Baalamite to be hired to blesse where the Lord hath cursed Num. 23.1 Kings 22.6 and to say with Ahabs Prophets Goe vp and prosper when Gods Word hath told vs wee shall surely fall But Bellarmine hath devised certaine shifts Lib. 1. de Amiss grat statu peccat cap. 12. to delude all these evident places as first properly and of themselues These are not mandates saith hee but degrees of the same Commandement Secondly such places are not to bee interpreted of veniall sinnes but of mortall onely where finding in his owne conscience these Fig-leaues too narrow to couer such apparent nakednesse he addeth thirdly that we must not so strictly vrge whatsoeuer the Law hath enacted against veniall sins because which is his fourth extraction out of the Schoole limbiques these are not against but besides the law and lest all this should faile hee strikes it dead at the last with such a qualification Though these veniall faults may bee absolutely called sinnes Quamvis peccata venialia fi cum mortalibas conferantur non sunt perfectè peccata absolutè tamen peccata nominari possunt vt in sacris literis nominantur lib. 1. de Amiss grat statu peccat cap. 12. and are so tearmed in holy scripture yet perfectly they are not so being conferred with mortall sinnes idcirco ex solis istis vocibus derebus ipsis non est pronunciandum And therefore wee must not speake of such matters as the Word of God directs vs but attend as it should seeme such circumstances as the Consistory of Rome shall prescribe vs. But can such huskes satisfie any one that hath a father to goe vnto The Iewes Massoreth are thought too saucy for disliking some words in the old Testament as offensiue to modest eares and adding their corrections in the margent as though the holy Ghost had not knowne how to expresse his minde But these are pidling criticismes to the Cardinals animadversions With him mandates must be degrees of mandates and contra shall be praeter hee will haue a milder censure for veniall sinnes or the text shall stretch for it God saith plainly yea he saies expresly no. But if such chaffe hold out waight in the ballance of the Sanctuary what proofes may Scripture yeeld to convince heretiques or heretiques not pervert to maintaine their owne fancies The Arke and Dagon Christ and Belial Bethel and Bethaven may bee so vnited together Antiquity I am sure was little acquainted with such subtilities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who dares to tearme saith a Regul Brevior ad Interrog 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Interrog 293. Basil any fault little v◠vniversae nostrae iustitiae saith b Confess lib. 9. c. vlt. S. Augustine woe to our best works or righteousnesse if without Gods mercy they come to a scanning Every offence according to Gregory Nazianzen is the death of the soule clippeth it in the Latine Gregories opinion from soaring aloft And howsoever Bellarmines former shift may winde from these also yet his own men in reason should sit neerer to him Gerson de vita spirituali Anim. Lect. 1 a opposeth himselfe purposely against this absurd distinction of the Schoolemen Richardus seconds him Almaine thinkes no otherwise 2. Sent. dist 42. q. 6. Roffensis ioynes with them both Durand so proueth that every sinne in his owne nature is not only besides but against Gods Law that Caietane is faine to come with this old Catholicon simplicitèr Caietan in Aq. 1a 2◠q. 88. art 1. and secundum quid to helpe out Thomas his Master 1a. 2ae q 88. ar 1. and yet all will not serue To hasten to a more profitable vse Michael Baius not long sithence professor of Divinity in Lovaine acknowledgeth just so much that every sinne is mortall in its owne nature as we contend for And all the world may see that these Taske-masters can shew no other warrant for gathering this stubble of veniall sinnes in the sense they vrge it but only from the Romane Pharaoh to make bricke in Purgatory But this availes not in Gods Court Beloued and therefore our plea must be cleane altered For his thoughts are not our thoughts nor his waies our waies Esay 55.8 Behold saith Bildad in the Booke of Iob the Moone hath no light Chap. 25.5.6 and the Starres are vncleane in his sight and will a worme or a shadow a bottle in the smoake stand vp to try titles with him in judgement If thou Lord wilt be extreame Psal 130.3 to marke what is done amisse O Lord who may abide it That which vineger is to the teeth smoake to the eyes a carcasse-smell vnto the nose a naked dagger to the heart more is the smallest faultring of mortall man to the infinite iustice of Almighty God Never can there be the like antipathie or deadly feud betwixt the most hostile creatures that ever were created as betwixt the Author of all goodnesse Iude. 6. Gen. 3.24 Gen. 19.24 1. King 15.29 1. King 16.12 2. King 10.11 and this Divels brat sinne It crosseth his very nature and he must needs crush it it contemneth his prerogatiue and therefore may not be tolerated It threw the Angels out of heauen Adam out of Paradise burned Sodom disinherited Sauls posterity plagued David rooted out the whole families of Ieroboam Baasha and Ahab plucked at length the most beloued Son out of the bosome of his Father to dye ignominiously in the habit of a servant And yet such is our sensles stupidity and vngratefull perversnes we drinke iniquity like water and distaste it not acknowledge Gods heauy indignation against it and regard it not see the dungeon ready to receiue vs the scourges to torment vs the plagues to befall vs and yet by any manner of repentance shunne them not Who presumeth not on Gods mercy as though hee were not just and is not bolder to offend this King of Kings then the meanest neighbour or friend he hath what examples terrify vs or terrours effect or effects declare that wee incline not to the position of Davids foole Psalm 14.1 who hath said in his heart that there is no God After so long teaching and often hearing many threats and often punishments by famine pestilence waters remaine there not Chams amongst vs who dishonour their parents Ismaels that mocke Esaus that vow revenge against their fellow members and naturall brethren Ioabs to kisse and stab Absolons to flatter rebell Pharisees for outsides Sadduces for beliefe that rate at a messe of pottage their heauenly birth-right Iudas once sold his Master for thirty peeces of silver but we often part with him and commonly for halfe the mony What sophistications vse wee not to gild over and extenuate sinnes not only to poyson our selues but also to draw on others To be drunke and frequent lewd company is now to be sociable and Iovial swearing a note of resolution gulling of a good wit cheating of
