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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	death_n	die_v	sin_n	11,157	5	5.1542	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05417	Two sermons one preached at Paules Crosse December 20. By Roger Lea Master of Arts, of Iesus-Colledge in Cambridge: and preacher at S. Leonards Shorditch, in Middlesex, by London. Another preached in Paules-Church, Decemb. 26, being S. Steuens day, by Iohn Squire, Master of Arts, of the same Colledge: and preacher of the same parish	Ley, Roger, b. 1593 or 4.; Squire, John, ca. 1588-1653. Sermon preached in Pauls church upon Saint Stevens fay. 1618. aut	1619 (1619)	STC 15569; ESTC S103084	38,824	74

shall shortly follow mine as it is in the 〈◊〉 Psalme Thou bringest our yeares to an end as it were a tale that is told Let our endeauors then concurre that we may profit by the worke and enioy that end in the beginning of the text Then commeth the end c. So may the word of God appeare perfect for the law of God is a perfect law conuerting the soule in the seauenth verse of the forenamed Psalme that which is perfect may make perfect shewing in it selfe a sound perfection because it workes in vs a sincere conuersion These words may be taken as an argument of the resurrection among sundry other reasons that I omit because of abundance of matter herein conteined For Christ must be an absolute king to honour and aduance his subiects into glory by raising them vp into life eternall and confounding his aduersaries the last whereof is death And as it augmenteth the glory of a king to reigne a long time to make a manifest and a large declaration of his power in sundry ages and much variety so Christ doth not on the suddaine end the world but deferres his accomplishment thereof til he hath raigned a certaine time To put all his enemies vnder his feete Secondly these words are for comfort If any should be ouer hasty to leaue this life to come to that better kingdome here S. Paul seemeth to giue a reason of Christs long tarrying we must not expect our end before our Lord appoints it but continue in the field and keepe our rankes against the enemies vnder our captaine till he end the warre and bring vs to a place of rest Because as Caluin saith Non est consentaneum medio stadio nos coronari We must not enioy our crowne before we runne our race but as constant runners hold out till we come at the iournies end We may deuide these two verses in the words of Aquinus here is first adaptio boni the performing of good remotio mali the remoouing of euill Both here by Christ are wrought as a patterne to all rulers that for the time they are in office their conscience may tell them this good haue I done and this euill haue I represt For he that will hurt none and doe good to none but thinkes it good sleeping in a whole skin and the safest course not to meddle carrieth a resolution not worthy the minde of a superiour but by our Sauiours example hee must hazard and put forth himselfe So in the 24. verse hee sets by the good Then shall be the end when he shall haue deliuered vp the kingdome to the Father And in the 15. verse expels the bad He must reigne till he hath put all his enemies vnder his seete And as Anchises gaue counsell to his sonne in the which the Romans seemed to bragge for executing the precept Parcere subiectis debellare superbos Aenec 6. To spare the subiects and to pull downe the proude The first is practised here in the 24. verse parcere subiectis To spare or rather to honour the subiects Then shall be the end when he shall haue deliuered the kingdome to the Father and the second is expressed in the 25. verse there he pulls downe the proude He must reigne till hee hath put all his enemies vnder his feete Concerning the verses in themselues seuerally considered In the 24. verse consider first an end of the old world Then shall be the end the estate of the new world he shall haue deliuered vp the kingdome to the Father and the manner of gouernment without degrees of secular power by God immediately He shall put downe all rul and all authority and power In the 25. consider The kingdome and the conquest the kingdome he must reigne the Conquest till he hath put all enemies vnder his feete In the last consider the parties vanquished his enemies and their miserable ouerthrow discomfiture vnder his feete They are put vnder feete In the first place we haue the last estate of all the world to consider Then commeth the end In euery businesse the last issue must bee first concluded as in running a race we first agree of the end to which the swift motion of the course must aime and approach In shooting the marke and scope it first set vp Therefore it is obserued that practicall sciences must be handled per methodum analiticam ● fine admedia We first set downe the end and then the meanes that leadeth to the end Of ends there are two sorts