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 SECOND SERMON UPON THE Fifth of November. (Book 2)

ACTS xxviii. 5.

And he shook the beast into the fire, and felt no harm.

IT comes to pass from our desire to see mankind multiplied, that almost no Infant is born into the world without the eyes of many to behold it; but if any one have escaped a jeo∣pardy with the hazard of his life, as he is a creature new-born again from danger, so we cast our eyes more wishly upon the person. As many as the house could hold resorted to see Lazarus revived, John ii. Solomon's Porch full met at once to see the Cripple use his Legs, Acts iii. All the Island ran together to behold St. Paul who had shook a Viper into the fire and felt no harm; and that self-same Miracle is the employment which your patience doth now attend upon. And though we regard the deliverance of others at the pleasure of our curiosity, as we use to say at our idle time, yet to see St. Paul preserved, it is as Socrates spake of Lysias his Oration, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, somewhat more than business. For that you may know him to be set up as a spectacle to look upon, how many petty deaths were round about our Apostle in the former Chapter? As if he should have gone out of the world, like Hermaphroditus, many ways at once: In a mighty Tempest, in a Famine of fourteen days, in the hands of violent Souldiers, surely his life had ended here but that God had determi∣ned he should die honourably by Caesars Sword. Having satisfied the Sea, a little beast assaileth him on the shore: But excussit, all is well both here and there, and he is delivered.

And besides this, we may very well make it not St. Pauls case alone, it is like pure Gold which may be malleated, and drawn out a great deal larger, even to the entire profession of the whole Gospel. 1. Vipera, that there is a danger; and then 2. Excussit, both an easie and a joyful deliverance. Ecclesia in illo patiebatur, quando pro Ecclesiâ patiebatur,* 1.1 as St. Augustin said of our Saviour; The Church was wounded in him when he was wounded for the Church. So St. Paul was an Embassadour to Caesar for the whole Church of God, and therefore the ignominy and comfort re∣dounded to the whole Church both of his great perplexity, and likewise of his pre∣servation.

To knit all this together, a Serpent was a very fit instrument if you will regard the nature of man in these four degrees: First, Adam was set upon by a Serpent in the Garden of Eden, and was stung to the quick, and corrupt nature afforded him no deliverance. Secondly, The Israelites under Moses Law were assaulted and stung, but found a remedy. 3. St. Paul in the New Testament is assaulted but felt no harm. Lastly, The Saints in glory shall not so much as be assaulted. To be vanquisht in our conflicts is the misery of our poor nature, to be chastised by punishment is the

rigour of the Law, to be threatned by affliction is the life of the Gospel, to be out of suspicion and fear of harm is the state of heaven. The times of Nature and Law are past, the days of Glory are not yet revealed, my Text therefore not un∣fitly is a representation only of the third, that is of the season of the Gospel. This is the sum of all. If neither life nor death, height nor depth, Viper nor any other creature can seperate us from the love of Christ, then we boldly say without an error, Ego sum Paulus, thus was Paul, and thus am I delivered. Beloved, from this one venimous Serpent take notice of the whole brood of the Viper. Every torment is de crinibus anguis in the Poet, a kind of Serpent greater or less. If we complain, like Jonas, far more of a little worm that offends us, than of a great Whale that devours us, then affliction is Venenum patientiae, it festers and leaves a wound behind it: But if we be shod with the preparation of the Gospel, Super aspidem & basilis∣cum ambulare; Not to fly from harm as fast as our feet can carry us, but to walk at leisure upon the Lion and the Aspe, then we bring the Text home to our selves, then we shake beasts into the fire and feel no harm.

In which words may it please you to attend to these four parts: 1. Here is a pe∣rilous Adversary, known in this verse to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, savage and hurtful, but better known in the former to be a Viper fastned on St. Pauls hand. 2. His safe delive∣rance in excussit, he shook off the worm. 3. Vengeance is shown upon this fatal creature, Excussit in ignem, he cast it off for destruction into the fire. Lastly, The barbarous people who beheld all this, they put us in mind of a fourth part, they thought that God was in the work, but mistook Paul for Pauls Creator; therefore for a conclusion, here is mirabile salutare, a plain Miracle from heaven. More like∣lihood for Paul to be kild there could not be, and yet he felt no harm.

