A Century of Sermons, Sermon 1
THE FIRST SERMON UPON THE Fifth of November.
AMOS ix. 2.
Though they dig into Hell thence ſhall my hand take them.
WE have two ſorts of Holy-days and Feſtivals to call Aſſemblies together into the Church of God: Some in honour of the Saints who are our friends, that their Piety may redound to our imitation: Some occaſioned by the malice of our enemies, to ſing praiſes for our preſervation; both are uſeful, if we adviſe aright. And who knows, whether King David was inſtructed better from Huſhai his Friend, or from Shemei that reviled him? He that would be ſafe, ſays Plutarch, and walk ſure, foreign, he muſt either have true Friends, or bitter enemies. And, as God would have it, the Church hath plenty of both ſorts: Saints of honour in heaven, ſpiteful men to undermine it upon earth: darkneſs beneath to complot treachery, light above to reveal it: There is both manus fodiens, an hand digging into Hell againſt us, and manus educens, the eternal hand that faſhioned all things on our ſide, to take them out. Beloved, here are two chief inſtructions from two main ways to inform our faith, bleſſed is every one that hath duly prepared one heart to receive them.
Which that we may the better do, I pray obſerve what a lofty Hyperbole the whole verſe doth conſiſt of, threatning the ungodly, that they ſhall neither have advantage by Heaven nor Hell. Though they dig, &c. They that go about to caſt away themſelves, are not in their way except they wander. And that you may know how ſinners ſtraggle whitherſoever they go, mark what ſeveral interpretations the words do bear. Hugo the Cardinal his Expoſition is thus: Si deſcendero in infernum, hoc eſt ſi profundum malorum confiteri nolo; If I keep cloſe in my breaſt the ſecret of my ſin, yet God will reveal it to my confuſion: Si aſcendero in coelum, ſi de juſtitiâ meâ ſuperbiero; Though I extoll my own works as high as my Saviours merit, yet my righteouſneſs ſhall be found an abomination. The Chaldee Paraphraſe leads us to this interpretation; when the Army of the King of Babylon ſhall come, though you hide your ſelves in Vaults and Caves, yet your flight ſhall be in vain; Quamvis ad aras fugitis, though you clime up to the Altar as Joab did, yet the Sword of Benaiah ſhall cut you ſhort. Lyra's opinion is the third, and divers from the others; Si recurrerint ad conſulendum Daemones pro ſuâ evaſione ſicut Saul fecit; Though they dig into Hell, and conſult with Witches and Sorcerers, as Saul did, yet all ſhall come to nought: and then, Si aſcenderint in coelum ſanctos invocando; though they call upon all the Saints in heaven, yet ſhall not that ſuperſtition help their cauſe.
But had Lyra or Hugo lived in theſe our days, or for eighteen years paſt had any wrote upon Amos but a Jeſuit, one interpretation beyond all theſe muſt needs have met them in the face, they could not ſhun it. For to dig into Hell, and to climbe up into heaven, they are all in all, both root and branches of that moſt execrable Powder-plot. Wherefore you may conceive as if the Prophet Amos had thus ſpoken: Though they dig into Hell, or though they undermine our Kingdom with vaults, and Sellarage, their impious labour ſhall come to nothing, but to their own utter ſhame. Yea, though they climb up into Heaven, though they canonize the enemies of God, and the King, and make Saints and Martyrs of them whom juſtice did execute, yet their ſin ſhall be revealed in this world, and remembred to their condemnation in the world to come. If thy body were equal to thy mind, ſays one to Alexander, Alterâ manu orientem alterâ occidentem tetigiſſes; A ſhort reach, and nothing to this ſtratagem. Never was any work compoſed of ſuch contrarieties, that had the Devil at one end, and the Saints at the other, Hell at the bottom, and Heaven at the top. They mount up to heaven, they go down again to the deep, ſays David, Pſa. cvii. And in the next verſe he concludes, that Mariners upon ſuch giddy motions ſtagger like drunken men, and are at their wits end. What, Shall I not much more be bold to ſay of theſe men, that dive into Hell, and would be inthroned in Heaven, are not they at their wits end? Are they not drunk with the cup of abominations?
