AFter that Moses had finished the storie of the drowning of the old world, he begin­neth to speake of the resto­ring of the earth to Noah againe. And he mentioneth the thankfulnes of Noah and the blessing of God vpon him and his, by bestowing both benefits, lawes and promises vpon them. By name he prospered the handie worke of Noah in the vineyard which hee had planted. [Page]And by occasion thereof, is chronicled Noahs fall by infirmity into drunken­nesse, and the little regard which he had of his honour in his drunkennes, which appeared by his discouering of him­selfe in the middest of his tent. From hence (as it followeth) his sonne Cham tooke occasion to dishonour him, both by impious lookes, to the forfeiture of his owne reuerence, & also by impious and scornefull report of that he saw, to draw his brethren to the like. But he fai­led of his purpose: for Shem being affe­cted with due piety, as the author of this filiall dutie, and Iapheth being induced by his brother Shem to be a readie co­adiutor in the same, came to the suc­cour of their fathers dishonour: and throwing his garment that lay by vpon their shoulders, with their faces from him, couered him with the same, reser­uing their reuerence vnto him, by not seeing. When Noah awooke, and his drunkennes was clean departed, & had [Page]receiued some informatiō (someway) of the matter concerning the behauiour of his sonnes, all perturbation of mind remoued, as became the Prophet of the Lord, he was moued by the holy Ghost to publish vnto them by way of oracle, what should seuerally befall them after this deede, especially in their prosteri­tie. So this oracle hath the commenda­tion of the full recouerie of his sobrie­tie, and of his due notice of the cause. And first, as the vengeance of God vp­on Chams impietie (who before is cal­led Cham the father of Canaan) he de­nounceth a curse against this Canaan being Chams sonne,Vers. 22. because (as Aben Ezra supposeth) this Canaan abused his grandfather to, (I know not vpon what ground) or rather because Moses from Gods oracle (not to bee examined by mans rule) purposed to make the name of the Canaanites odious to the Israe­lites, for whom he wrote this storie, as they were now on their iourney to the [Page]land of Canaan to winne it.

The curse hee denounceth against Canaan is,Gen. 10.21. that he shall be a seruant of ser­uants to his brethren. The other two (which are after called brethrē for their ioyning in this deed) hee ioyneth in a blessing.

First hee blesseth Shem the authour thereof, though otherwise yonger then Iapheth. In his behalfe hee blesseth the Lord in a right feruent blessing, as for some high benefit reueiled. Giuing in­titling intimation in his blessing, that Christ should descend of him, in whose ly also from that time forward true reli­gion continued.

Next, he blesseth in this text Iapheth Shems helper in this worke of pietie. Him he blesseth in his posteritie, that is, in the Gentiles, which should dwell far distant in Asia and Europe, as Rupertus obserueth specially; for as for the opini­on of the Iewes that he meaneth the na­tions bordering on the holy land, it may [Page]go amongst the rest of their vanities. He prophecieth then, that howsoeuer some generations of Iapheths ofspring should grow wild and barbarous, and forsake the religion of Shem; yet the time should come that the Lord by the vertue of his Spirit would reclaime thē, and call them home to his grace. And that he would worke vpon their wild­nesse and fiercenesse with his sweet and amiable allurements of the Gospell, and as it were to breake their hearts with kindnesse, to draw them both to returne, and also to abide in the tents of Shem. Speaking after their maner of dwelling then, but meaning that the Gentiles (whereof, as I haue said, a good part de­scended of Iapheth) should be wonne to the religion of Christ the son of Shem in Gods fatherly pietie to them; accor­ding to his eternall election, and accor­ding to the grace and filiall pietie that God wrought in their father Iapheth, when he holpe Shem to couer his father [Page] Noah. For frō hence God moued Noah to promise Iapheth thus much as from the occasion, but not the cause of this blessing. And further he promiseth to Iapheth (as before he promised to Shem) that Canaan shal be his seruant, because they should both successiuely partici­pate in this dominion ouer Canaan (as Moses indeed hath it plurally in both places.) But Iapheth hath this differēce, first, that Canaan, which is promised to be his seruant, is not to bee vnderstood literally, but is to be taken (vnder that name) for the enemies wherewith the Church of the Gentiles in generall should be annoyed. And secondly, that the seruitude of Canaan shall be annex­ed to Iapheths dwelling with Shem, and so conditionall to Iapheth to continue during his continuance in the tents of Shem. Thus the promise hath two parts, the first that he shall communicate with Shem in the couenant, signified by dwel­ling in Shems tents and the second that [Page]he shall participate with Shem in ruling ouer the enemies of the church, signifi­ed by Canaans seruitude vnder him.

So this text is, disposed into two parts, that is, into two promises. The proposition of the former promise is that Iapheth, that is, Iapheths posteritie, according to his name, which signifieth allurable, shall shew himselfe a Iapheth, that is, allurable, and shall receiue a vo­cation. Which is described first from the author, The Lord: secondly, from the meanes, shall allure Iapheth: thirdly, by the effect, that hee may dwell in the tents of Shem.

The proposition of the latter promise is, that Canaan shall bee their seruant, where Canaan is put figuratiuely. And this first is inferred with that Hebrue copulatine Vau, which is of so many significations, and here standeth for Le magnan, as it doth Leu. 18.5. Let a man keepe my statutes and he shall liue in them, that is, Then (as it is wel rendred) or vpō [Page]that condition. Secondly, it is denoun­ced vnder the tearme of seruant, which signifieth one that is held from hauing interest in himselfe.

As if Noah had extended this reue­rend breuity into a larger discourse thus. As I haue already partly in the right of a father, and more amply in the dutie of a Prophet blessed my sonne Shem for his pietie to me, wherein hee was the principal: so now likewise in the like right and dutie, I blesse my sonne Iapheth his coadiutor. To whom as by Gods direction I gaue the name of Ia­pheth, which carieth the signification of aptnesse to be allured, so I prophecie to him in the behalfe of his posteritie, that he shall in it (answerably to his name) be allured in the good part to good, as my son here hath now been by his bro­ther Shem in this worke of pietie to me. For although there shall be a long and a grieuous departing away of Iapheths posteritie from Shem, with whom shall [Page]remaine the truth of religion with the oracles thereof, & of whom the Messiah shall descend: so that their Gentilisme and idolatrie shall alienate them, and Satan shall a long time entise in the ill part from the true God of Shem, so farre that they shall be past all mans recoue­rie: yet the time in due season shal come that the Lord himselfe shall take the matter into his hands, and by the om­nipotent vertue of his holy Spirit shall conuert them. And for the manner of conuerting them, it shal not be done by violence, but (as I said) by entising, and by the sweete allurements of almightie God, euen by the Gospell of Iesus Christ, and the godly endeuours of the seruants of Christ, who shall both by their life and doctrine allure them. And these are the meanes which the Lord will sanctifie by the might and grace of his holy Spirit to their conuersion. And wherto shall the Lord allure Iapheth? e­uen to dwel in the tents of Shē, that is, in [Page]the Church of Christ which is the statiō of felicitie and the greatest benefit that God can bestow on man, who other­wise is the mirrour of wretchednesse. In these tents of Shem the Lord shall allure them to dwell, that is, they shall come thither, and abide there when they are come: so that the Church shall not be remoued from the Gentiles, though some parts thereof shall be greatly ec­clipsed. And this shall be the first bles­sing, to communicate with Shem in the blessing of Christian religion.