first an end of destruction and secondly an end of accomplishment when a thing is finished The one is a bad end the other a good by the one a thing is ended that is to say consumed by the other a businesse or worke is ended that is it is perfected In this place Beza vnderstands the latter the world shall be ended that is it shall be perfected But to speake properly we may vnderstand both For an accomplishment cannot bee without the destruction of some thing Generatio vnius est corruptio alterius when a new thing is formed the old thing must be altered according to the 36. verse of this chapter That which thou sowest is not quickned except it die Briefely then of these two ends in order First the world and the inhabitants and all things that we enioy must haue an end they must be destroyed and consumed Euery thing that seemeth most strong and beautifull must in the end vanish and fall away The cause of this is sinne for when things are in their height they abuse their time they beare not themselues aright in the middest of their glory the gifts of God are abused and therefore he plagues the earth and destroyes the world men are the abusers and therefore that time which giueth them leaue to sin bringeth them likewise to an end and burieth them in a common destruction This is the nature of sinne it is still a destroyer God did threaten Adam in paradise at the first with moriendo morieris in the day that thou eatest thereof thou shalt die the death And euer since where sinne hath bin committed with a stubborne hand God hath punished with destruction and desolation Euen from hence must euery one confesse that he is a sinner because he carrieth a body subiect to corruption and in time death shal sease vpon him When as the Lord did see that the wickednesse of man was great vpon the earth before the flood hee brought that deluge to ouer-flow the world that the waters might breake the heart and strength of the earth that mens liues might be shortned by the putrefaction of the Elements and so weakenesse bee brought vpon the world We may see it by examples Noe liued 950. yeares Terah the father of Abraham liued but 205. yeares and Ioseph that was in a neere generation in the descending line from Terah died at the age of an hundred and ten in the 50. of Genesis and the last verse So the

yeares of men after the flood were strangely altered euer from 950. to 110. in some succeeding ages Sinne is the cause of all this Tyrants that rule enioy their kingdomes but a while as histories can testifie For because their vices and cruelties are most vntollerable they are soonest ended And vngodly men they liue not out halfe their daies the Lord hath said it and God performeth it when they are an impediment to his worke when their iniquity cannot be endured although it be not alwaies so For he worketh diuersly as he sindeth occasion sometime he smiteth sometimes he suffereth his prouidence being not tied to any limits But sinne according to the nature of it worketh a man to his end and still playeth the part of a destroyer If this be so let vs be carefull to auoide it and carefull to amend it make an end of sinne before God make an end of you For know this where iniquity is Gods hatred followeth and will cut down that which displeaseth him with a finall confusion Yet sinne is of that nature that it desires to be continuall the delight of it coueteth to bee euerlasting when a man is taken captiue and wonne to carnall bewitching pleasure he wisheth to dwell there without ceasing or interruption How vnequall then is vice in the proceeding for although it make an end of the sinner it will make no end of it selfe Hence it is that repentance is deferred and suffereth so many procrastinations till a man finde a fitter time a better inclination of his heart within a more conuenient opportunity without so making his transgression to continue Hence is it that the euill seruant saith my master doth defer his comming therefore he smites his fellow seruants and goeth on with a presuming boldnesse And will not forecast his heauy euents nor consider that although his master deferres his comming yet he commeth after his deferring and at last will end his enterprises with vnwelcome issues And to what purpose shal the world spinne out an vngodly third when this fatall stroke shall cut it off what fruite shall a man expect from a falling tree Pleasure and content beeing once changed become more sorrowfull euen as a mans sorrow being changed is so much more pleasant Alas this end is that which reacheth not sinne alone but for our sinnes cuts off all that this earth can yeild The principall matters of a mans estate that he desireth to get together for his soule to rest on by lawfull and good proceeding his end will cut him short of a full fruition and make his desires lame in his greatest purposes This did Seuerus the Emperour truly see and finde by true