (Esay 47.8.) so she, the mysticall Babylon (Apocal. 18.7.) glorieth in this manner, and saith; I sit being Queene, and am no widow, and shall see no mourning. Howbeit her destruction is ordained of old, the sentence of condemnation is past, the writ of execution is gone forth; The Kings of the earth shall hate the whore, [the sometimes Mother Church now become a whore] and make her deso­late and naked, and shall burne her with fire: Apoc. 17.16.

I come, now, from the Obiect, vs, vnto the quality there­of; dead in sinnes.

There is a spirituall death of the soule: a temporall of the body: an eternall of both. I speake not of the two latter, they are deaths for sinne, not in sinne: of which, alone, my text doth here peculiarly intreat.

This spirituall death therefore of the soule in sinne, is sometimes in Thought onely; when we yeeld not consent thereunto. For there is first, suggestion (either externally from Satan, or internally from our concupiscence) then de­lectation, and finally, consent which properly bringeth sin vnto her birth. Otherwise. S. Bernard asketh, in the person of a regenerate man; An forte iam non ago illa, sed patior? si vtique non consentio. Mea dixerim peccata, non quia facio, sed quia sustineo: I am rather a patient, then an agent in my sinnes, &c.

Sometimes this spirituall death is in Action; to wit, tran­sient action; for there was an immanent action before. For a sinne may be actuall in the mind, though not acted in the body.

Sometimes this spirituall sinne is in Habit, and custome; when sinne is not only inhabitant (for so it is in all, though not imputed vnto all: it remaineth in act, not in guilt) but regnant in our soules. Of which our Apostle speaketh in this maner: Let not sinne raigne in your mortall body, that you should obey it in the lusts thereof; neither giue you your members, as weapons of vnrighteousnesse, vnto sinne: Rom. 6.12.

All these deaths of the soule are figured, and represented in certaine persons, whom our Sauiour raised vp from the death of the body. The first, in the Centurions daughter: Mark. 5.40. Her body lay yet in her fathers house; and there she was raised vp vnto life. The second, in the widowes son: Luke 7.12. His body was carried forth into the Citie, and there he was raised vp vnto life. The third, in Marthaes brother: Iohn 11.39. His body was laid in the graue, and there he was raised vp vnto life.

Now our spirituall death was of the last, and worst sort. We were dead in the habit, and custome of sinne; dead in al our faculties and powers. Dead in the Will, which is the Queene-regent of the soule; dead in the Vnderstanding, which is her Counsellor; dead in the Memory, which is her Secretary; dead in the Affections, which are her messengers, and seruants. So dead in all, that sinne raigned, and grace was extinguished in our soules.

And yet ô Lord, didst thou loue vs when wee were dead men? Euen thou also, who art the God, not of the dead, but of the liuing?

He did so, Brethren: our great sinnes could not euacuate his good purpose. He loued vs in his election; then by mani­festation: the first, before all time; the second, in time. And thus he was not changed by hauing loue now, which he had not euer, but we were changed by receiuing grace, which we had not before.

Wherefore God loued vs, when we were spiritually dead: he loued vs, I say, in respect of his owne purpose, not of our works.

And now as the Prophet Ieremy spake literally of his owne greefe, but typically of Christs: Was there euer Dolor, sicut dolor meus, griefe as my greefe? Lam. 1.12. So I may truly say of Gods loue: O Lord, was there euer Amor, sicut amor [...]uus, loue as thy loue? No man hath greater loue then this, that he lay downe his life for his friend: Iohn 15.13. It is true, no man hath greater: but thou, my Lord, hadst grea­ter; for thou laidst down thy life for thine enemies. There­fore [Page 19] saith S. Paul; God setteth out his loue toward vs, seeing that, while we were yet sinners, Christ died for vs. Rom. 5.8. While we were yet sinners; dead in sinne, and had no means to relieue our selues.

For, if in our restitution vnto life, we had preuented God in desire, or cooperated with him in act, his loue had not bin so set forth, as now it is. But the truth is, we were passiue, not actiue, in this excellent work; and so passiue, that there was nothing in vs, to concurre with God. It was not a slum­ber, and so we were awaked; it was not a wound, and so we were healed; but it was death, and so wee were raised vp a­gaine: not by any vertue within vs, but by an externall power. For what motion, or actiuity is there in a dead bo­dy, to raise vp it selfe? None. Therfore, as, in his creation, A dam was made a liuing soule, when God breathed the breath of life into him: Gen. 2.7. so, in his renouation (for he was an old Adam, as soone as hee was a new) God inspired grace into him, and Adam was quickned againe from the death of the soule.

Whereby, as we learne, how much we owe vnto God, & how little vnto our selues, in this worke of our restitution vnto the life of grace; so we may behold, and hate the tur­pitude, and deformity of sinne, from this one effect, that it putteth vs in the state of dead men: as S. Paul speaketh of the widow, liuing in pleasure: shee is dead euen while she liueth. A spirituall death in a naturall life. Thou hast a name (saith God vnto the church of Sardis, Apocal. 3.1) that thou liuest, but thou art dead. And so J may say vnto a sinful man: it is but a name, a shadow of life, which thou hast: for thogh thy body liue by thy soule, yet thy soule liueth not by grace: and consequently, thou art separated from GOD, the author and fountaine of thy life.

Thus a sinner is farre from God, and God is farre from a sinner: the first in grace, the second in mercy. But from whom God is farre in mercy, he is neer in iustice, for their destruction sleepeth not. 2. Pet. 2.3.

So much of the second motiue, or cause, to wit, the great [Page 20] 3 loue of God, wherewith he loued vs when we were dead in sinne.

Now ensueth the third, and last; namely GRACE; for so it followeth—by grace you are saued. Whereof I will intreat as briefly as I can.

It may be a question; why Not, before is now turned in­to Vos? Before he said, God loued vs; to wit, Iewes and Gentiles. Now he saith, You are saued; to wit, the Gentiles.

The answere is. Though Iewes and Gentiles haue a com­mon right in Christ, yet the right of the Iewes was more singular then ours, and in order, at the least before ours, by reason of their priuiledges; as I shewed you before. Whence it is, that our Sauiour himselfe testifieth in this manner; I am not sent, saue to the lost sheepe of the house of Israel: Math. 15.24. Likewise he gaue his commission vnto his disciples; Goe not into the way of the Gentiles, but goe ra­ther vnto the lost sheepe of the house of Israel: Math. 10.5.6. Conformable whereunto is the testimony of Saint Paul vn­to the vngratefull Iewes; It was necessary that the word of God should first haue been spoken vnto you; but seeing you put it from you, and iudge your selues vnworthy of eternall life, loe wee turne vnto the Gentiles, &c. Whereupon, the Gentiles glo­rified God, and receiued the Gospell with great alacrity of heart; that so it might bee verified which the Prophet declared long before; Reioice ô barren, that didst not beare: breake forth into ioy, and reioyce thou, that didst not trauaile with child; for the desolate hath more children then the marri­ed wif [...]: Esay 54.1. Specially therefore, the Gentiles were sa­ued by grace.

But by what grace? There is the grace of God toward vs: which respecteth vs, as the obiects of it: there is the grace of God in vs, which respecteth vs, as the subiects of it. So that we are in the first grace, the second grace is in vs. It is the first, therefore & not the second, by which we are saued. For we are not saued by the grace of God, wrought within vs by his Spirit, but shewed vnto vs in his Son. You are saued by grace; that is, by the free and voluntary fauour of God the Father, in Iesus Christ his Sonne.

For the grace, of which S. Paul doth here speake, is refer­red vnto God, euen the Father; howsoeuer our translation (supplying some words, which are not in the originall) see­meth to refer it vnto the Son. But the matter is not great. For this grace is, equally, in all the persons, but originally in the Father, exhibitiuely in the Son: by whom, and in whom, the Father hath declared his mercy, loue, and grace.

To proceed then. We are saued by grace. What? by grace only? We are saued by Christ, by faith, by hope, by grace. By all these, but in a different manner. By Christs death, as the only meritorious cause: by Faith, as the proper instru­mentall meanes: by Hope, Rom. 8.24. as sustaining our ex­pectation of things to come: by Grace, as mouing God.

If therefore, the question bee (as it is, properly, in this place) what was the first motiue of our saluation? The answere is, The grace of God. For as the end of our saluation is his glory, so the beginning of it is his grace. Our election to life is free: our vocation (inwardly by the spirit, outwardly by the word) is free: our iustification, by the bloud of Christ, is free: our sanctification, by the holy Ghost, is free: finally, our glorification, in heauen, is free also; as Fulgentius obser­ueth very well: Datur, ex gratia, non solùm iustificatis vita ho­na, sed etiam glorificatis vita aeterna: Not only a good life vn­to them, who are iustified, but also eternall life vnto them, who are glorified, is giuen freely, and by the grace of God Not of works, lest any man should boast himselfe: Ephes. 2.9.

This is the argument, vpon which S. Paul doth spend a great part of his Epistles: this is the thing, which he doth euery where inforce; to wit, the grace of God in Iesus Christ.

O S. Paul. S. Paul! Vas misercoridiae & tuba gratiae, the ves­sell of mercy, and the trumpet of grace. For, in none, was the mercy of God more expressed, then in thee: and, in none was his grace more exalted, then by thee.

And this he doth not to destroy actum operis, but opinio­nem meriti: not the performance of good works, but the opinion of merit thereby: and specially the merit of Condig­nity, which the Church of Rome defendeth precisely in this [Page 22] sense; to wit, that, after the first iustification, by Christ (the second being by works, as they teach) a man, being in state of grace, may performe (and some doe performe) such good works, as, in their owne worth, and proper value, deserue eternall life. This they call merit of Condignity. But this is an indignitie to God, a disgrace to his grace, and blasphemy a­gainst his honour. More truely saith our Apostle; Non sunt condignae, &c. the afflictions of this present life are not worthie of the glory, which shall bee shewed vnto vs: Rom. 8.18 Neither our actions, nor our passions can deserue the same. And I pray you marke the opposition in this behalfe. SVNT: they are worthy; saith the Church of Rome. NON SVNT: they are not worthy; saith S. Paul.

Away, away with merit; let vs establish the grace of God, which is more honourable vnto him, and more comfortable vnto vs. But J leaue the prosecution heereof, and, after a brief reflexion vpon that, which is already past, I will proceed vn­to the residue of my text.

First, then, concerning the Mercy of God; Trust in it, Trust in it onely, Trust in it euer. Trust in it, without diffi­dence; for, in the mercies of the most High, you shall not mis­carrie: Psalm 21.7. Trust in it onely, without any other plea. We doe not present our supplications before thee for our owne righteousnesse, but for thy great tender mercies: Dan. 9.18. Trust in it euer without wearinesse; for his compassions faile not: Lam. 3.22. As the oyle did not cease, till there wanted vessels to receiue it; 2. King. 4.6. so there is no end of Gods mercy toward vs, till wee want faith to apprehend the same.