You ſee then I have two ways to ſeek out theſe Powder Conſpiratours; toward Hell, and thither you may trace them by their digging: toward Heaven, but they never came thither for all their climbing. Were there no more Garnets upon earth, nay, no more well-wiſhers to ſuch treaſons in this our Realm, than there are in Heaven, it were a bleſſing that would deſerve the ſolemnity of another Holy-day, wherefore I will turn me to the left hand only, and ſeek them out where I am ſure I ſhall not miſs, that is in the firſt part of the verſe, Though they dig, &c. Who they were, whom the Prophet Amos ſpeaks of, it bears no great ſway in our preſent occaſion. Who indeed but the Children of Iſrael? Being now in Gods ſight as Ethiopians in the ſeventh verſe of this Chapter, Idolaters that ſwore by the God of Dan and Beerſheba, and by the ſin of Samaria in the latter verſe of the former Chapter. And you know now-adays who are like unto them, that were once an elected Church, and the Iſrael of God, but now have almoſt overtaken the Heathen in a kind of mimical Idolatry: But let them paſs with that fault, and God amend them, it is not pertinent to the work of this day. My proviſion upon theſe words ſhall be laid out in this rank and order: 1. Here is the negotiation of the wicked that they dig: there wants no pains, there wants no ſecreſie. 2. Here is the object of their imployment, and that is Hell. 3. There is a twofold end implied, why they undertake ſuch a buſineſs; either for their own refuge, as I told you out of Hugo and the Chaldee Paraphraſe: Or rather to undermine others, which is more agreeing to Lyra. 4. Here is the fruſtrating, and the defeating of their work, Thence my hand will take them out; ſnatch them from their thieviſh corners, and take his Choſen out of all their trouble. Beloved, to what toil iniquity puts men to? 1. They dig and labour. 2. To what ſecreſie? What dread of conſcience? They dig into Hell. 3. How unprofitable is the event? For when all is done they are apprehended by the hand of God, not unlike St. Peters fiſhing, Luk. v. 5. Maſter, ſays he, we have toyled hard, and all the night, and caught nothing. Which is like St. Pauls gradation, who calls them works, unfruitful works, and works of darkneſs, Have no fellowſhip with the unfruitful works of darkneſs.
I begin with the Action, wherein two things are to be obſerved, the labour, and the Secreſie. Digging it imports labour; ſin it ſelf it is called foreign, and foreign, and moſt burdenſom it is to them who are ſervants to obey it. Whatſoever we do, as we are men, it is an action under one of theſe three heads: For it is either an action of Phanſie, and prevents the concurrence of the will, and is neither good nor bad: Or ſecondly, it is an action of the will, but raſh and ſudden, and prevents advice and deliberation, which impeacheth both the value of a good deed, and diminiſheth the malice of a bad: (for as touching ſudden paſſions, and temptations that take us unawares, there hath always been ſome mitigation in the Laws of Man; and pardon, no queſtion, before the judgment of God.) Or laſtly, the will hath dwelt ſome time upon her object, and conſulted, and delighted in it, and then if the work be amiſs, this is that which, as St. Paul ſays, makes ſin exceeding ſinful. And now, beloved, this is that which our great Adverſary deſires in us, to make us lay the Cockatrice Egg, and hatch it, and bring it up; to put us to fodere, to dig and take pains to be ſinful: To make the Prodigal Son bind himſelf Prentice, and feed Swine, a ſtrange homage, and a moſt baſe attendance, to plow up iniquity, as the Prophet ſpeaks, and to reap ungodlineſs.
Egypt was the Type, and Figure, the very platform of Satans Kingdom. There is nothing but gathering ſtubble, and groaning under task-maſters, making brick, and more brick if we flinch under the burden. And the heathen when they would make us believe that they had peep'd into Hell, and ſeen all, make no relation but of toil, and hard uſage that the ſouls were put to. One at the wheel, another drawing water: ſome rowling ſtones, and ſome twining cords: every corner full of fretful induſtry. For if Satan himſelf take no reſt, ſhall his inſtruments look for eaſe and ſoftneſs? Six days thou ſhalt labour, God requires no more. Nay, thou ſhalt labour ſeven days, Sunday and every day alike, and break the Sabbath, that is the Doctrine of the Tempter. I ſpeak to them that can judge of the ſecreſie of States, and the wiſdom of the world, what a Labyrinth Matchiavel hath put his diſciples into to learn his myſteries and principles of treachery? How many Centuries of Rules to be obſerved? (Which I know not, but by the Index) it will ask brains to dig and delve for that invention of iniquity, but pure Religion, and undefiled may be comprehended in the ſmaleſt Medal, Love thy neighbour as thy ſelf. All Liquors, that are wholſom for the ſound are for the moſt part ſimple, and unmixed; but how many extractions go before, how many diſtillations and decoctions follow after to make a Poyſon? Cariùs venenum quàm vinum bibitur. It is an eaſie matter to tread the Vintage, and preſs out the juyce of the Grape in great plenty: but you muſt attend the fire and furnace to confect a drachm of poyſon. So the ſervice of Baal is but vaſſalage, his Prieſts roar from Morning to Evening, they lance and wound their Carkaſſes, fodiunt ad inferos, they dig to Hell; but the ſervice of the Lord paſſeth away with joy and melody. A ſacrifice of Prayer at Morning, and a ſacrifice of praiſe at Evening▪ an heart without guile towards men, a ſtedfaſt belief in Jeſus Chriſt, this is all. And yet will you ſay, the ways of the Lord are grievous.