experience who hauing passed through many aduentures at last died in our land ouerladen with troubles weighing with himselfe what his life had beene he broke forth into these speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue beene all that might bee and now am nothing the better This end is that which ouerturneth all and will giue a foule wound to the fairest member of our earthly happinesse The second is an end of perfection For the Lord hath so tempered his heauy blow with mercy that the good shall gaine by the fall that God which consumeth others shall perfect them And for this end the whole world may expect Rom. 8. verse the 21. The creature shall be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God And S. Paul speaketh of himselfe and the other Apostles not onely the creatures of the world but we doe groane within our selues waiting for the adoption to wit the redemption of our body Here in earth the seruice of God is not absolute but in part ioyned with many infirmities the reward also of true obedience is not seene so that the imperfection of things present seemeth to require a future accomplishment Here wee stand by faith and our faith is wrought by hearing and reading the word of God Now although hearing of good newes be some comfort and the reading of a letter doth somewhat reioyce the heart that declareth the state of an absent friend yet these are not like the present fruition of the thing desired So when the Lord dealeth here by the sacred Gospell the comfortable tidings of peace and ioy Yet because it is but in hearing it seemeth to point out at something beyond for the nature of words are only to signifie or to resemble another thing besides themselues by representing somewhat that lyeth hid So then if in this life our state doth lie in hearing to shew that we are farre of neither yet attained to our full expectation Our end shall be an end of accomplishment to perfect that which before did want full perfection Againe hearing is for this life seeing is for the next in enioying a happy and blessed vision a mans fight is the most noble sence of the fiue therfore that must be the guide or rather the instrument that is reserued to conueigh the blessed gifts of the other life that the things which are most perfect in themselues may be deriued to vs in the most perfect manner Wherefore you see that because our religion hath not all the fulnesse that so worthy a cause requireth Our end shall be an end of perfection to finish those hopes and to make vp those breaches that doe keepe vnder the minde and doe here restrame it in some sort Secondly the vices of this world doe crie out for an end that wickednesse may not vaunt it selfe but that a better estate and a more perfect condition may beare the sway And indeede the vices of this world doe proclaime an end of perfection For what infinite idolatry doth euen since the world stood and at this very day ouer-spread the face of the whole earth How doe base surfets and riotous excesse abound How doe oathes breath forth without any reuerence or regard of him that is named What oppression and biting of poore men doth passe with haughtinesse and pride Can wee now thinke that the iust God can euer endure that these should euer stand Yea and flourish also and out braue his Maiesty No surely hee will bring matters to a better passe and set things in a right order by a iust gouernment we must expect an end of perfection Thirdly and lastly as our religion doth require an accomplishment and as the vices of men that are against religion doe require a reformation so our morall vertues that doe not immediately concerne Gods worship but are vsed as good meanes and helpes for it and the ordinary things that are either for necessity or for ornament of this life they are here so full of want that they seeme to groane for a redresse to be better seated by a happy end Our knowledge and vnderstanding whereby we comprehend the deepe mysteries of God and the hidden qualities of his workes is full of doubt and difficulty as we haue it in this life Solomon that did wish it

see them strongly subdued by a fearefull fall these enemies shall be put vnder feete Their ouerthrow vnder feete This heauie lot did the Heathen imagine due to the Giants for opposing their Gods Famaest Enceladi semiustum fulmine corpus Vrgeri mole hac In Virgil. Aetna was thought a burden weighing downe one of this companie In Scripture this is taken as a note of conquest as Iosua 10.24 The captaines of the people did tread vpon the neckes of the fiue Kings Which thing no doubt was a type of this as Iosua that temporall Sauiour was of the eternall Sauiour Iesus In this kinde also Ioas derideth Amazia King of Iuda 2. Chron. 