Secondly, concerning the Loue of God; what shall wee render vnto him for the same? Loue for loue? That is most fit, since it is like for like. But though it bee like, yet it is lesse. For as he goeth before vs in time [hee loued vs first: 1. Ioh. 4 19.] so hee excelleth vs in degree. He loueth vs more, then wee doe, or can loue him. Hee loueth vs, as a Father; we loue him, as Children. Ours is an ascending, his a descending loue. But though we cannot loue him so much [Page 23] as we ought, and as he loueth vs, yet let vs loue him aboue all things. Whom haue I in heauen, but thee? and, in earth, I haue desired none, in comparison of thee: Psal. 73.25. Finally, let vs loue nothing but for him, Minùs te diligit, ô Domine, qui, praeter te▪ aliquid diligit, quod, propter te, non diligit: saith Augustine: O Lord, he loueth thee lesse then other things, who loueth any thing besides thee, which he loueth not for thy sake.

Thirdly, concerning the Grace of God; it taketh away all our reioycing, but in him alone: who voluntarily, without our desire, and freely, without our desert, and entirely, with­out our cooperation, hath saued vs by his grace, euen by his louing fauour towards vs, in Iesus Christ our Lord.

Therefore as I will not (nay I cannot) attribute any thing vnto my selfe, but weakenesse, and sinne, which truly, and properly are my owne, (and if I must needs reioyce, I will re­ioyce of mine infirmities: 2. Cor. 11.30.) so I will not put my confidence in man: for none is so great, or so good, that I may rest securely vpon his grace. But contrariwise, let the foolish deride me, the malitious depraue me, the insolent contemne me, the mighty oppresse me, it is enough for me that I am in the grace, and fauor of my Lord. Sufficit mihi gratia tua: O Lord thy grace is sufficient for me. I condlude therefore with S. Paul: Reioyce in the Lord alway, againe I say reioyce: Phil. 4.4.

Thus I haue discoursed briefly vpon three circumstances of my text. The Author of our saluation, GOD. The Mo­tiues in him, Mercy, Loue, and Grace. The Persons, vpon which he hath conferred his benefits and fauours; Vs, dead in sinne.

Of the Benefits.

NOw, [...] the fourth place, ensue the Benefits themselues: 1 the first whereof is, Viuification in the soule; Hee hath quickened vs together in Christ.

Here is spirituall life opposed vnto spirituall death. It is comfortable because Life, but more because Spirituall: for this doth eleuate vs aboue our mortall condition, and is the pledge of our eternity in heauen.

This spirituall life we haue partly in Christ, partly in our selues. In Christ, by iustification through his bloud. In our selues, by regeneration from the spirit.

First, by Iustification, through the bloud of Christ. For he, with all his merits, is ours. Thus I liue, yet not I now, but Christ liueth in me: and, in that I now liue, I liue by faith in the Sonne of God: Gal. 2.20. I am grafted into him, and so I liue by the life of the roote. His is the primitiue, mine a deriua­tiue life.

Secondly, by regeneration from the Spirit, who sancti­fieth vs, and reneweth vs by grace. For as before, wee had imputed righteousnesse in Christ, so now wee haue inherent righteousnesse in our selues: though we are not thereby iu­stified in the sight of God, nor dare in any confidence there­of, appeare securely in his presence. Tutior mihi iustitia data, quam innata, saith Bernard: the imputed righteousnesse of Christ is more safe for me, then inherent righteousnesse from the spirit; that, which is on me, then in me. Iacob had not obtained the blessing, but in the garments of Esau: Gen. 27.23. which was a type and figure of our happinesse in the sole righteousnesse of Iesus Christ our Lord. Therefore S. Paul hauing esteemed all things as dung, that he might win Christ, addeth: That I might be found in him, not hauing my owne righteousnesse, which is of the law, but that, which is through the faith of Christ: Phil. 3.9.

Here, then, is life, to liue in him, who is life it selfe. I am the Way, the Truth, and the Life: Iohn 14.6. I am the Way, with­out which you wander. I am the Truth, without which you erre. I am the Life, without which you die.

Let vs not, therefore, by sinning any more, kill the Lord of life within vs, in whom, and by whom, we liue; neither let vs greeue the Spirit, by whom wee are sealed vp vnto the day of redemption. Let vs not liue after the flesh, and extin­guish [Page 25] the spirit: for the wisedome of the flesh is death: but the wisedome of the spirit is life and peace, Rom. 8.6.

It followeth,—he hath quickned vs together in Christ. Here is not onely life in vs, but a community of life with o­thers, by a mysticall vnion in Christ, and in our selues. For there is a double communion. The first, of the members with Christ. For as we haue a spirituall vnion iointly with all the persons [He that cleaueth vnto God, is one spirit, saith S. Paul, 1. Cor. 6.17.] so we haue a mysticall vnion peculi­arly with Christ, as being made Man in nature, a Redee­mer in office, and consequently our Head. The second, of the members amongst themselues. For we, being many, are one body in Christ, and euery one, one anothers members: Rom. 12.5. The members are not diuided in the body, nor the body from the head. The members are ioined with Christ by liuely faith; in themselues by ardent loue. So there is a common life in them all; a mutuall sense, and par­ticipation in all things. The honour of Christ, by any, is our comfort: his dishonour, by any, is our grief. The good, and prosperity of our brethren, is ours: their euill, and cala­mity also is ours. Who is weake (saith S. Paul) and I am not weake? Who is offended, and I burne not? 2. Cor. 11.29.

So much of the first benefite; to wit, viuification in the spi­rit. The second is, Resurrection of soule & body;—He hath 2 raised vs vp together.

There is the first & the second resurrection. The first (in re­spect of the Subiect) is of the soule, the 2. of the body. The first (in respect of Quality) is by grace, the second to glory. The first (in respect of Time) is in this life, the 2. in the end of the world. So that the first is a praecursor (aforerūner) vnto the second, & prepareth a way thereunto. Finally; as there is a death in sin, & a death for sin, so there is a double resurre­ction: the first à culpa, from sin; the second à poenae, from the punishment, which followeth thereupon. Anima corrupta in culpā fecit quoque vt corpus corrumperetur in poenam; saith S. Bernard: The soule was corrupted by sinne, the body by the punishment thereof. So (saith he) mors mortem operata [Page 26] est; one death wrought, or brought forth another: Spiritu­alis corporalem, culpabilis poenalem, voluntaria necessariam, &c. The spirituall a corporall, the culpable a penall, the voluntary a necessary death.

But now wee are raised vp from the one, and other. FIRST; we are raised vp from the death of the soule, by the spirit of illumination, and the spirit of sanctification [two works, but one, and the same spirit] enlightning the darke­nesse of our vnderstanding, and cleansing the corruption of our hearts.

This is the resurrection, of which S. Iohn speaketh; Bles­sed, and holy is he, that hath part in the first resurrection: for, on such, death hath no power: Apocal. 20.6. For though death remaine in act, yet it is destroied in effect. Death died in Christ, and by Christ. O death, where is thy sting? O graue, where is thy victory? The sting of death is sinne, and the strength of sinne is the law. But thanks be vnto God, who hath giuen vs the victory, through Iesus Christ our Lord: 1. Corinth. 15.55.56.57. So that, Non est malum in morte, nisi malum post mor­tem; There is no euill in the first death; all the euill, that is, is in the second. Blessed then, indeed, & holy is he, whose first life secureth him from the second death.

SECONDLY; how are we raised from the death of the bo­dy, who are not yet dead therein? For the Apostle saith not; God will raise vs vp: but, God hath raised vs vp: as though it were not to come, but past.

I answere first; that our corporall resurrection is already past, in the preuision of God, to whom al things, which are to come, are actually present; and in the purpose of God, which changeth not. I am the Lord, and I change not, Mal. 3.6. So the Prophets, in the Law, and the Apostles, in the Gos­pel, do speake of things, which are yet to come, as if they were already past; Propter certitudinem euentus: for the cer­tainty of the euent. Thus Esay (the Euangelicall Prophet) saith expressely of Christ; He hath borne our infirmities: He was wounded for our transgressions: Hee was afflicted, &c. Esay 53. These sufferings of Christ were already past, in [Page 27] the eternall destination of the Father, but were yet to come, in the actuall oblation of himselfe.

J answer secondly; that wee are risen in Christ, as in our Head; betwixt whom, and vs, there is an indissoluble con­nexion, and an inseparable bond. For as there is a naturall v­nion in Christ, of his body, and soule; an hypostaticall vnion of the humane nature with his diuine person; a sacramental vnion of the bread with his body: so there is a mysticall vnion with vs: he being the Head, and we the members.

Therefore, as in the ceremoniall Law, the first fruits being blessed, all the residue was blessed therein; so Christ (who was the first fruits of them, that slept, 1. Cor. 15.20.) being raised from the dead, we are also raised vp in him.

And this is a singular comfort against the feare of death; though it bee the most terrible of all terrible things. Why should we feare to die, who are already raised frō the dead? Our life is hid with God in Christ: Col. 3.3. Will he not keepe it safely, who bought it so dearely? Therefore I will lay mee downe, and sleepe in peace; for thou, Lord, onely, makest mee to dwell in safety. Psal. 4.8. With which comfortable sentence, Gorgonia, the blessed sister of Nazianzen, commended her soule into the hands of her Redeemer.

Thus much of the second benefit; to wit, Resurrection of soule, and body. The third ensueth; namely, the Session of both 3 in heauen. Before, we were quickned, then raised, now seated in heauen:—hee hath made vs sit together in the heauenly places, in Christ.

O happy life, to be so quickned! ô happy resurrection, to be so raised! ô happy session, to bee so placed! First, hee hath made vs to sit. This is a signe of our tranquillity, and rest aboue, after much trouble, and motion heere, both in body, and soule. We are Pilgrimes vpon this earth, as all our fathers were. We are in via, in our way, to mooue; not in patria, in our countrey, to sit downe. We may not stand still; for that is reproued: Quid statis hîc otiosi? Why stand you here idle? Mat. 20.6. We can not sit; for that is reserued vnto an other, and better, life; when many shall come from [Page 28] the East, and West, and shall sit downe with Abraham, Isaac, and Iacob, in the kingdome of heauen: Mat. 8.11.

SECONDLY then; he hath made vs sit together in hea­uenly places: that is to say, in the heauen of blessed Angels, and Spirits; to whom God reuealeth himselfe in the abun­dance of his glory. For though God filleth the heauen and earth, with his essence, presence, and power, yet hee sheweth not the like effects thereof in euery place. He is peculiarly in his elect by grace; peculiarly in heauen, by glory; which is the Chamber of presence, wherein we shall see him, as he is, and behold him face to face. But what the qualities of these heauenly places are, or what are the ioies therein (as also, how the degrees of ioy are vnequall; since there are many mansions in heauen, Joh. 14.2. and that may be here impli­ed by the plurality; places) I neither can conceiue them, as they are, nor yet expresse what I conceiue thereof.