The forbidden fruit, you know, it was not planted in the skirts of Paradiſe, near to the hedge, where any man might reach it; but in penetralibus, in the midſt of the garden; as if God had hidden ſin from man, but that the Serpent made him induſtrious to find it out. Quid irâ laborioſius, ſays Seneca? Look upon the pale face of anger and envy; Is not that ſin a labour? Conſider the loathing of ſurfeit and drunkenneſs: is not that ſin a labour? Go to the Hoſpitals of incontinent laſcivious perſons, ſee how their marrow and their bones are conſumed; is not that ſin a labour? Will you laugh a little at the pitiful object of a covetous man? (No, we will not ſport our ſelves with his vanity, the Lord ſhall have him in deriſion;) but when he denies ſleep to his eyes, and meat to his belly, and reſt to his bones, to ſcrape in a mite more to his heap; is not that ſin a labour? Finally, let us look upon our Parliament Pioneers, ſuch another Band as Judas brought from the High Prieſt with Lanthorns and Staves to betray Chriſt; three years they kept this Fox in their boſom, till at laſt it eat out their bowels. Three years, O Lord, they did behold thy heavens above, and all that time did never think of Hell that was within them: Did they not plow up the Seas to and fro in conference with foreign Nations? Did they not plow up the Land with their own arm, and poſſeſſed vaults with all Munition, as if they had belonged to the Devils Armory: When were any Gentlemen daintily bread put more to labour? What uſe ſhall we make now of all theſe inſtances? But caſt off the bondage of iniquity; be not vaſſals to the Prince of darkneſs, ſince Chriſt hath made you free.
O but you will ſay, the work of Godlineſs is very great; the Goſpel is a yoke, the way to glory is ſtreight and narrow. So it is. And no queſtion if you look not upon the reward to come, every courſe in the world is painful. Life and death, the fear of God, and the power of ſin, all are vexation of ſpirit in this corruptible fleſh. But, Beloved, who gave you feet and hands? Who did frame your body woven with veines, and ſtrengthned with ſinews? What may God Almighty ſay that did all this? As that Roman did to his Son? Non te genui Catilinae ſed patriae. Since you needs muſt work either in my Vineyard, or in the Devils Dunghil, turn unto him that gave you limbs to work, they were not made to dig into Hell, but for my imployment, and my glory.
And ſo much for the tedious labour to the which the ungodly do enthral themſelves. Now ſecondly, digging doth imply that they caſt about for conveyance and ſecreſie; a thing that God did always reprove, ever ſince he divided between the light and darkneſs. The Ferret, the Mole, and the Cony, thoſe creatures that dig into the ground were unclean food to Gods children, Lev. xi. Spiritus movebatur ſuper expanſum, Gen. i. the face of the world lay open before God, when the Spirit moved upon it; but there are an evil ſort of men, whoſe Spirit never moves upon the face of the earth, but live as if they were ſtrangers in our Horizon, and traded with our Antipodes: cloſe, and ſubtle, fearful of nothing but a revelation; you can ſcarce fathom how deep their ſoul lies within their body. When Saul enquired for the Prophet Samuel, every Maiden whom he found carrying a pitcher of water could certifie him, that the Man of God did ſacrifice on the top of the hill, 1 Sam. ix. But he was fain to enquire and ſearch over all the Land to find out the Witch of Endor. Apemantus the Cynick, ſays Plutarch, never thought himſelf better than in the company but of one more; his Partner Timon never thought himſelf more chearful than when he was quite left alone. The face of man will ever carry ſo much reverence, ſo much of the Image of God, that outragious ſins will turn away, and be loth to appear before it. Herodotus reports of certain Indians, that were wont to blaſpheme the bright Sun when it roſe in glory, as if the nights were too ſhort to commit filthineſs. Why, but our very name is enough to diſpel darkneſs from our actions. We are called foreign ſay the Greeks, as if men, and day-children did not differ one letter; and they that lurk, and retire, like Siſera in the Tent of Jael; and live like Meteors, the imperfect bodies of nature, in a cloud, they ſeem foreign, to repine at their birth and creation, which hath brought them to the light. Beſides that the ſubſtance of our nature is more naked from the womb than any beaſt, without hair or feathers, without ſcales or ſhell to cover us, like the Fiſhes of the Sea: Beſides this, I ſay, Nature hath provided that the Countenance of no creature doth betray the inward diſpoſition ſo much as the face of man. Then let Herod the Fox know, and the profound Craftſmen of our age, that God hath half opened the heart of man in the complexion of his viſage, as Iſaac did open the two Wells in the Valley of Gerar, and if you dam and ſtop up the windows of your breaſt, as the Philiſtines did the Fountains, let us call them as he did, The Wells of hatred and contention, Gen. xxvi.
There was great devotion no doubt in the Vigils of the Primitive Church, praying, and ſinging Pſalms in the dead hours of darkneſs, as if they were prepared to meet the Bridegroom at midnight; but becauſe this cuſtom ſmelt of too much ſecreſie, it was wiſely left off as an offenſive Ceremony. And, that all may be done in the face of the Congregation, though we allow, and exhort you unto private Prayer in your ſecret Chambers; yet the chief part of the Liturgy, I mean the Lords Supper, it is a Communion of Saints, and but in caſe of ſickneſs or extremity never to be diſpenſed in private Families. And now, I pray you, call to mind the bloudy conjuration of this day, to whoſe ſecreſie thoſe deſperate Pſeudo Catholicks ſwore even at the Table of the Lord. Was not Religion turned topſie turvy, when thoſe ſulphurious traitors, and their Father Jeſuits, turned the Communion of our Saviour to a non-communion, to link and combine themſelves in eternal ſilence? That Sacrament of Charity, the ſtrongeſt tie of love that ever God made, became an Oath to unite the malice of Satan: Sweet Jeſu, thy ſide was opened to let out that bloud which they dranke down to cloſe up their ſin in darkneſs; Thy body was exalted on high upon the Croſs, that the world might look upon thy ſufferings, which they broke and took ſecretly, as if it were to be buried for ever, and ſhould never riſe and appear in glory. And thus they thought to carry their ſtratagem, as the High Prieſts Servants did, when they blinded our Saviour, and ſmote him, ſaying, Ariolare nobis quis te percuſſit, propheſie if you can who they were that ſmote you down. It was commended for plain dealing in Ageſilaus, that he was wont in his travels abroad to take up his lodging in the Temple where he lighted, as if he that revealed himſelf to men by day, would not conceal himſelf to the very Idols by night. Alas how can they expect to ſhine hereafter like ſtars in glory that are openly ſeen, whoſe actions are as unknown to the world as hidden qualities? Or how can they make St. Pauls word good, that the vail is taken away under the Goſpel, that have taken away all knowledge from the people, and inſtead of explicit faith profeſs myſtery?