made himselfe strong against the Almightie Iob. 15.25 This will further appeare by conferring but the backe parts of Gods Maiestie with mans vnworthinesse and the severitie of the Iudge with the respectlesse presumption of the offender For seeing that every sinne is to bee esteemed according to the worth of the partie against whom it is committed as the same injurie offered to a pesant and a Prince standeth not in the same degree hence it followeth that the disobeying of an infinite Commander is an infinite offence and consequently deserueth a correspondent punishment And howsoeuer an vnwise man doth not well consider this Psal 92.6 and a foole doth not vnderstand it yet certainely that is most true which is obserued by one out of Saint Augustine that in every sinne wee commit as also in all other elections there is ballanced as it were in the scales of our reason here an Omnipotent Lord commanding for our eternall good and there a deadly enemie alluring to our vtter destruction Where notwithstanding such is our damnable ingratitude and malicious stupidity wee will fully reject the Lord of life and preferre a murderer Act. 3.14 Lam. 1.12 Haue yee no regard all yee that passe this way behold and see whom yee dayly pierce and then tell mee what disgrace may bee viler then this or punishment too heavy for such a contempt The incomprehensible Ancient of daies Almighty Iehovah who made all things of nothing by his Word and by the same can reduce them to worse then nothing againe whose looke drieth vp the Deepes and whose wrath maketh the Mountaines to melt the Earth to tremble the Rocks to rent the Heavens to shiuer Divels and Angels to quake before him Before whom all Kings are as Grashoppers all Monarchs as Molehils all beauty base all strength feeble all knowledge vaine all light dimme all goodnesse imperfect in such a case with such an opposite by such a creature as man is so extraordinarily graced by him to bee weighed as Belshazzar Dan. 5.27 in the ballance and found too light This is that which vrgeth his mercy and kindleth his Royall indignation Sometimes as it were passionately to expostulate Ier. 2.32 What iniquitie haue your Fathers found in me Or haue I beene a wildernesse vnto Israel or a land of darknesse Then to exclaime Heare O heauens and hearken O earth for the Lord hath said I haue brought vp children Esay 1.2 and they haue rebelled against me And goe to the Iles of Chittim and behold and send to Kedar Ier. 2.10.11 hath any nation changed their gods which yet are no Gods But my people hath changed their glory for that which hath no profit Last of all if a man will not turne hee will whet his sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ezehiel ingeminateth A sword a sword both sharp four bished Chap. 21.9 and the strings of his Bow make ready against the face of the rebellious Psal 21.12 Thus saith the Lord God of Hosts the mighty one of Israel Ah Esaiah 1.24 I will ease me of mine adversaries avenge me of mine enemies All which doth iustifie God in his saying and cleare him when he is iudged Psal 51.4 Mat. 10.30 For as his Providence numbreth our haires so doth his Iustice our sinnes whereof as none is so waighty without finall impenitency that may not be forgiuen So none so slight if hee once enter into judgement that waigheth not downe to hell 5 This may be a caveat for vs Beloued first to beware of the leauen of the Romish Synagogue who frame indulgences for Gods law come with peace peace when death is in the pot Which that we may the more vnderstandingly deeme of it shall not be amisse to touch a little on the positions of their chiefest patrons In which I intend to bee exceeding breefe as ayming rather at our owne reconciling with God then quarrelling with such obstinate adversaries Lib. 1. c. 2. Laethalia quae ho minem planè avertâ—nt à Deo Venialia quae nonnihil impediunt cursum ad Deum non tâ—men ab eo avertunt facili negotio expiantuâ— c. Lib. 1. de Amission grat statu peccat cap. 14. Bellarmine de amissione gratiae statu peccati besides other foure divisions of sin which hee there relateth hath this for the fifth which hee onely standeth vpon throughout that whole booke Of sinne saith hee some are deadly and divert a man wholy from God others veniall which hinder him onely a little and those hee tearmeth not so ab eventu with Saint Ambrose and Augustine because it pleaseth God in mercy vpon repentance through Christ to pardon them as Wickliffe Luther Calvin most strongly ever maintained against the Schoolemen but ex natura sua ratione peccati being such as crosse not charity so in their nature vt si vellet Deus non condonare it is the very vpshot of the booke before cited that if God would not pardon them but as it were in iustice doe his worst Poenom temporalem tantùm non autem sempiternamexigere possit hee could punish them no further then with temporall afflictions They stand with perfect charity saith a In 4 sent dist 17. Scotus Remitted they may be without any infusion of grace as Gregorius de Valentia the Iesuite peremptorily defineth they make vs not spotty or odious b Tom. 4. disp 7. in the sight of God according to the gentle c Censura Colomienfis censure of the Divines of Collaine therefore deserue not hel but Purgatory if d In quartum sent d. 21. q 1. Aquinas may be beleeued And to make it yet more plaine how bold they can bee with Gods Iustice Wee need not repent for them saith Andradius with Bonaventure in his fift book of the defence of the Councel of Trent neither say to God Forgiue vs our trespasses as the Rhemists would father on Saint Augustine at the 8. verse of the 7. chapter of the Epistle of Saint Paul to the Romans When God had giuen a Command to Adam Gen. 2.17 Of the Tree of knowledge of good evill thou shalt not eate for in the day thou eatest thereof thou shalt die the death Cap. 3.4 the Serpent comes with a couÌ„termand Yee shall not dye at all as though Gods meaning and his words had beene cleane contradictory And is not this the dealing of our Adversaries in this present controversie For if every one be accursed that fulfilleth not all the Commandements Levit. 26.14 all his ordinances Deut. 28.15 whatsoeuer is written Gal. 3.10 if hee violate the first and greatest Commandement Mat. 22.37 who loueth not God with all his heart and with all his soule and with all his minde And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Ioh. 3.4 every the most insensible staggering as Calvine soundly vrgeth commeth within the compasse of one of these circumstances what presumption is it then in any
to be that the faith of thine might not fayle and may somewhat now incense thee that hast paid the ransome for all our sinnes But feare not little flocke he that strikes will heale This somewhat through his mercy will proue as much as nothing Satan accuseth through malice to condemne but Christ through loue to amend thee Non deser it ad poenam saith Richardus à Sancto Victore sed monet ad poenitentiam In textum His accusations are instructions his chastisements peace his precious balmes shall neuer breake our heads In Ezechiel homil 11. Non parcit vt parcat non miseretur vt magis misereatur Hieron in Ezech. cap. 7.4 As a Surgeon being to lance his best-beloued child he long handleth softly saith Gregory before he strikes and then cutteth and weepeth and weepeth and cutteth againe as Saint Bernard feelingly expresseth it otherwise sparing would be spilling in such a pleurisy which cannot bee cured without letting blood so this great Physitian of our soules will not sticke to reproue any thing where something may grow to set all things out of order Whence I inferre that The smallest faults in the Church are not to passe vncontrouled No toleration is to be granted for any thing that is amisse either in Pastor or people 10 As the plague is in the body so is sinne in the soule nothing sooner infecteth spreadeth killeth being like a bemired Dogge that in fawning defileth Mat. 13.31 speedier then a graine of Mustard-seed from the least seed becomming the greatest amongst hearbes Not to quash therefore in the egge this venemous Cockatrice is to foster it against our selues till it bee vnconquerable and not to purge the least leauen thereof is to endanger and corrupt the whole masse of goodnesse In regard whereof the walker amongst the Candlesticks with the two-edged sword in his mouth hath furnished out his Prophets to bee fitte for such a purpose One hath his forehead as an Adamant harder then a flint not to bee dismayed at mens proud lookes howsoeuer they bee hard-hearted and impudent Ezech. 