I will therefore conclude this point, with that excellent speech of S. Augustine, concerning the ioy of heauen; Pro­fectò in me totum non intrabit, sed ego in illud totus intrabo: truely it will not enter wholly into me, by knowledge, that I may apprehend it, but I shall enter wholly into it, by frui­tion, that I may enioy it, for euer, and euer.

Now for the matter it selfe; We sit in the heauenly places. How? Not by plenary possession, but by the right of inheri­tance. Not by personall fruition, but by assurance of faith. Finally, not in our selues, but in Christ our Head. So saith my text; he hath made vs sit together in the heauenly places in Christ.

For as Ioseph dreamed (Genes. 37.9. and it was a true dreame) that the Sunne, and the Moone (to wit, Iacob his father, and Rachel his mother) did reuerence vnto him, which yet she neuer performed in her selfe (for Rachel died before, Genes. 35.19.) but in the person of Iacob, her hus­band, when he came downe into the land of Egypt: so wee are already seated in the heauenly places, not in our selues, but in Christ our Head, who, as a Man, tooke our nature from his mother, and, as a Redeemer, vndertook our persons [Page 29] with his Father: and so, what he hath receiued for vs, we en­ioy in him. He being in heauen, we are in heauen also: he being ascended, wee are ascended thither with him. For though he descended alone, yet he is ascended with vs.

Therefore, whereas our Sauiour saith; No man ascendeth into heauen, but he that descended from heauen, the Sonne of man, who is in heauen: Joh. 3.13. S. Bernard meditateth vp­on it, in this manner. Quid ergo nos? &c. What then shall we doe? shall we despaire? No, but we will hope so much the more, and chiefely for this cause. Why? Licet enim SOLVS, sed pro­fectò TOTVS intrabit, & os non comminuetur ex eo; for though hee, alone, shall enter into heauen, yet hee shall enter whole, and entire, and a bone of him shall not be broken. We are bone of his bone, and flesh of his flesh. He is the Head, and wee the members; the one is not found in the kingdome, without the other.

And now my brethren, what doe wee vpon this earth? we, who are already seated in heauen? Why doe many men (nay all men, for all men seeke their owne, and not that, which is Iesus Christs, Phil. 2.21.) so earnestly seeke the first, and so carelessely neglect the second? The voluptuous man pla­ceth his felicity in pleasures, the ambitious man in honor, the couetous man in riches. Their end is damnation, their God is their belly, their glory is to their shame, they mind earthly things, saith S. Paul, Philip. 3.19. He addeth; But our conuersation is in heauen, from whence, also, we looke for the Sauiour, euen the Lord Iesus Christ.

Here, then, is a contemplation for euery soule. My Lord is ascended into heauen; shall I neglect so good a place, as heauen, and so blessed company, as my IESVS? O where can I bee ill with him, or where can I be well without him? As he hath prepared a kingdome for me, so I will prepare my selfe for that kingdome, where J may reioice with him for euer, and no man shall take my ioy from me.

Thus (beloued in Christ) we must ascend, first in affection, as wee shall afterward in soule, and finally in body; that so, we may liue in him by grace, die in him with peace, & raigne [Page 30] with him in glorie, for euer, and euer. Amen.

Of the Finall Cause of Gods benefits bestowed vpon vs.

I Am now come vnto the FIFTH, and last circumstance of my text: to wit, the finall cause, or end of Gods benefits, bestowed vpon vs, That he might shew, in the ages to come, the exceeding riches of his grace, through his kindnesse toward vs in Christ Iesus.

My method shall be this: First, I will make a briefe suruay of each particular in this verse. Secondly, J will reflect vpon the generall doctrine, contained in the same.

The particulars may be reduced vnto foure. The FIRST is, the End itselfe,—that he might shew, in the ages to come, the exceeding riches of his grace. The SECOND is, the Ten­dernesse of Gods affection, demonstrated in this end— through his kindnesse. The THIRD is, the persons, or obiect, vnto which this kindnesse is extended—vnto vs. The FOVRTH, and last is, the Meanes, by which God doth ex­tend the same—in Christ Iesus.

In the FIRST 1 (which is the end it selfe) you may obserue; the Manner, how it is expressed—that hee might shew: the Time, when—in the ages to come: the Matter, which is ex­pressed —the exceeding riches of his grace. Briefely of each.

1. The Manner; That he might shew, [...] (saith the originall; and it is of greater force, then our translation doth retaine) that he might shew it forth by demonstration, and euidence: that so the world might see, admire, and ap­plaud the bounty of his grace.

Now there are two manner of waies, by which God doth shew himselfe. First, by his Word: which is full of maiestie, and power. I meane not verbum Dominus, the Word which is God, but verbum Domini, the word of God. And of this our Apostle saith: The word of God is liuely, and mighty in operation, &c. Hebru. 4.12. Secondly, by his Workes. By the [Page 31] worke of Creation; so the heauens declare the glory of God, & the firmament sheweth the worke of his hands: Psal. 19.1. By the worke of Conseruation, in the singular administration of all his creatures, and admirable prouision for the same. But specially in the worke of Redemption: in which God hath shewed his Iustice, his Power, and his Loue. His iustice, in the punishment of sin: his power, in conquering the for­ces of Satan: his loue, in redeeming captiues.

2 The time—in the ages to come For hee hath made his wonderfull works to be had in remembrance: Psal. 111.4. Hee suffereth them not to be obscured in darknesse, nor buried in obliuion. Therfore he sheweth them in the ages to come; not for a day, nor a yeare, but for eternity; to be conueigh­ed from one generation vnto another. We will not hide them from our children, but, to the generation to come, we will shew the praises of the Lord, his power also, and his wonderfull works, that he hath done: Psal. 78.4.

Our tongue must be the trumpet of his praise; our heart, the register of his works: a faithfull register, to preserue thē for euer. Many men are moued at the benefits of God, for a time; their motion is quick in the beginning, but slow in the end: and yet it commeth soone to an end also. So it was with the people of Israel: They forgate his acts, and his wonderfull works, that he had shewed them. Psal. 78.11.

3. The Matter it selfe;—the exceeding riches of his grace. What this grace is, J told you Pag. 20. before: to witte, the free, and voluntary fauour of God, exhibited vnto vs, in Iesus Christ, his Sonne.

Here it is accompanied with a paire of epithetes, expres­sing the nature, and quality therof. It is rich: yea, exceeding rich. A Sea of grace, which neuer can be exhausted. An a­byssus, a bottomlesse pit of grace, which neuer can bee soun­ded. Which as all men may admire, for the greatnes therof, so, specially, a penitent sinner may apply vnto himselfe, for his own comfort. How can I doubt of remission, and for­giuenes of my sinnes from him, who is so full of grace?

If you require examples, for your better assurance, they [Page 32] are not wanting in this behalfe. I haue been an Idolater; so was Manasses. I haue been lewd of my body, so was Dauid. I haue been ouertaken with wine, so was Noah. I haue fled from God, so did Ionah. I haue denied my Lord, so did Pe­ter. I haue persecuted him, in his members, so did Paul. I haue despoiled men of their goods, so did the penitent theefe, who was conuerted vpon the crosse. Finally, I am full of iniquity, so was Mary Magdalen: peccatrix, the sinful woman. All these obtained pardon by the grace of God, which they apprehēded by faith. He wil not, therfore, reiect me, that embraced them. They could plead nothing but grace: and this, also, I can plead as well as they.

Therefore, faint not vnder temptation: but take heede of the Diuels false glasse, wherein he representeth thy sinnes otherwise then they are indeed. For he hath two false glas­ses; the first he bringeth, when he tempteth vs to sinne: the second, when he tempteth vs to despaire.

First, when he tempteth vs to sinne, he bringeth his false glasse, which maketh the sin, and the punishment too, ap­peare little in our eyes (as Lot said of Zoar; is it not a little one, and my soule shall liue? Gen. 19.20.) yea, perhappes, none at all. God said, by a direct affirmation, thou shalt not eate of the tree of knowledge; for, in the day, that thou eatest thereof, thou shalt die the death: Gen. 2.17. The woman commeth in with a mincing hesitation; lest perhaps you die: Genes. 3.3. The Diuell with a peremptorie negation; you shall not die at all. Such goodly creatures, as you, die for an apple, or some fruit of litle value? No, saith he, you shall not die. But Gods word was the truer; for Adam did die the death. The lesser the precept was, in respect of the matter, and thing it selfe, the greater was the sinne, in respect of the disobedience, & contempt.

Secondly, when we haue committed a sinne, vpon his suggestion, & our consent, then he bringeth another false glasse, wherein he maketh our sinne appeare so great, that God himselfe is not great enough to forgiue the same. My sinne is greater (saith desperate Cain, Gen. 4.13.) then that it [Page 33] can be forgiuen But here, Cain, I dare giue thee the lie (or ra­ther thy Diuell, who is the father of lies, Ioh. 8.44) for no sin is so great, but that God can (such is his power) and will (such is his goodnes) forgiue the same. Js it not, simply, the sinne committed, but our impenitencie, added vnto sinne, which maketh it irremissible in euent, that is, otherwise, remissible in it selfe.

In all such temptations, therefore, which doe, or may, as­sault vs, it is good to haue S. Peters counsell (1. Pet. 5.9.) euermore set before our eyes; Resistite, resist him. How must we resist him? Fortes, being strong and stedfast. Wherein must we be strong, and stedfast? In fide, in faith; that it may apprehend the grace of God. For if I sinne, he hath grace. If my sinnes be great, there is the riches of his grace. If my sins be in number, as the sands of the sea (and were euery sand a milstone) there is the exceeding riches of his grace. Excee­ding, aboue all my sinnes.

For if it be true (and it is most true) that the mercy of God is ouer [or aboue] all his works; Psal 145.9. is it not ouer, & aboue all, my works also? Howsoeuer his be good, and very good (Genes. 1.31.) mine euill, and very euill, that is not the point: he will not haue his grace, and mercy, to bee excee­ded by my sinnes. Plus potest dimittere, quàm ego committere; he can remit more vnto me, then I can cōmit against him. And so much of the first.

The SECOND particular is, the Tendernesse of Gods af­fection —through his kindnes. Sweete is the name, and 2 sweeter is the thing. Thy louing kindnesse is better, then life: therefore my lips shall praise thee: Psal. 63.3. Let mee repeate it once againe; O that I might dwell, for euer, in the con­templation of this heauenly, and diuine sentence: Thy lo­uing kindnes is better, then life: therefore my lippes shall praise thee. O Lord thou art without passion, but not without compassion. The Lord is mercifull, and righteous, and our God is full of compassion. Psal. 116.5.

