A SERMON PREAched at Paul's Cross the 13. of june, 1602.  Genes. 9 vers. 27. 
The Lord shall allure japheth, and he shall dwell in the tents of Shem, and Canaan shall be their servant.  
AFter that Moses had finished the story of the drowning of the old world, he beginneth to speak of the restoring of the earth to Noah again. And he mentioneth the thankfulness of Noah and the blessing of God upon him and his, by bestowing both benefits, laws and promises upon them. By name he prospered the handy work of Noah in the vineyard which he had planted. And by occasion thereof, is chronicled Noah's fall by infirmity into drunkenness, and the little regard which he had of his honour in his drunkenness, which appeared by his discovering of himself in the midst of his tent. From hence (as it followeth) his son Cham took occasion to dishonour him, both by impious looks, to the forfeiture of his own reverence, & also by impious and scornful report of that he saw, to draw his brethren to the like. But he failed of his purpose: for Shem being affected with due piety, as the author of this filial duty, and japheth being induced by his brother Shem to be a ready coadjutor in the same, came to the succour of their father's dishonour: and throwing his garment that lay by upon their shoulders, with their faces from him, covered him with the same, reserving their reverence unto him, by not seeing. When Noah awoke, and his drunkenness was clean departed, & had received some information (someway) of the matter concerning the behaviour of his sons, all perturbation of mind removed, as became the Prophet of the Lord, he was moved by the holy Ghost to publish unto them by way of oracle, what should severally befall them after this deed, especially in their prosteritie. So this oracle hath the commendation of the full recovery of his sobriety, and of his due notice of the cause. And first, as the vengeance of God upon Cham's impiety (who before is called Cham the father of Canaan) he denounceth a curse against this Canaan being Cham's son, 
Vers. 22.  because (as Aben Ezra supposeth) this Canaan abused his grandfather to, (I know not upon what ground) or rather because Moses from God's oracle (not to be examined by man's rule) purposed to make the name of the Canaanites odious to the Israelites, for whom he wrote this story, as they were now on their journey to the land of Canaan to win it.  
The curse he denounceth against Canaan is, 
Gen. 10.21.  that he shall be a servant of servants to his brethren. The other two (which are after called brethren for their joining in this deed) he joineth in a blessing.  
First he blesseth Shem the author thereof, though otherwise younger than japheth. In his behalf he blesseth the Lord in a right fervent blessing, as for some high benefit revealed. Giving entitling intimation in his blessing, that Christ should descend of him, in whose  also from that time forward true religion continued.  
Next, he blesseth in this text japheth Shems helper in this work of piety. Him he blesseth in his posterity, that is, in the Gentiles, which should dwell far distant in Asia and Europe, as Rupertus observeth specially; for as for the opinion of the jews that he meaneth the nations bordering on the holy land, it may go amongst the rest of their vanities. He prophesieth then, that howsoever some generations of japheth's offspring should grow wild and barbarous, and forsake the religion of Shem; yet the time should come that the Lord by the virtue of his Spirit would reclaim them, and call them home to his grace. And that he would work upon their wildness and fierceness with his sweet and amiable allurements of the Gospel, and as it were to break their hearts with kindness, to draw them both to return, and also to abide in the tents of Shem. Speaking after their manner of dwelling then, but meaning that the Gentiles (whereof, as I have said, a good part descended of japheth) should be won to the religion of Christ the son of Shem in God's fatherly piety to them; according to his eternal election, and according to the grace and filial piety that God wrought in their father japheth, when he holp Shem to cover his father Noah. For from hence God moved Noah to promise japheth thus much as from the occasion, but not the cause of this blessing. And further he promiseth to japheth (as before he promised to Shem) that Canaan shall be his servant, because they should both successively participate in this dominion over Canaan (as Moses indeed hath it plurally in both places.) But japheth hath this difference, first, that Canaan, which is promised to be his servant, is not to be understood literally, but is to be taken (under that name) for the enemies wherewith the Church of the Gentiles in general should be annoyed. And secondly, that the servitude of Canaan shall be annexed to japheth's dwelling with Shem, and so conditional to japheth to continue during his continuance in the tents of Shem. Thus the promise hath two parts, the first that he shall communicate with Shem in the covenant, signified by dwelling in Shems tents and the second that he shall participate with Shem in ruling over the enemies of the church, signified by Canaan's servitude under him.  