3.8 Another is a fenced brazen wall not to be prevailed against Ier. 15.20 And hence grew the resolution of poore silly Prophets not to fauour the least offences in the greatest persons Samuel is bold with Saul Wherefore didst thou euill in the sight of the Lord Vers 19. 1. Sam. 15. Nathan with David Wherefore hast thou despised the commandement of the Lord Vers 9. 2. Sam. 12. So Hanani to Asa Vers 9. Thou hast done foolishly 2. Chron. 16. Azariah to Vzziah It pertaineth not to thee Vzziah to burne Incense to the Lord Vers 18. 2. Chro. 26. Iohn Baptist to Herod It is not lawfull for thee to haue thy brothers wife Vers 4. Math. 14. No sinne in his owne nature may passe here for veniall as the a Bellar. lib. 1 de Amissione grat statu peccat cap. 9. seq Romanists footh their Popelings nay concupiscence it selfe so extenuated by the b Thom. 1.2 q. 85. ar 3. Bonau in 2. Sent. d. 32. q. 1. Schoolemen and pargetted ouer by the c Beslarm de Amis grat et statu pec l. 5. cap. 5. Greg. de Valent. in 1.2 q. 82. disp 6. q. 12. punct vnico Iesuits must here come vnder the lash For Gen. 6.5 is not exception taken at the very imagination of the thoughts Doth not David acknowledge the wickednesse of his shaping and pollution of his conception Psal 51 And that chosen vessell S. Paul fiue times in the sixth to the Romanes sixe times in the seauenth and three times in the eighth disclaime by the name of sinne our originall corruption What fault more pardonable in these our daies then the remisnesse of a father to vntoward children Or the carefulnesse of a young man to hold his owne Or the forwardnesse of a man of parts to purchase preferment 1. Sam. 4.18 Mar. 10.21 Yet Eli smarted for the first and the young man in the Gospell otherwise commended was touched by our Saviour for the second Act. 8.23 and the gall of Simon Magus was broken for the third The reason whereof is pregnant The commandement is peremptory against all as the Apostle vrgeth it Thou shalt not lust Now a Botch is neuer cured Rom. 7.7 as long as the core remaineth Excrements growe in dead carkasses Scintilla erat Arrius c. lib. 3. Comment in Gal. cap. 5. while the humour lasteth And the fire increaseth as the fewell is ministred Arrius was but a sparke in the beginning saith Saint Hierome but being not then troden out it cost the world a groane to quench his heresie The least cranny or hole vnstopped as Saint Chrysostome well adviseth is sufficient to sinke the largest ship Wilt thou then except at a moate in thy brothers eye and canst thou favour a sinne to fester in his conversation In cap. 2. Apocalyps 1. Vnhappy friendship saith Carthusian quae illum quem diligit tacendo tradit diabolo God saue every good Christian from such a friend who by soothing and forbearing will damne his soule Hee betrayeth therefore his brother that favoureth his eares to breake his necke seeing somewhat vncontrolled may grow to any thing one diuell finding entrance to an house swept and garnished Math. 12.45 will quickly get a company farre worse then himselfe 11 If then no fault in a Church in a family in a private person in substance or circumstance whether it be much or somewhat must bee suffered vnchecked what impudencie armes our adversaries the Papists to mention a toleration of their superstition especially amongst vs whose eyes God hath so farre opened to see their abominations Hath the Lord so mercifully freed vs from this spirituall Egypt and shall wee againe bee longing for their Pepons and Onyons Hath hee enlightned vs so clearely by the lanthorne of his Word not to make vse of it our selues but to see how grosly our adversaries are misled to crosse it It cannot be the conceit of a true Christian to be so false-hearted to his Lord and Master If Baal be God professe it wholely but if the Lord be God Deut. 22. Ver. 11. cursed be such halting A plow of an Oxe and an Asse a garment of Linsie-wolsie Meremaids halfe fish and halfe flesh Centaures halfe horse and halfe man are monstrous and abominable in his iealous affection Deut. 7. v. 1. seq When the Lord thy God shall bring thee into the land saith Moses to Israel which thou goest to possesse thou shalt make no covenāt with the people thereof but downe with their Groues and burne their Images with fire no marriages must be made betweene them and Gods people and reasons are giuen Exod. 23.33 It will turne thy children to serue other gods It will be a snare vnto thee And did it not proue so to strong Sampson to wise Salomon to vxorious Achab to all that ever
reason Either that burnt offrings were there then prepared to intreat God for good successe in that religious action or that the people in that place were to bee orderly ranged to proceed with the greater solemnity and lesse confusion The Iesuites with some others hold the difference cleared by saying Serearius Sanctius the owner of this floore had two names Nachon and Chidon This may helpe indeed somewhat to justify their multiplicity of names to shift from the stroke of Iustice The matter is not great but that Scripture must not be conceiued in any part to contradict it selfe least the whole may thereby bee questioned Why may not Chidon then be the places name and Nachon the owners at that time as Peter Martyr hath it since Ioshua's action by Ai gaue no name to a place and this place may be so called without absurdity But to passe from this yet not without some touch for vse When old frugality was in request and Great men were better husbands then Courtiers rich Boaz held it no disparagement Ruth 3. in person sometimes to follow his reapers and at night to take a bed in no better place then a threshing floore But while our masters follow too much their pleasures who oversees the labourers The very name of Threshing-floore should sufficiently taxe our idlenesse and luxurie which cannot bee contemptible as long as God's word honoureth it And what if I should say that the pageant of our whole life lesse resembleth a stage then a Threshing-floore There it were a shame to be mute and should it not here to loyter Let Iohn Baptist's application shut vp this passage Math. 3. where Gods Church is the floore the chosen wheat worldlings chaffe CHRIST is ready with his fanne to purge it throughly and set apart those for his heavenly garner these for vnquenchable fire O that our actions may proue so staid as to endure his fanne and flaile and not to fly our of the floore as chaffe or wild oates but to remaine in the day of triall vnited in faith and charity to his winnowed heape of wheate which sticking never so close together may hap notwithstanding to meet with a shaking as here it befell the Arke the next particle of my text though not in order of words yet of sense to be discussed 4 For the oxen shooke it It never proues well when men forsake Gods directions to follow their owne devices In the 4. of Numbers the Arke by Gods appointment was to bee carried on mens shoulders not by every bigboned Issachar that would shoulder perchance for place to make thereof a commodity but of the sonnes of Kohath whose burden properly it was and those must keepe at the staues end least by approaching too nigh they touch the holy things and so dye for their boldnesse This so plainely laid downe