In regard whereof, it is, that, in the holy Scriptures, wee finde him compared, sometimes to a Friend, somtimes to a [Page 34] Father, somtimes to a Mother, sometimes to an Husband: that so, by these familiar speeches, we might aspire vnto some sense, & knowledge, of his indulgent, and compassio­nate nature.

But since, before, his other attributes were attended with certaine epithetes, to amplifie the dignity thereof (as rich Mercy, great Loue, exceeding Grace) is there none here, for his Kindnesse, which is the spring, and fountaine, whence all the rest proceed? It needed not: the cause is sufficiently commended by the effects. Howbeit, wee may assume certaine epithetes from some other passages of Scripture, as in that place which I mentioned before: Thy louing kindnesse: and Ionah. 42. Thou art of great kindnesse. Compound these simples, and you shall haue, great louing kindnesse in God.

This, this is it, which, aboue all other things, doth winne our hearts vnto God, if not in piety, yet in good nature. For what doth more singularly affect vs, then the kindnesse, and sweet disposition of a Friend, or what can oblige vs more, in the straitest bonds of loue? Woe is me (saith Dauid) for thee, my brother Ionathan. Why? Very kind hast thou beene vnto me: 2. Sam. 1.26. But the kindnesse of God doth as far surpasse the kindnes of man, as GOD excelleth MAN: that is to say, infinitely, beyond all proportion, and without any measure. And so much of the second.

The THIRD particular is, the Obiect of this kindnesse: 3 Vs—his kindnesse toward vs. Not toward the good Angels; they were in the possibility, not in the act of sinne. So they needed not redemption from sinne, but confirmation in grace: and consequently, they needed not the kindnes of God; at the least, not in this sense, whereof I now intreat. Not toward the bad Angels: whom God left iustly vnto ob­duration, in their pride against him, and malice against vs. Not toward vnreasonable creatures: they were not capable thereof. But toward vs. Men, who needed it, and fell by the suggestion of others, and were capable of this kindnesse: but had no means to redeem our selues from the power of [Page 35] Satan, who held vs in the captiuity of sinne and death.

Here, then, was a fit case, wherein the kindnesse of God might fully, and excellently, declare it selfe. And truly God did thus declare his kindnesse, but yet in iustice also. S. Ber­nard describeth it ingenuously, and bringeth in the Sonne of God, speaking in this manner. Behold how, for my sake, my Father doth lose his creatures. The Angels affected my highnesse, but presently he strooke them with an incureable wound. Then, Man affected my knowledge: vpon him also my Father had no pitie, neither did his eye spare him. Hath be, then, care of oxen? He made onely two noble creatures, partakers of reason, and capeable of felicity; to wit, Angels and Men: but loe, for mee he hath destroied all Men, and many Angels. Now, therefore, that men may know, how I loue the Father: recipiat per me▪ quos quodammodò, propter me, amisisse videtur: Let him receiue them againe, by my meanes, whom he seemeth, in a maner, to haue lost for my sake.

So the Sonne of God restored vs againe vnto his Father, by iustice, paying the iust price, and full ransom of our sins. Thou hast redeemed vs vnto God by thy bloud. Apocal. 5.9. By the expense of his temporall, he hath purchased our eternal life. That we might haue it, as a gift, he hath giuen himselfe for vs. Therefore wel saith the Apostle here in my text; that the kindnes of God towards vs, was in Iesus Christ. And this 4 is the FOVRTH particular in this verse.

First, of the words: secondly, of the matter. In the words there are many obseruable points (but I may not be copi­ous therein) as namely, Iesus is a name of saluation, Christ a name of vnction. The first importeth his Diuinity: the se­cond, his Humanity. The first is taken from the Hebrewes, to shew, that he is a Sauiour of the Iewes: the second from the Greeks, to shew, that he is a Sauiour also of the Gentiles. For though he was sent onely to the Iewes, yet hee was not sent only for the Iewes. He was sent to them onely, pradi­catione verbi, to call them to repentance, by preaching the word of life: he was sent for vs all, solutione presij, to redeeme [Page 36] vs from sin, by paying the ransome thereof, in the effusion of his bloud. Both names are here ioyned together: for as each people (Iew and Gentile) hath the same Sauiour, and are both vnited in him, so each hath right, equally, in the same benefits, which hee hath purchased for both. And though obstinacy become to Israel, yet that is, vntill the fulnesse of the Gentiles become in: and so all Israel shall be saued: Rom. 11.25, 26. He [the Iew] that was first, shal be last: but yet he shal be called in, and before, the end.

So much of the words; now to the matter. No man com­meth vnto the Fahher but by the Sonne: Iohn 14.6. No blessing commeth from the Father also, but by the Sonne; and, what­soeuer we aske of the Father, in his name, he will giue it vnto vs: Ioh. 15.16. He is the ladder of Iacob Gen. 28.12.) reaching, from the earth [in his Humanity] to heauen [in his Diuinity] that so▪ by him, we may ascend from our earthly habitations below, vnto the heauenly places aboue. Therefore saith our Apostle: Blessed bee God, euen the Father of our Lord Iesus Christ, which hath blessed vs with all spirituall blessings in hea­uenly things, in Christ. As namely, the blessings of Election, Filiation, Redemption: in which (as in the rest) the Father vseth the Sonne; howbeit, not as an instrumentall meanes, but a cooperatiue cause▪ Whatsoeuer things he Father doth, the same doth the Sonne also: Ioh. 5.19. Yea the same doth the holy Ghost also. For though the internall actions of God be proper vnto each person by himselfe, yet the externall are common vnto them all.

To the point. The First blessing was, of Election. The Fa­ther chose vs in his Son He chose vs in him, before the foun­dation of the world: Ephes. 1.4. The Second blessing was, of Filiation. The Father hath adopted vs in his Sonne: so that he was a Son by nature, we by grace in him; he by generation, we by adoption in him. The Father hath many sons in one Sonne. He [the Father] hath predestinated vs to be adopted, through Iesus Christ, vnto himselfe, according to the good plea­sure of his will: Ephes. 1.5. The third blessing was, of Re­demption. God [the Father] was in Christ, recontiling the [Page 37] world vnto himselfe: 2. Cor. 5 19. Jn regard whereof, the Fa­ther spake from heauen, saying: This is my beloued Sonne, in whom I am well pleased. Mat. 3.17. In him, and with vs. For if the sacrifice, offered vp by Noah (which was but of birds, and beasts) had such efficacic, and vertue, that God smelled a sauour of rest therein (Gen. 8 21.) much more did he smell a sauour of rest in the bloudy sacrifice of his onely begotten and dearely beloued Sonne. For behold, here is a greater then Noah, and a greater sacrifice then his. His sacrifice yeelded a sauour of rest vnto God, by acceptation, this by desert: his by the mercy of the Father, this by merit of the Sonne.

Now since the whole sum and parts of our saluation, are thus comprehended in our Lord Iesus Christ, we must not deriue any parcell thereof (directly, nor indirectly; posi­tiuely, nor consequently) vnto any other (Man, or Angell) but looke alwaies vnto him, the author, and finisher of our faith: Heb. 12.2. If we seeke saluation, it is in his name: if any gifts of the spirit, they are in his vnction: if fortitude, it is in his dominion: if purity, it is in his conception: if indulgence, it is in his natiuity: if redemption, it is in his passion: if abso­lution, it is in his condemnation: if remission of the curse, it is in his crosse: if satisfactiō, it is in his sacrifice: if purgati­on, it is in his bloud: if mortificatiō, it is in his graue: if new­nesse of life, it is in his resurrection: if immortality, it is in his reuiuing: if inheritance of heauen, it is in his entrance thither: if safety, it is in his kingdome: if secure expectation of the iudgement to come, it is in the power of iudging, which the Father hath committed vnto him. For the Fa­ther iudgeth no man, but hath committed all iudgement vnto the Sonne: Iohn 5.22, Why? Because all men should honour the Son, as they honour the Father. Let vs honour him therefore, and the Father, ascribing praise, and honour, and glory, and power vnto him, that sitteth vpon the throne, and vnto the Lambe, for euermore. Amen Apoc. 5.13.

Thus much of the foure particulars, in the last verse of my texe. It remaineth now, that (according to my Pag. 30. designe) I [Page 38] reflect vpon the generall doctrine, which is contained in the same: and so, by it, I will make a transition vnto my own particular case. The consideration whereof hath treated with me to make speciall choice of this text, in regard of sundry markeable effects of Gods mercy, loue, and grace, to­wards me; which as I feele, comfortably, in my selfe, so I would impart, willingly, vnto you.

The generall doctrine (streaming out of the premises) concerneth the glory of God, which he seeketh and obtai­neth in all his works. In our glory, he aduanceth his owne; as our Apostle saith: He declareth the riches of his glory, vpon the vessels of mercy, which hee hath prepared vnto glory. Rom. 9.22.

Here his glory is shewed in his mercy, which, sometimes, he sheweth in his iustice also: but with different effect to­ward vs. For then he is glorified in vs, not of vs: he getteth glory, we giue it not: we are passiue in the one, actiue in the other.

First, he is glorified in vs: that is to say, in our destructi­on, by his iustice. I will get me honour (saith God) vpon Pha­raoh, and vpon all his host. Exod. 14.4. Glorificabor in Pha­raoh (as the vulgar hath it: and neerer vnto the originall) I wil be glorified in Pharaoh: that is, my honour, and glory shall be declared, eminently, in his ruine, and fall. Fiet vo­luntas Dei, aut à nobis, aut de nobis: the will of God shall be done vpon vs, if not by vs; as here you may see in the lamen­table submersion, & subuersion, of this puissant and migh­ty King.

Secondly, he is glorified of vs: that is to say, in our saluati­on by his mercy. Call vpon me (saith God) in the day of trou­ble, so I will deliuer thee, and thou shalt glorifie me. Psal. 50.15. Here is a good harmony, & concord: God deliuereth man: Man glorifieth God: God is honoured, and man is saued.

Both these glorifications are ioyned together by Moses, after he had seene the confusion of Pharaoh, and the deliue­rance of Israel. I will sing vnto the Lord, for he hath triumphed gloriously: the horse, and him, that rode vpon him, hath hee ouer­throwne [Page 39] in the sea. There is the First. Behold the Second. It followeth. The Lord is my strength, and my praise, and he is be­come my saluation. He is my God, and I will prepare him a Ta­bernacle: he is my Fathers God, and I will exalt him: Exodus 15.1.2.

This latter glorification is that, which here appertaineth vnto vs. GOD hath shewed his glory, not in iudgement, but in mercy, in loue, and in grace: which he hath plentifully ex­tended towards vs, giuing vs life, when we were dead, raising vs vp, when we were fallen, placing vs in heauen, when we were at the gates of hell.