So danger is the first thing in order in my Text, but scarce in time, deliverance the next part was not one whit behind it, in which there is Digitus Pauli, the sin∣ger of Paul to requite the Viper with the flames of fire; and Digitus Dei, strange help from God alone. I say the Barbarians did confess it. The corps of the Text it is a deliverance, now on the left hand behold peril and hazard of life, on the right hand justice and vengeance, and above head he that walked on the tops of the Mulberry trees, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God a mechanick and workman of our salvation. The first part of the Text the Beast is like a place profaned, but excussit, he shook it off is like a Sanctuary. And as the Rooms of the Temple were one within ano∣ther, and the inmost was the best, so I may proceed in the degrees of this preser∣vation. Bare deliverance is but Atrium misericordiae, the outward Porch of Solomon the Prince of peace, but then we go on to the confusion of our enemies, to excussit, as unto the Altar whereon the beasts were slain, but the holy of holies, and the very Oracle of mercy, is to escape the breaking of a bone with our Saviour, not to lose the lap of our Garment with Saul, or with our Apostle to feel no harm, Upon these three let us divide St. Ambrose his Hymn, Holy, holy, holy Lord God of Sabbath, and me∣ditate with St. Austin, Quid non misericorditer à Deo hominibus praestatur a quo etiam tribu∣latio est beneficium?* 1.2 Wherein is not our God a merciful Father if our chastise∣ment be our glory, if with St. Paul we shake beasts into the fire and feel no harm?

I must not separate the bark from the tree, the bark is the danger of the Apostle, and the first part of my Text; and there want not causes to wonder at the strange∣ness of the enemy. For though Adam gave names unto the Creatures, and Noah lent them a place of rest to be saved from the waters, yet the beasts are at enmity with Paul. Alas our Warfare is not honourable, but bellum servile, Zimri riseth up against his Master. We no longer Gods Servants, the Creatures no longer ours. And what Creature is it but a Serpent? Hast thou found me out O mine enemy? Yes, from the Garden of trees wherin Eve was tempted to a handful of sticks which St. Paul gathe∣red, here and every where upon an old quarrel we are sure to find the Serpent an ad∣versary. While we live Wisdom is our glory, and so the Serpent is wise. When we die Resurrection is our glory, and you know the Serpent renews his youth. When we are buried our Tomb is our glory, and even there, say Philosophers, Serpents are be∣gotten of the marrow of our bones. But if any venom be more hateful than other it is the Vipers; it was company fit for none in the Roman Laws but murderers of Fathers and Mothers, because, says Aristotle, when the brood is great,* 1.3 and the Viper every day brings forth but one at once, the latter of the brood eat through the womb of the Dam to be born the sooner. Well, to suffer these things it was no news to Paul, and why should it seem strange to us? All his Pilgrimage in this

world was either fighting with men at Ephesus after the manner of beasts, or with beasts in my Text after the manner of men. As Cato being vanquished by Caesar, and flying into Africa was troubled with noisom Vermine. Pro Caesare pugnant dipsades, & peragunt civilia bella Cerastae; That the Snakes fought out the Civil Wars on Caesars side: So the Vipers take part with the Pharisees against St. Paul, those Pharisees whom our Saviour called in his Gospel, Generations of Vipers.

Pythagoras compared our life to the combats of the Olympick Games, and so did our Apostle, both met in the Comparison, but not in the Application; to the Olym∣pick Games, says Pythagoras, some men come to wrestle, some to make merry with their friends, but for his part he was among those who did but gaze upon the Wrestlers. O no, says St. Paul, only God and Angels are the lookers on, that do not sweat and fight to win the mastery. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 says Plato in Phaedon; which is all one with that of St. Paul, Nos spectaculum facti sumus; we are all combatants, and made a spectacle for the eyes of heaven. As Pelopidas said in Plutarch, Tantum duces in bello laudantur qui sunt sinc cicatrice non milites; A scar was a comly sight in an ordinary Souldier, but not in a General: So it agrees well with the blessed souls to be in peace, but for us to be in warfare. And happy are they, thrice happy who make the bitterness of this life but a gaine of Wrestling, and though a severe sport, yet but a sport and recreation. A most reverend Bishop of our own Church, the first who saw some reformation of Religion, altered the ancient Arms of his Family from three Cranes to three Pelicans, his righteous soul divining before his Martyrdom, that he should feed the Church with his bloud as a loving Peli∣can, and so contentedly he died, making his Coat of honour an Emblem of perse∣cution.

If we will be any thing, if we will be born at all it must be, in tears, and to be honestly born is to be a Son and not a bastard, that is to be chastened and not neglected. And to be nobly born is to give Arms such as Constantine and Theodosius did in their Military Ensigns the mourning Cross of Christ. Quis enarrabit genera∣tionem? Will you know how a Christian is begotten? St. Matthew makes a Pedi∣gree, and fourteen Generations reach to King David, David is zeal and devotion. The next fourteen Generations reach to Captivity, and the waters of Babilon, and after Captivity the next fourteen Generations reach to Christ our Lord. It was a da∣stard mind not befitting Augustus of all things else to desire 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that he might steal out of the world, and not feel the least gripe of a disease; it did rather be∣come the beastly Epicurus, who when he felt his sickness desperate, drowned his stomach with immoderate Wine, and so knew not what it was to dye, but went drunk to Hell. If we Christians were only anointed with oyl, Oleo laetitiae supra socios, with the oyl of gladness above our fellows, Satan might speak home to our shame, Doth Job serve God for nought? But we are first anointed with the Baptism of water unto the death of Christ; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 says Na∣zianzen. We are dipt like Iron into the water that our edge may be setled against all injuries. And we are ready to be anointed with bloud, every day is the eighth day with us to be wounded and circumcised. Nay, if it be our destiny to be anoin∣ted with Pitch and Tar, In morem nocturni luminis, to waste away like a Taper, wel∣com glory. Or if it be our danger to be lick'd with the poysonous tongue of the Viper, Son of man, says Ezekiel, be not afraid though thorns and briers be with thee, nay, though thou live among Scorpions. For who would not venture with such a Charm as this is against any Serpent? Excussit, ho shook off the beast into the fire, it is the second part of my Text, and St. Pauls deliverance.