and often repeated in divers places of the Law and practised at the first with the precisest care is here notwithstanding neglected as a thing not necessary and perchance through a 20 yeares long discontinuance forgotten So full of infirmities and farre from merit are the best actions of the best men whether Princes or subiects Priests or people The People perchance relied on the Priests the Priests were willing to content the Nobles the Nobles had good reason to suspect nothing amisse where they saw their good King so forward and confident All out of doubt meant exceeding well and a great deale of holy care and diligence was vsed But a little leauen corrupteth the whole masse a new patch marreth an old garment It was fresh in all their memories that the Philistims new Cart and Kine 1 Sam. 6.1 returned this Arke miraculously after seven months captivity and they made no doubt but this new Cart of theirs which of purpose they had provided was as good as that or better and Oxen a teeme farre more staid then the milch kine that then drew it which performed it with reluctancy lowing for their calues Ibid. In this device they might much please themselues as more compendious and easy then the carriage on mens shoulders especially so long a iourney and thinke it by the former event to be approved also of God But soone they found their errour by wofull experience The Cart was not so sound nor the Oxen so sure nor the drivers so circumspect nor the guardians so at hand nor the way so levell nor the carriage so precious but beyond expectation it was like to catch a fall What shall a man here say but that GOD seeth not as man and man overseeth at the least casting his eye aside from Gods directions Most of the Iewes haue a conceit that these Oxen foundreth as it were on a sudden from a supernaturall cause For if it were present death for man and beast to touch mount Sinai when the LORD descended vpon it Exod. 19. in proportion here must be danger vers 13. for beasts to be made supporters of so sacred a burden Others obserue a naturall wantonnesse in the Oxen They kicked saith one stumbled saith another drew divers waies according to a third Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in the Originall is of a doubtfull signification But whatsoeuer the cause might bee the effect was certaine that the Arke thereby was shaken and in danger to bee overthrowne which the more amazed the lesse they knew the reason of it 5 Few men will make question but that the Arke in this place among many other resemblances may well beare a type of the Church militant as that other Arke of Noah doth by the application of all Interpreters both ancient and moderne That had his shaking vpon the waters as this by the Oxen vpon the new Cart. And was not the ship wherein our SAVIOVR sailed Math. 8. in a greater danger by a tempest The Disciples themselues knew not what would become of it as appeareth by their timorous out-cry in the greatest perplexity Lord saue vs we perish Such hath ever bin the lot of this woman in the wildernesse the beloued among the Watch-men Pharaohs oppresse her Balaams curse her Ieroboams cause her to sinne Nebuchadnezzars lead her into captivity Shee shall no sooner bee quitted from the hypocrisie of Scribes and Pharises but new persecutions of Heathenish Tyrants will make havocke of her choisest children Heretickes infect her springs Schismatickes trouble her peace Antichrist surprise her liberty ravening wolues deceiue her in sheepes cloathing Frogges and Locusts over-runne her fattest pastures This Doctrine needs no inlargement which wofull experience in all ages hath made so manifest In her best time strongest constitution securest reposes such Tertians often returne and giue her fits of shaking Naturalists cannot number more Earth-quakes then we if the word may passe may reckon Church-quakes So that sometime shee is forced to cry out with the Prophet My belly my belly Ierem. 4.19 2. King 4.19 other-while with the Shunamites childe My head my head And
point to be discussed 3 As Time and Place are the inseparable adiuncts of all transerunt actions so the Lord requires as well a House as a Day for his publike worship Such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my text not a moveable Tabernacle or an Inne for a nights lodging but a fixed Mansion to dwell in which the Article so restraineth not to the Iewish Temple but that it may well be extended to all publike fabricks erected in like manner and set apart for the like religious worship For this glorious Cathedrall Temple excluded not among the Iewes their Parochiall Synagogues or as they may be termed by an Analogie Chappels of ease Those our Saviour and his Apostles never spake against in those they preached prayed disputed and catechized the people therefore left a warrantable example for all succeeding ages to follow And what shall I speake of the Primitiue zeale of Christians in this behalfe No sooner had they got loose in Constantines time from Heathenish persecutions but euery good mans devotion was set on fire his head plotting his purse open for Churches and Chappels Emulations were betweene Prince and People who in this kinde should goe farthest most men of any ability held it their chiefest glory to be registred to posterity for Founders of Churches or Chappell 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. c. 45 Constantine's decree runnes in the second booke of his life written by Eusebius Vt diligentes sint Episcopi circa Ecclesiarum structuras that Bishops should bee extraordinary diligent about the building of Churches and Chappels if any were ruinous to repaire them and make them larger if any were wanting in convenient places they were to build them new He himselfe beganne with vnspeakable charges to adorne his new City Constantinople especially with Churches and Chappels for Gods seruice One Church called Irene and the other Apostolica were eminent Monuments in the n = a Lib. 2. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De vita Constant l 3. c. 23. Tripartite story of his religious magnificence to bee admired rather then imitated In Ierusalem hee commands the Bishop Macarius to erect a Church so farre surpassing all other structures in that kind that Eusebius intimates it might be the New Ierusalem so much fore-spoken of by the holy Prophets Notwithstanding Iustinian was so eager to out-vie him in this devout liberality that hee substracted the n = b Zonaras Annal. tom 3. stipends from his Readers of the liberall Arts and Sciences to inable himselfe the better to build the n = c Evagrius hist Eccles l. 4. c. 30. incomparable Church of Sophia Charles the Great is commended for erecting so many Churches as there be n = d Aventin Annal. l. 4. letters in the Roman Alphabet And what shall wee imagine that others did of greater ability when n = e Henricus de Erdfordia 365 Churches one for every day in the yeare are registred to bee in Ireland of S. Patricks sole foundation 4. But that which true devotion first grounded necessity vrged conveniency furdered holy ability perfected and God blessed Opinion of merit false miracles apish imitation of Paynims superstition toward Reliques and Saints departed and perchance in some an itching ambition to get a name through the Divels stratagems and mans vanity quickly peruerted and abused What a toy was it that n = f Greg. Turonen sis de gloria confess c. 11. S. Martins boy should procure a Church to be built in the place where his Master