25.18 shewing his weakenesse and arrogancie vnder this similitude The thistle that was in Lebanon sent to the Caedar that was in Lebanon saying Giue thy daughter to my sonne to wife and a wilde beast came and trode downe the thistle For all the enemies of God doe fall miserably finally and in the most contemned manner and the extremities of all ruine shall confound him that is not an embracer of religion Obserue two things in this punishment torment and shame 1. Torment As a man that is pressed to death doth groane and languish vnder the weight without the comfort of a little ease or a breathing time to gather strength to vndergoe the torture with any patience so are the eternall woes of another life Gods anger and heauy iudgement shall weigh downe the sinner the burden of his displeasure vpon the conscience shall be intollerable and insupportable griefe shall make the sinner to sinke vnder the heauinesse This did he a little see that cried mine iniquities are gone ouer my head and are a burden to heauy for me to beare yet this is the voice of repentance and not of desperation So heauy a loade is a mans offence when it presseth vpon the conscience 2 Basenesse and shame maketh vp the misery As he that lieth vnder foote is in the state of ignominie and reproch So at the day of iudgement when a mans villanies are laid open when his Maiestie appeareth who was offended then a man shall haue his nakednesse truely seene like Adam in Gods presence That which before he did glory in shall then make him to hide himselfe if it weare in his power where the filthinesse of sinne shall be laide open in true colours And are these the men that must not now be spoken to and strout it in their gallantry Their wit in this deserueth commendation that they honour themselues and in a case of necessitie doe magnifie their practises very neede requireth it they must a little braue it now they fall so low hereafter The pretious pearle of the word is ouer topped by the haughtie and now set light by and the labours of preaching are as a thing trampled vnder by these men Therefore these two must change places God must haue the glory and they the shame For wherefore is it that these flourishing offenders are hearers of it for the learning or the eloquence or some worldly respect Whereas saluation is built vpon simple admonition and common principles things that make no shew because the Lord would bring downe all humane mane inuention and pride to this plainnesse All brauery policy learning elocution must at that time stoope to this simplicitie of diuine truth whereas now we can scarce get this inward substance this marrow of diuinitie to take place but these outward orornaments doe obscure it Strange and lamentable is the folly of the world As men that are vnfurnished come to a tree to gather fruite and when they are come they onely looke vpon the faire body of the tree and the goodly bowes and if they can snatch a branch they runne away and leaue the fruite behind So fareth it with our common auditours They are sicke and want yet come to get some new thing to please their fancy that may tickle the care or delight the minde returning with empty soules as if God had ordained his word to please and not to profit Let this then haue the preheminence now lest the contempt of so high a thing lay the auditour in dishonour Conceiue now what it is to lie vnder the feete of God They shall call for mountaines to couer them the weight of iudgement shall be so heauy Worldly sorrow is grieuous to flesh and blood burning in fire is a torment that cannot be endured this is a Tophet prepared with much wood and the breath of the Lord as a riuer of brimstone to kindle it Trauell of women is a plague in earth for sinne this suddaine destruction that commeth vnawares is like it 1. Thess 5. Discontents of this life doe sometimes preuaile against humane infirmitie that a man ouerwhelmed will delect his minde goe against nature and lay violent hands vpon himselfe If this be so in the sorrowes on earth how shall it fare with the sorrowes of hell If a man doe thus shrinke when he is smitten by the hand of the creature how shall he sinke when he lieth vnder the foote of the Creator See here in this life how a wounded conscience doth dismay a perplexed soule It maketh a man forget all worldly pleasure that cannot helpe him It ouercommeth all earthly sorrow for that yeildeth vnto this neuerthelesse a troubled minde hath some hope God may release out of that agonie It seeth not God and his iudgements but feareth and suspecteth a miserie to come it beholdeth vengeance a farre of If that may so lay a man vnder foote in his life how shall the feeling eternall punishments ouerthrow him What shall I say more Pugna suum finem cumiacet hostis habet Equity requireth the fight should cease when the enemie is vnder foote I neede to threaten no longer But that my end may giue a direction to the end of others Beware this ditch for sake sinne that maketh an enemy to God let his word smite your conscience by reforming you I cannot speake it without griefe nor I thinke