For if ever falſe wares were ſold to ignorant people under dark lights, the Lay part of Rome have been ſo abuſed; the Jeſuites ſhall carry it for the beſt Juglers that ever practiſed. Such tricks are pretended to enthrall their Novices in belief, that if you reſolve their cauſe into the laſt principles, the unnurtured people have nothing but Templum Domini for their ſhare. Firſt, Every Prayer they ſay it is a Creed, ſomewhat indeed they mutter in an unknown tongue, but for ought they know, inſtead of a Prayer it may be a Blaſphemy. And is not that Religion maskt in ſecreſie? Yet if the Church doth not teach them explicitly, the Word of God will teach them to pray: but as the Spirit ſaid to Chriſt, ſo do they to the Scriptures, Quid nobis & tibi? What have we to do with thee thou Book of God? It were as good for the Philiſtins to bring the Ark into the houſe of Dagon, 1 Sam. v. And is not that imperfect Religion maskt in ſecreſie? Well fare the Fathers; yet they talk'd of them much: to much purpoſe indeed, when like the Feaſt of King Saul, many Gueſts are there, but Davids place is empty. Index expurgatorius hath left the Parable behind, and ſpung'd out the Moral. As when one painted a Cock untowardly, ſays Plutarch, to his no great commendation, his Friends adviſed him to drive away all true Cocks from comming near it; ſo Falſhoods are maintained, and Truth muſt not ſtand cheek by ſoule in the Fathers; and is not this Religion maskt in ſecreſie? Well, though the Doctrine of the Fathers be brew'd and ſpoil'd with their compoſitions, yet hold faſt your Traditions, ſay the Tridentine Biſhops, and all is well. And how came they (do you think) into credit? No queſtion, ſays Salmeron, but our Saviour delivered them to St. Peter in the forty days between his Reſurrection and Aſcenſion. No queſtion but Salmeron can never prove it; and is not this Religion maskt in ſecreſie? Nay, ſays Melchior Canus, Hereticks may be buſie with other proofs, yet the Schoolmen will ſtand the ſhock againſt all incurſion of Adverſaries. Thoſe are of good uſe many times, but many times, and perchance more often, the winding ſtairs, where you are ſtill going down from concluſion to concluſion, and never ſee the bottom; and is not all this Religion maskt in ſecreſie? The ſum of the firſt part of my Text is this, in the actions of the wicked there is nothing but labour in the undertaking, and ſhame, which makes them dig to ſhrowd themſelves. Now I come to their object, ad inferos fodiunt, Though they dig into Hell, &c.
The Souls of wicked men and evil Angels (ſays St. Auſtin) have theſe three qualities: Rationem, paſſibilitatem, aeternitatem, and all theſe bleſſings turn to a curſe. 1. They have reaſon, to be apprehenſive of miſery. 2. Obnoxiouſneſs to paſſion, that they may feel the ſmart of miſery. 3. Immortality, that they may groan in endleſs miſery. O ye tranſgreſſors of Gods Law, can you deny that you have knowledge, what are the ſufferings of damnation? Why God hath given you reaſon, are you not ſenſible that ſometimes in this life you find a torture in your ſoul? Why, but God hath made you ſenſible and paſſive. Why are you ſo wilful, O ye deſperate ones, to caſt Heaven at your back, and when Hell is before you, and the eternity of damnation, to out-ſtare the Devil, and dig into his Kingdom? Mark how Hell it ſelf cannot open its mouth ſo wide as the wicked would have it; they dig a bigger pit to enter in. Non expectamus tentationem in multis ſed praevenimus, ſays St. Auſtin. We are in many things of our own accord ſo haſty to do evil, that we do not wait for bad ſuggeſtions, but even prevent tentations.
All Nations whom thou haſt made ſhall worſhip, coram te, before thee O Lord, ſays David, Pſal. lxxxvi .9. If you look upon God your faces ſhall ſhine with innocence like Moſes in Horeb, Stephens at Martyrdom, or our Saviours at his transfiguration: And then you muſt not dig downward, but ſay to the Tempter, get thee behind me Satan, and leave it to treacherous men to beat their brains out with knocking their heads againſt the gates of Hell. Vultures ad odorem putredinis ſtatim convolant, incorruptum corpus non attingunt, (ſays Plutarch;) Vultures will flutter about a putrified carkaſs: but they have nothing to do with that which is clean and ſincere. Therefore Idolaters are in their right way, and whither ſhould they dig but into Hell?