Now, for as much as God doth so highly honour vs in this world, and will honour vs more in the world to come: what shall we do, but honour him also in this world, whom we shall, likewise, honour in the next? The end of our Crea­tion requireth it. All things were made for the vse of man; man for the seruice of God. The end of our Preseruation re­quireth it. We liue by the benefits of God: we must liue al­so to his honour. The end of our redemption requireth it. For what prisoner will not exalt, and magnifie a King, that giueth him his naturall life, when he was ciuilly dead, and, by his mercy, freeth him from the sword of iustice? But as our estate was more miserable, then the condition of any prisoner, so God hath dealt more roially with vs, then that any mortall Prince is able to performe the like. Hee hath freed vs from the infernall prison of hell, from the terrible iawes of Satan; he hath restored vs vnto the glorious libertie of the sons of God: yea more then this, he hath but one king­dome, and but one Sonne, yet, behold he hath made vs co heires with him therein: Rom. 8.17. What, then, could he doe for vs, and he hath not done it?

And now finally, lest we should pretend a difficultie in this seruice, see the facility thereof. God hath shewed his be­nefits, let vs, also, shew them: and this is the seruice, which he requireth at our hands.

Howbeit, there is a great disparity betwixt his, and our shewing the same. He sheweth his benefits by donation, wee [Page 40] by declaration: his is reall, ours verball. He sheweth his be­nefits; and we haue an accession, or increase of our happi­nesse thereby. We shew them; but the infinite sea of his happinesse (which dependeth not vpon his creatures) is not increased by the riuers of praises, which are poured foorth of our lips. In a word, he sheweth, and it is his voluntary li­beralitie toward vs; we shew, and it is our necessary duty to­ward him.

An easie, and a iust seruice. Therefore saith the Angel vn­to Tobit, and his sonne: Praise God, and confesse him, and giue him the glory, and praise him for the things that he hath done vnto you, before all them that liue. It is good to praise God, and to exalt his name, and to shew forth his euident works with ho­nor: therefore be not weary to confesse him. It is good to keep close the secrets of a KING, but it is honourable to reueale the works of GOD: Tobit 12.6.7.

His benefits, then, that are priuate vnto our selues, we must make publike vnto others. He was an vnfaithful, and an vn­wise seruant also, who, receiuing a talent from his master, hid it in the earth (Mat. 25.25.) and did not imploy it to his aduantage. Likewise he is an vngrateful person, who recei­ueth a blessing from God, and concealeth it in his bosome.

Let euery man, therefore, recount with himselfe the bene­fits which God hath bestowed vpon him. Be they inward, or outward; spirituall, or temporall; concerning this life, or the life to come: shew them, declare them; first in word, then in worke, that men may glorifie your Father which is in heauen.

ANd that I may induce you vnto this acceptable seruice, not onely by my speech, but by my ex­ample also; Fathers, and Brethren, Right Ho­nourable, right Worshipful, and dearely beloued in Iesus Christ our Lord: I present my selfe here this day, as [Page 41] 1. Cor. 4.9. aspectacle vnto the world, and to Angels, and to men; though with some regret, and reluctation of the flesh, yet with great comfort, and exultation of the spirit.Mark. 14.38. The spirit, indeed, is ready, but the flesh is weake.

Come, therefore, and hearken all ye▪ that feare the Lord, and I will tell you, what he hath done to my soule. So doth Psal. 66.16. Dauid inuite his auditors, and so doe I inuite mine. Come. Who? All ye that feare the Lord. For they, that feare him not, are as vnfit to heare this seruice performed by an other, as they are vnable to performe it themselues. But your religious concourse vnto this place, your diligent attention of my speech, your reuerent estimation of Gods word, your zea­lous profession of his truth, all these assure me, that you are such indeed, as the Prophet Dauid speaketh of in this place; you feare the Lord. Therefore come, and hearken al you, and I will tell you, what he hath done to my soule.

But, yet, before I tel you, what God hath done vnto me, I must tell you, what I haue done vnto him; for this is the truest methode to illustrate his gratious fauours. Vide, quid tibi debeatur (saith S. Augustine) & quid tibi dederit, qui gratis dedit; see, first, what is due vnto thee: secondly, what God hath done for thee; then, how freely hee hath done the same.

First therefore, because we giue glory vnto God, by the humble confession of our sins (so said Iosuah vnto Achan; Ios. 7.19. My sonne, I beseech thee giue glory vnto the Lord God of Israel, and make confession vnto him, and shew mee now, what thou hast done) I confesse vnto almighty GOD, in the face of his CHVRCH, that, in part, I haue denied my Lord with Peter, & betrayed him with Iudas, and crucified him with the Iewes.

A grieuous sinne, and a great punishment too; malum culpae turned into malum poenae, when one sinne is made the punishment of another; the iustice of God shining in the iniustice of man. Thus my vngratitude for his benefits, my negligence in his seruice, my affectation of vaine glory, my impatience at calamities, and my other sinnes, were puni­shed [Page 42] with the sinne of Apostasie, and defection from the truth, euen from the sincerity of the Gospel of Iesus Christ So that I proceeded from one fal vnto an other; first in my Will, & then in my vnderstanding; first, à bono, and then à verò; first in manners, and then in faith.

Here now, peraduenture, some will say vnto me, as Michal vnto Dauid, when she despised him in her heart; 2. Sam. 6.20.21.22. Thou hast vncouered thy selfe, as a foole this day. But vnto them I an­swere, as Dauid vnto Michal: It was before the Lord and I will, yet, be more vile then thus, and will be low in mine own sight. Let the proud Pharisee boast; Luc. 8.11.13. I am not, as other men. But I will pray, with the deiected Publican; O God bee mercifull vnto me, a sinner. Finally, I say with Confess. lib. 4. cap. 1. S. Augustine; Irrideat me arrogantes, & nondum salubriter prostrats, & elisi, à te, Deus meus; ego autem confitear tibi dedecora mea in laude tuâ: Let them, who were neuer brokē, & humbled vnder thy hand, let them, I say, deride me: but, as for me, ô Lord, let me con­fesse my dishonour in thy praise, my shame to thy glory.

To proceed, then, in that, which I haue begun. My fall was great, and dangerous, cōsidering Vnde, & Quò, whence, and whither I fell: to wit, from the simplicity of that truth, which is in Christ, into a sinke of superstition, idolatrie, and error: euen the confusion of the spirituall Babylon it selfe.

And yet there are two things, principally, aboue the rest, wherein my heart neuer was, nor could be, farther establi­shed, then by an implicite, inuolued, obscure faith of the Church. Those are JMAGES, and INDVLGENCES (affix­ed vnto dead statues, vnto our Ladies slippers, and the like trumperie) with holy graines, agnus De [...]s, and sundry like profanations, Babylonian See Apo­cal. 18.3.11.23. merchandise, the dregges of the meretricious, inchanting cup, wherewith the inhabitants of the earth haue been drunken. Apocal. 17.2.

You see the Matter, wherein I fell, and how that doth augment the enormity of my fall. See now farther, how it was yet more capitall, in respect of my Person; I meane, in reference vnto my function, and office, in the Church of Christ; which, in it selfe, was very spectable, yea honourable [Page 43] also, howsoeuer my deserts were greatly euill, or meanely good, therein. Fac opus Euangelistae, ministerium tuum imple, saith S. 2. Tim. 4.5. Paul vnto Timothy; Doe the worke of an euange­list, fulfill thy ministery; by frequent labour, by sound do­ctrine, by innocent, and vnoffensiue life: not fashioning thy selfe, in the leuity of thy deportment, in the seruice of thy appetite, in vnseemely, and prodigious apparel], according to this present world. In which things as I cannot excuse my selfe, so I wish, that I, alone, were to be accused in the same. These are vices, ignoble, scandalous vices, vnto which I denounce immortall war, as in all men so, principally, in those, who are of my condition and place.

Lastly, you will enquire of the Manner, and occasion of my fall; which I will relate vnto you freely, and sincerely, in the candor, and simplicity of my heart.

It is true, that, sometime before my fall, or any propen­sion vnto the Romish Church, sundry difficulties did incōpasse me, on euery side; degnè pro meritis, durè pro viribus; as S. Bernard speaketh: iustly for my deserts, ô Lord, but yet hardly for my strength. And though these euils did breed a naturall alteration in mee (euen in my spirits, and in my strength: so that I said vnaduisedly in my selfe: it is better for me to die, then to liue: Ionah 4.8.) yet all this while, I suf­fered no morall alteration: these things did not preuaile in me vnto any mutation of my faith, either by an inward, or by an outward change.

Howbeit I denie not, but that (the inferiour parts of my soule rebelling against the superiour) my earthly, darke affe­ctions might, and did, interpose themselues to eclipse the light of my vnderstanding; the edge whereof was now so dulled, and so abated, that it gaue place more easily vnto er­ror, then perhaps, otherwise it would haue done.

See, therefore, the euent. I found, but sought not, an oc­casion of dispute with some ingenious, and learned Papists, whose names, and qualities, I may not, I will not expresse. Neither they, in particular, nor any other, amongst them, shall euer say of me, iustly, that I had so little wit, or so il na­ture, [Page 44] as to procure them hurt, who in act, or at the least, in their intention, were kind, and beneficiall vnto me.

In this dispute, then (which was, concerning Purgatory, and praier for the dead) it so fell out, by the force of obiecti­ons, which they made vnto me, and I made vnto my selfe, out of sundry authors, old, and new, of the one side, and the other, that my vnderstanding (vpon some defect) was con­uinced, rather then my conscience perswaded, in this point.

You 1 see the beginning of my euill. Mat. 20.8. All this was but the beginning of sorrowes. You shall heare the progression, and in­crease.

When I was thus heated in Purgatory, I began to waxe cold in the affection of my former faith; and the rather, be­cause 2 I conceiued (but misconceiued; and this was the SE­COND motiue of my change) that mine own Masters, and Teachers (some principall Diuines in this Church) had led me into error, by their writings. Wherein if I found a m [...]ate, I made it a beame; and, if I found nothing, I made something: as Caesar spake, sometimes, of his way, and passage; Inueni­am, aut faciam, I shall finde one made to my hands, or else I will make one my selfe: so it was with me, in that vnfortu­nate, and disastrous time; which I can not remember, with­out griefe, nor recount without teares.

The THIRD 3 occasion, or motiue, of my change, was the controuersie of Vocation, and Ecclesiasticall function; which are See Doct. Field, of the Church lib. 2. cap. 6. essentiall vnto the being of a Church, and inseparable from the same. Here, then, many defects were pretended strongly, and with such probability (but by misprision in them, and ig­norance in me) that our Ʋocation, seemed profane, our Fun­ction sacrilegious, in mine eies.

The FOVRTH, 4 and last (for I need remember no more vnto you) was concerning the CHVRCH it selfe; which, be­ing the highest sphere in the great world of theological con­trouersies, at this day, containeth all the test in her wombe, and embraceth them within her armes.