you heare it without pittie that our Church should haue those hearers that are diligent and yet vnsound in practise some that set their saluation light let it goe either way that follow the world and trouble not their braines about heauen These men are to bee put among the enemies among the Iewes and Turkes euen those that haue not knowne God that haue blasphemed Christ that haue borne armes against him They are in the same degree with them all are stickes to be put in the same bundle and cast into the same fire The diuell hath hid this ditch into which they fall their owne lust hath beene a mist that rose into the eies to darken their soule that they will not beleeue it till they feele it nor beware it till they finde it Yet make peace for you fight with the Lord of hosts you shall be ouermatched at the last although you see not his vengeance at the first Be hot then in his cause

stand for him like a friend or else he will account you as his foe worship him here with a constant and faithfull heart fall downe before his feete by praier and true repentance lest you fall vnder his feete in the day of wrath FINIS A SERMON PREACHED IN PAVLES CHVRCH VPON SAINT Steuens day 1618. ACTS 7.57 and 58. Then they gaue a shoute with a loude voice and stopped their eares and ranne vpon him all at once And cast him out of the citty and stoned him SAint Steuens Day The Day directeth me to my Text the Day of S. Steuen and the Text of S. Steuen But how concerneth it Saint Steuen Declareth it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Birth and comming into the world like the day before this or his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Death and going out of the world like the day after to morrow His Death certainely and necessarily Yesterday was the Birth of Christ this day the Death of a Christian both comprising the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christianitie That day teaching vs to liue this day teaching vs to die or rather both teaching vs to doe both both to liue and die For our meeting the Day of S. Steuen leadeth vs to the Text of Saint Steuen and the Text of Saint Steuen to the Death of Saint Steuen The end of this story is the story of his end and thus much for the contents The contents of my text being Death Persecution the parts thereof shall be answerable two the Persecuters and the Persecuted the first pointing at a pluralitie of Iewes the second at a singular Christian first of them then of Him so I direct my discourse In them the Persecuters we may note the very body of persecution they did assault him fine waies if ye will with fiue members ore aure corde and as our phrase is manibus pedibusque they did set vpon him with their mouthes eares hearts feete and hands First with their mouthes then they gaue a shoute with a loude voice Secondly with their eare stopped their eares Thirdly with their hearts they did it all at once Fourthly with their feete they ranne vpon him Fifthly with their hands they cast him out and stoned him In him the Persecuted two things onely are propounded the Place and the Person the Place was without the citty and the Person S. Stenen Arguing his thrice noble excellence he is thrice repeated they ranne vpon him they cast out Him and they stoned Him Yee conceiue the ground of my discourse concerning his last houre which Christ grant that we may remember to our last houre In generall obserue this from the generals Many Persecuters knit themselues together against one or a few Persecuted a kennell of Dogges single out one Deere and we heare them hunting after Him in my text Saul Doeg the Ziphims and the Amalekites against Dauid Pontius Pilate Herod and his men of warre against the sonne of Dauid the Scribes and Pharisies against the Apostles and the world against Athanasius In our time the Turkes Iewes Mahometanes and Pagans against vs Christians In our parts the Catholikes as they call themselues against the Protestants And in our land against our few poore Ministers It is the Day of Saint Steuen I will speake the words of Saint Steuen and I hope with the heart of S Steuen Lord lay not this sinne to their charge Act. 7.60 The first of the fiue particulars is how they assaulted S. Steuen with their mouthes as we phrase it they ranne vpon him with open mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shouted with a lowde voice saith my text A rare propertie of Persecuters doct to make their tongues the instruments of Persecution The text tetestifieth that these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their words were swords and that their shoute was the prologue to their tragedie So Act. 19.32 the Ephesians made a confused out-cry to cry out for the disciples confusion Pestilently politicke that the opening of their mouths might shut their eares from conueying compassion to the heart by hearing the passion of the Persecuted As souldiers