The Apostle indeed did shake his hand when so malicious a burden hung upon it, yet I do not see how he shook off the Viper, but I believe and know that it was the voice of the Lord which shaketh the wilderness, yea, the Lord that shaketh the wilderness of Cades. Excussit. What, no more words concerning this great delive∣rance? So great a work contracted into so small an Epitome? If the Children of men work deliverances, and strange ones too, the relation will ask a Book, per∣chance a Volume or a Legend to record it, but it is a blessing so frequent with God, that the world would not hold the Books of his preservations if it were not for excussit, and tetigit he touch'd the sore, and dixit he said the word as short as may be.

And yet to shake off a beast is such a sudden rescue, in the turning of an hand, that it is a most complete and more comfortable salvation. Monstra superavit priùs quàm nosse possit,* 1.4 as Seneca said of Hercules; that he slew a Serpent before he knew

what a Serpent was. What a gentle cure it is? As easie as a slumber. For the most part it is sickness enough to be diseased with remedies. Like as a Philosopher said, being made whole after much Physick, that it was with him as with a pestilent air cleansed by a clap of thunder. And I make a doubt whose fortune was the worse, whether the poor womans that took Physick but twelve years together for an issue of bloud, or the sick man's that in thirty eight years sought after no help but from the Pool of Bethesda. Wherefore this is the sweetest mercy, not to cast off the Vi∣per by loathsom Potions, but with no more hurt than Aaron cast forth his rod before Pharaoh from his hand which became a Serpent. Gen. vii. 10.

This deliverance from a Viper makes good the Promise of the Lord, Mar. xvi. If you take up Serpents they shall not hurt you. But as God was the chief Author, so Paul had the glory of the execution. What, Paul himself and no other? Indeed there was scarce a friend by to do it for him. Hasty Souldiers that even now would have killed him, and pitiless Barbarians, and Malefactors his fellow Prisoners, none of these were likely to relieve him, the honour was his own to shake off the beast; and yet enquire among all the other Apostles, and you shall not find that any one was made an instrument to preserve himself. St. Peter could not enter into the High Priests Hall but by a Damosel, nor get out of Prison but by an Angel. The ignominy was cast upon our Saviours self, He saved others, himself he cannot save. He saved others, bear with him in that I pray you, though he did not save himself, and per∣chance could not St. Peter. As it was said of Mucianus the Roman,* 1.5 Facilius erat ei dare imperium quàm accipere; it was easier for him to advance another man to the Em∣pire than to exalt himself; so God hath ordained, to the end that Charity might abound in all things, even in the gift of Miracles, to give the Apostles the power of healing, not to cure themselves, but to cure their Brethren. No man must buy long life at so base a rate as Herodicus did, of whom Aristotle reports, that he rend∣ed nothing all his days but his own health. Of many examples we have but this one in holy Scripture where the Physician did cure himself.

Paul then did heal himself. But advise we well with every circumstance about the Text, and then I ask, did he not heal the infirmities of many more? Yes, and there were more Vipers than one in Melita, so many Barbarians as thought in their heart, but they were cruel thoughts, that Paul was a murderer; so many Vipers, every evil censure against our neighbour, it is Venenum charitatis, the poyson of our charity, shake it off a Gods name before it fasten. Qui istoc credis de homine potes & facere; even for this hard opinion of Paul I doubt Melita had many mur∣derers. Yea, I am perswaded that this their uncharicableness did more afflict St. Paul than any evil Serpent could; as a more tender affection touch'd the heart of Romanus the Martyr, to see the cruelty of Heathen Tyrants than to feel his own pain. Quod lancinamur non dolet, dolet quod error pectori insedit suo. Thus the sin of the Barbarians hung upon the heart of the Apostle, the Viper only upon his hand, but one excussit did serve for both, the beast was cast into the fire, and then the uncharitable thoughts did vanish.