stood when he cured a lame Priest A strayed n = g Pontanus de Bello Neapolit l. 2. Bull got a Church to be erected for S. Michael the Archangell in mount Garganus And S. n = h Vincent l. 24. c. 22. Denis tels Charles the Great that the sinnes of all the Spaniards were forgiven at his request who had beene contributers to the building of a Church for his Saintship Vpon any dreame or conceit or vow or report of a relique or any other mistaken accident vp must straight-way a Church And Popes to foster the humour for their owne gaine and glory and maintenance of their dependants must sometimes priviledge them with many n = a See a booke called Fiscus Papalis in which Pope Sylvester and Gregory haue granted so many Indulgences to the Church of S. Iohn de Lat aran in Rome quas nemo numerare potest nisi solus deus as Pope Boniface witnesseth who confirmed them all vid. Chemnicii examen part 4. pag. 736. and Bellarmines defēce of these fopperies de Indulgent l. 1. c. 9 lib. 2. c. 20. with Greg. de Valent de Indulgent c. 4. yeares indulgences to get custome to their trade and for the robbing as they were wont to say of the Egyptians to the deluding of simple people and scandall of Christian religion This made way for superstitious processions idle Pilgrimages sottish vowes and oblations whereby the Priests grew fat as the Buls of Basan but the people leane as Pharaohs kine Golden Chalices had wooden Masse-mongers empty skonces precious Miters There were divers S. Maries for one Christ-Church And no marvaile for Gods word and preaching once laid aside and reconciliation by faith in Christ little sought after or mistaken what May-game and outward pomp which best contented the sense might not easily passe for the best Religion and those for the holiest Professors which vnder the vizor of hypocrisie practised the cleaneliest convayance Against such insufferable abuses in sacred intentions expences the Fathers haue sometimes let fall somewhat hasty speeches which might slacke their liberality who take them not aright What should gold doe there saith n = b De offic l. 2 c. 28. Non auro placent que non emuntur S. Ambrose where it can buy nothing Martyrs delight not if we beleeue n = c In Matth. Hom. 51. et 81 S. Chrysostome to be honoured with that money for want of which the poore pineth and lamenteth n = d Malè parietum vos amor cepit Ad Auxentiū Hilary bids vs beware of Antichrist in such magnificent wals and Pallaces Saint Hierome suspects not a few of them bee built rather for pride then piety It is a wonder to read how tart Saint Bernard is against them in his Apology to William n = e Ep. ad Demetriadem exponente Erasmo vide Hieronym in Jeremiae 7. in ep ad Nepotianum Abbot of S. Theodoricke not that these good men with divers others misliked decency cost or state proportionall to situations assemblies and founders and the abilities of such houses for Gods worship but desired to restraine excesse curbe ostentation stop superstition which at length began to be intolerable in Images and Reliques but especially to beat men off from the conceit of merit and rectify their good mindes where circumstances so required in divers cases to more charitable imployments The elegancy of S. Bernards Caveat deserues to be
his Incarnation and continued till the end of his passion The consideration of which exemplary humiliation for our imitation and advancement I trust at no time shall be thought vnseasonable especially now when we celebrate his first Advent or comming in the Flesh the first degree of his Humiliation and first member of my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 He shall drinke of the brooke in the way The words are figuratiue in a high straine far passing all humane Rhetorique and carry a Prophetique Maiesty in a retyred profoundnesse easier to bee adored then expressed Where obscurity hath bred variety and variety great difficulty to tract Interpreters Widest from the marke is the Chaldy Paraphrase of R. Ioseph Coecus who without the least warrant from the words thus blindly renders it from the mouth of a Prophet in the way he shall receiue knowledge Attributing that perversely here either to Abraham or David or Ezechiah and so misguides the latter Rabbins Which Ionathan in his Targum of Ierusalem Midras Tehillim and the ancients ascribe as we doe only to the Messias Of lesse importance is the difference in an old English translation commonly called Wickliffs Psalter of the strond in the way he dranke where the putting of the preter perfect tense for the future intimates rather a thing past then a prophecy of somewhat to come But to passe by such criticall cobwebs which may hide rather then hold The words being obvious in themselues and without difficulty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowne to all by their rootes yet in this place may be inforced with that advantage of circumstance that those that seeme most to dissent cannot be destitute of their severall reasons Diverse in relation to the slaughter mentioned in the two former verses continue the allegory in this by helping the text with a word Of the Torrent of bloud say they this Conquerour shall drinke consonant to that he shall wash his footsteps in the bloud of the vngodly Psal 58. And that thy foote may bee dipped in the bloud of thy enemies and that the tongue of the dog may be red through the same Psal 68. Which Phrases are well knowne in sacred Rhetorique to signify a victory as that of Israel against Pharaoh to the vtter ruine of the conquered In which sence the sword is said to be drunken with bloud in the day of the Lords vengeance Ier. 46. and the horses to wade vp to the bridles in bloud where the wine-presse of Gods wrath is trodden Apocalyp 14. This exposition howsoever followed by some later writers of good note relying too much vpon R. Iehudi and Kimchi the first authors of it will hardly notwithstanding be fitted to this place in regard the lifting vp of the head that followes presupposeth an immediate humiliation goeing before which the brandishing of a conquering sword and the bloud of Massacred Miscreants doe not so naturally represent Calvin thinkes the similitude drawne from the valiant leaders who in chase of their rowted enemies turne not aside as at other times to refresh themselues with ordinary provision but catch at a venture as they passe like Gideons lapping souldiers at the water of a brooke that thwarts them least delay giue vantage of a slip and hinder the pursuite of their conquest This Iunius and divers others take for good It was Trivets an old Minorite Friers long before as appeares in an old manuscript vpon this place and therefore Maldonate might haue spared to lash Calvin for it if his aime had not beene rather at the person then the opinion More ingenious is that of Moller That to drinke and especially of such a brooke are phrases that in Scripture designe extraordinary afflictions So Ier. 49. concerning Edoms doome thou shalt not goe vnpunished thou shalt surely drinke Can ye drinke of the Cup that I shall drinke of saith our Sauiour speaking of his sufferings to Zebedees children Math. 20.22 If drinking then in this place may any way resemble the hast of a Captaine the potion will proue more fulsome then the draught refreshing 4 I passe over other by expositions of the brooke of the law the brooke of Baptisme and the like which Lorinus busieth himselfe to repeat and censure That which Chrysostome Basil Theodoret and the Greeke Fathers severally