And to this there shall be added a se­cond blessing, wherein he shall commu­nicate with Shem likewise, by succession from the Iewes to the Gentiles: and that is in the dominion ouer such ene­mies of the Church, as shall be in their seuerall times. For as the verie nation of the Canaanites shal be subiect to the Iewes, which descended of Shem: so those which shall succeed the Canaa­nites in enmitie to Gods Church, of [Page] [...] nation soeuer they be, shall bee brought in subiection. And their sub­iection shall consist not only in suppres­sing them from vsurping authoritie, but also from vsurping libertie and impuni­tie in their maliciousnesse. And this se­cond blessing shall be so annexed to the former, that it cannot be enioyed apart. But so long as Iapheth shall dwell in the tents of Shem, so long shall Canaan bee their seruant. But when their loue of re­ligion shall quaile, their enimies shall preuaile against them.

This is the exposition of this oracle: now it remaineth to make our obserua­tions according to it: and there are sixe conclusions to bee drawne out of this Text.

The first conclusion is, 1 that whereas Noah vrgeth Iapheths posteritie with an argument taken out of the signification of his name Iapheth, wherewith also hee polisheth his speech saying, Iepth Ia­pheth, as much as (by like agnominatiō) [Page]the allurable shall bee allured, [...] Ghost propoundeth vnto vs thereo [...] the edification of names, that it is our duty to edifie our selues by those names of importance, which the Lord by his prouidence & ordinance hath allotted vnto vs. And amongst the rest by this particular name of Iapheth (which is ours by descent) to edifie our selues in the grace of tractablenesse and easinesse to be allured to our owne good, that we may be Iapheths indeede, as well as in name. The holy Scriptures are found to haue a great felicitie in these notations & agnominatiōs in their originall, both by the like sound of words which plea­sed well, and also for the deriuations sake, as those that can skill may see in many places of the originall. Thus it is Zepan. 2.4. thus Isai. 24.4. thus Act. 8.30 thus Rom. 12.3. and thus Iacob in his blessing both decketh his speech, and also maketh matter of the seuerall names of the Patriarkes, Genel. 49. And [Page]yet alwayes with the sobrietie of wise­dome, not giuing libertie to make mat­ter of Etymologies without a cause, nor to be vaine in affecting the sound of words, but shewing their completenes in ioyning sweet and profitable toge­ther. Specially this is so in these ample Oracles, which were certainHoly gra­uings. Hierogly­phicks (as they were wont to call other conceits) in the Church of God grauen in the memory with a diuine skil. Heere the holy ghost dispēseth with the impro­priety of the word, for the pleasant affi­nity of the soūd: for to say the truth, this verb Iepht properly signifieth to intise in y^e il part, or to deceiue, as Exo. 22.16. but because it sweetly soundeth with the name of Iapheth, he vseth it in the good part. So thē this name of Iapheth which we haue now vnder hand, wherewith the holy ghost chargeth the conscience of the Gentiles of Europe descended from him to whom the gospell is tende­red, and amongst the rest specially of [Page]these verie Ilands (as some men vnder­take to particularize) it ought to moue vs (as we haue said) to tractablenes, that there be not a stubborne and vnflexible mind in vs that will not be allured to true religion, that we be not (as Dauid saith) Like the deafe Adder that will not heare the voice of the charmer, Psal. 58.4.5. though he charme neuer so cunningly. We must (saith Salomon) cause our eares perforce to heare, Pro. [...].1.2. and encline our hearts to vnder­standing. It is an heauie iudgement of God to be hard hearted. This sinne is the punishment of another sinne, euen of continuance in sinne. And it is vn­speakablie horrible to be giuen ouer to a reprobate sense, that is, to hold a lie in our right hand after demonstratiō of the truth. He is indeed a foole (as Salomō saith) that beleeueth euerie thing, Pro. 14.15. and is caried vp and downe with euerie wind of doctrine. But he is a worse and more wofull foole that sheweth his vn­tractablenes against God, and his stub­bornnes [Page]against his word whē he goeth about to reclaime him. There is a bet­ter stifnes to be stiffe in the truth. The Papists defame the land with a pretence of praise, that they find many tractable persons in the same: but who so is of a wise heart will disdaine the deuils pray­ses, and will remember that amongst whoremongers austeritie is the defence of chastitie. Well I am sure that there are many poisoned with a preiudice against the religion of Iesus Christ, and they will not heare with any patience what may be said for the truth. And there are againe which although they will heare, will not be perswaded to an effectuall conuersion. Moued they are, but not remoued. The stifnecked Pa­pists if they will suffer themselues to beare their denomination where they haue their dependence (I means of the Pope) are grieuous offenders in this kind, by name in this sinne of obfirming & hardening themselues against coun­sell [Page]and perswasion. They haue the propertie of the Adders before men­tioned in the Psalme, which (as Au­gustine and Cassiodorus say) make a shift with the earth on the one side, and their taile on the other, to stop both eares, that they may not be charmed. Obfirmation is a Cardinall tradition of poperie, and in this they are so resolute that they will turne to anie shift rather then be perswaded by the truth. First, some will not heare. Secondly, some wil not confer. Thirdly, some that will reason wil not yeeld when they cōfesse they are ouercome, but wil lay the blame in their owne vnskilfulnes, & the subtil­ty of their aduersary, whom they referre to those of their side that are better lear­ned: and so thēselues remain obstinate. Fourthly, some will be tried by certaine writers, and then if they be taken in their owne snare, they will pretend some for­gery in the impressiō (they muse as they vse, as their index expurgatorius beareth [Page]mention.) Fiftly, others will stand vpon a Doctor where his exposition may ad­uantage them; and otherwhere when they are like to be losers by his sen­tence, they depose him & appeale to the exposition of the Church. Sixtly, they will authorise bookes, as Montanus, Iansenius, Ferus, and other, they will permit others to bee printed by co­uen. And if there be aduantage for the Protestants in either, then (forsooth) they are iudgements of particular men and not of the Church. To be briefe, whatsoeuer the text saith, or whatsoeuer the glosse saith, though in­deed at the first both text and glosse be of their owne edition and approba­tion, if they fall not out to serue their turne, they will contradict them. For they are resolued to be Papists still, be­ing no Iapheths, but of an vnreachable spirit. They are for great Clarkes sold to the world by their ostentation of Ma­nuscripts, but their mayn ground is ob­stinacy. [Page]They are so farre from yeelding themselues to the spirit of God, that they be not gouerned by the common sense of man which is reason; but by the cōmon sense of beasts, which is wil. We stand all before the Lord, in whose sight it is damnably dangerous to beare false witnesse either against Papists or other, if any be worse then they. Al this which we haue spoken is vnder the manifolde experience of many, and they are a ge­neration which may inure vs to S. Pauls speech,2. Thes. 3.2 [...] Pray for vs that we may be de­liuered from euill and absurd men, for all haue not faith. Nay they are so farre from faith, and so hardned in infidelitie, that they wil not be allured by God himselfe. They haue cast the word of the Lord behind them, and they shall see (as Ie­remie saith) what wil come of it at the last.