Well, I see there was some divinity in those hands which were so often lifted up to God in Prayer, those hands which wrote such divine Epistles to so many Churches: those hands which consecrated the two famous Bishops Titus and Timothy: those hands which gathered Alms for the poor Saints at Jerusalem, O those hands were blessed, no Serpent could envenom them. The first office that the courteous fire did afford to Fructuosus the Martyr, was to burn the cords which bound up his zea∣lous arms, which fain he would lift up to heaven. Non ausa est cohibere paena palmas, in morem crucis ad patrem levandas, solvit brachia q••a Deum precentur, so sung Prudentius. And St. Hierom writes that Julian the wicked took up the body of John the Baptist, and burnt it to ashes, but his Head, wherein the voice of a Crier spake, and the Finger wherewith he pointed out, Ecce agnus Dei, Behold the Lamb of God, those could not be consumed. And I dare report it after so many Writers, that the heart of our most reverend Cranmer was preserved by Gods Providence from the fire, in honour of his integrity, like the three Children in the Furnace. O why should we doubt, when God doth thus miraculously save the particular member of our body from harm, but that the whole man, in the whole entire body, our corruptible shall put on incorruption.

If some should answer to these examples as Diagoras in Tully said to one that pre∣sented many Pictures before him of those who had escaped Sea-danger by calling upon Neptune, Nusquam esse pictos qui in mari perierant & naufragium fecerant; There

were more examples of them if they could be seen who were drowned in the Sea and yet called upon Neptune: So perhaps many faithful men may be named who were not always fortunate in their deliverance. Beloved, what deliverance do you mean? All this while you do not reckon how many miseries they prevent who are dispatch'd by one; is it no excussit? Do we shake off no small store of mischief when the soul doth uncase it self of this body of sin, that, with good King Josiah, we may not see the evil to come? Death is like the Angel set before the Garden of Eden, which with one blow lets him that passeth by into Paradise. When sinners and uncircumcised feel the wrath of God, their punishment, says Nazianzen, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Pillar of Salt erected up like a Trophy of his vengeance and their impiety. Not so the righteous, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is enough to chastise them to be wise and wary. St. Austin compares a regenerate man with Adam in in∣nocency by an excellent parallel.* 1.6 Adam was priviledged to be secure in all present delights and comfort while he was in Paradise, and so the faithful are not; but every regenerate man is sure of heaven in his greatest Agony, and so Adam in his pleasant Garden was not. O could an heathen man preach so much Gospel as this? Vere magnum habere fragilitatem hominis securitatem Dei. O what a royal thing it was to be corruptible as man, and yet to be secure as God! Expect not then from the Lord, that he should always turn aside his hand, as Ʋlysses did from his Son Telema∣chus. What if he make his furrow upon the back of his own Children if they lie in the way? Is there no time but the instant to be saved? Yes, St. Paul hath de∣clined deliverance through all Tenses, 2 Cor. i. Who hath delivered us. Have you for∣gotten it? And doth deliver us. Perhaps you do not feel it. And will deliver us. I speak not I hope to such as do distrust it. Wherefore let this suffice for excussit, the deliverance of Paul. The third thing follows, which makes it mel in cuspide, honey on the point of Jonathans Spear, and pleasant to be in jeopardy, his eye saw his de∣sire upon his enemy, excussit in ig nem, he shook the beast into the fire, &c.

If there be Songs of deliverance, as David says there are, and that he was com∣passed about with songs of deliverance, then this is Canticum salutis; The Viper did not only lose her sting like the angry Bee that loseth her weapon when she pricks her Adversary, and lives a Drone ever after; but Paul warms his hands at the fire whose fuel was the Viper, which even now would have slain him. Fire indeed by the judgment of our own Laws is a death appointed for Poysoners: and it is but one fire for another, only dry for moist. Paul was ready to be inflamed, so we read in the next verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was that the Islanders look'd for, and therefore good reason the beast should fall into the fire. Who doth not count it a monument worth the seeing to read his jacet, an Epitaph upon his Enemies Tomb? The subtil Graecians would not live in fear to see the Infants of Troy survive their Father, they would see every thing in ashes, Et nunquam satis Trojam jacentem; it is safety to escape, but security to want an adversary. Break their teeth, O Lord, in their mouths, saith the Psalmist, but lest new ones come up in their room, smite the jaw bones of the Lions, and when they shoot out their arrows let them be rooted out. If Shemei had lived, happily he might have cursed Solomon as well as David, and if Judas had not come quickly to his end, he might have betrayed St. Peter as well as Jesus.

* 1.7Iniquity of it self is infinite, says Job xxii. 5. Wherefore says Aquinas, Homo peccat in suo aeterno quia voluntatem habet in infinitum peccandi; Every sinner hath a good will to sin for ever. In circuitu ambulat, says David; and the way of him that goes in a circle is as new to begin to morrow as it was to day, Qui vitio modum ponit, idem facit ac qui è Leucade se praecipitans velit sistere, says the Stoick. A sinner falls down head∣long, and Hell hath no bottom. Then God puts in his Sickle, and cuts down the Tares, that they may not overgrow the Wheat. Be of courage then O little Flock that flies away into the Wilderness, and think that the voice of the Angel unto Joseph is still in your ears, Return for they are dead that sought the life of Jesus.