restraine to our Saviours strict conversation in watching fasting lodging travelling preaching praying doing all manner of good without intermission or remission The Latines with greater reason extend to all the degrees of his Humiliation and sufferings to his Incarnation to his poverty to his dangers to his death The brooke of Gods anger for sinnes the Divels stratagems the Iewes despight the worlds contumelies and disgraces not only dashed against him but entered even in vnto his soule Heavy indignation lay hard vpon him and hee was vexed with all the stormes These stormes overtooke him in this deepe way this dangerous way which he met with here in this vale of misery when he tooke vpon him the progresse to deliver Man and did not abhorre the Virgins wombe And with this fall in the expositions of most of the Ancients and moderne he dranke of the brooke 1. of mortality by his Incarnation 2. of strictnesse and hardnesse in all his passage by his voluntary wants and poverty 3. of the strong potion of the Law by his exact obedience and subiection 4. of the Iewes malice by their continuall indignities 5. of the flouds of Belial by apparent vnknowne tentations 6. of the heaviest wrath of his Father by his vnspeakeable agony and bloudy sweat in the garden And last of all of death it selfe on the Crosse by his sad and extreamest passion 5 Haue ye no regard all ye that passe by this way See to what plunges thy Saviour was put to for thy sake in this brooke of vnconceiveable miseries how he drencheth himselfe in the middest to saue thee from drowning how hee struggles among the weeds and myre to land thee safe on the farther bankes Hee that King that Priest that Prophet must be liable as we see to his Fathers eternall Iniunction Shall as a man designed with Socrates to bee made away by vngratefull Citizens Drinke not by measure of a cup only but abrooke of sorrowes and that in an vncouth way destitute of any Ferryman to helpe him over or ford to giue him hope of easier passage or Inne for better provision or Companions to helpe him if need required and all this for vs wretched Rebels that desired no such kindnesse Now three Torrents in this dismall brooke put him especially to his plunges 1. The vngratefulnesse of his owne 2. The Rage of the powers of darknesse but most of all at the last cast 3. The displeasure of his heavenly Father for our sinnes which he had vndertaken to expiate I should here in a manner make a passion Sermon but to repeat only Bethlehem bathed in bloud of Innocents vpon the first rumour of his Nativity his preaching vilified by his reputed
followes wherein we must take heed and the Text tells vs 4. That yee despise not one of these little ones Contempt most commonly is the root of scandals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For those whom we set little by wee reckon not how we vse Two words are here in my text which would aske some explication for the clearing of that which is to follow First what is meant by despising and next by little ones The word despising in the originall is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not only to disgrace to debase or to vilifie but to set light by neglect not to respect as we ought and is to be vnderstood as well of precepts as persons Amongst divers others Foure things are registred in the new Testament especially not to bee despised First Gods goodnesse in forbearing and long suffering Rom. 2. Next the Churches Ordinances and decent demeanour therein 1. Cor. 11. Thirdly the government of our superiours which God hath set over vs 2. Pet. 2. And this place makes vp the fourth for freeing our equals or never so much our inferiours from contempt In al which passages the same word is vsed Some will finde a difference betweene contemning and despising that contempt should goe no farther then neglect but despising proceed to disgrace But such Criticismes are more subtile thē vsefull especially being stood vpon too much where there is no cause Amongst the Schoolemen Appreciare rem minus iustò old Altisiodorensis defines contempt to bee nothing else but the prizing of any thing below it's worth Aquinas judgeth it to be a Refusall of the will Voluntas renuit subiici legi vel regulae 2.2 q. 186 art 9. to conforme it selfe to law and good order Howsoeuer they may otherwise differ this is agreed vpon that either truely or interpretatiuely euery offence includes in some measure a contempt both of the law Verè vel interpretativè and Law-giuer which convinceth that no sinne is in its owne nature veniall as these men would haue it Sent. d. 5. q. 2.5.7 Where notwithstanding we may stinguish with Brulifer and Gerson between De vita spiritual l. 5. facere aliquid ex contemptu cum contemptu to doe somewhat out of contempt or with contempt In the first contempt appeares to be the cause and therefore severity in punishment ought to be answerable In the second it only accompanieth either ignorance or weaknesse or carelesnesse or some predominant passion which may sooner be brought to acknowledgement and with lesse adoe rectified And this farre the doctrine of the Schooles concerning contempt is not to be contemned Howsoever it comes not full home to our Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despise not in this place for a man ought to bee so farre from contemning or neglecting his inferiour brother that he is tied in charity in some sort to honour him I meane as S. Paul exhorteth Timothy to honour widowes that are widowes indeed 1. Tim. 5. that is to haue a care of them provide for them let them duely and truely haue that which in any respect may belong vnto them In which sense the Elders that rule well are worthy of double honour that is respect in their places recompence for their paines The woman must be honoured as the weaker vessell that is borne with provided for 1. Pet. 3. And whosoeuer so honours his poore brother honours him that made him Prov. 14.31 5. I haue stood perchance too long vpon the declaring of what this despising meanes in my Text lesse may serue for the signification of little ones For such may be termed to bee so in fiue respects in state in stature in age in knowledge last of all in the esteeme of the world All which significations the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here vsed in my text may well beare In the same sense wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chalday and Syriack and the Arabique springs from the same root Gedion complaines he was the least of his fathers house that is of esteeme Iud. 6. Bethlem is reckoned but a smal Citty among the thousands of Iudah Michah 5. Now they are not little one onely in age or stature very children indeed which our Saviour here lookes after but such as beleiue in him vers 6. babes and sucklings out of hose mouthes God hath ordained strength Ps 8. whom the world counted drosse and of the most contemptible condition And we see how high they are in our Saviours esteeme Mat. 11. That which is hid from the wise and prudent shall be revealed to such Babes That all the world may take notice how God respects not worth in those whom he casts his favours vpon but by casting his favours vpon them makes them worthy According to his own good pleasure he hat mercy on those only on whom he will haue mercy Rom. 9 Some are so bold to Particularize that this child whom our Saviour here sets in the midst was Martiall afterward Bishop of Limoges in France Others say 't was Ignatius the Martyr so famous in