Which Phraſe of the Prophet Amos may be grounded upon theſe four Reaſons: Sinners dig into Hell, 1. Propter infinitatem peccati, Iniquity is infinite like Hell, and hath no bottom. The waves of ungodlineſs will take a man in the firſt conceit to the ankles, in the delight unto the knees, in the act unto the middle, in the cuſtome to the neck, in the contumacy the ſtream will go over our ſoul. When we ſet foot into any bad action, who knows his journies end? Labitur & labetur in omne volubilis aevum. The Romans had an order in their Court, to cut off a ſuit of intricate debate, and called it Ampliùs, when they would thereafter determine more of the matter. Such an Ampliùs was in Davids Adultery, ſuch an Ampliùs in St. Peters denial. Like a Cylindrus rouled down an hill, ſo is the ſin of our heart; if you once let it go, who can ſtop it? As it is ſaid of fluxus puncti, that the leaſt point may run into infinite, ſo can Satan malleate tranſgreſſions broader and broader, and bring in ſeven devils more, where there was but one before; and draw out as it were one Oxe hide into many thongs to compaſs a City.
2. This Phraſe doth note ſterilitatem peccati, the unfruitfulneſs of ſin. They that dig would find it foundation; they that dig into Hell miſs their aim, and find none. As when one that ſleeps thinks he eats, but when he wakes his appetite is hungry: So worldlings have nothing but in a dream, and when they awake they graſp nothing. That World which the Devil promiſed to our Saviour could be but ſome phantaſtical repreſentation, becauſe he ſhewed it in the twinkling of an eye. Sin is like the tombe of Queen Semiramis, that talks of a treaſury to be hid within it, but he that digs into it ſhall loſe his labour, and be laught at for his covetouſneſs. Satans Sophiſtry never had good concluſion; and when you gather his harveſt all is but Tares. Wherefore out ſins are compared to the hairs of our head, and the ſands upon the Sea ſhore. What are the hairs of our head? Neither bloud nor marrow, but the excrements of our body. What are the ſands of the Sea? But the barren waſh which the Land hath ſpued out. Such are the Sins that intangle us.
But for ſuch ſinners as we have to deal with, there is to day a third reaſon why they dig into Hell. Propter ſimilitudinem cum damnatis, for their reſemblance to the evil ſpirits, and the damned. Thoſe unhappy ſouls (ſays Aquinas) in whom all good muſt needs be extinguiſhed, Volunt ex invidiâ omnes illud malum perpeti quod ipſi patiuntur; they deſire that all the world may ſink into the ſame Lake of fire with themſelves. And whereas the rich man requeſted to have ſome body ſent to convert his brethren. Ay ſays that learned Doctor, he knowing that a remnant muſt neceſſarily be ſaved, out of the root of envy had rather his own ſhould eſcape harmleſs than another, though they leaſt deſerved it, but abſolutely they wiſh the damnation of all. Our Parliament underminers, how like are they to theſe envious priſoners of darkneſs? In whoſe eyes no life found grace to be preſerved, neither King, nor Progeny: Judah, nor Levi: Nobles, nor Communalty: the Reformed, nor the Romiſh. They did not thirſt for one draught, but for a bath of bloud. Again, ſays Ales, the Fiends of Hell are ſo malicious, Ʋt ſyntereſis in iis extincta ſit; that the light of well-guided reaſon is extinguiſhed in them. And his Argument is this▪ Quia in gohennâ ſe vellent eſſe, potiùs quàm non eſſe, ut pugnent contra Deum; They had rather remain ſo tormented than be quite aboliſhed: that the red Dragon and his Angels might fight againſt God. Was it not thus with thoſe Romiſh Prieſts, the main actors in this intended Tragedy, who choſe to lurk within this Iſland in deſpight of Laws awd terrour, only to ſtir up Treaſon and Rebellion, rather than to take fair leave granted to depart, and to pack for ever.
Laſtly, There is a fourth reaſon noted by Lyra, why ſome are ſaid to dig to Hell, becauſe they uſe Sorceries, and inchantments, vain miracles to deceive, and in the power of Antichriſt ſtrong deluſions. When a Theſſalian Strumpet was accuſed to Olympias for inchanting her husband Philips affections; ſhe hath a ſmooth painted face, and an alluring tongue, ſays Olympias, foreign there needs no other Witchcraft. Neither will I accuſe the Roman Church for dealing with familiar Spirits (yet deluding Miracles are the next wall to Witchcraft) but golden Promiſes, and ambitious Titles Have been their Sorcery to entice away ſome diſcontented perſons from us, and then they glory in their victory and converſion. It is well known, you may get Fiſh enough with poiſoned baits, but what are thoſe fiſh good for when you have them? All that came to the Inchantereſs Circe ſhe won them to be her own; a ſlender purchaſe, when they degenerated into Hogs and Aſſes. Neither let it move you, beloved, to hear a Jeſuit boaſt, that they have won the flower of our Gentry and Clergy at ſeveral times, and left the ignorant part behind. When the Athenian Orator called the Lacedaemonians unlearned; true indeed, ſays Pliſtonax, we are the only Greeks that have learnt no ill manners from you. It is our own caſe God be praiſed, who of all Nations are leaſt ſeaſoned with the Tridentine Leaven. But let them uſe their arts, and inveagle them who were loſt from the begining, dig into Hell; yet ſurely there is no inchantment againſt Jacob, neither is there any divination againſt Iſrael, ſays Balaam, Num. xxiii. 27.