And this for those Papists that are more stubborne and resolute. Now there are others moued (as I said) but not remoued, which although they be­gin [Page]to shew some signe of flexiblenes when means are made to them, yet they persist not in a tractable spirit. They come part of the way by some worke of conscience within them, but they are soone drawn backe againe. The reuoca­tion of Sathan is stronger with them then the vocation of God. These per­sons haue great need to looke to them­selues, & to examine duely what kind of sinne this may bee which is in them, which causeth these fearefull relapses either in their religion or in their con­uersation. The examination is this. If a man cannot bee effectually enticed to hate sinne, it is to be imputed to the flesh which resisteth the grace of God. And this cause is to be considered di­stinctly to be, either because the flesh re­maineth in him, that hindreth the pro­ceeding of his sanctificatiō though it be begun, or else because he is in the flesh & hath no true grace begun in him at al.

And if wee affect to be of the first [Page]kind, let vs mortifie our corruption and the vnteachablenes of our carnall man. And if we feare to bee of the second, let vs terrifie our selues from that conditiō with the word of God which saith, that they that are in the flesh cānot please God: Rom. 8.8. now (if there be any other instāce vnder heauē) to be setled in popery is to be in the flesh. And let vs remember the ex­ample of Simon the witch & S. Peters censure of him. His exāple is that being so far conuerted that he was baptized, he reuolted so farre that he offered to buy the holy ghost to play the impostor. Saint Peters censure is not that the gall of bitternes was so deepely setled in him that it was not cleane purged out: but I see (saith hee) that thou art set in the gall of bitternes. Act. 8, 23 For these two sinnes differ as much one from another, as his case in whose belly the water is still after that he hath beene pulled out of the sea, and his that himselfe is still in the water and ouerwhelmed with the sea.

The times are verie enticing to cor­ruption in religion, as they were before the floud. At that time the holy Ghost saith, they that had any syncerity in them began more effectually to call on the name of the Lord, Gen. 4.26. as we read in the 4. of Gen. or to bee called or entitled after the name of Iehoua, as we are now enti­tuled Christiās after the name of Christ. They begā when they saw the rest of the world to fly off from the Church, to ag­gregate & to flock to the church of God. Is it not a venerable president for these daungerous times? And if euer there were a time for those that are newters by infirmitie, and haue caried them­selues loosely & doubtfully in the mat­ter of religion to fasten vpon a resoluti­on, it is now. It concerneth our freehold to embrace the religion, which by the gracious benefit of her Maiesties lawes hath beene now so many yeeres and is still (and that exclusiuely) afforded and authorized vnto vs. It is euen this time [Page]into which we are fallen, in which our tractablenes and our allurablenes to re­ligion and godlines is instantly requi­red. Let vs not be halfe Iapheths as A­grippa was at the hearing of Saint Paul, Act. 26.28. but whole Iapheths: let vs be fully and confirmedly wonne to this true and ho­ly religion, which the Lord hath vouch­safed vs so long. When men are lost this way, they are lost to God, and they are lost to their prince: there is not a Papist made, but Queene Elizabeth loseth a subiect.

But shall we consider the reason of this selling vp to error? it may appeare in the former example before the floud: where the Sethites were seduced by the carnall entisements of the Cainites, by their men, who as may appeare Gen. 4. were men of parts; and by their women, who as may appeare Gen. 6. were beau­tifull. Voluptuousnes then is the witch, for looke how a gorged and surfetted stomach maketh an il aking head by the [Page]vapors ascending, as appeareth by drun­kards (who will rue their gorge if they repent not) so a voluptuous heart in­fects the iudgement, and smokes out the eye of the vnderstanding. Poperie hath no new arguments but the olde col­worts in a new dish, but infatuate flesh wormes cannot iudge of false dice: they haue drunke of the whores wine, and haue lost their wits.

But alas how many are there which answer to the name of Iapheth, as Absha­lom answered to the name of Abshalom (which signifieth the fathers peace) which bring as much tractablenes to the Church as he brought peace and comfort to his father? Dauid and Noah when they gaue those names, spake as they would haue it: but the wicked will do as they lust.

Yet the lord hath said enough to melt the obstinate though they were rocks, because he knoweth that they are obsti­nate, Isaiah. 48.3.4. and their necke is an yron sinew and [Page]their brow brasse. And therefore who can come after him to say any more? All that we can do is to repeat his say­ings, If there be any consolation in Christ, if any comfort of loue, Phil. 2.12. if any fellowship of the spirit, if any compassion & mercie, let vs be like minded, hauing the same loue, beeing of one accord and of one iudge­ment. Let Iapheth come to Shem, for Shem may not come to Iapheth: no the Lord hath forbidden it by Ieremie. Ier. 15.19 Isaiah. 11.6.7 It is a prophecie of the fiercest if they be not reprobates, that the Wolfe, Leoparde, Lion, and Beare shall be made innocent, and sociable to the most harmelesse and helplesse creatures.

2 The second conclusion out of this text is thus framed, that because the conuersion of Iapheth is determined to be by the onely power of God, it is therefore required of necessitie that the Lord himselfe by his spirit performe it. The Lord (who onely can) shall entise Iapheth. For although this text doth [Page]expresly containe neither the addi­tion of necessitie, that it must needes bee the Lord that must doe it; nor the exclusiue that none other can do it: yet vnder this zealous contem­plation of Gods mercy and power in this affectionate speech The Lord, it hath them both by implication, by presupposing that seeing the Lord will needes haue it done, hee must need doe it himselfe, because none others can. If anie doe still obiect that this point that it is Gods onely work to conuert, cannot bee concluded out of this Text without adding the word onely vnto it, let him againe vnderstand that it is not added presumptuously but only in sense supplied, where otherwise it is vnderstood & meant alreadie. And this supply is after the exāple of Christs collection out of those words of Moses, that we must serue God, from whence he gathereth that we must serue god alone:Deut. 6.13. Math. 4.10. teaching vs to conclude in like case, that [Page]if the scriptures doe shew that there is not any other power of conuersion be­sides the spirit of God (as we shall see they doe) then where it is said that the Lord conuerteth, it is there meant that he onely conuerteth and none other. So then this text teacheth vs that true con­uersion is not the worke of any inferior power, but is one of the peculiar works of the holy & omnipotent spirit of God. And if the question should be to whom it did appertaine to preuaile by perswa­ding, would we not haue recourse and refuge to this scripture for solution, The Lord shall perswade Iapheth?