So this text is, disposed into two parts, that is, into two promises. The proposition of the former promise is that japheth, that is, japheth's posterity, according to his name, which signifieth allurable, shall show himself a japheth, that is, allurable, and shall receive a vocation. Which is described first from the author, The Lord: secondly, from the means, shall allure japheth: thirdly, by the effect, that he may dwell in the tents of Shem.  
The proposition of the latter promise is, that Canaan shall be their servant, where Canaan is put figuratively. And this first is inferred with that Hebrew copulatine Vaughan, which is of so many significations, and here standeth for Le magnan, as it doth Leu. 18.5. Let a man keep my statutes and he shall live in them, that is, Then (as it is well rendered) or upon that condition. Secondly, it is denounced under the term of servant, which signifieth one that is held from having interest in himself.  
As if Noah had extended this reverend brevity into a larger discourse thus. As I have already partly in the right of a father, and more amply in the duty of a Prophet blessed my son Shem for his piety to me, wherein he was the principal: so now likewise in the like right and duty, I bless my son japheth his coadjutor. To whom as by God's direction I gave the name of japheth, which carrieth the signification of aptness to be alured, so I prophecy to him in the behalf of his posterity, that he shall in it (answerably to his name) be alured in the good part to good, as my son here hath now been by his brother Shem in this work of piety to me. For although there shall be a long and a grievous departing away of japheth's posterity from Shem, with whom shall remain the truth of religion with the oracles thereof, & of whom the Messiah shall descend: so that their Gentilism and idolatry shall alienate them, and Satan shall a long time entice in the ill part from the true God of Shem, so far that they shall be passed all man's recovery: yet the time in due season shall come that the Lord himself shall take the matter into his hands, and by the omnipotent virtue of his holy Spirit shall convert them. And for the manner of converting them, it shall not be done by violence, but (as I said) by enticing, and by the sweet allurements of almighty God, even by the Gospel of jesus Christ, and the godly endeavours of the servants of Christ, who shall both by their life and doctrine allure them. And these are the means which the Lord will sanctify by the might and grace of his holy Spirit to their conversion. And whereto shall the Lord allure japheth? even to dwell in the tents of Shen, that is, in the Church of Christ which is the station of felicity and the greatest benefit that God can bestow on man, who otherwise is the mirror of wretchedness. In these tents of Shem the Lord shall allure them to dwell, that is, they shall come thither, and abide there when they are come: so that the Church shall not be removed from the Gentiles, though some parts thereof shall be greatly eclipsed. And this shall be the first blessing, to communicate with Shem in the blessing of Christian religion.  
And to this there shall be added a second blessing, wherein he shall communicate with Shem likewise, by succession from the jews to the Gentiles: and that is in the dominion over such enemies of the Church, as shall be in their several times. For as the very nation of the Canaanites shall be subject to the jews, which descended of Shem: so those which shall succeed the Canaanites in enmity to God's Church, of 〈◊〉 nation soever they be, shall be brought in subjection. And their subjection shall consist not only in suppressing them from usurping authority, but also from usurping liberty and impunity in their maliciousness. And this second blessing shall be so annexed to the former, that it cannot be enjoyed apart. But so long as japheth shall dwell in the tents of Shem, so long shall Canaan be their servant. But when their love of religion shall quail, their enemies shall prevail against them.  
This is the exposition of this oracle: now it remaineth to make our observations according to it: and there are six conclusions to be drawn out of this Text.  