And reason good that inquisitors after the bloud of Christ, wilful sinners should be cut off, or else the dumb beasts were hardly dealt with; the Viper knew not Paul, nor the mark of God upon him, she did but her kind, and yet she is consumed. The Lion knew not Samson, nor the Judge of Israel, hunger made him roar after his prey, and yet he died for it. Why should David wish revenge upon the pleasant grass for his beloved Jonathan? How could a Figtree trespass when it bore not plenty of fruit for Christ and his disciples, that it withered and deflourished utter∣ly? All these died to make up one lesson for us that nothing can offend the Saints of God without an evil recompence.

Some revengeful Spirit perchance would ask here, whether this be an Emblem for every man to endeavour to be as fortunate as Paul was, and to make away his ene∣my with his own hand? No, Beloved, there is no such moral in this Text, and it were unchristian to attempt it. Wrath is as a Serpent, revenge is like a Viper, shake them off a Gods name, and then if Pauls hand were not moved, the finger of God will deliver us from our enemies. There is great difference in this point be∣tween heathen moral men, and praise-worthy Christians. Junius Brutus, the dar∣ling of the Romans, fained himself mad before, but then he was mad indeed, Quan∣do expiravit super Tarquinii filium quasi ad inseros sequeretur; when he bore malice unto death against his enemy, and died upon him, as if he would follow him to Hell. Like the young Son of Thyestes, wounded by his unnatural Uncle, cast the trunk of his body upon the murderer, as if he would have pressed him down like a Mountain. Cumque dubitasset dia, hâc parte, an illâ caderet in patruum cadit, says the Tragedian. So did not Zacharias the Son of Barachias, that fell between the Temple and the Altar. It may seem there rather than in another place for a Peace-offering to be reconciled to his adversary. So did not Stephen, who kneeled among the stones which were cast at his head like a Statue in a Monument, and prayed with more devotion for his enemies than for his own spirit. We must feed them that hate us, I keep open ho∣spitality for such according to our Saviours construction. Si inimicus, if thou have an enemy feed him whosoever he be if he hunger, then wretched are they who feed themselves rather with the hunger of their enemy. As Vitellius boasted in Tacitus, Inimici morte spectatâ se pavisse oculos;* 1.8 that it glutted his eyes with delight to see his enemy tormented. They that feed so shall digest Gods anger, till it come like water into our bowels, and like oyl into our bones. We must not call for fire from heaven if we love not the Samaritans, but forgive them, and thou shalt heap coales of fire upon their head.

Chiefly let my speech drop as the soft dew upon the head of Aaron, and the Bi∣shops of the Church that succeed St. Paul. Let them know that it is not in their hand to be avenged of the life of their Adversaries. The secular Sword in the Priests arm did never turn to the benefit of justice, but to scandal.* 1.9 And as St. Austin speaks of Sylla revenging the tyranny of Marius with greater cruelty, Vindicta, perniciosior fuit quam si scelera impunita relinquerentur; that it had been better the faults had been unchastised than so revenged; so say I to them, better vindicative justice should sleep than be awaked by the Clergy. Let the Priests of Baal be armed with Knives and Lancers to fill the ditches with bloud as Elias did with water, let the Sacri∣ficers of Bacchus give wounds to every one that passeth by instead of blessing. But Christs Disciples are sent about even without the protection of a little staff in their hand. If David would have a Sword in the Church, Ahimelech must answer, Non est hic, here is none save the Sword of Golias, which was kept there, not for any use of it, but for the memory. Our weapons are Prayers and Tears, and if we strike it is but vulnus calami, the stroke of our Pen, and that should always be Penna columbina; I would it were so, taken from the Doves wing, not unsavory reproaches, and Sa∣tyrical tants, as if our Writings were stuck with the quils of Porcupines. Angels were wont to fight against Jerusalem, and against Senacharib, but did you ever hear in our days of a fighting Angel? The Shepherds when they saw an heavenly Host, Luk. ii. and pitch'd in the field, and coming suddenly upon them looked for no other but a battel, but quite beside the old manner they sung Praises to the Lord. Be∣loved, the Ministry of our Gospel it succeeds the Ministry of Angels. It is to be marked that St. Paul salutes the Corinthians, Ephesians, and the rest, with grace and peace only, but to Timothy and Titus, his two Bishops, he sends grace, mercy, and peace from God our Father, and the Lord Jesus Christ.