This likewise appeareth vnto vs by the euidence of other scriptures. First, the exclusiue is plaine,1. C [...]. [...].7. that he that plan­teth is not anie thing at all, that is to say, in the worke of true conuersion.

And the necessity is as plaine where Christ saith, no man cā come to me except the father which hath sent me draw him: Iohn. 6.44. he himselfe must of necessitie draw him. [Page]For this is true of euerie perfect gift that it commeth downe from the father of lights, I am. 1.17. and he reserueth the donation to himselfe. And therefore the Prophet saith, Lord thou hast wrought all our works for vs. Isai. 26.12 The scriptures before the Lord reuiueth vs, call vs dead, Ephes. 2.1. yea dead in trespasses and sinnes. And the sonne of God saith, that our reuiuing from this death, Iohn. 5.25. must be by hearing the voice of the sonne of God. And Saint Paul saith, that our quickning (meaning this first quickning) must be by no lesse then by the spirit of him that raised vp Iesus. Rom. 8.11. And he likewise otherwhere ascribeth faith to the working of Gods mightie power. Ephes. 1.19. So that if there follow eyther will or deed in vs, God worketh that also of his good pleasure and will. Phil. 2.13. As Fulgentius more largely expresseth it:Fulgen. lib. 1 ad Monimū. Dei est vt & bo­num facere velimus, & vt bonum facere valeamus: Our will and our power of doing well are both to be ascribed to God. And Augustine saith, Quos spi­ritus [Page]sanctus intus non docet indoctirede unt, August in Epost. Ichan. tract. 3. whom the holy ghost teacheth not inwardly they depart vnlearned.

There are two principall causes why we should lay this to heart. The first, that we may not erre in the truth of re­ligion in ascribing any thing to our selues, as if we were able to stirre vp our selues. For as Saint Paul saith, We are not sufficient of our selues so much as to think any thing as of our selues, 2, Cor. 3.5. but our suf­fciencie is of God. And perpetuall ex­perience reuealeth it, that they which continue in this opinion of free will are egregious inueterate hypocrites, dying eyther desperate or senselesse.

The other cause is, least we should erre in the truth of affection, that is to say, in thinking that a lesser measure of affectiō wil serue in applying our selues to our conuersion then will. For when we heare tell that (what other power soeuer of the keyes is in the Church) Christ himself carieth that key of Dauid, Rauel. 3.7. [Page] that shutteth and no man can open, it will make vs to lift vp our hearts aboue all that is called the world. And certainely the Spirit of God himselfe by this ho­ly meditation lifteth vs vp to such a zealousnesse in prayer, and such a con­tention of Spirit in making towards God in all kind of duties, as they that are informed that none can conuert vs so as we shall be conuerted, that is, so as our conuersion shall stand good, but only he. We may be well assured, that the Spirit of God worketh not effectu­ally in vs if our affections be cold in tur­ning vnto him: And therefore we had need to arise & make toward him. Men pride themselues in a few remorsfull thoughts, & break y^e back of Gods mer­cie with wilful wickednes; they offer sa­crifice to their own hypocrisie, & think highly of themselues for a thing of no­thing.

Wee had more neede to diuide our prayers, and one while to supplicate [Page]seriously vnto him for stronger affecti­ons, and another while to desire him to blesse those affections which hee hath bestowed vpon vs with diuine incou­ragements, that we may feele the finger of God to worke powerfully within vs. For besides the secret sinnes of prayer­lesnes, and a kind of indeuotion tending to Atheisme which wee commit this way, our verie outward endeuor at pub­like prayer and at the hearing of the word is so prophane, and so sleight, as testifieth to our faces that we haue for­gotten our selues, and seeme to thinke that some lesser power will serue the turne to allure vs, then the Lord him­selfe. For if we were otherwise minded in the truth of our hearts, we wold most certainely inforce our selues to be holy as he is holy.

In the day of our visitation when our conscience will stand vpon strict tearms with vs, whether we be indeed conuer­ted or no, our copper conuersion will [Page]not go for currant. And when it is de­tected vnto vs how impossible it is for vs to cōuert our selues, or for any creature to conuert vs: nay whē it is detected vn­to vs what counterfeit conuerting there is in this world, wherin lightly the con­uerted are vnconuerted; then wee will hold vp our hands to this truth (take heede least too late) Then we will crie, Conuert Thou vs O Lord, Lam. 5.21. and so shall wee be conuerted indeed. Then discourage­ment will seize vpon vs in an vnseasona­ble time, and our sure foundation will be to lay when the raine falleth, and the flouds come, and the windes blow. Matt. 7.26.27. A great part of men when they fall sicke of their last sickenesse, are like them which com­mit themselues to the raging seas in a riuen ship. Their religion & their faith is not the strong operation of the Lord within them, but a bare conceit of faith & a conceit of religion. And many pro­fessours are like fresh-water souldiers which brawle in Tauernes, and make [Page]frayes in Smithfield, before they com [...] to true employment; but after in due sea­son do shew neither courage nor hardi­nesse. Much talking there is & much dis­putation of religious matters: but let vs take heed that our courage faile vs not then, when we must either stand fast or sticke fast. If y^e Lord haue wrought effe­ctually in vs, hee hath wrought it by the power of his might, & we haue the sense of his omnipotence in cōquering those temptations, which none but the Spirit of God could haue conquered. And if we find not this worke, let vs not driue off til night: for we will find it a long march for such a darke, and durtie and tempestuous night. Let vs crie strongly to the Lord to giue vs his Spirit, and let vs beseech him to inlighten vs that we may discerne betweene our owne spirit and his Spirit. For although there be a spirit in man, yet it is the inspira­tion of the Almightie,Iob. 32.3. it is the inspira­tion of the Almightie only that giueth [Page]vnderstanding.Psal. 3.8. And Dauid saith, Salua­tion belongeth to the Lord.