The first conclusion is, that whereas Noah urgeth japheth's posterity with an argument taken out of the signification of his name japheth, wherewith also he polisheth his speech saying, jepth japheth, as much as (by like agnomination) the allurable shall be alured, 〈…〉 Ghost propoundeth unto us thereout the edification of names, that it is our duty to edify ourselves by those names of importance, which the Lord by his providence & ordinance hath allotted unto us. And amongst the rest by this particular name of japheth (which is ours by descent) to edify ourselves in the grace of tractableness and easiness to be alured to our own good, that we may be Japheth's indeed, as well as in name. The holy Scriptures are found to have a great felicity in these notations & agnominations in their original, both by the like sound of words which pleased well, and also for the derivations sake, as those that can skill may see in many places of the original. Thus it is Zepan. 2.4. thus Isai. 24.4. thus Act. 8.30 thus Rom. 12.3. and thus jacob in his blessing both decketh his speech, and also maketh matter of the several names of the patriarchs, Genel. 49. And yet always with the sobriety of wisdom, not giving liberty to make matter of Etymologies without a cause, nor to be vain in affecting the sound of words, but showing their completenes in joining sweet and profitable together. Specially this is so in these ample Oracles, which were certain 
* Holy graving.  Hieroglyphics (as they were wont to call other conceits) in the Church of God graven in the memory with a divine skill. Hear the holy ghost dispenseth with the impropriety of the word, for the pleasant affinity of the sound: for to say the truth, this verb jepht's properly signifieth to entice in the il part, or to deceive, as Exo. 22.16. but because it sweetly soundeth with the name of japheth, he useth it in the good part. So then this name of japheth which we have now under hand, wherewith the holy ghost chargeth the conscience of the Gentiles of Europe descended from him to whom the gospel is tendered, and amongst the rest specially of these very islands (as some men undertake to particularise) it ought to move us (as we have said) to tractableness, that there be not a stubborn and unflexible mind in us that will not be alured to true religion, that we be not (as David saith) Like the deaf Adder that will not hear the voice of the charmer, 
Psal. 58.4.5.  though he charm never so cunningly. We must (saith Solomon) cause our ears perforce to hear, 
Pro. ●. 1.2.  and incline our hearts to understanding. It is an heavy judgement of God to be hard hearted. This sin is the punishment of another sin, even of continuance in sin. And it is unspeakably horrible to be given over to a reprobate sense, that is, to hold a lie in our right hand after demonstration of the truth. He is indeed a fool (as Solomon saith) that believeth every thing, 
Pro. 14.15.  and is carried up and down with every wind of doctrine. But he is a worse and more woeful fool that showeth his untractablenes against God, and his stubbornness against his word when he goeth about to reclaim him. There is a better stiffness to be stiff in the truth. The Papists defame the land with a pretence of praise, that they find many tractable persons in the same: but who so is of a wise heart will disdain the devils praises, and will remember that amongst whoremongers austerity is the defence of chastity. Well I am sure that there are many poisoned with a prejudice against the religion of jesus Christ, and they will not hear with any patience what may be said for the truth. And there are again which although they will hear, will not be persuaded to an effectual conversion. Moved they are, but not removed. The stiff-necked Papists if they will suffer themselves to bear their denomination where they have their dependence (I means of the Pope) are grievous offenders in this kind, by name in this sin of obfirming & hardening themselves against counsel and persuasion. They have the property of the Adders before mentioned in the Psalm, which (as Augustine and Cassiodorus say) make a shift with the earth on the one side, and their tail on the other, to stop both ears, that they may not be charmed. Obfirmation is a Cardinal tradition of popery, and in this they are so resolute that they will turn to any shift rather than be persuaded by the truth. First, some will not hear. Secondly, some will not confer. Thirdly, some that will reason will not yield when they confess they are overcome, but will lay the blame in their own unskilfulness, & the subtlety of their adversary, whom they refer to those of their side that are better learned: and so themselves remain obstinate. Fourthly, some will be tried by certain writers, and then if they be taken in their own snare, they will pretend some forgery in the impression (they muse as they use, as their index expurgatorius beareth mention.) Fiftly, others will stand upon a Doctor where his exposition may advantage them; and otherwhere when they are like to be losers by his sentence, they depose him & appeal to the exposition of the Church. Sixtly, they will authorize books, as Montanus, jansenius, Ferus, and other, they will permit others to be printed by coven. And if there be advantage for the Protestants in either, than (forsooth) they are judgements of particular men and not of the Church. To be brief, whatsoever the text saith, or whatsoever the gloss saith, though indeed at the first both text and gloss be of their own edition and approbation, if they fall not out to serve their turn, they will contradict them. For they are resolved to be Papists still, being no Japheth's, but of an unreachable spirit. They are for great Clerks sold to the world by their ostentation of Manuscripts, but their main ground is obstinacy. They are so far from yielding themselves to the spirit of God, that they be not governed by the common sense of man which is reason; but by the common sense of beasts, which is wil We stand all before the Lord, in whose sight it is damnably dangerous to bear false witness either against Papists or other, if any be worse than they. All this which we have spoken is under the manifold experience of many, and they are a generation which may enure us to S. Paul's speech, 
2. Thes. 3. 2●  Pray for us that we may be delivered from evil and absurd men, for all have not faith. Nay they are so far from faith, and so hardened in infidelity, that they will not be alured by God himself. They have cast the word of the Lord behind them, and they shall see (as jeremy saith) what will come of it at the last.  