Were our foes ſpiritual powers of darkneſs in high places, as they are but men, yet for our comfort, firſt ſays St. Auſtin, Devils can do no more than God permits, Quare nec propitiandos, nec timendos exiſtimamus; They are not worth our fear, or our courteſie, never flatter and claw them with kindneſs to bind their hands. Secondly, Upon the ſpeech of the Prophet Eliſha to his Servant, Plures nobiſcum ſunt, Hugo concludes that we have the better ſide, and that the number of good Angels exceeds the bad. And Aquinas is not without a reaſon for it: Sin, ſays he, is againſt the natural inclination of an Angel, Ea verò quae contra naturam fiunt in paucioribus accident, but in the effects of nature in any kind, it is never ſeen but that nature doth more often hit, than miſs. Thirdly, Our Countriman Ales gives us this courage. Thirdly, That although the Divel, who began the quarrel but with a Serpents ſting, and in theſe laſt days is grown more fierce, and will end it with a Lions paw; yet, Major eſt Chriſti gratia ad ligandum quàm fuit priùs; the virtue of Chriſt is more efficacious now than ever before to bind him faſt. What ſhall I ſay then, ſince the worſt of Devils are but Gods Serjeants, not executioners by their own power. Since Michael and his Angels are the better number, and more couragious, ſince Chriſt hath the key of the bottomleſs pit to bind the binders, Quamvis ad inferos fodiunt, though they dig into Hell, Sion ſhall dwell in ſafety.
Having diſpatched the Action, and the Object, it is to be examined what uſe theſe Fugitives can make of Hell. Why 1. To eſcape danger, and betake themſelves to ſafety, ſays Hugo. 2. To inchant and complot againſt the innocent, ſays Lyra. Beloved, let your patience ſtay a little, and only ſee what the wicked would have. Every creature under the Sun hath a natural inclination and propenſity to ſave it ſelf, and to avoid that which may deſtroy it. The Lamb yeaned but yeſterday makes haſt from the Wolf; the Chicken newly hatch'd hides it ſelf from the gliding of the Kite. As for Sinners and Reprobates, foreign, they are ſo fooliſh, that when deſtruction doth threaten them, they dig into Hell for Saviours. Like a runnagate ſervant that was well-nigh overtaken, and ran away to hide him in a Mill, Ʋbi te occuparem niſi in piſtrino, ſays his Maſter, it is the very place I wiſht to find you in. Somewhat like to that which Phocion ſaid of his bitter enemy Ariſtogiton, whom he viſited in priſon, Ʋbi congrediare cum Ariſtogitone libentiùs quàm in carcere? In all the world the jail was the fitteſt place to encounter Ariſtogiton. So theſe Fugitives have choſen their rendezvous where God would have them; fodiunt ad inferos, &c.
It was the Elogy of Heraclitus the Philoſopher, Vivis eſſe unum omnibus & communem mundum; all that are awake know they live in one world together; Dormientes in peculiarem mundum divertere; men that dream, and are in ſleep, every one in his phancy is in a world by himſelf. Give me leave to turn the River into my own Channel. The godly man that knows his ſins and treſpaſſes, knows he is in that world where God may take vengeance of him: But the preſumptuous ſinner, as fooliſh as the man that dreams, thinks his life ſecure, and that he is in a new-found world, where God cannot find him out. Whom God deſtines out to deſtroy, it is his providence to make them find out a place, inſtead of preſervation, for their own deſtruction. I will begin with Catesby and his fellow Aſſaſſinates; They lived in plenty amongſt men, and in favour with their Prince, but being uncertain what might befall them, they deviſe a ſtratagem to advance their heads, that they might never be removed: why in this was Gods providence to overwhelm them in their own cruelty. So one of the Caſſii, being perfidious to his own Nation, and luckily diſcovered, fled to the ſanctuary of a Temple, his own Father ſentenced to have the door damm'd up, and ſo to ſtarve him, there was his Sanctuary. Among five Kings of Canaan that were diſcomfited, Joſh. x. in all likelihood, ſome or all might have eſcap'd by flight, but they take a Cave at Makkedah over their head, and there they are incloſed. Jonah was ſick with fear, and durſt not walk upon the ground when God was diſpleaſed at him, then to make all ſure he prepares for ſhipping: A ſtrange reſolution, as if the Sea had not as many deaths as there are winds that blow from all the corners of the world, as many graves as there are billows ſurging. How often have we ſeen our friends, like ſuperſtitions Gameſters, ſhift their ground, and remove into freſh air, and pleaſant dwelling for their health, who have laid down their Carkaſs in that duſt where they look'd for recovery? In manus tuas Domine, in manus tuas; Into thy hands O Lord, into thy hands alone we commend all we have. Heaven is the only treaſury where we may caſt our two Mites ſafely, as the Widow did, I mean our ſoul and body.