I demaund of thee, art thou conuer­ted? Thy answer likely will be that thou trustest so. Let me aske thee againe, hast thou felt the combate betwixt the flesh and the Spirit within thee? It is likely that to this also thou wilt answer affir­matiuely. For hee that feeleth not so much in case is of a palpable outcast. But giue mee leaue to aske of thee a third question: Did dest thou feele com­fort in that combate by the victorie of the Spirit ouer the flesh? If thou doest, thou doest certainly acknowledge the truth of this point by experience that God himselfe was the man of warre, and that it was the Sonne of God him­selfe that by his Spirit destroyed the power of darknesse within thee. Thou canst remember manie a secret and deepe sigh, manie a feruent prayer. For it is most certain, that howsoeuer hypo­crites doe abuse these things, yet they [Page]are the musicke of this warre: this warre I say wherein the holy Ghost striketh the stroke, and doth all our things for vs. The free will which man hath with­out speciall grace, extendeth no further then ciuill moralities or frustrate deuo­tion, which yet hypocrites; not being able to wade out of hell, make account of, according to the prouerb, as if there were no other heauen. But the free­will of a true Christian is another kinde of thing, it is to partake in the diuine nature, the diuinitie of true Christians is not after the vulgar sense of dogmati­zing, but there is besides another maner of diuinitie of preaching, a diuinitie of hearing, a diuinitie of praying, euen to feele the diuine finger of God working in vs in these exercises; without which the breath is but scattered into the aire. This kind of diuinitie is the life of God in a man; & it is the lowest degree of grace that can be named, if a man haue no true sense thereof, to bewaile his [Page]senslesnesse. It is certaine that he which is not stirred inwardly with religion as with a miraculous operatiue, hath not the bowels of the child of God within him. Coldnesse is a curse; and to make no conscience of coldnesse, is to haue Gods curse vnder seale.

This is indeed the freewill that wee professe, when God giueth vs free harts to set manfully vpon, our corruptions, as Augustine faith. Liberum arbitrium non euacuatur per gratiam, August. de spiritu & li­tera. cap. 30. sed statuitur quia gratia sanat voluntatem: Freewill is not auoided by grace but established, because grace healeth the will, that is, giueth vs a will to righteousnesse.

I do the rather insist vpon this point, least any man should deceiue his owne heart, in thinking that conuersion is ei­ther an easie matter, or of easie meanes, Good brethren for your liues think nor such a thought, but remember that if Iapheth be to be allured, the Lord must allure him.

The fall of man as it can be relee­ued by no mercie but the mercie of God: so neither can it be relieued by a­ny power but the power of God. To de­spise the meanes is great presumption, for the Gospell is the power of saluation, that is, the holy Ghost exerciseth his power by it. But to ascribe to the means that that is due to the Lord, must be far from vs.

But thou wilt say vnto me that if the Gospell be but the instrument, and the power be the Lords; then all this con­tention of preachers to deliuer the Gos­pell powerfully is needlesse, because the power is else where.

But marke the answer, that the power of God is not reserued within God a­part from the word, but God is in the spirit of the Preacher to deliuer the word,Gal. 2.8. as S. Paule saith the holie Ghost wrought in Peter and him towards their seuerall hearers, and is in the Spirit of the hearer to receiue the word. And a­gaine, [Page]the hearers shall fall on their faces and say, of a truth God is in you indeed. 1. Cor. 14.25. And therefore brethren, though ye trie the spirits, which spare not to do by the Scriptures, let them not passe away vn­tried though they seeme neuer so spi­rituall; yet reiect not the spirits of the zealous because they are zealous. For as there is a doctrine that is of God: so there are spirits that are of God, in whom the holy Ghost worketh migh­tily. Now if thou say to me, that then it will follow, that where the preaching hath no good effect, there the Preacher spake not from the Spirit of God: Vn­derstand for answer, that no such thing will follow. For the holy Ghost may worke in a man, and yet not worke by him vpon others, but his prayer and his preaching may returne into his owne bosome. And Noahs meaning in this prophecie was, that the conuersion of the Gentiles shold be wrought through the holy Ghost by the perswasiue spirit [Page]of the teachers, and the perswasible spi­rit of the hearers. The Lord therefore increase among you men of a gracious perswasion, that may confirme you with the confirmations of God in the re­ligion of God. And the Lord reueale his arme so in the ministerie, that wee may haue occasion to ascend into that same speech of Saint Paule, O the deepe­nesse of the riches of God, wherein Au­gustine saith is contained the solution of that question,August. de [...] spiritu & li­bera. cap. 34. why some are conuerted rather then some.

3 The third conclusion out of this text is concerning the meanes which the Lord vseth in drawing men to his king­dome, to wit, that because hee will con­uert them, therefore hee will conuert them by allurements, The Lord shall al­lure Iapheth, signifying that the allure­ments of God are in the doctrine of the Gospell and in Euangelicall exam­ples. For although wee reade how that the Lord hath laid violent hands vpon [Page]some as vpon Saint Paul in the way to Damascus,Act, 9. yet we must make a diffe­rence between his consternation which tended to his conuersion, and his con­uersion it selfe, which was wrought when Ananias came with the word of comfort in his mouth. It is true in­deed that our word ought not to stand in the entising speech of mans wisedome, 1. Cor. 2.4. for the allurements are spirituall. But in the meane while they are allurements still. For as the Prophet Hosea saith,Hos. 11.4. The Lord leadeth vs with the cords of a man, euen with the bands of loue, and is to vs as hee that taketh off the yoke from our iawes, and layeth meate vnto vs. How kindly alluring his Church to let him in is Christ induced by Salomon, Cant. 5.2. Open vnto me my sister, my loue, my doue, &c?

How amiably doth Saint Paul quite himselfe in his embassage,2. Cor. 5.20 We are (saith he) Embassadours for Christ, as though God did beseech you through vs, wee pray you in Christs steede that you would be re­conciled [Page]to God. It doth then appeare that the true doctrine of Iesus Christ is alluring doctrine, and replenished with sweete inducements.

But here (likely) some man bethin­keth him vpon occasion of this speech of allurement, that it is then a course to be taken with the Papists, that they might heare of this alluring attractiue. But as Saint Paule saith in a matter not much vnlike,Rom. 10.18 I demand, haue they not heard? Haue they not beene mercifully dealt with by her Maiestie, and louing­ly entreated by their brethren? The Lord be iudge betweene them and vs concer­ning this thing. Whatsoeuer good course hath yet beene vnassayed which tendeth to their allurement, the Lord direct the hearts of his fathfull seruants to take it. Alwayes prouided that their lenitie be not abused, and that foolish pity marre not the citie. I cannot come after with any supply of new allurements: but I doe onely repeate these two mo­tiues. [Page]The first, that the Papists of this land which are aforehand brought and sold like sheepe by their false brethren the Papists beyond sea, shall escape the Butcher by running from the Drouer.

The second, that they shall returne to a God which will in holy mercie do that to them which a man may not doe for his wife, if when he hath put her a­way for her lewdnes for a time to hum­ble her she disdaine him, and become a­nother mans. Shall he returne vnto her? should not then this land be polluted? But they haue played the harlot with manie lo­uers, yet turn again to me, saith the Lord.

But let vs come to the point. It is confessed on both sides both by our ad­uersaries, and by vs, that the Gospell al­lureth. But in the meane while the con­trouersie is growne on which side this alluring doctrine may be, on their side or on ours. It shal be therefore very per­tinent both to the text and time (if your attention will reuiue it selfe) to discusse [Page]this point, though not in such measure as it may indeede be discussed, yet ac­cording to the measure of the gift of God.