And this for those Papists that are more stubborn and resolute. Now there are others moved (as I said) but not removed, which although they begin to show some sign of flexiblenes when means are made to them, yet they persist not in a tractable spirit. They come part of the way by some work of conscience within them, but they are soon drawn back again. The revocation of Satan is stronger with them then the vocation of God. These persons have great need to look to themselves, & to examine duly what kind of sin this may be which is in them, which causeth these fearful relapses either in their religion or in their conversation. The examination is this. If a man cannot be effectually enticed to hate sin, it is to be imputed to the flesh which resisteth the grace of God. And this cause is to be considered distinctly to be, either because the flesh remaineth in him, that hindereth the proceeding of his sanctification though it be begun, or else because he is in the flesh & hath no true grace begun in him at al.  
And if we affect to be of the first kind, let us mortify our corruption and the unteachablenes of our carnal man. And if we fear to be of the second, let us terrify ourselves from that condition with the word of God which saith, that they that are in the flesh cannot please God: 
Rom. 8.8.  now (if there be any other instance under heaven) to be settled in popery is to be in the flesh. And let us remember the example of Simon the witch & S. Peter's censure of him. His example is that being so far converted that he was baptised, he revolted so far that he offered to buy the holy ghost to play the impostor. Saint Peter's censure is not that the gall of bitterness was so deeply settled in him that it was not clean purged out: but I see (saith he) that thou art set in the gall of bitterness. 
Act. 8, 23  For these two sins differ as much one from another, as his case in whose belly the water is still after that he hath been pulled out of the sea, and his that himself is still in the water and overwhelmed with the sea.  
The times are very enticing to corruption in religion, as they were before the flood. At that time the holy Ghost saith, they that had any sincerity in them began more effectually to call on the name of the Lord, 
Gen. 4.26.  as we read in the 4. of Gen. or to be called or entitled after the name of jehova, as we are now entitled Christians after the name of Christ. They begun when they saw the rest of the world to fly off from the Church, to aggregate & to flock to the church of God. Is it not a venerable precedent for these dangerous times? And if ever there were a time for those that are neuter by infirmity, and have carried themselves loosely & doubtfully in the matter of religion to fasten upon a resolution, it is now. It concerneth our freehold to embrace the religion, which by the gracious benefit of her majesties laws hath been now so many years and is still (and that exclusively) afforded and authorized unto us. It is even this time into which we are fallen, in which our tractableness and our allurablenes to religion and godliness is instantly required. Let us not be half Japheth's as Agrippa was at the hearing of Saint Paul, 
Act. 26.28.  but whole Japheth's: let us be fully and confirmedly won to this true and holy religion, which the Lord hath vouchsafed us so long. When men are lost this way, they are lost to God, and they are lost to their prince: there is not a Papist made, but Queen Elizabeth loseth a subject.  
But shall we consider the reason of this selling up to error? it may appear in the former example before the flood: where the Sethites were seduced by the carnal enticements of the Cainites, by their men, who as may appear Gen. 4. were men of parts; and by their women, who as may appear Gen. 6. were beautiful. Voluptuousness then is the witch, for look how a gorged and surfeited stomach maketh an ill aching head by the vapours ascending, as appeareth by drunkards (who will rue their gorge if they repent not) so a voluptuous heart infects the judgement, and smokes out the eye of the understanding. Popery hath no new arguments but the old coleworts in a new dish, but infatuate flesh worms cannot judge of false dice: they have drunk of the whore's wine, and have lost their wits.  
But alas how many are there which answer to the name of japheth, as Abshalom answered to the name of Abshalom (which signifieth the father's peace) which bring as much tractableness to the Church as he brought peace and comfort to his father? David and Noah when they gave those names, spoke as they would have it: but the wicked will do as they lust.  
Yet the lord hath said enough to melt the obstinate though they were rocks, because he knoweth that they are obstinate, 
Isaiah. 48.3.4.  and their neck is an iron sinew and their brow brass. And therefore who can come after him to say any more? All that we can do is to repeat his sayings, If there be any consolation in Christ, if any comfort of love, 
Phil. 2.12.  if any fellowship of the spirit, if any compassion & mercy, let us be like minded, having the same love, being of one accord and of one judgement. Let japheth come to Shem, for Shem may not come to japheth: no the Lord hath forbidden it by jeremy. 
jer. 15.19 Isaiah. 11.6.7  It is a prophecy of the fiercest if they be not reprobates, that the Wolf, leopard, Lion, and Bear shall be made innocent, and sociable to the most harmless and helpless creatures.  