beate the drumme to bury the groanes of their dying troopes and the Idolatrous Iewes ecchoed out the sound of their shrill instruments to drowne the shreekes of their frying children forced through the fire to Molech Thus they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shouted with a loude voice Surely these Iewes haue some of their off-spring appl yet suruiuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crying and yelling against the Persecuted Euen the sanctified the Iesuites did euer the Moone behold the like barking rhetoricke as hath beene yelpd out against our Prince and people by Becanus Tortus Eudaemon Lessius and Scioppius yea and Suarez also Adde our owne anominals our English popish pamphlets and finally 39. barrels of gunpowder should haue made vp the full cry of those foule Hell-hounds They thought to haue made vs all Steuens all Martyrs to haue deuoured vs all when they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they had so opened their mouthes against vs. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rumpatur quisquis rumpitur invidia Let them throate out their malice against vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a loude voice till they rend their mouthes to their nables We hope that the hand of the Lord will alway defend vs from the mouth of the Persecuter Next as they did open their mouthes against the eares of Saint Steuen so here they did stoppe their eares against the mouth of S. Steuen As the Mush-rome is all Head so they were all mouth they would speake all but heare nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did stoppe their eares saith my text But consider the cause of this their obturation and obduration S. Steuen did goade them vp with a sharpe sermon and the vild Beasts could not but Kicke at him vers 51. he tearmed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stiffenecked people of deafe eares and dull hearts and verse 52. hee told them plainely that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murderers and traiters His rough reprehension through their eares wounded their rebellious hearts as a resolute souldier will sometime fetch of one of the garrison through their owne loope-hooles Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make their eares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did damme vp euery chinke and creuise that the report of the least syllable might not enter into their stubborne hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did stoppe their eares saith the text An vndoubted truth doct Reprooue a Sinner and thou doest raise a Persecuter S. Steuen preached against them instantly they stopped their eares and ranne vpon him Christ taught it Math. 7.6 If thou giue holy things vnto dogges they will turne againe and teare you Christ felt it Luk. 4.28 and 29. Christ made an excellent sermon to his owne countrymen and his owne countrymen would haue plunged him

with indefatigable nimblenesse and it is their pastime to take paines for blood So these sage Pharisies who another time would pace in a plaine roade as the old greeke did climbe the craggie mountaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would haue thought that little way had cost them great labour Now so soone as they sent their game 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they ranne they ranne vpon their pray If they take so much paines to runne on vs vse let vs take as much paines to withstand their shock Let vs carefully arme our selues with the breast-plate of righteousnesse and the sword of the Spirit Let vs labour for intelligience to know the Scriptures for innocence to practise the Scriptures Thus if we haue illumination in our heads and sanctification in our hearts wee shall be Barricadoed and Palizadoed against their furious careere They shall runne on vs as the hounds doe on the horned stagge and as the horse on the armed pikes they runne to their owne death to their owne destruction Wicked men may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They may runne on vs on euery side but in the name of the Lord we shall destroy them Finally that it may appeare that they were armed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap a pe that their whole Body might be imbrued in blood they set to their Hands also many hands many hands to make lewde worke First they forced his body out of the citty then his soule out of his body the text saith they cast him out of the citty and stoned him In both as lawlesse as they were Barbarous in the first they offended against their owne law their owne law was Deut. 17.50 that they should haue beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they should haue brought him not cast him out of the citty In the second against the Romane law as they themselues confessed Ioh. 18.31 It is not lawfull for vs being vassels to Rome to put any man to