A sermon preached at Pauls Crosse the third of March, 1610. By Theophilus Higgons. In testimony of his heartie reunion with the Church of England, and humble submission thereunto. Published by command

A SERMON PREACHED AT PAVLS Croſſe, the third of March. 1610. EPHES. 2. verſ. 4.5.6.7.

4 But God, who is rich in mercy, through his great loue, wherewith he loued vs,

5 Euen when we were dead by ſinnes, hath quickned vs together in Chriſt, by whoſe grace you are ſaued,

6 And hath raiſed vs vp together, and made vs ſit together in the heauenly places, in Chriſt Ieſus,

7 That he might ſhew, in the ages to come, the exceeding riches of his grace, through his kindneſſe towards vs in Chriſt Ieſus.

THere is a fourefold condition, or eſtate of Man. The firſt of Innocency: the ſecond, of Sinne: the third, of Grace: the fourth, of Glory. The firſt, by creation from God: the ſecond, by propagation from our Parents: the third, by regeneration from the Spirit: the fourth, by reall poſſeſſion of Heauen.

Now as the ſubſtance of my text leadeth me to entreate, peculiarly, of the third conditiō, or eſtate (which is the ſtate of Grace) ſo the very firſt word, and entrance thereof [BVT: a diſcretiue particle] directeth me vnto a conſideration of our ſecond eſtate; to wit, the ſtate of Sinne: which the Apoſtle deſcribeth in this manner.

1. And you hath he quickned, that were dead in treſpaſſes, and ſinnes.

2. Wherein, in times paſt, you walked according to the courſe of this world, and after the Prince, that ruleth in the aire, euen the ſpirit, that now worketh in the children of diſobedience:

3. Among whom we alſo had our conuerſation, in times paſt, in the luſts of our fleſh, in fulfilling the will of the fleſh, and of the mind, & were, by nature, the children of wrath, as wel as others. It followeth, now, in my Text: But God who is rich in mercy, &c.

This is the connexion, and dependency of theſe wordes. Before, there was the ſtate of Sin, here is the ſtate of Grace, the one oppoſed vnto the other; whereby the deformity of the firſt, & dignity of the ſecond, doth more ſpectably appeare. For in the former, we learne what we were by nature (corrupted, not created nature) in the other we learne what we are by grace. In the former we behold our owne miſery: in the ſecond we contemplate the mercy of God. In the former we ſee our captiuity: in the ſecond our deliuerance. In the former we ſee our death in ſinne: in the ſecond, our life in Chriſt. Therfore excellently ſaith our Apoſtle: Where ſin abounded there grace abounded much more: that, as ſinne had raigned vnto death, ſo might grace alſo raigne, by righteouſnes, vnto eternal life, through Ieſus Chriſt our Lord: Rom. 5 20.21.

Thus the ſtate of ſinne, in time, and order, is before the ſtate of Grace: as the euening was before the morning (Gen. 1.5.) and the darkenes before the light. You were once darkenes: but now you are light in the Lord. Epheſ. 5.8.

For ſome liued without the Law, as Gentiles: ſome vnder the Law, as Iewes: now both are vnder grace. But it is one thing to be in grace, another thing to be vnder grace. Many liue now vnder grace, but not in it: many liued heretofore in grace, but not vnder it. For (properly) to liue in grace, is oppoſed vnto the ſtate of ſinne: to liue vnder grace, is oppoſed vnto the ſtate of the Law. The firſt is the ſtate of perſons, who haue grace dwelling in them: the ſecond is the ſtate of time, wherein grace is offered vnto all.

Both are ioined heere together in my Text. The ſtate of time; we are vnder grace: the ſtate of perſons; wee are in grace: ſo that we are deliuered from the power of the law, and of ſinne; from the condemnation of the firſt, and from the dominion of the ſecond. Sin preuaileth not to dominion: why? we are in grace. The Law preuaileth not to condemnation: why? we are vnder grace. And this is the ſcope of my Text.

Wherein there is ſuch amplitude, and varietie of matter, that plenty it ſelfe hath made mee poore, it being hard to ſay, where, and whence I ſhould take the beginning of my diſcourſe: as alſo it is hard to ſay, where I may conclude the ſame. But ſince the time hath power ouer my thoughts (at the leaſt ouer my words) and boundeth them within the limits of an houre, or two; I cannot ſpeake all of a little in my Text, as I would: therfore I will ſpeake a little of all therein, as I may; obſeruing fiue generall circumſtances, as they preſent themſelues in order vnto your view.

The firſt is, the Author of our ſaluation; God: or God in Chriſt. For God was in Chriſt, reconciling the world vnto himſelfe. 2. Cor. 5.19.

The ſecond is, the cauſes, which mooued God vnto this excellent worke: and they are three. Firſt, Mercy: v. 4. not bare mercy, but with an addition, rich in mercie. Secondly, Loue: and that not a naked loue, but with an addition, great loue. Thirdly, Grace iv. 5. not ſimply grace alſo, but with an addition, exceeding riches of his grace. v. 7. And here, with this motiue, or cauſe, I will ioine the effect alſo: by grace you are ſaued.

The third is, the perſons, or ſubiect, vpon which the benefits are conferred; Vs. Wherein you may obſerue; Firſt, the extenſion of the ſubiect: to wit, Iewes, and Gentiles, both included therein. Secondly, the condition: dead in ſinne.

The fourth is, the benefits beſtowed vpon vs: and they are three. Firſt, viuification of the ſpirit: Hee hath quickned vs together in Chriſt. verſ. 5. Secondly, reſurrection of ſoule, and body: He hath raiſed vs vp together: verſ. 6. Thirdly, Seſſion of both in heauen: He hath made vs ſit together in the heauenly places, in Chriſt Ieſus.

The Fifth, and laſt is, the end, and finall cauſe of all this happineſſe towards vs, and indulgence from God: That he might ſhew in the ages to come, the exceeding riches of his grace, through his kindnes towards vs in Chriſt Ieſus.

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, 〈 in non-Latin alphabet 〉 : 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, 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 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 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. 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, 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 (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: 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 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: 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. 〈 in non-Latin alphabet 〉 , 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; 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 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 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 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 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 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: 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 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 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 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 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 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 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 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 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 (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, 〈 in non-Latin alphabet 〉 (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 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 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 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 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 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: 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 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 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 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 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 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 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 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 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 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 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, 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 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 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 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, 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 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 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 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 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; 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 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 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, 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, 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 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, &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 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 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 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 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, 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 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 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 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 Mr. 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.

FINIS.