Ecclesiasticall story But these are but forged traditions of those who will averre any thing It is not to the purpose who it was but what manner of little ones these were of whose despising our Saviour would haue such heed to be taken The Apostles had some reason to stand vpon their priviledges yet they must be the men to whom this caveat must be directed especially least others should transgresse by disesteeming their Inferiours and despising not a company onely gathered together in Christs name but any one single of such little ones that cannot withstand iniuries or helpe himselfe In which regard S. Gregory hath an excellent conclusion in the fifteenth of his Morals Timendum it aque saith he cavendum ne nobis cadentibus surgat qui nobis stantibus irridetur It stands vs therefore vpon to be carefull and fearefull least hee rise when we fall who was scorned of vs while wee stood 6. This doctrine should not seeme vnseasonable to those that are in high places For as their honour is great and a badge of Gods especiall favour if thankfulnesse and devotion be the supporters of their Armes so can it not chuse but be liable to manifold blemishes if greatnesse once grow heedlesse in despising Gods little ones The Bryer on a time as we finde it in the Arabian Mythologist bespake the Gardiner Locman O that some one would haue a care of me and plant me in the midst of the garden and let me but haue sufficient soyle and watring and I would vndertake to bring forth such blossomes and fruits that Kings should bee taken with the desire of it All this in pitty the gardiner did and expected in plaine honesty that
esse cum fideles nominatim ab illicitis Idolorum cultibus deterrere voluit 1. Pet. 4. Valent. de Idolat l. 2. c. 7. Vasquez de Adorat or no hurt to worship the Diuell himselfe if hee present himselfe in the shape of an Angel or Saint as it is well knowne some prime Iesuites haue vented to the world this fact of the Israelites would haue seemed not so haynous But good God! how tenderly doth holy Moses take it As soone as he descended from the Mount heard the shouting saw the dauncing and other solemnityes performed before this foure-footed thing what an vnusuall indignation put this meeke man in a manner besides himselfe the. Tables written by Gods owne finger are dasht by him against the ground and broken Aaron though the high Priest and his elder Brother is thus sharply taken vp by him what did this people vnto thee Exod. 32. that thou hast brought so great a sinne vpon them The Calfe with a great deale of hast and eagernesse is burnt in the fire ground to powder strawed vpon the water and forced downe the throates of those that serued it Neither all this satisfieth but the Levites who had continued on the Lords side they must also consecrate themselues and procure a blessing by the slaughter of their owne Sonnes and brethren and yet with what a continued out-cry as though nothing had beene done doth this affrighted man returne vnto the Lord and vent his passion Oh this people haue sinned a great sinne Vers 31. and haue made them Gods of gold Vers 32. Yet now if thou wilt forgiue their sinne here forrow or sobbes as it should seeme make the speech vnperfect which recouering hee goes onward as it were in a desperate rapture and if not blot me I pray thee out of the Booke which thou hast written If this bee not enough to affright vs from hauing the least commerce in the like offence Gods jealousie may be thought vpon mentioned in the second commandement which prosecutes to the third and fourth generations these worshippers of him by images as those that directly hate him His rooting out of the whole families of Ieroboam Baasha Zimri and Ahab for provoking him with the like abominations and who obserues not what vnspeakeable plunges and combustions the palpable and obstinate Idolatry the Romish Church hath drawne vpon Christendome to the destruction and distraction of Kingdomes and Common-wealthes and scandall of Turkes and Iewes who thereby haue taken the vantage to deride vs and our Religion I forbeare to prosecute this further and minde you only of S. Iohns conclusion of his first Epistle which may serue for a sufficient vse litle children keepe your selues from Idoles Amen Idolaters you see here we haue and haue them punished with a witnesse The best is all were not so but 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some The second point to bee looked after As at Moses stroke by Gods command the water gushed out of the Rocke and the bread grew in the disciples hand by the blessing of their Master to feed multitudes so the least particle of Scripture truely weighed hath Mountaines of matter in it as the Rabbines phrase it Here is as it were a grayne of Mustard-seed and see how it spreads it selfe into divers branches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Therefore not all God neuer forsakes the Church that he leaues himselfe without witnesses Act. 14.17 except the Lord had left vs a seed or remnant Isai 1.9 Rom. 9.29 as the Apostle cites the Prophet wee had beene as Sodome and beene made like vnto Gomorrah In the trampling therefore of the holy city vnder foote for forty and two monthes together Rev. 11.2 some witnesses shall stand vp to Prophecye and speake for it Idolatry Heresy and oppression shall never so circumvent and overspread the Church but some Protestants will appeare to withstand it though they spend their liues in the quarrell 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some what some how many A great summe All the people all not scattered here and there in obscure Conventicles but all the people gathered together farre the maior part and so farre the maior part that the better part was forced to giue way vnto them being overborne by the multitude and in patience to possesse their soules till God should send a remedy The maior part then or most voyces Beloued is no certaine rule to carry a truth in religion which some only stand vpon safer it is to bee with those eight Persons in Noahs Arke 1. Pet. 2.5 then to bee drowned with all the world out of it Those 7000 which Elias knew not of 1. Kings 19. and which with Elias bowed not their knees to Baal were in the right when others strayed to their owne destruction 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only some but some of them of what sort how qualified by conference of this with the first verse wee finde that they were some and the greater part of those whom the Apostle calles Fathers I would not haue you ignorant saith he that all our Fathers were vnder the cloude passed through the red sea ate of Manna dranke of the Rocke and yet some of them and the maior part as here ti 's manifest proued Idolaters May not the Fathers then Beloued eate sower grapes whereby the childrens teeth may bee set on edge As wee ought not therefore to follow a multitude to doe evill Exod. 23 31. neither shalt thou speake in a cause to decline after many to wrest iudgemēt so may we not so perversely sticke to the traditions of Fathers as to bee a stubborne Psal 78. and rebellious generation a generation that set not their heart aright with neglect of our Father which is in Heaven It is well knowne what a cry is raysed for the Fathers by those that are driven to say some what to iustifie their owne superstitions but these are but delusions to seduce the credulous and stagger those that want breeding and meanes to finde out and vncase their impudency For what pretences soever are made Fathers saith Dureus the Iesuite to our Whitaker shall bee no Fathers Neque enim Patres censentur cum suum aliquid quod ab Ecclesia non acciperunt vel scribunt vel docent lib. 5. fol. 140. Eatenus non pater est sed vitricus non doctor sed seductor De Iure More prohibendi libros malos l. 2. c. 10. if they crosse the designes of mother Church they are in that relation but Children as Gretser the Iesuit tells vs and therefore must be corrected purged as they shall deserue it Strange practises may bee produced in this kinde how homely the Fathers are handled by those that stand so much vpon them n = a Iacobi Laurentii Reverentia Ecclesiae Romane erga Patres veteres subdola Lugdun Batav 1624. One not long since hath set forth a iust tract of the Papists slight esteeme of the Fathers in that