These were the foure points, which (originally, and prin­cipally) did worke with my Vnderstanding (and superiour [Page 45] part of my soule) to ouercome me, while my traiterous Affe­ctions (the inferiour part) solicited me to yeeld. For it is true, that the affections of a man are, vnto his Vnderstanding, as Judg. 16. Delilah was vnto Sampson: first, alluring it to betray its owne strength; then, deliuering it ouer vnto falsehood, and errour (as she, hauing beguiled Sampson, deliuered him into the hands of the Philistims) which, hauing gotten a conquest, wil make a triumph also. O beware of this Eue, which, lying in your owne bosome, will seduce you; take heede of your affections, which alwaies contriue some treasonable plot a­gainst your vnderstanding. Let the affections be a seruant, as Hagar; your reason free, as Sarah: if they contend, Gen. 21.10. cast out the bondwoman, and her sonne.

Thus I, (miserable, distressed J) like a 2. King. 6. blinde Aramite, was conducted into Idolatrous Samaria, and neuer thought my selfe secure, til I was in my greatest danger. I fled my na­tiue countrey (Senec. in Med. Fugimus läson, fugimus; hoc non est nouum; it is no newes to heare of such flying; many fled before me: I wish that neuer any fly after me) to go into a forraine land. But here I may demand of my selfe, as Eliah, sometime, de­manded of Ahaziahs seruants; 2. King. 1.3. Was it not, because there was no God in Israel [England] that I went to enquire of Baal­zebub, the God of Ekron [Rome] concerning my estate?

I spake of Philistims before; but now I was in the hands of Philistims indeed: for whom J had neuer ground (as Judg. 16.21. Sampson did) vnlesse I (as Ibid. Sampson was) had beene first de­priued of mine eies.

Now I began to be in trauel with an vnhappy birth, which I had conceiued before; I meane, that Purgatory-discourse, which, in the heate of my ignis fatuus, and popish zeale, I sent back into my countrey; as you know: I wish you knew not. But as it had no right to inherit in this kingdome, since it was borne in transmarine, and forraine parts; so it was vnfit to be naturalized heere, which came from so vnnaturall a Parent.

Howbeit, I measure not my fact by the euent: my intenti­tion was not the lesse euill, because the effect was not more [Page 46] euill. No? I spared none: not the truth of God; much lesse them, by whom it was maintained in this Land.

In which number there are two, whom I scandalized (as vniustly, so chiefly) aboue the rest. The one is, the learned, and venerable Deane of Winchester; of whose knowledge, and charity, I haue had so much experience, that, whether he be melior, or doctior, a better man, or a more learned Di­uine, I can not easily resolue. Only I can resolue with Sene­ca; that, of these two commendations, ô virum doctum, and, ô virum bonum, the latter doth excell the first. The other is, the like learned, and venerable Deane of Glocester; of whom J may protest vnfaignedly; Hieron. ad Augustin. inter Epist. Aug. 14. Coepi illum antè amare, quam nôsse, I began to loue him, before I began to know him: in regard of that, which I haue heard, and which I haue seene with mine eies.

These I say, are the men, whom J scandalized (as vniustly, so chiefly) aboue the rest. And so I fell, expressely, into Vide. epist. Aug. 13. S. Hieromes censure; Puerilis est iactantia, accusando illustres viros, suo nomini famam quaerere, it is a childish vaunt in any, by accusing illustrious men, to seeke his owne existimation, and fame. But they haue taken some amends of me, accor­ding to their will; there are others, vnto whom J would make amends, according to my power. I will name one, in steed of all; the most Reuerend Archbishop of Yorke; a faire iewel, a rich diamond of this Church.

Vpon him this euill aspersion was long since cast by Edm. Campian, and lately renewed by me; to wit, that his Grace being, sometime, familiarly demanded by Campian in this manner; Whether hee, that imploied himselfe daily in perusing the ancient Fathers, could, indeed, be of that opinion himselfe, which he perswaded vnto others; did answer thereupon: That truely he could not, if he should read the Fathers and beleeue them alike. But why did I reinforce the obiection of the one, and conceale the defence of the other? made in so renouned a place, and recorded by so venerable a person.

For though I might appeale vnto the testimony of his Auditors, who remaine vnto this present; yet I will goe from [Page 47] the liuing to the dead, and inquire, what is deliuered, and commended, by Jn resp. ad Camp. pag. 656.657. M. Doctor Humfrey, vnto all posterity, in this behalfe. But because it might be tedious vnto you, to recite the whole passage, I will select one parcell therof; to wit, that his Grace, hauing sundry wayes refelled this calumnious imputation, did finally sweare, by inuocation of the blessed Trinity, the FATHER, the creator of all things, the SON, the iudge of all the world, the HOLY GHOST, the comforter of vs all, that, so far as he could remember, or possibly recall to mind, this pretended answere, concerning the ancient Fathers, neuer fell from him in earnest, nor iniest. What can you re­quire more, for your satisfaction, in charity, or in reason? Varius dicit, Scaurus negat: vtri creditis? when Varius accu­sed Scaurus of treason, in a profuse, and copious speech; Scaurus replied briefly: Varius saith it, Scaurus denieth it: whom do you belieue? Likewise; Edmund Campian, a Iesuite, hath said thus, as you heare: Tobias Matthew, a Christian, denieth it: nay more, hee sweareth by the sacred name of God, in the holy assembly of his Church, that he is iniuri­ously charged. Whom, then, doe you belieue? This was his See Doct. Humfrey pag. 657. own defence: I haue borrowed it from himselfe, howbeit a great part of its efficacy, and force, is lost in this conuey­ance.Val. Max lib. 8. cap. 10. in fine. In Demosthene magna pars abest Demosthenis cùm legi­tur, & non auditur. A great part of him is wanting, when he speaketh by an others tongue: though (as Jbid. one saith of De­mosthenes) his worke, in it selfe also, is so ful, & perfect, that no­thing can be added vnto the same.

VVEll, All this while I haue told you, what I haue done to God: yea, that, which I haue done vnto the least of his seruants, I haue done also vnto himselfe. It remaineth now, that J tell you, what God hath done to me. I say, what God hath done. For though I acknowledge gratefully, that som persons of quality, & worth, were instrumēts in that good [Page 48] which hath succeeded vnto mee, according to his wishes, rather then mine owne; yet I acknowledge God, him onely to be the author of the same; and that He hath done it, out of his Mercy, Loue, and Grace. Wherfore, Come, and hear­ken, all you that feare the Lord, and I will tell you, what he hath done vnto my soule.

His first blessing vnto me was, Reuocation into my na­tiue country; deare, because a COVNTRY: more, Because SVCH a country: the sweetnesse, and felicity whereof, is known better, carendo, then fruendo, by wanting it a while, then by enioying it alwayes: and so it is in euery temporall, or spirituall good.

Here now, some wil imagine, that, either in my discessiō, or in my reuersion, or in both, my ends were drawn, rather ab vtili, then ab honesto: that I serued my owne turne, in this returne: that I departed with the resolution of ^a Caesar, pro­testing vnto his mother, vpon taking of his leaue, Se, nisi Pontificem, non reuersurum: so I, without a Benefice, or Dignity in the Church, would neuer returne into the Land.

But as the manner of my returne (if it were fit to be ex­posed in this place) might acquit mee fully, from the sus­pition of such an impious deuice: so they, who had the best experience of my mind at that time, might then see, & will yet confesse, that, in all probability, I framed no such pro­iect in my thoughts: but that I was a real, substantial Papist: howsoeuer some men (led with an honest errour) haue see­med to conceiue otherwise of my case.

If the testimonies of eminent persons, may be required; or admitted, in this kind; I would make choice of one, sin­gularly, aboue the rest; to acknowledge whose kindnes to­wards me, it is the least recompence that I owe him, & yet the greatest, that I can make him for the same.

He then doth know, that, vpon my return, I did expresse a great auersion from this Church: pardon me: it was more: euen a detestation thereof. And when hee would seeme to nourish some hope (aboue hope) of my reduction thereun­to; [Page 49] I did beseech, and request him, most affectionately, not to sow his fauours vpon the conceit of such an haruest. For I was throughly acquainted with the nature, and quality of mine owne soile, too barren for such fruit.

Here, also, I may not forget, nor conceale, his answere vnto me; for it was full of comfort, and conscience: to wit, that I should not be allured, nor pressed [by his maiesties royal fauour and grace; of which he conceiued good hope] otherwise, then I had the secret testimony, and certain per­swasion of mine owne heart.

Wherefore, out of his noble, and religious disposition, he persisted still in his pious, and charitable worke. J say pious, and charitable. For what other aduantage did hee seeke, or could he find, then that, which S. Augustine did long since, in a like case? Quid quaero? Quo fructu quaero? saith Co [...]. de [...] ­gest. [...] E [...]ito. hee of a Donatist, in his time. What is it, which I seeke? Or, with what profit, doe I seeke it? He answereth; Vt aliquando d [...] ­tur mihi: Frater tuus mortuus erat, & reuixit; perierat, & in­uentus est: that once it may be said vnto mee, Luc. 15.31. Thy Brother was dead, and is aliue againe; he was lost, but he is found.

To this end, and purpose, J was recommended by his spe­ciall care (but against my will: for I loued my owne euill, and feared the remedy thereof) vnto the Reuerend Deane of Pauls; a man so rarely qualified with Morall, and Intelle­ctual, vertues, that his worth doth no lesse verifie his name, then his name doth signifie his worth. And this I esteeme one of the greatest (if not the greatest) blessings of God vn­to me, that, when I was as blinde in the eies of my minde, as Act. 9. S. Paul was in the eies of his body (yea of minde also) I should be sent (or rather brought) vnto this worthy Ana­niah [nubes Domini, the cloud of the Lord; so it is by inter­pretation] for the restitution of my sight, and bee mollified againe, by the sweet showres of his learned, and iudicious discourse.

Thus, after a long, vnhappy flight, I returned, with Noahs Gen. 8.9. Doue, into the Arke, which J once forsooke, and fluttered vpon the swelling waters of Babylon, which can giue no [Page 50] true rest (but a Lethargie) vnto the soule. Finally, after a long, and tedious motion, I found rest, and repose vnto my soule, in the same center, wherein I was seated from my ten­der, and more happie, yeeres. This was the Lords doing, and it is maruellous in mine eies. What ensued? Mutantur, suscipi­untur, saith Vbi sup [...]à. S. Augustine of the Donatists: They relinquish their opinion, the Church receiueth them into her vnion againe. So it was with mee; such was the gratious fauour of God, such the great indulgencie of his Church.

You will, peraduenture, demand now; Vpon what in­tellectuall motiues I did returne, since I had some (in my wrong apprehension) to depart?