The second conclusion out of this text is thus framed, that because the conversion of japheth is determined to be by the only power of God, it is therefore required of necessity that the Lord himself by his spirit perform it. The Lord (who only can) shall entice japheth. For although this text doth expressly contain neither the addition of necessity, that it must needs be the Lord that must do it; nor the exclusive that none other can do it: yet under this zealous contemplation of God's mercy and power in this affectionate speech The Lord, it hath them both by implication, by presupposing that seeing the Lord will needs have it done, he must need do it himself, because none others can. If any do still object that this point that it is Gods only work to convert, cannot be concluded out of this Text without adding the word only unto it, let him again understand that it is not added presumptuously but only in sense supplied, where otherwise it is understood & meant already. And this supply is after the example of Christ's collection out of those words of Moses, that we must serve God, from whence he gathereth that we must serve god alone: 
Deut. 6.13. Math. 4.10.  teaching us to conclude in like case, that if the scriptures do show that there is not any other power of conversion besides the spirit of God (as we shall see they do) than where it is said that the Lord converteth, it is there meant that he only converteth and none other. So then this text teacheth us that true conversion is not the work of any inferior power, but is one of the peculiar works of the holy & omnipotent spirit of God. And if the question should be to whom it did appertain to prevail by persuading, would we not have recourse and refuge to this scripture for solution, The Lord shall persuade japheth?  
This likewise appeareth unto us by the evidence of other scriptures. First, the exclusive is plain, 
1. C●●. ●. 7.  that he that planteth is not any thing at all, that is to say, in the work of true conversion.  
And the necessity is as plain where Christ saith, no man can come to me except the father which hath sent me draw him: 
john. 6.44.  he himself must of necessity draw him. For this is true of every perfect gift that it cometh down from the father of lights, 
I am. 1.17.  and he reserveth the donation to himself. And therefore the Prophet saith, Lord thou hast wrought all our works for us. 
Isai. 26.12  The scriptures before the Lord reviveth us, call us dead, 
Ephes. 2.1.  yea dead in trespasses and sins. And the son of God saith, that our reviving from this death, 
john. 5.25.  must be by hearing the voice of the son of God. And Saint Paul saith, that our quickening (meaning this first quickening) must be by no less than by the spirit of him that raised up jesus. 
Rom. 8.11.  And he likewise otherwhere ascribeth faith to the working of God's mighty power. 
Ephes. 1.19.  So that if there follow either will or deed in us, God worketh that also of his good pleasure and will. 
Phil. 2.13.  As Fulgentius more largely expresseth it: 
Fulgen. lib. 1 ad Monimum.  Dei est ut & bonum facere velimus, & ut bonum facere valeamus: Our will and our power of doing well are both to be ascribed to God. And Augustine saith, Quos spiritus sanctus intus non docet indoctirede unt, 
August in Epost. Ichan. tract. 3.  whom the holy ghost teacheth not inwardly they depart unlearned.  
There are two principal causes why we should lay this to heart. The first, that we may not err in the truth of religion in ascribing any thing to ourselves, as if we were able to stir up ourselves. For as Saint Paul saith, We are not sufficient of ourselves so much as to think any thing as of ourselves, 
2, Cor. 3.5.  but our suffciencie is of God. And perpetual experience revealeth it, that they which continue in this opinion of free will are egregious inveterate hypocrites, dying either desperate or senseless.  
The other cause is, lest we should err in the truth of affection, that is to say, in thinking that a lesser measure of affection will serve in applying ourselves to our conversion then will. For when we hear tell that (what other power soever of the keys is in the Church) Christ himself carrieth that key of David, 
Ravel. 3.7.  that shutteth and no man can open, it will make us to lift up our hearts above all that is called the world. And certainly the Spirit of God himself by this holy meditation lifteth us up to such a zealousness in prayer, and such a contention of Spirit in making towards God in all kind of duties, as they that are informed that none can convert us so as we shall be converted, that is, so as our conversion shall stand good, but only he. We may be well assured, that the Spirit of God worketh not effectually in us if our affections be cold in turning unto him: And therefore we had need to arise & make toward him. Men pride themselves in a few remorsfull thoughts, & break the back of God's mercy with wilful wickedness; they offer sacrifice to their own hypocrisy, & think highly of themselves for a thing of nothing.  