The Papists haue alreadie furnished out maine confident allegations that their religion is most politicall, going a­bout by a long induction to conclude, that it sorteth best with the good go­uernment of the common wealth. In which disputation, as they do often goe beyond the profession of diuinitie: so euen there where they keepe best com­passe, their diuinity is turned into huma­nitie. For their verie arguments doe be­token but an earthly well being (if they could haue hit that) and they manifest themselues to haue forgotten that life is of the duall number. In this point like­wise they are verie out-bearing, and the successe which they haue found in their allurements hath made them arrogant enticers. For they are indeede though verie scorpions, yet such (as Saint Iohn [Page]saith) whose faces are like the faces of men and they haue haire as the haire of wo­men. Reue. 9.7.8 And to confesse the truth, what affliction soeuer they pretend to haue beene imposed vpon them: yet they haue enioyed so much peace and pam­pering, that they haue thriuen by it in eloquence, and in the musicke of Mar­maids, euen like the Naphthalites with ease and prosperitie they haue learned [...]o giue goodly words.Gen. 49.21. But the question betweene them and vs is not who are [...]he cunninger enticers, or the better painters they or we, but whose doctrin hath more reason to allure the child of God, theirs or ours.

As let the contētion first be, whether a man being compos mentis (as we say) wil rather be allured to Gods free grace which the Spirit of truth teacheth by vs but of Gods holy word, or to his owne merites, which the spirit of errour tea­cheth by them out of their own braine.

They say that we sell Paradise good [Page]cheape, because we hold it at the Lords expresse rate, as it standeth in the Pro­phecie of Isaiah, where we are called to buy indeed, but to pay nothing, hauing nothing to pay (as he saith.Isaiah 55.1.) And we say that they sell hell verie deere, when they make men to pay their merits for it, which otherwise cost-free, that is, with­out that blasphemous arrogācie, should haue it ouer soone, for their impeniten­cie of dead works. What man that is not bewitched out of the wit of a man, will forsake the doctrine of trusting in Gods free grace, but once to leane to trust to himselfe? Wee in the sacra­ment of the Supper doe offer Christ spritually to the faithful receiuer. They offer him carnally, that is, monstrously and irksomelie, and that to the vnfaith­full. On which side is the better allure­ment? They offer the pardons of men, wee offer the pardon of God to the pe­nitent. They require bodily penance for sins, and put in contrition for fashi­ons [Page]sake. We require spirituall as the acceptable sacrifice, and value bodily exercise at a lowe rate. We teach that the preaching of the worde must bee heard, which pierceth and entreth into the soule. They teach that masse must be heard which biteth not: for this is the hypocrits comfort, missa non mor­det. As for their preaching, it is the hū ­ming of a Drone without a sting, except they be disposed to playe the Terma­gants against the truth. We teach that a mans purgatorie consisteth in respect of merit in Christs death, and in respect of spirit in the mortification of our cor­ruptions whiles we liue here, by the power of Christs death. They teach, that if the Priests be not be better paid, a man must abide in purgatorie long after his death. Let as many as are not sophisti­cated with the diuels mists see with their eies, [...]ea let them feele with their hands, which of these doctrines are more like­ly to be true. But let vs to it againe. [Page]They say that priestes may not marrie with a good conscience. And we say that all those of them which cannot liue continently, are bound in conscience to marrie. Their reason is, an vnlawfull vow. Our reason is, that they, their prai­ers, and their preachings may not bee polluted with damnable hypocrisie, by reason of their wilfull pollutions. They alleadge that we teach voluptuousnesse, when we teach thus the auoiding of for­nication. But we alleadge that they by consequence teach stolen voluptuous­nesse, which burneth and wasteth the conscience: for thus to frequent relap­ses, is to cauterize the spirit and vasta­re conscientiam, as the schoolemen aptly tearme it. Are there any but bewailed wretches that cannot see on which side the truth standeth? Their doctrine is, that it is presumption by any meanes to be rid of the feare of damnation ordi­narily. Our doctrine is, that whosoeuer loueth the Lord out of a pure cōscience, [Page]that is, out of a conscience inlightened by Gods word, and not offended by li­uing in sinne against the conscience so inlightened, may iustly vpon that groūd receiue from the holy ghost assurance of his saluation, though the Fathers of Trent condemne this perswasion neuer so much. They affirme that a man hath free will to do things truely good, which is a deuise of the deuill to teach men to presume of that they haue not, that they might erre vnto perdition. We teach that a man hath no free will in his nature to doe any true sanctified and spirituall good, that men acknowledging their bondage may seeke free will of God.

To be briefe, concerning the scrip­tures (whereby all must be tried) they teach that the vulgar translation which is so grosly faultie, is onely authenticall. Wee teach that the originall text in Hebrewe and Greeke is onely authen­ticall.

These differences are so manifest, and [Page]these faces are of so cōtrarie hue, that it is no maruell if the holy ghost say, that men must be first drunke before they can be deceiued in them.Reuel. 14.8. & 17.2. Otherwise their delusions are as easie to discerne, as that Iezabel had borrowed her face then she looked out at the window. The whore of Babylon is highly mounted, finely painted, and terribly armed, and these be her allurements. The doctrine of the gospell hath beautie in it selfe, inward comfort, and constant colour, and these are her allurements.

But peraduenture some man will say vnto me, I pray you what allurement is in your doctrine of mortification which you so much vrge?

And which you extend so far; that a man can haue no peace in his consci­ence that fauoureth and retaineth any sinne in himselfe against his conscience? Which determineth that a man is in a damnable case whatsoeuer good deedes seeme to be in him, if he yeelde not to [Page]the worke of the holy ghost for a lea­uing but of any one knowne sinne which fighteth against the peace of his consci­ence? Dearely beloued, I beseech you in the bowels of Christ to take this an­swere, cast it into the balance and marke well the scales.

I confesse in deed to begin withal, that this doctrine fawneth not vpon hypo­crites, but remooueth them to their wo, and the weale of the Church. But why is it? is it not because they are hypocrits? To the rest may it not be truely said of this doctrine,Matt. 11, 29 30. that it is an easie yoke and a light burden? Is it not an alluring doc­trine that hath but one onely difficultie, and is otherwise accompanied with most certaine consolation? The difficultie is to shake off the vnconscionable sin that cleaueth so fast to vs, and tarrieth behind to mischiefe vs. Were it not damnable doctrine to dispense with that which ad­mitteth no dispensation? should we take vpon vs to heale with sweete wordes like [Page]witches? Be strong in the Lord, and of a good courage in throwing away that sin, and then the maine brunt is ouer and the worst is past. Holde thee there, and thou maiest enioy perpetuall, that is, vndiscon­tinued consolations notwithstanding a thousand infirmities. For so long as the power of mortification destroyeth thy sinfull affections as they rise, and so long as thou art vnfainedly displeased with all sinne, and doest mortifie the deedes of the body by the spirit, thy case is the case of sal­uation. And when thou art once soundly confirmed in this resolution, thou art not onely in the case, but also in the state of saluation, thou shalt liue & not die. What would a man haue more then this? But the Papistes haue found an ease for this matter. For they which accuse the doc­trine of the gospell to be a doctrine of li­bertie, because of the article of iustificati­on by faith only, do themselues by indul­gences, by pardons, by merits of Saints, and by setting of good deedes against ill, [Page]teach foolish virgins that oyle is to bee begged or bought, wherby they are in­duced into a damnable sleepe and se­curitie.