I will speake the truth in Christ, I will not lie; my conscience bearing me witnesse in the holy Ghost. The only thing, wherein J did intend to conforme my selfe vnto the desire of my friends, and will of my superiours, was, to take the oath of Allegiance, as it is truly, and iustly styled. For what else doth it containe, in the substance thereof, but a ciuill obedience, and faith, due, from subiects, vnto their Soueraigne Lord, by lawes diuine, and humane, yea founded in the very prin­ciples of Nature, and Reason? Wherein I did obserue, FIRST, how carefully the matter of State is heere distin­guished from controuersie of Religion. In which regard, it was the determinate pleasure of his sacred See his Ma­iesties Premo­nition to all Christian Monarkes, &c. pag. 9. Maiestie, to ease the burden of the Papists; not requiring them to sweare, that the Pope hath no authoritie to excommunicate his High­nesse, and to subiect him vnto a spirituall censure, but that the power of such excommunication cannot, by any meanes, extend it selfe vnto the preiudice of his royall Life, or Crowne. SE­CONDLY then, I obserued thereupon, that though there are some circumstantiall points in this oath, vpon which some Papists doe principally insist, for their refusall thereof, yet that they did, heerein, but gloze with his Maiestie, and vse a specious pretense to reiect the substance of the Oath; which, being abstracted from all circumstances, and accessa­ries therein, hath this principall issue: to wit, that the Pope hath no power, directly, nor indirectly, to depose his Maiestie [Page 51] from the right of his Crowne, nor to expose his person vnto the perill of his life. So that the refusall of this Oath (thus sen­sed: and this is the true sense thereof) by any popish subiect in this land, doth demonstrate euidently, and expresly, that he wanteth meanes, and not a mind, to dethrone our most gratious Soueraigne Lord, the KING (whom God preserue, to his honour, and our comfort) yea (which I tremble to speake, but he would not feare to doe) to take away his pre­tious life, with sacrilegious hands, specially if such be the re­solution of See this par­ticular, hand­led by D. Morton, in his encounter against Par­sons, lib 2. cap. 2. §. 6. our Lord God, the POPE.

To shew, therefore, my zealous, and hearty detestation of such impious, and execrable doctrine (sent continually from Rome, sowen plentifully in the hearts of English sub­iects: and this seed will grow into an haruest of lamentable combustion, if our iust lawes be not enliuened by a seuere execution, in this behalfe) I tooke this Oath, vpon such ma­ture deliberation, and aduice, that I dare confidently pro­nounce: Whatsoeuer subiect in this Land doth pertinaciously refuse to sweare allegiance vnto the King, according to the sense and substance of this oath, he is a TRAITOR, in his heart, a­gainst the life and soueraigntie of his Prince.

But now, as, by this act, I gaue testification of my loialty vnto the State, so, withall, I incurred the suspition of here­sie, and apostasie, with others. Why? what was my offence? Oh a great, yea a double offēce against his Holinesse; which euery one, that taketh this oath, must necessarily commit. FIRST, he denieth the infallibility of the Popes iudgement: yea hee admitteth farther, that the Pope erreth, not onely materially, but formally; not in fact, but in faith: also, not as a priuate Doctor, but as publike Pastor of the Church. Finally, that this his error is execrable and damnable, according to the tenor and purport of the oath.

Now if any man be desirous to know, how farre the Pope was interessed in the prohibition of this oath, let him con­sult the To the Ca­tholikes of England. second Breue of Paulus 5. dated 10. Calends of Sep­tember, 1607. Wherein he saith precisely: We haue straight­ly commanded you, that, by no meanes▪ you should take it: againe, [Page 52] our Apostolike letters, concerning the prohibition of the Oath, were written, not only vpon our proper motion, and of our certaine knowledge, but also after long and weighty deliberation, vsed concerning all those things which are contained in them [the said Letters] and that for this cause, you are bound fully to ob­serue them▪ reiecting all interpretation, perswading to the contra­ry. And this is our meere, pure, and perfect will, &c.

SECONDLY, he denieth the Popes power, either directly, or indirectly, temporally, or spiritually, ouer our dread Soue­raigne Lord, the KING, to be such, that he may, sentential­ly, depose him from his Crowne, absolue his subiects from their alleageance (though due vnto him by the bonds of Nature, and pledged vnto him, farther, by the obligation of an Oath) and inable them to beare armes against him, or, by any meanes, to depriue him of his Regality, and Life.

These, then, are the two offences, which I haue commit­ted against the dignitie of the triple Crowne. But why is that so capitall with our English Catholikes, which the French do so freely and liberally maintaine?

Not long before my departure out of France, I addressed myself vnto a paire of learned Messicurs, le Mastre, & le Marchand. Dominicans in Roan, doctors of the Sorborn in Paris: of whom, as I desired some exact in­structions concerning this Oath, so I deliuered his Maie­sties Apol [...]gia pr [...] iuramento Fidelitatis, &c. booke into their hands, for their better information in this behalfe. They read it with expedition, applauding the great wisedome, and excellent knowledge of his High­nesse; protesting also, that, as the Oath, for the matter, and substance of it, was agreeable vnto the Catholike faith, so, for the occasion and inducement of the same, it was most expedient, and necessary, for the preseruation of his royall State They added farther, that this extension of the Papall power ouer Christian Princes, was dogma Transalpinum, an Italian conceit (for they obserue a difference betwixt the Romane COVRT, and the Romane CHVRCH) which a true French Catholike heart doth religiously abhor. And there­fore they aduised mee to take the said oath, as themselues also, and all French men, would doe in the like case, [Page 53] were it required at their hands.

But our English Catholikes are (for the greater part) of an hotter constitution, more affected vnto the climats of Italy and Spaine. Which I speake with commiseration of my own Country; not to the disreputation of those great and mighty Nations: the eies whereof God will open, in his ap­pointed time to shake off this Babylonian yoke. For which, I haue better euidence, then Comment. in Gen. 15.16. in fine. Pererius a Iesuit hath for the ca­lamity & vastation of England; pushing at vs like an 1. King. 21.11. hor­ned Zidkiiah: but with the like successe (I hope) as his false brethren did not long before, who prophecied thus vnto the King of Spaine: Ibid. 12. Go and prosper, for the Lord shall deliuer England into thy hands.

You haue heard, now, the cause and beginning of my alienation from my English-Romane friends. Was it not iust and good? For what a desperate connexion is there betwixt these doctrines? FIRST, The Pope hath an infallible iudge­ment (as Pope) to determine, what is heresie, obliging all men to rest, securely, in his sentence. Yea Analys. fidei lib 8. cap 3. ad. obiect. 6. Gregorius de Valentia him­selfe is so deeply infatuated with this vanity, that he feareth not to affirme; The Pope, whether he vse diligence, or not, in defi­ning, shall define infallibly, if he will define a controuersie: and so, in truth, hee shall vse the authority committed vnto him by Christ.

The SECOND is, that, in case of heresie he may depose the King, absolue his subiects from obedience, and giue away his Crowne; as Pius Quintus gaue away the Crowne of England vnto the late King of Spaine: and this is one instance, which Institut. Mo­ral. pars 2. lib. 11. c. 5 q. 8. §. Pius quo­que. Azorius the Iesuite, doth alleage, to prooue the transcen­dencie of the Papall power.

Now, if the Pope haue infallibility of iudgement, in him­selfe, to determine, what is heresie, and then a soueraigntie of power also, to dethrone, and murther any King for heresie: iudge you how dangerous is the condition of our King, who valiantly resisteth his tyrannicall proceedings; & how miserable is their thraldome, who are inslaued to the yoke of his power and will. Meane while, 2. Thess 2 [...]. He sitteth in the tem­ple [Page 54] of God, shewing himselfe that he is God: but yet, therein, shewing himselfe to be, as he is, ANTICHRIST: whom the Lord shall consume with the spirit of his mouth.

The consideration of al which particulars (summoned vp together) did treat with me (as they may, and ought to doe, with any man, in my case) to shew greater equanimity in the reuiew of other points, now controuersed, in Religion; and namely in those FOVRE, which I haue mentioned Pag 44. before. Wherein, though I cannot acquaint you wholly how I did proceed, yet I will giue you some ouerture thereof, briefly as I passe.

The FIRST was, concerning Purgatory, which I vtterly reiect, and renounce, as inglorious to the bloud of Christ, and troublesome to the sweete comfortable repose of our soules in him.

The SECOND was, concerning some errors in the writings of our chiefe Diuines: of which point, I haue already gi­uen vp a verdit against my selfe. I adde now farther, that such errors in them (if truly noted by me) should not reaso­nably, remoue a man from the integrity of his faith, which dependeth vpon a more certaine principle and ground. Why should the error of any MAN preiudice the eternall truth of GOD?

But beyond all this; is there more sincerity in the Roma­nists, that, in respect hereof, I should subscribe more readily vnto them? Truly such was mine opinion: but the imme­diate testimony of mine eies, and the deliberate iudgement of my reason, haue taught me to beleeue otherwise herein.

For a copious testimony in this kind, I remit you vnto the late Lib. 1. cap. 1. per totum. Encounter of Master Doctor Morton against Master Parsons: and the rather, because I haue compared each par­ticular, from point to point, with the Authors themselues, whence he doth produce the same: so that J am an ocular witnes of his fidelity therein, as also, throughout the whole course of that booke. There you shall finde Suarez (a grand Iesuite) charged by Cumel (a learned Dominican) in this ma­ner. I am greeued to see how fraudulently they [Suarez Mo­lina, [Page 55] &c.] cite Driedo, vrging that, which he spake by way of ar­gumentation, or obiection, for his owne iudgement whereas Dri­edo vseth many arguments to confute that opinion. Againe; Zuarez citeth a sentence of Soto, but leapeth ouer one part of it, leauing that out, which maketh against himselfe. Againe, Suarez hath changed the word Praeordination (in S. Thomas) into Subordination, and expoundeth S. Thomas sinisterly. I cannot tell with what spirit he citeth Driedo, &c.

Heare further, how the great Cardinal Baronius is repro­ued by some famous Diuines of Venice, viz. When Baronius intreateth of the immunity of the Clergy, and wanteth other sup­port, he disliketh all historians. When he admitteth any, he singleth out the words, which make for him: but these which make against him, he saith, were inserted by others. There is a booke intituled, The errors of Baronius, wherein there are discouered more then twenty seuerall errors, which he hath commited about one story, &c.

Finally, heare the like accusations, by them, against Bel­larmine himselfe. He expoundeth Thomas contrary to his meaning. He imputeth a speech vnto an Author, who yet doth affirme the contrary. He saith, that Nauarr holdeth thus, and thus, whereas he held the plaine contrary. It is no rare thing for his illustrious Lordshippe, to cite Authors for an opinion, whereas they affirme the plaine contrary. He abuseth the testi­mony of Gerson. He falsly citeth a place of S. Hierome, who saith the plaine contrary. It greeueth me to see things imputed by Bellarmine, vnto the Fathers: the contrary whereof they af­firme, &c.