The Popes Parasites never lin putting of him in mind, Girt thy Sword upon thy thigh O thou most mighty, good luck have thou with thy battels and renown, and shake the Vipers into the fire. And who shall determine who be Vipers? Who but the Pope? Who then kindle the fire to burn them? Who but the Jesuits? Gladiatores potiùs quàm clerici, Fencers rather than Priests of God. Rome while the Gentiles lived in it had for the Ensigns of their honour duos pugiones & pileum, two Daggers and a Cap, Junius Brutus was the Author. But see what time can do, and to what encrease it brings every thing, the two Daggers are become two Swords, and the Cap is turned into a Triple Diadem. Well, Ahimelech gave up his Sword to David the King. Peter and the Apostles are the salt of the earth, and have nothing to do with such instru∣ments. Me thinks the Pope in this point had a very good answer from the Emperour,

when expostulating why one of his Sons the Cardinals was slain in battel, the Em∣perour returned unto him the Cardinals Harness, and this word, Haec est tunica filii tui? Is this your Son Josephs Coat?

But I warrant you the Church is in a strange case if she may not sight her own battels. Truly no. St. Bernard thought it safe enough in the protection of the King. Ʋterque gladius, he speaks it to the Pope, non tuâ manu, sed tuo nutu est evagi∣nandus. And tuo natu was too much, and smelt of the Age he lived in. But the inter∣cession of the Church may obtain the Sword from the Defender of the Faith to main∣tain the Gospel. It cannot be so in Julians Reign, and in the time of wicked Princes, I grant it, why then let us forbish up our own Armory, Faith, and Prayers, and Tears. So did Nazianzen in the Churches distress, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we en∣treat thy flaming sword O Lord to cut down thine enemies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we demand thy Plagues to light upon them, and is not this good security, God and the King?

Only one thing must be interposed for satisfaction in this point. Why should Nazianzen, or why should the Church curse her enemies with such a bitter curse? Is not that breach of charity? The Schoolmen very well, have collected their an∣swers into five heads: 1. When you think the Prophets and holy Fathers curs'd they did not curse but prophesie. It was St. Austins Collection long ago, Solent figurâ imprecantis futura praedicere. So David prayed that another might take the Bishoprick of Judas, which needs must be a Prophesie. 2. Their end is good and holy, that the hea∣then may know themselves to be but men, and in the bitterness of affliction seek the Lord. 3. Ad conformitatem divini judicii, in all things to say the will of the Lord be done. God hath spoken it in his holiness that he will cut off the wicked, and we must say Amen in obedience. 4. Ad regnum peccati destruendum, not so much to de∣stroy sinners as to destroy the kingdom of sin. Curse your Meros, curse it bitterly, that the power of sin may fall with the fall of Kingdoms. Lastly, Ad consolationem infirmorum, for the comfort of weak ones, that they may know how the Church is the true Paradise by the flaming Sword which did defend it.* 1.10 As Nero spake excel∣lently when he entred into the Empire, Nec odium, nec injurias, nec cupidinem ultion is ad regnum ferebat; There was no hatred in his mind, no revenge in his soul, no in∣jury in his memory; so must we take the Kingdom of Heaven with the violence of love and not of hatred. Better might Moths, and Rust, and Canker be suffered to be in Heaven than Malice, and Revenge, and Envy.

Then hear you godly to discern Gods finger from the hand of Paul. He did not cast the Viper into the fire, to shew us a way to be avenged of our enemies. And hearken you ungodly, for in this Text is the very similitude of your condemna∣tion, which shall appear by these circumstances: 1. St. Paul gathered the sticks for fuel, and so the good Angels shall gather the Tares in bundels for the fire. 2. The barbarous people kindled the fire, so shall the Devil and his Angels be your exe∣cutioners. 3. The Viper drops into the flame, but we do not read it was con∣sumed, I say it is not expressed in the Text, so tedious and everlasting is your misery.

In this world we mourn at every burial of our friends, because death hath entred in by sin into the world,* 1.11 Ʋbi mors nolentem animam pellit è corpore; where death ca∣shiers the soul unwillingly out of the body, but in Hell-fire sinners shall bewail that there is no death; Ʋbi mors nolentem animam tenet in corpore; where death shall imprison the soul unwillingly in the body, says St. Austin. Did you think to burn like chaff and thorns, to be out with a blaze? The Scripture never meant it. Your torments shall belike a firy Oven, Psal. xxi. where heat is furious without the bles∣sing of light. You shall be like the burning of Lime, Isa. xii. where the fire en∣creaseth when you think to extinguish it. Nay, you shall be as Wax before the fire, Mic. i. melted and heated, but not consumed. Aetna was never cold, yet as if it were the stomach of the world, Montes uruntur & durant quid improbi & hostes Do∣mini, says Tertullian. Yea, says the Atheist, Hills are but dirt and dross without life, they may last and burn. Then say we, the Salamander hath life, and yet is not consumed in the fire: So shall it be with the wicked. True, says the Atheist, such Creatures may play in the flames because it is their nature and delight, but can the wicked abide in pains unsufferable and not be consumed? St. Austin in this point hath outgone their Logick; says he, Mirabile est dolere in ignibus, & tamen vivere, sed mirabilius vivere in ignibus nec dolere. That is the miracle above the other, for the little beast to live unscorched without any pain among the burning coals, rather