It would allure a pyrate indeede to be of their religion, if he might be sure to buy out his punishment after his death with the robberies and rapines of his life. In the meane time such do­ctrine as this, hath brought Atheisme into the world, and that also of the vi­lest kind. For a Popish Atheist is an hideous mungrell, euen a verie Cen­taure. As to say the very truth, Pope­rie and Atheisme are very coincident, and their differences very obscure. Po­perie is a sensuall dissembling with Gods, & Atheisme is a sensual mocking of God. The Papist is a make-god, and y^e Atheist is a mock-god. And you may be sure, that the maker wilbe so bold as to be a mocker in time. The Papist de­ludeth his conscience, and the Atheist derideth his conscience. Poperie (be­ing [Page] copia cornu of sensuall ceremonies, for euerie sense a play-fellow, a mer­rie religion, the good-fellowes religi­on) comforteth the flesh, & Atheisme suppresseth the spirit. Brethren, ob­serue it well, and you shall find that Poperie to them that haue heard the Gospell soundly and sincerely taught, marke well what I say, to them that haue heard the Gospell soundly and sincerely taught, hath nothing in it to allure anie but hypocrites, nor anie thing in it to detaine anie such in that religion, but those which are in a faire forwardnesse to degenerate into A­theisme.

But peraduenture it will be alleaged that there are manie euen in the bo­some of the Realme, that after the hea­ring of the Gospell are drawne away in their verie consciences to Poperie. But I aske who are they? Are they not they of whom a man may say, O how great is that darkenesse when their ve­rie Mat. 6.33. [Page] light is become darkenesse? when the candle of their conscience is put out? Are they not they which are giuen o­uer to a forlorne sense? whose thoughts and conscience (as Salomon saith) are li­tle worth, Prou. 10, 20 because (as Saint Paul saith) themselues being defiled Infidels no­thing is pure to them, Tit. 1.15. but euen their mindes and consciences are defiled. It is no great matter which way the con­sciences of these men doe wagge. I will tell you (dearely beloued) what may be obserued of many that are so­dainly reconciled Papists in this king­dome, that if there were no other re­spect but the losse of them for the good that was in them when they were Pro­testants, they are better lost thē found, and become that Synagogue better then this Church, for they suite it bet­ter. Men of a proditorious, imperious and luxurious disposition.

But what should I talke of consci­ence? seeing that kind of religion is [Page]the refuge of the vnconsc̄ionable: whose trade is first to promise what they lust, thē to make heretikes whom they lust, and at the last to breake pro­mise with them when and how they lust. Their religion it selfe is spied well enough by many of y^e professors of it. And there are manie that are Papists euen against their conscience, if con­science were to bee stinted at this ap­prehension; that Poperie is a false and fraudulent religion, haeresis Catholica impostura magna, the imposture of the world. But to say the truth, they are not Papists against their conscience, be­cause they haue no conscience secun­dum sensum.

And therefore as for the examples and liues of men whereby wee are to allure one another, they neede not to boast so much as they do, considering that their religion consisteth by conse­quence of the profession of many great crimes. Against the third commande­ment [Page]they professe resolution of per­iurie, if it serue their turne when they are sworne to those that they call here-tikes. Against the fist commandement they professe disobedience to their princes, if their holy father incite them to it. Against the sixt commandement they professe murther vpon the like warrantie. Against the seuenth com­mandement by barring mariage, and expresse preferring the faults of single life before it, they professe filthinesse and vnchastitie in those that ought to bee most pure. Against the eight com­mandement they professe making merchandize of soules. Against the ninth commandement vnder pretence of reconciling to the Church, they professe alienation of subiects from their natural princes, and are the most renowmed artificers of mischiefe and debate that euer were heard of. All these they doe directly or indirectly professe besides the rest.

As for vs which professe the Gos­pel, it behooueth vs on the other side to allure by our example in better maner then we do, and not to cause the name of God to be blasphemed by these Pa­pists through vs, but rather to let our light so shine before men, that they may glorifie our father which is in heauen. Matt. 5.16. For the truth is, that wee are to too short in this kind of allurement. The doctrin which we professe is indeed Gods allu­ring doctrine, but our examples are not such. The workes of the Papists especially many of their Antichristi­an piles, are monuments of their er­rours. And our works are monuments of the prophanation of Gods truth, as our antisabbatarie play-houses. But who doth anie common good? The merits of an arrogant Papist are caried after him with a dolefull Item fit for a black Sanctus, that they will not go for payment. And our works, if we repent not, will follow after vs and giue vs our [Page]payment, because we in our generati­on haue not beene so gracious in al­luring, as the Papists haue beene wit­ching in theirs. The Lord giue vs grace to repent.

The fourth conclusion out of this text is, that all those true Iapheths whō the Lord shall take in hand to allure, shall dwell in the tents of Shem, that is, shall come to the true Church, and shall abide therein. If God be not mer­cifull vnto vs in this thing, all his mercies are frustrate vnto vs. And vn­to this blessing he after a sort exhorteth them, to wit, to lay hold vpon it. For it is the greatest fauour that God be­stoweth vpon men in this world, to make them true members of his true Church. And this is the grace if wee bee not vtterly vngratious, which a­boue all worldly things we will desire and affect, though it should cost vs all we are worth to purchase this field. As Dauid saith, One thing haue I desired of [Page]the Lord, that I will require, and will not alter this petition into another,Psal. 27.4 5 that I may dwell in the house of the Lord all the dayes of my life to behold the beau­tie of the Lord, and to visit his temple. For as he saith.Psal. 48.2, 3 Mount Sion is the ioy of the whole earth, to wit, as farre as God hath any people in the earth belonging to his election. For in it (saith the Pro­phet) he speaketh forth all his glorie. This is the Arke,Psal. 29.9. out of which there is no saluation: all else is a floud fifteene cu­bits aboue the highest mountaines. They therefore which cannot be allu­red to come and dwell in the tents of Shem, must perish. For euen the chil­dren of God themselues are no better then wretches so long as they are with­held from hence. Whose state is re­presented in the prodigall sonne, that was faine to feed on swill and swads.Luk. 15.15, 16. And Dauid complaineth of his banish­ment from the Church, which yet he was not guiltie of,Psal. 120. Wo is to me (saith he) [Page] that I remaine in Meshech, and dwell in the tents of Kedar.