stupendious miracles in all kinds he daily wrought were severally as well as iointly sufficient proofes that he was the promised Messias Yet all this may not satisfie without search of these Records Search the scripture saith he for against them yee haue no exception as yee may haue against miracles and other evidences In them yee your selues are convinced in your owne consciences and thinke to haue eternall life Now these are they which testifie of me Ioh. 5. When the Lawyer therefore last of all would needs haue a Rule whereby to inherit eternall life his dispatch was without further adoe What is written Luk. 10. How readest thou After such eminent Elogies from the Master for the scriptures supreame esteeme and vse the suffrages of all his followers may bee well deemed needlesse 10. Vpon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this scriptum est the Fathers came in with their forcible exhortations It is a manifest revolt from faith saith the great Basil to bring in any thing for religion Definit 80 c. 22. that is not written and because it is not of faith it must needs bee sinne for who may speake 0 saith Saint Ambrose De vocat gent. l. 2. c. 3. where the Scripture is silent That which hath not ground from hence addes Saint Hierome is as easily put off as vrged In Mat. 23. I therefore rest saith Theodoret only vpon the Scriptures Dial. l. 1. c. 8. This must end all differences when all is done as S. Augustine affirmes Cont. Crescon l. 2. c. 31. with Origen The Schoolemen here fall in full in the maine with the Fathers Lumbard in in praefat Aq. Scotus to whom those that follow them are not opposite howsoever their practise hath beene stragling and dissonant in the infinite distractions of these syding times Thus farre these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is written direct vs. But here we are not to mould the Scriptures according to our fancies or wrest them to serue our owne turnes or stand vpon our owne private iudgement in their doubtfull exposition nor content our selues that this or that is written except we take it and partake it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is written Church Councells Fathers Schoolemen new and old Expositors tongues Arts Histories may and ought to be vsed in their severall places Mat. 13. for the more iudicious clearing and applying of them For every Scribe which is instructed vnto the kingdome of heauen saith our Saviour is like vnto a man that is an housholder who bringeth forth out of his treasurie things new and old How much then doth it stand vs vpon heartily and seriously to pray as our Church teacheth vs in the Collect of the last weeke Blessed Lord which hast caused all holy Scriptures to be written for our learning grant that we may in such wise heare them read marke learne and inwardly digest them that by patience and comfort of thy holy word we may embrace and ever hold fast the blessed hope of everlasting life which thou hast given vs in our Saviour Iesus Christ Amen For to what end should these things bee written Beloued if not to be read and learned and pondred and conferred and revised againe and againe of vs for our eternall good Precept vpon precept line vpon line must here be taken according to the Prophets method least at any time we should let thē slip as our Apostle tells the Hebrewes Records for our temporall estates will be carefully looked after Heb. 2. and shall these heavenly evidences bee neglected No dainties shall bee thought too deare for the bodies well-fare and is not the soules eternall happines worth the looking after Certainely when modesty blusheth feare faultreth flattery sootheth ignorance sticketh craft adviseth for it's owne endes hypocrisies makes shewes and performes nothing This scriptum est will ever continue to bee bold with the best and greatest to tell all truth the whole truth and nothing but the truth as here it doth of these debosh't Israelites 11. The people sate downe to eat and drinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rose vp to play The people not all as we had before but the greater summe the most part Those that gathered themselues together vnto Aaron not to make them a new leader in steed of Moses for I thinke they greatly cared not whether they had any or no but new Gods insteed of Iehovah not to giue them lawes for directions or punish them when they offended but to leaue them to their owne licentiousnesse and when they were disposed to travell to goe before them Exod. 32.1 such is mans corrupt and selfe-wild nature We loue not Gods or Governors that will be punctuall or busie vpon vs for the observation of morall ceremoniall and iudiciall laws that wil thunder or lighten in the giuing or breach of their commandements but galdly admit of those that will quietly permit vs to follow our owne humours eat and drinke without a reckoning play without exception at vnlawfull games or in vnfit times or places without any restraint or moderation Now such Gods must needs be of our own making otherwise they would be hardly so fitted to our intemperate desires This skill this people had gotten without a teacher God they knew made them and now in requitall they would make them Gods But how would they serue them Not with grace before meat in their eating and drinking nor with the Psalmists excitation to devotion piously premised in our Church Liturgie O come let vs sing vnto the Lord let vs heartily reioyce in the strength of our salvation Let vs come before his presence with thanksgiuing and shew our selues glad in him with Psalmes O come let vs worship and fall down kneel before the Lord our maker Fal down and kneele and worship Nay sit downe to eat and drinke and rise againe to play O the vngratefull and perverse disposition of vs all the more God in mercy remembers vs the sooner wee forget both our selues and him and the better hee deales with vs the worse most commonly wee proue Pius Quintus that Pope who excommunicated Queene Elizabeth was wont to say I should not relate it but that I haue a Iesuit for my author and that is Cornelius à Lapide vpon the 11th of Numbers at the 11th verse Cum essem religiosus when I was a religious man he meant I thinke a plaine Monk without any Ecclesiasticall degree or dignity I had a very good hope of the salvation of my soule Being made Cardinall Extimui I was much afraid of it Nunc Pontifex creatus but now being Pope what now Penè despero I almost despaire of it And so thought Clement the 8th addes my former Author that followed after him An ingenious confession I must needs professe especially from such men so much ingaged in the pompes and vanities of this wicked world We can censure such passages at our pleasure but I