For conclusion, let me acquaint you with one (I say but one, to spare you, not him) singular imposture of Bellarmine against Caluin, and so I will dismisse this point. The Bellarm. de sanct. beat. lib. 1. cap. 1. §. [...]st igitur. que­stion is; Whether the soules of holy men (dissolued from the bo­dy, and standing in need of no purgation) be admitted vnto the fruition of blessednesse, which consisteth in the cleere vision of God? It followeth. Some heretikes (saith Bellarmine) were of opinion, that the soules were reserued in certaine receptacles, vnto the day of iudgement, where they saw not God, nor were [Page 56] blessed, otherwise, then in hope. What heretikes? Tertullian; Vigilantius, &c. Be it so. Who else? He addeth, Iohn Caluin also hath the same errour. Where? Institut. 3. booke, 20. chap. §. 20 What are the words? Bellarm. ibid § E [...]ndem habet, &c. Caluin doth say, that Christ alone, is gone into the Sanctuary of heauen, and that all others remaine in the Court: expecting there, vntill the consummation of the world. Let vs make a triall now, whether Caluin bee guilty of this opinion, or Bellarmine calumnious in his as­sertion.

FIRST, then, for the opinion of Caluin in this matter, you shall finde, that he is singularly traduced therein. For a­mongst many passages in his works, behold this one: Caluin. ad­uers. Libertin. cap. 22. The soules of the faithfull, as soone as they are departed from this bo­dy, doe liue with God, and inioy the happinesse of that kingdome, which is in heauen. Howbeit, saith he (and he saith it truly) God hath reserued their perfect [consummate] felicity, vntil the second comming of Christ.

SECONDLY, therefore, it may please you to consider with me, how vnworthily, and slanderously Bellarmine in­forceth this error vpon Caluin, out of the assigned place. I finde indeed, that Caluin doth, there, expresly affirme; Chri­stus, sanctuarium coeli ingressus, ad consummationem vs (que) seculo­rum, solus populi, eminùs in atrio residentis, vota ad Deum de­fert: that is; Christ being entred into the Sanctuary of hea­uen, vnto the end of the world, doth alone carry (or present) the praiers of the people, remaining a farre off in the Court, vnto God.

Now obserue the fraud. Of whom is the question? Of the dead, or of the liuing? Of the DEAD: to wit, concer­ning the soules of them, who are fallen asleepe in Christ. And of them Caluin is charged by Bellarmine, to say, that they are not in heauen, &c. and, for a proofe, he hath alleaged this place. But of whom doth Caluin there intreat? of the dead, or of the liuing? Of the LIVING: for so doth the 1 whole discourse import. As in the words a little before; Membrorum omnium, adhuc in terra laborantium, mutuae, pro se inuicem, orationes ascendunt ad caput, quod praecessit in [Page 57] coelum, &c. The mutuall prayers of all the members, yet la­bouring here vpon the earth, ascend vnto the Head, which is gone before vs into heauen. Likewise, in the very place it 2 selfe: for Caluin saith, that Christ being in the Sanctuarie, carrieth vp, vnto God, the praiers of the people, remaining in the Court. What people? the liuing: for the office of the Saints departed is not to pray, but to praise the Lord. Again, immediately after, euen in the very next words vnto those, 3 which Bellarmine doth so fraudulently cite: Quantum ad Sanctos attinet, qui carne mortui, in Christo viuunt, &c. As for the Saints, who, being dead in the flesh, liue in [or with] Christ, &c. Which words, as they doe plainely shew, that Caluin spake before, of the liuing, and not of the dead, so likewise they doe fully conuince the falsity of this preten­ded crime. Wherein the collusion of Bellarmine is the grea­ter also, because Caluin doth not say (as the Cardinall im­puteth vnto him) that Christ, alone, is gone into the Sanctuary of Heauen, he & none els: but that he, being entred into it, doth alone (he, and none else) present the praiers of theWho are liuing in this world, and are not in the San­ctuary of Heauen. people vnto God: so that, vnto him, alone, the office of a Media­tour doth peculiarly belong. And this is the subiect of Caluins dispute.

But I leaue this second point (wherein I haue too much abused your patience) and come vnto the THIRD: which was, concerning Vocation vnto sacred Ministerie, in this Church. Wherein I know, that the power of order is com­plete in all respects. In respect of the persons calling; that they had sufficient ability to conferre it. In respect of the persons called; that they had actuall capacity to receiue it. In respect of the vocation itselfe; that it had no sub­stantiall defect, in Matter, nor in Forme. As also, that the power of Iurisdiction, here is entire: that it hath not necessa­ry deriuation from the Pope, but floweth from God, by the Church, by the Magistrate, by the people; differently, but truly, as I am able and willing to proue, when good op­portunity shall serue, and iust occasion shall require.

Concerning the FOVRTH, and last point: namely the [Page 58] Church; I know, and acknowledge, that God had a Church alwaie; that it was D. Field. lib. 1. c. 10. visible; that though many erred there­in, yet not all: or, at the least, not so, but that there remained a substance of faith, sufficient vnto saluation. Finally, that as a generall Reformation was expedient, and necessary, so our particular was orderly, good, and iust.

In a word therefore, to acquaint you with my totall con­formity vnto the doctrine of this Church (contained in the 39. Articles of Religion) I haue submitted my self there­unto, by profession of mouth, by subscription of hand, by consent of heart. In this faith J desire to spend, and end, the course of my life; to the honour of GOD, the benefit of his CHVRCH, the comfort of my owne soule.

Now I may say ioyfully with Dauid; Psal. 116.7. Returne vnto thy rest, ô my soule; for the Lord hath beene beneficiall vnto thee. Or with Simeon; Luke 2.29. Lord, now let rest thou thy seruant depart in peace, according to thy word: for mine eyes haue seene thy sal­uation. I lost thee, but thou didst not loose me; I fled from thee, and thou didst seeke me; I erred, and thou didst reduce me; I was blind, and thou didst illuminate me; I was harde­ned, and thou didst mollifie me; so I returned (by thee vn­to thee) and thou hast receiued me againe. Therfore I will exalt thy name for euer, and humble my selfe with Dauid, befor thee, saying:Psal. 86.11.12.13. Teach me thy way, ô Lord, and I will walke in thy truth: knit my hart vnto thee, that I may feare thy name. I will praise thee, ô Lord my God, with all my heart: yea, I will glorifie thy name for euer. For great is thy mercy toward me: & thou hast deliuered my soule from the nethermost hell.

Thus you see (Brethren) in part, what God hath done vnto my soule, as also what I owe vnto him for his mercy, loue, and grace: and what I shall perform vnto him, for the same, by the assistance of his Spirit. Hereunto I will adioin a briefe remonstrance of my duty vnto the CHVRCH, of my loi­alty vnto the KING: finally, I will conclude with a peti­tion, and promise vnto your selues.

The FIRST is, my duety vnto the Church of God, in this flourishing Iland, or rather little world; the glory whereof [Page 59] I haue laboured to obscure, with my vnfortunate, and mis­aduised pen. But as See August. epist. 13. Stefichorus lost his eies, by dispraising the faire Helena of Greece, & recouered them, by praising her againe: so, to reobtaine my former sight, I wil expend al the faculties that I haue, in aduancing the dignity, & lustre of this incōparable Church: incomparable in many respects, but specially in two. First, in the excellency of preaching the Gospell. For as God hath giuen the word, and great is the multitude of Preachers: so, in their gifts, matter, and manner of preaching, singular also is the perfection of Preachers in this Land. Secondly, in the Common praier, and Liturgy, a iewel so pretious, that it cannot be valued at too high a rate.

The SECOND thing was, my loialty vnto our gratious Soueraigne Lord, and King, whose mercy towards me, hath been very great, in pardoning my offences, which, mediatly (at the least) did touch his roiall Selfe. The Subiects, whom I grieued, are vnder his dition: the Lawes which I violated, are vnder his administration: the Church which I scanda­lized, is vnder his protection: the Faith, which I impugned, is vnder his DEFENCE, by common right, and speciall ti­tle. So that all these, coniunctiuely, might plead for a re­uenge from his princely hands, since Rom. 13.4. Hee beareth not the sword in vaine.

But, as J said before, his Highnesses mercy hath bin very great vnto me, in making me an example of his clemency, which, in truth, is so naturall vnto Him, that He (as some­times Senec. de Clem lib. 1. cap. 10. Augustus) may well be called Parens Patriae, the Fa­ther of his Country, because (as Seneca testifieth of Augu­stus) apparet illum dare poenas, cùm exigit: It appeares that He doth suffer punishment Himselfe, when (by compulsion) He doth take it of another.

It is my speciall obligation, therefore, beyond a common duty, to pray (yea I pray now, and beseech you all to ioyne your hearts with mine, lifting them vp vnto GOD, for Him) that his Maiesty may inioy a peaceable raigne, a prosperous estate, and obtaine a blessed end, after a long, and happy life; that He may be translated, from an earthly, vnto an heauen­ly [Page 60] kingdome, where the glorious Lambe sitteth, Apoc. 19.16. The King of Kings, and Lord of Lords▪ that, as now, he raigneth Prou. 8, 15. by him; so there he may raigne with him, in that happinesse, which hath no misery, in that abundance, which hath no want, in that security, which hath no feare, in that eternity, which hath no end. Amen.

Now THIRDLY, and lastly, I turne my speech vnto you, deare, and welbeloued Countrimen, in whose audience, and with whose patience, I haue made a full and free confes­sion of my error. I haue not hid it (for thereby I should hide God from me, not me from God) I haue not hid it, I say, by Negation, nor by Extenuation, nor by Iustification thereof, remembring what was Februar. 10. by M^r. Kitson of Peterhouse in Cambridge, lately deliuered here, in the prose­cution of a Text, well chosen, and excellently handled: Prou. 28.13. He that hideth his sinnes, shall not prosper: but he that confesseth, and forsaketh them, shall haue mercy.

As for your charity towards me, I cannot doubt, but that, at the least, you will esteem of me, as S. Paul did sometimes iudge of Onesimus, Philemons seruant: Philem. vers. 15. It may be that he de­parted for a season, that thou shouldest receiue him for euer.

As for me, I trust in God (by the gratious assistance of his holy spirit) so to comport my self in the whole course of my studies, and actions, that, with iust application, you may call vnto your remembrance that, which S. Paul said, a little Ibid. vers. 12. before, of that fugitiue seruant: He was vnprofitable in times past, vnto thee, but now profitable both vnto thee, and me.

Wherefore, I request you, Brethren, to praise God, with me, and for me, who hath thus extended his Mercy, Loue, and Grace towards me, when I was dead in sinne. Pray him al­so, that I may vse his blessings, to the honour of his name, and benefit of his Church. Finally, I beseech him for you, and my selfe, that we all may haue, for the end of our acti­ons, his glory▪ for the rule, his word; for the fruit of our faith, the saluation of our soules through Iesus Christ our Lord: to whom with the Father, and the blessed spirit of both, be ascribed all maiesty, power, and dominion, in heauen, and in earth, now, and for euer: Amen.