But you will say vnto me, that I shal not need to vrge this point because it is alredie confessed. But I am constrai­ned to replie, that the confession of the truth of it is not much more generall, then the disauowing and reiecting of the practise. For how manie are there which hold off, and almost take a pride to be vnstayed in the matter of religi­on? How manie which by pretence of disagreements in the Church, cannot tell what to make of themselues?

The Papists they haue sought vp their gods againe, which they had cast to the backes and to the moules, they frequent Masse in corners, and they behaue themselues so as the Familists in their assemblies: and that company of them which are called Iesuites, may more worthily bee called Adamites, which were the first founders of the Familists. For these Masse-monges [Page]watch Tammuz in the nights, and these night-birds keepe little better then the feasts of Isis & Osiris in this citie. As for the rest, if the name of Recusant should be taken strictly for euerie one that re­fuseth so to dwell in the tents of Shē, as the Lord would take in good part, the Recusants of this land are innumera­ble. When we consider how long the Gospell hath continued amongst vs, and compare it with the great heapes of people in this City which make no difference of the Sabboth day at all for cōscience sake, we may truly cry out of a prodigious wickednes. It can not be denyed but y^t there are now more suffi­ciēt preachers of Gods word amongst you, then euer there were. But the ig­norance of the most that professe, and the rudenesse of the troupes of those that scorne to professe is very offen­siue and loathsome. There are they say belonging to diuers seuerall pari­rishes many thousand people, perad­uenture [Page]more to some then the parish church can contayne; though I know not the case, yet I propound it to you. And how do you thinke are a greate parte of this people occupied, when they shoulde bee present at the hearing of the word? I would demaund of the frowardest man in all this presence, whether he do not thinke in his con­science, that the greatest part of them are so frarre from being in the tents of Shem, that they are in the tents of Cham. For I pray you tell me, are not these drunken Tauernes and victual­ling houses, these play-houses and bro­thell houses the tents of Cham, where all the rest of their villanies are accom­plished and made vp with the scoffing at Noah? Assuredly (dearely beloued) if that which is called cōscience be any better thē a iest, & that which is called Gods word be any better then a stale, these are damnable things to be done, [Page]and therfore horrible things to bee suf­fred.

I confesse vnto you that my skil ex­tendeth not duly to limit forth the blame of the rulers, to lay it iustly where it is. Vnfainedly I speake it, I forbeare that particular course for no other cause, but because I would not reproue sinne with sinne by speaking into a matter before I know it. But well I am sure, that if they which are char­ged with the reformotion of this abuse by the places which they sustaine, did busie themselues therein more zealous­ly then yet they do, they should please God better then in anie thing els for the most part wherein they are for­ward.

They that come out of the world into the Church, come out of a desert and they that come into the Church, as most men are come in, come into a desert, & are like sheep without a [Page]shepheard. This great forrest of London is full of couert for wandring creatures, and there are too manie priuiledges for sinners. I beseech you heare me this one thing with patience, and vouch­safe to weigh it well. The Magistrates being annoyed with the disorders of loose and wicked persons which swarme about this citie, do performe a laudable office indeede in reuising the orders of Bridewell, and in vrging better execution of the good lawes which tend to a remedie. But except the tents of Shem were surueyed like­wise, and the apparance there were better vrged, it is to small purpose to endeuour this externall reformation. For this one thing be sure of, that these loose persons, these disguised conycat­chers haue informed themselues of their state what it would bee, if they should change their course with that which the Magistrate would vrge, to [Page]wit, that it would be both more poore and more painfull. And therefore they are resolued rather to venture the vt­termost penaltie, then to submit them­selues to this change. So that there is nothing that can effectually reclaime them but onely this, to marshall them to the tents of Shem. For there they shall find allurements to quiet their minds in obedience. They shall finde that they are not bidden to losse, but that they shall better their state by the change. For to dwell rightly in the tents of Shem, is in some measure to dwell in heauen. And I would the ma­gistrates would duly consider, how much they are beholding to the Mi­nisters of the Gospell in this behalfe: (assuredly the Magistrates are vn­thankfull if they vse them not respe­ctiuely and kindly.) And I would the Ministers would likewise endeuour to bring hither their forces. For so should [Page]they directly satisfie their owne duties in bringing men to Gods Church, and consequently assist the Magistrate in the reformation of the common­wealth.

And as for the people themselues which are runne wild, be they poore or rich, I would they would consider what wrong they doe themselues with this out-lying, & what benefit it would be to them to come and dwell in these tents. And it were to bee wished that some euen of those which resort to Paules Crosse and will not come at their owne Church, and when they are here delude the law with walking and talking, were better ordered: for their resort hither is like the piller-prayers of manie which kneele downe only for fashion sake. I say, I would not onely the poore, but also the rich of­fenders would obserue it of what qua­litie soeuer. For as Augustine saith, [Page] Quisquis ille est & qualiscunque ille est, Aug. serm. 181. de tempore. Christianus non est qui in Christi Eccle­sia non est. Be what he may be, he is no Christiā that is not in Christs Church: though his head were of brasse.

Pardon my libertie of speech of these Libertines. These Conycatchers and vagrant Caines, which haue gotten a perpetuitie of haunting Tauernes and infamous house without diffe­rence of dayes, and without respect of the time either of prayer or preaching are no better then the diuels rogues. But if they would come to Shems tents their priu [...]ledges should be great.

For first,Ephes. 2, 12. wheras they are now a sort of maisterlesse hounds and Atheists in the world (as S. Paul saith) they should be receiued into the seruice of God, and so come vnder his tuition, which would bee a rowling away of their shame: for this non apparance is a shamefull crime of irkesome reproch.

Secondly, by being in checke-roll in his tents they should be capable of the benefite of his seruants, to be pre­ferred to the grace of the holy Ghost. For these wild men, these Faunes and Satyrs (as I may say) are a kind of demo niacks, and are not so much as capable of the Spirit of God, til they haue sub­mitted themselues to bee members of Gods Church.

And thirdly, by tarying their turne they should be not only capable, but it shold euen be vnto thē according to their faith. And there would be a maruellous change worthy to be celebrated with a song of Angels. Wheras now they are oftē incōbred with the horrors of con­science, so that the sound of fear is euer in their eares. Against this Satan cānot otherwise succour them, then by tea­ching them to make out a power of blasphemies and derisions both of hea­uen and hell, or to earth themselues in [Page]the caues of obliuion, that the iudge­mēt to come may not come into their mindes. Then they should be able to pacifie their consciences with sound arguments of their saluation: and the grace of God would perswade their consciences to take part on their side. And when their heart was become their friend, it would perswade their af­fection to dine and sup with their con­science. Which would be a royall a­mends to the poorer sort for the hard fare they should find in the world by changing their course, and a dish be­yond all their dainties to the rich.

Amen.