This then is the firſt part of folly in theſe profligate perſons to dig for Saviours into Hell. But ſecondly, they are a kind of men who cannot build except they pluck down; they purchaſe nothing but by other mens ruins, therefore they undermine, they would ſettle Religion by undermining the truth, foreign. We have had experience of ſuch ill neighbours; alas, when we did ſtand before their faces, they did deſign us unto death, and we may ſay as David did living with Saul in his phrenſie, As the Lord liveth there was but a ſtep between us and death. Circa ſerpentis antrum poſitus diu non eris illeſus, (ſays Iſidor;) here lurks a Serpent, and there a Viper, and who could tread any where and not be bitten? Quid gloriaris tyranne? Faithleſs men, why do you boaſt ſo much of your refined wits that you can do miſchief? When Songs were ſung in every Town of Greece, how King Philip had defaced the fair City Olynthus: But when will he build up ſuch another City ſays a ſilly woman? That would be cared for. Take away conſcience, and diſpenſe with the Word of God, and every ſoft Spirit, and ſilly man could cheat as much as any promoter.
It was never otherwiſe from the beginning of the world, but that a bloud-thirſty rabble have always treacherouſly oppoſed the new ſetling or reviving of the faith. The Iſraelites began to be a viſible Congregation in Egypt to call upon God, let us deal ſubtilly, ſays Pharaoh, and cut off the Male Children; there was one plot. The next change of their State was in Captivity; but finding favour in a ſtrange Land, and growing to a competent number of religious ſouls, Haman had like to have cut them off in the twinkling of an eye; there was another plot. The next change after the Captivity was the Incarnation of our Saviour. Sweet Babe, no ſooner is he born but Herod calls for the wiſe men privily to deſtroy him; there is a third plot. Anon after our Saviours Aſcenſion Ceremonies are evacuated, and Paul preacheth the Goſpel, then their heads were buſie to pluck down the Cedar, and plant the Heath-thorn, and more than forty men bind themſelves with an oath to take away his life. Here are four plots, and ſince that time there have been four thouſand. An honourable ſtory for our reformed Sion, and if we glory let us glory in our infirmities, that for a long time the Monaſteries of Friers, the Colledges of Jeſuits, and the Conſiſtories of Cardinals have been nothing but Conventicles to conſpire againſt us. They ſeem to practiſe as againſt the eldeſt heirs of Gods Inheritance, and they like younger Brothers by wile and by guile would fain ſucceed us.
So I have let you ſee the two ends, why the wicked ſpend their time about this fearful object, which is Hell. Firſt, For their own ſafety, and therein they deceive themſelves. Secondly, To undermine others, and therein God will deceive them. The fruſtrating of their end is the laſt part of my Text, in theſe words, Inde educet eos manus mea, &c. The preſervation of the innocent doth neceſſarily follow upon the detection of their enimies; yet a queſtion ſtands in my way, and I muſt remove it, both in this place, and elſewhere, Why God doth more often expreſs how the treacherous-hearted are incloſed, than how his Children are delivered? Becauſe their wickedneſs doth more deſerve ſhame, and detection, than our ſlender righteouſneſs can deſerve preſervation: and therefore they are pointed at more viſibly, inde educet, &c.
Here are two diſcomforts for all thoſe that lay baits againſt the ſoul of the righteous. 1. Inde educet; thence he will take them, Gods eye is never off though they dig into Hell. 2. Manus ejus educet; though Hell be on their ſide, yet this hand is mightier, and will break them in pieces like a Potters veſſel. For the firſt; The eyes of God are upon the conſpiracies of men like burning-glaſſes, and caſt a light upon thoſe things which afterward they will conſume to aſhes.
The very Heathen, ſays Clemens of Alexandria, thought that nothing did more completely make a God than to ſee all things, and to be ſeen of no man; foreign. Wherefore one ſays of the Crocodile, that the Egyptians in that vain Idol did reſemble a God, Quia ex omnibus aquaticis habet oculos obtectos ut cernat, nec cernatur; It hath eyes ſo befilmed that perceives afar off, and is not perceived. What ſhould we light Candles to the Gods in the day time (ſays Seneca) giving that wipe, as I think, to the Jews, Quoniam lumine nec Dii egent, & ne homines quidem delectantur fuligine. For neither God can ſtand in need of Candle-light, and men can take no great pleaſure in ſmoke. In vain then ſhall ſinners earth themſelves in Vaults, and make Sellers their ſecret Pavilions to hide their head. Though Mountains were toſt upon Mountains between heaven and them, yet is not the eye of Gods Divinity more active than Chriſts Humanity? Though the doors be ſhut to enter in, and come unto them, I will ſearch Jeruſalem with Candles, ſaith the Lord, Zeph. i. 12. That is not all, the grave ſhall open, and give up her dead. The Grave is a place deep and hidden: but Hell is a darker corner than that, yet Satan himſelf appeared before the Lord. Job i. But above all darkneſs, the thoughts of the heart are moſt obſcure; and the ſecrets of all hearts ſhall lie naked before him. Quo fugis Encelade, quaſcunque acceſſeris oras ſub Jove ſemper eris. You are as near to Gods eye in the utmoſt part of the Sea, as ſtanding before his Altar.
