A century of sermons upon several remarkable subjects preached by the Right Reverend Father in God, John Hacket, late Lord Bishop of Lichfield and Coventry ; published by Thomas Plume ...

THE FIRST SERMON UPON THE Fifth of November. (Book 1)

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 imi∣tation: 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he must either have true Friends, or bitter enemies. And, as God would have it, the Church hath plenty of both sorts: Saints of ho∣nour 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 su∣perbiero; Though I extoll my own works as high as my Saviours merit, yet my righ∣teousness 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 recur∣rerint 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 spo∣ken: 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 no∣thing 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 Hea∣ven, 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 oc∣casion. Who indeed but the Children of Israel? Being now in Gods sight as Ethio∣pians 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 under∣take 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Pren∣tice, and feed Swine, a strange homage, and a most base attendance, to plow up ini∣quity, 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 draw∣ing 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 Li∣quors, 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 be∣lief 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 indu∣strious to find it out. Quid irâ laboriosius, says Seneca? Look upon the pale face of an∣ger and envy; Is not that sin a labour? Consider the loathing of surfeit and drun∣kenness: is not that sin a labour? Go to the Hospitals of incontinent lascivious per∣sons, 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 them∣selves. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Coun∣tenance 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, pray∣ing, 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 se∣cresie, 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 Catho∣licks 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 si∣lence? 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 no∣thing 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 secre∣sie? 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 im∣perfect 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 composi∣tions, 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 gi∣ven 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 King∣dom? 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 cor∣pus 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 in∣to 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 de∣bate, 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 de∣nial. 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 no∣thing. That World which the Devil promised to our Saviour could be but some phan∣tastical 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 con∣vert his brethren. Ay says that learned Doctor, he knowing that a remnant must neces∣sarily 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 Pro∣geny: 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Pro∣mises, and ambitious Titles Have been their Sorcery to entice away some discon∣tented 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. Nei∣ther 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. Second∣ly, 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 ex∣ceeds 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 cou∣ragious, 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. Be∣loved, 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 gli∣ding of the Kite. As for Sinners and Reprobates, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Aristogi∣ton, whom he visited in prison, Ʋbi congrediare cum Aristogitone libentiùs quàm in car∣cere? 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 & commu∣nem 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 sen∣tenced 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 in∣to 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 an∣trum 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 pro∣moter.

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 con∣spire against us. They seem to practise as against the eldest heirs of Gods Inheri∣tance, 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 edu∣cet 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 re∣move 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? Be∣cause their wickedness doth more deserve shame, and detection, than our slender righteousness can deserve preservation: and therefore they are pointed at more vi∣sibly, inde educet, &c.

Here are two discomforts for all those that lay baits against the soul of the righ∣teous. 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; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Wherefore one says of the Crocodile, that the Egypti∣ans 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 Se∣neca) 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 na∣ked 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 won∣derful 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 af∣terward 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 posses∣sed 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 de∣livered 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 preser∣ved 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 solem∣nity.

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.