death But they acted both in a franticke tumult the President politickly permitted fire to come from Millo to consume Abimelech and reciprocally from Abimelech to consume Millo that a rebellious people might deuoure one another the President with coniuence closed his eyes against this and such like law-lesse vproares Where we cannot but take notice of another property of Persecuters doct Their malice is vnlimited no law can represse them In the text to worke their vengeance they regard neither the law of Israel nor that of Rome but desperately infringe both the one and the other And indeed the grand-persecuter 2. Thess 2.8 Antichrist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawlesse vsurper Dauid did experience this qualitie from Persecuting Saul against the law of nature for hee was his kinseman against the law of the nation for he was his King against the law of Matrimonie for he was his Father against the law of Religion for he confessed Dauid to be more righteous then himselfe yet against all law did he prosecute his lawlesse persecution Wee may easily conceiue the cause Persecuters haue their eies blood-shot they sacrifice to their malice what the old Gaules did to Esus and Teutatus Lactant. 1.21 cruorem humanum the goare of men Blood seeleth vp their eyes they cannot they will not see heauen nor earth and therefore like the vniust Iudge Luk. 18.2 they feare neither God nor man No Law can binde them no bonds can restraine them From these premises vse conclude with a rare reconciliation we may expect from Rome if our reconcilers proiect might be imbraced What Law can protect vs from Persecution If we dare imbrace with Ioab feast with Absolon sleepe with Iaell and marry with Simeon and L●ui then may we be reconciled to Rome But as for Lawes vowes others promises protestations c. Such bonds they can breake them as Sampson did his cords with an easie nimble dexteritie And they haue reason for it propter bonum ecclesiae for the good of the Catholike cause it is a resolued case by a religious councell fides non est seruanda cum hoereticis it is lawfull to ruine heretikes by any gracelesse lawlesse meanes But I trust God will not permit vs to betray our selues into the hands of those blood-seeking blood-sucking persecuters Concerning the manner of their persecution execution how they stoned him I his point hath beene so sufficiently searched into by the learned and laboured sermon of my predecessour in this place on this day last yeare that I may truly say he hath not left one stone for my labour vnremooued Trusting therefore that your memory is somewhat answerable to his labour I will passe it beeing assured that I cannot passe him Though the time be Christmasse yet the point shall be a Passe-ouer I will omit tautologies Thus from these fiue points haue ye heard how these Persecuters were armed for blood at all points Now suppose ye see them in their Campur Martius trooped out to giue the terrible on set The Seene lyeth at Hierusalem and without the walles thereof their Aceldama the Place where they acted this bloodie tragedie was without the cittie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cast him out of the citty saith my text This point is like Rebeckaes wombe Gen. 25.23 it doth twinne obserue here two things First the Nature of persecuters Secondly the reward of persecuters It is the Nature of Persecuters to pretend equitie and law for their persecution doct 1 These Persecuters in and law for their persecution These Persecuters in the text pleade the very same The Place without the cittie the law did prescribe Deut. 17.5 the Action to stone the Blasphemer that law did permit it Leuit. 24.16 Crimes most lawlesse must be countenanced by the law notwithstanding This is no noueltie Christ foretold long since that some should thinke therefore all should say that they did God seruice in klling his seruants Ioh. 16.2 that it was aequum bonum that their Persecution was according to law and equitie And Christ felt in himselfe what hee foretold to others nos legem habemus we haue a law and by that law he ought to die Ioh. 19.7 Which pious probleme hath since beene spit out of the mouth of Machiavell himselfe to seeme religious is profitable saith he but to be religious is cumbersome Diuels therefore will ch●nge themselues into Angels of light and that Diuellish Persecution may put on the appearance of Angelicall equitie they plead the Law for it this is the Nature of Persecuters Mee thinkes vse this may coole our Salamanders who delight to liue in the fire of the Law Euen both the quarrelsome cli●nt and the c●nning Cou●seller the first bringeth suell and the other breath to maintaine that fire which hath consumed many an house in our little Island Yee doe but what is Law is that a Law for ●our ooings what if the extent of Law may put a stone into thy hand Wilt thou Oh will thou Braine Steu●n and ruine