But ſecondly, that the counſels of evil men may be of no effect, as the eye of God is always open, ſo is not his hand folded up in his boſom, but his hand ſhall take them thence; that hand which never any ſaw alone but King Belſhazzar, and you know what followed, his Kingdom departed from him. Indeed, all the parts of the body which are made both for defence and offence are attributed unto God for the confuſion of his enemies. From the arm to the hand, from the hand to the finger, from the finger to the leaſt touch, if he do but touch the Mountains they ſhall ſmoke. Againſt great invaſions there is brachium Domini, a ſtretched out arm to deliver Iſrael from Egypt: But when he will faſhion out deliverance with wonderful ſalvation, as if a workman had wrought it curiouſly with a tool, then the Prophets ſpeak of the hand of God: but when the Lord doth demonſtrate his great affection, and give us to learn ſome godly leſſon by deliverance, Verè digitus Deteſt hic, that is a token of the finger of God. His finger, beloved, doth always point, his arm is always ſtretched, his hand is always open. And as Vegetius ſaid of Chariots armed with ſharp Sithes; that at firſt they were made for terrour, and afterward forſcorn: So is it with all malicious practiſes, which are beaten a while upon the forge, and Blackſmiths are buſie at the fire to hammer out ſome Engine for our affrightment, but the Lord comes down and brings victory to his Choſen, that he may go up on high like a Conquerour with a merry noiſe, and as the Lord of Hoſts with the ſound of the Trumpet.
Holy Bernard was toucht with a ſpice of vain ambition in a godly Exerciſe, but recovering himſelf caſts away Satan with theſe words, Nec propter te hoc opus coeptum eſt, nec propter te finietur. So we may be bold to ſay in the name of our God touching our Religion, it was neither reformed for Satans ſake, neither ſhall it be deformed by his Conſpiracies. Propter ſalutem duorum hominum duo millia porcorum perierunt, ſays St. Auſtin upon Mat. viii. that two men might be ſaved from the Devils that poſſeſſed them two thouſand Swine ran headlong and periſhed in the Sea: Much leſs will the Lord ſuffer ſo great a flock as he hath in this Kingdom to be yielded up to the prey of the hunter: or that the wild Boar of the wood ſhould root it up, Quamvis ad inferos, though he ſhould root and dig to Hell, &c.
When John and James would have called for fire from heaven, Chriſt rebuked them, ſaying, You know not what ſpirit you are of; as who ſhould ſay, that is not the Spirit of the Goſpel. O beloved, they that would call up for fire from Hell, what Spirit wot you are they of; Why, that that ever was, and ever will be the ſpirit of the Juſuite Papalins. God rebuke them. Lord, how often have I ſaid with my ſelf, ſurely the calamity of the poor Indians is much to be lamented, whom God hath delivered over into mens hands of ſuch bloudy Religion; certainly the report of thoſe Millions whom they ſlew with the Sword is as true as lamentable. For what would they not do againſt ſavage men that worſhipped Devils, and are forlorn of God, who would have cauſed the Channels to run with bloud in that Kingdom where Chriſt is truly praiſed? But the hope of the Hypocrite, ſays Job, ſhall be ſwept away like the Spiders Web. Spiders Webs, you know, are ſpun from the vapour of their own poiſon, from within their ſecret bowels: So are the devices of the treacherous. Spiders Webs are woven in the darkeſt and moſt unfrequented corners of the houſe, ſo are the devices of the treacherous; Spiders Webs are long a framing, with much curioſity, but a feather ſweeps them away in a moment, ſo ſhall be the devices of the treacherous.
But admit that God be ſo careful for us, and ſo powerful againſt tyrants that ſeek after our ſoul, Ʋt te ipſum ſerves non reſpicis; ſhall we caſt all the burden of our ſafety upon Gods providence? Becauſe Chriſt is praying and watching in Mount Olive…, ſhall Peter ſleep? Is it enough to have a Sermon of Thankſgiving to day? And an Anthem to ſing an holy Jubilee? And leave all the reſt to Gods hand? Shall we not remove the occaſion which may bring us into bondage hereafter? Tant â ſollicitudine petere audebis quod in te poſitum recuſabis? Will you pray ſo heartily for that unto God, which you will not ſet hands to, when you may do it for your ſelves? Ariſe Barak, and lead thy captivity captive thou Son of Abinoam. I ſee it methinks in all your Countenances, that every man is more willing to honour this day, than the very day wherein he was born into the world; for we are born in tears, we are preſerved with laughter. God forbid that the enemy ſhould have the upper hand, to make this day a by-word for ever, and to be blotted out from among the days of ſolemnity. But whether they dig by Sophiſtry to pervert the weak and faithleſs: Or whether they give words as ſmooth as Oyl, having War in their hearts; or whether they ſend over Emiſſaries, Boutefeaues to deviſe againſt Hieruſalem, Lord keep thine anointed King in ſafety, make his Crown flouriſh long upon his own head, and upon the head of our moſt illuſtrious Prince, and for ever uphold our Church and Commonweale, that as thy truth hath brought it out of darkneſs of error, and thy hand hath protected it from dark Conſpiracies, ſo it may ſhine in theſe Kingdoms for ever as the Sun in the Firmament, and as the faithful Witneſs in heaven. Even ſo Lord Jeſus. AMEN.