then as the damned to continue so in torment. Do you believe a vain story for the one, then believe the Scriptures for the other. But I leave those and many more the like Problems for the Schoolmen whose subtil heads have extracted such questi∣ons by distillation from Hell Furnace, as if they did not dispute but conjure. And I pass from this Song of deliverance how mischief lighted upon the Viper to Canticum Canticorum, the Song of Songs, even Deborahs song in this happy preservation, He shook the beast into the fire and felt no harm.

This was not a brand snatcht out of the fire half saved half consumed. Not like your bloudy Victories wherein the Conquerours may sit down and count their losses as well as the Conquered. As Pyrrhus said very well when twice he vanquished the Romans, but lost the flower of his own Army in the Victories, Si tertio vicerimus, if we overcome the third time we are undone for ever. But it is Dalmaticus triumphus sine sudore & sanguine. The Viper left not so much smart behind it as the prick of a thorn or thistle.

He felt no harm! How would a Stoick interpret this now? Forsooth to be an ob∣stinate contempt of grief, I will not call it patience: as if Paul were toucht to the quick but would not feel it. So Taurus, the Philosopher in Gellius excused a sick per∣son of his Sect that seemed to groan in his disease, Non est gemitus alicujus victi à dolo∣re, sed anhelitus viri enitentis vincere; That is, pain and disease did not make him groan, as if it troubled him, but he fetcht his wind short to over-master his sick∣ness; this is robusta stultitia, madness, not manhood and Philosophy, to affect such stubborness. Nature cannot but love it self, and retire from pain, and Reason will follow Nature. And this is enough to satisfie the most curious that trouble their heads why our Saviour cast out those strong ejaculations of grief against the bitter cup, Mat. xxvi. Cum natura cogit etiam ratio data à naturâ cogitur. As I said before, Rea∣son will follow Nature.

Wherefore to say that Paul felt no harm is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he did not suffer any. He had been in the third heavens, and in this one act God gave his body incorruption upon earth. For so says Aquinas, that many worthy Saints have had a taste of heaven upon earth, not only by grace in their soul, but by some other excellent quality shining in these vile bodies. The properties of a glorified body are thus reckoned up by the same Author, first, that the Just shall shine like the Sun in the Firmament, that is Claritas in corpore. So the face of Stephen standing before the Council was bright as the face of an Angel. The second ornament is agilitas in motu, to be able to fly up∣on the wings of the wind, thus Philip was carried by the Spirit from Gaza in the Desart to Azotus suddenly, Thirdly, our corruption shall put on incorruption, as in this one act Paul suffered on his hand and felt no harm, for the last attribute of a glorified body which is called spiritualitas I do not recknon it, for according to the Schoolmens interpretation it doth quite destroy the nature of a body. But let us remember to keep our bodies pure and undefiled, since God hath given us a taste in this life, that hereafter they shall be refined in greater glory.

O we doubt it not but we should all prove as holy as Paul himself, if we were so dear to God as to feel no harm. Our luxurious Courtiers would sing Songs unto the Lord with Shadrach, Mesech, and Abednego if the Son of God would walk with them in the firy Furnace, and in the shadow of death that they might fear none ill. Our wanton Ladies, yea, and their Handmaids also would play upon Timbrels unto God as well as Miriam, if they might tread as safe upon the ground as she did and all Israel to fear none evil in the midst of the Sea. No, but if our danger did not come to be felt, to tangit & angit, I fear we would be impudent, and say there was no danger. Like ignorant people who presume when beasts are tamed by discipline that they have no teeth because they bite not. Jonah must be wakened to see the Tempest lest he sleep it out and deny it. And if Saul miss nothing else, yet he must lose his pot of water, that he might acknowledge his own preservation, and Da∣vids fidelity. As the Shepherd in Virgil was bitten by a Gnat to espy the hissing of a Serpent; and we our selves try the edge of a Razor upon the nail of our finger, and so come to know that if it should miscarry it would cut our throat. And this is one cause why Paul did feel no harm, because we are chastened with some feeling, for they that be evil and feel no harm, would be too too evil and feel no benefit.

But let my second reason be the answer, and with your patience the conclusion

for this time. Such Miracles and such deliverances were required in the days of St. Paul the Apostle which are not now to be expected in these our days. I call it a Mi∣racle, and so it is, and in the nature of the greatest Miracles. Small ones are but such as either seldom be seen, and so come by their name, so our Saviour wondred at the Centurions faith: Or those which it is no news to see, nor very hard to bring about, but only it is above our reason perchance to know the cause, as the turning of the point of the Loadstone to the North. But this is a more noble work, and therefore to be sought out in a higher rank. Great astonishments are quite above our nature, Aquinas hath contrived them into three sorts: First, The wonder lies in substantiâ facti, in the very thing done, as when the Sun went backward. Second∣ly, The thing may be natural in it self, but admirable and past our power if we consider the subject upon which it is wrought, as for the blind to see, for the dead to be raised up to life. Thirdly and lastly, Both the thing performed is ordinary, and done with ease upon the subject, but the manner of doing it makes the won∣der, as for a Fever to be cured in a moment. Of all these three the first in order is the greatest in substantiâ facti, such was this in my Text, and no meaner, that it should not kill and empoyson. Aesculapius among the heathen the very deity of Physick his Emblem was a Serpent, as the glory of his Cures, and the very utmost of his Art.

Now when Miracles have but two ends, say the Schoolmen, to do honour to the Word of God, and to confirm it, that is the first; or to honour the life of him that works in the Ministry; in the justice of both causes never was there more need than at this time of a Miracle. Here was the poor Island of Melita which Publius and the Roman Army had found out long ago to destroy it, but the Gospel was not heard of before this day to save it. St. Paul that should plant the faith was cast ashore by shipwrack as one neglected of God, bound over a close Prisoner as one hated of his Countrymen, suspected by the Barbarians to be a Murderer, then his cause was tried by the word of the Lord, it was time to shake Vipers into the fire and feel no harm.

Thus Christianity began by a Miracle in the Island of Melita, and perchance long ago so it began with us, but now we do not so learn Christ when the boughs of the Church are grown and spread like the goodly Cedar trees. Nehemiah and all the People shouted for joy when the Foundation of the Temple was laid, but from thenceforth they built with silence, no exclamations were heard. When faith had scarce made entrance into Jerusalem our Saviour came in strangely when the doors were shut, but being once in, he went plainly to work with Thomas, Put thy finger into my side, and be not faitless, but faithful.

This is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a fit wedge to drive out the jugling Di∣vinity of the Papists, What do you tell us of your Legend of wonders in Compostella? Thousand Miracles and more thousand Murders in India? Images that turn their eyes about, and Statues that weep and sweat? Saints limb'd out in bloudy straws? Strange Exorcisms of Devils? When the worst was but the Toothach or a Fever? As Apelles said to another Painter, none of the best workmen, but one of the quickest, that bragg'd he made twenty Pictures every day, and shewed the Pat∣terns. I wonder, says Apelles, you do not make twice twenty of this sort. So the Miracle that I take hold of is this, why the learned Fatherhood invent no louder or more unlikely miracles. But take it to you, work Signs and Wonders, per∣chance by the secret operation of Satan, Et eorum spirituum operatione videbantur admi∣randi à quibus sunt damnandi, says their own Master Lombard. And they lookt for admiration by the power of those Spirits by whom they shall receive dam∣nation.

As the Rivers of Paradise are without Paradise, and run into divers parts of the world, so the gifts of Miracles, and the gifts of Tongues are like those Rivers which run both within and without the Church; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 says St. Chrysostome. Signs and Wonders are not so near to Gods House, as the Porch is unto the Temple, except there be holiness to the Lord in Aarons Breast, as well as Buds of Almonds in his Rod. Remember Jannes and Jambres, remember Simon the Sorcerer, yea, the very Divels do Miracles, says Lombard, Ne tale aliquid facere fideles pro magno desiderent; lest the Faithful should seem to de∣sire to do the like, as if it were some great matter. If not Magnum, then surely not Maximum, the greatest note of a Church. Especially if it be true which St. Austin

says, Omni miraculo quod fit per hominem majus miraculum est homo; If man be a greater wonder than can pass through the hands of man, then certainly a regenerate man is the greatest power of God, his Prayers, and Charity, and Faith are more ex∣cellent than to shake a Viper into the fire and feel no harm. Grant O Lord such Wonders unto thy Church whereby thy name may be glorified in true holiness, and cloath thy Priests with health as thou didst thy Servant Paul; and because we look for a greater deliverance, Quis me liberabit? Who shall deliver me from the body of this death▪ Let us say assuredly as he did, even Jesus Christ our Lord. AMEN.

Notes

• * 1.1

  Ep. 120. c 6.
• * 1.2

  Ep. 87.
• * 1.3

  Hist. An. li. 5. cap. ult.
• * 1.4

  Hercul. fu.
• * 1.5

  Tac. hist. li. 4.
• * 1.6

  10. Civ. Dei. c. 5.
• * 1.7

  Pri. secund. q. 87. ar. 3.
• * 1.8

  Hist. lib. 5.
• * 1.9

  Civ. Dei. li. 4.
• * 1.10

  Tacit Annal. 13.
• * 1.11

  Civ. Dei. li. 22.