We had more need to divide our prayers, and one while to supplicate seriously unto him for stronger affections, and another while to desire him to bless those affections which he hath bestowed upon us with divine encouragements, that we may feel the finger of God to work powerfully within us. For beside the secret sins of prayerlesnes, and a kind of indevotion tending to Atheism which we commit this way, our very outward endeavour at public prayer and at the hearing of the word is so profane, and so sleight, as testifieth to our faces that we have forgotten ourselves, and seem to think that some lesser power will serve the turn to allure us, than the Lord himself. For if we were otherwise minded in the truth of our hearts, we would most certainly enforce ourselves to be holy as he is holy.  
In the day of our visitation when our conscience will stand upon strict terms with us, whether we be indeed converted or no, our copper conversion will not go for currant. And when it is detected unto us how impossible it is for us to convert ourselves, or for any creature to convert us: nay when it is detected unto us what counterfeit converting there is in this world, wherein lightly the converted are unconverted; then we will hold up our hands to this truth (take heed lest too late) Then we will cry, Convert Thou us O Lord, 
Lam. 5.21.  and so shall we be converted indeed. Then discouragement will seize upon us in an unseasonable time, and our sure foundation will be to lay when the rain falleth, and the floods come, and the winds blow. 
Matt. 7.26.27.  A great part of men when they fall sick of their last sickness, are like them which commit themselves to the raging seas in a riven ship. Their religion & their faith is not the strong operation of the Lord within them, but a bare conceit of faith & a conceit of religion. And many professors are like freshwater soldiers which brawl in Taverns, and make frays in Smithfield, before they com● to true employment; but after in due season do show neither courage nor hardiness. Much talking there is & much disputation of religious matters: but let us take heed that our courage fail us not then, when we must either stand fast or stick fast. If the Lord have wrought effectually in us, he hath wrought it by the power of his might, & we have the sense of his omnipotence in conquering those temptations, which none but the Spirit of God could have conquered. And if we find not this work, let us not drive off till night: for we will find it a long march for such a dark, and dirty and tempestuous night. Let us cry strongly to the Lord to give us his Spirit, and let us beseech him to enlighten us that we may discern between our own spirit and his Spirit. For although there be a spirit in man, yet it is the inspiration of the Almighty, 
job. 32.3.  it is the inspiration of the Almighty only that giveth understanding. 
Psal. 3.8.  And David saith, Salvation belongeth to the Lord.  
I demand of thee, art thou converted? Thy answer likely will be that thou trustest so. Let me ask thee again, hast thou felt the combat betwixt the flesh and the Spirit within thee? It is likely that to this also thou wilt answer affirmatively. For he that feeleth not so much in case is of a palpable outcast. But give me leave to ask of thee a third question: Did dost thou feel comfort in that combat by the victory of the Spirit over the flesh? If thou dost, thou dost certainly acknowledge the truth of this point by experience that God himself was the man of war, and that it was the Son of God himself that by his Spirit destroyed the power of darkness within thee. Thou canst remember many a secret and deep sigh, many a fervent prayer. For it is most certain, that howsoever hypocrites do abuse these things, yet they are the music of this war: this war I say wherein the holy Ghost striketh the stroke, and doth all our things for us. The free will which man hath without special grace, extendeth no further than civil moralities or frustrate devotion, which yet hypocrites; not being able to wade out of hell, make account of, according to the proverb, as if there were no other heaven. But the free-will of a true Christian is another kind of thing, it is to partake in the divine nature, the divinity of true Christians is not after the vulgar sense of dogmatizing, but there is beside another manner of divinity of preaching, a divinity of hearing, a divinity of praying, even to feel the divine finger of God working in us in these exercises; without which the breath is but scattered into the air. This kind of divinity is the life of God in a man; & it is the lowest degree of grace that can be named, if a man have no true sense thereof, to bewail his senselessness. It is certain that he which is not stirred inwardly with religion as with a miraculous operative, hath not the bowels of the child of God within him. Coldness is a curse; and to make no conscience of coldness, is to have God's curse under seal.  
This is indeed the free-will that we profess, when God giveth us free hearts to set manfully upon, our corruptions, as Augustine faith. Liberum arbitrium non evacuatur per gratiam, 
August. de spiritu & litera. cap. 30.  sed statuitur quia gratia sanat voluntatem: free-will is not avoided by grace but established, because grace healeth the will, that is, giveth us a will to righteousness.  
I do the rather insist upon this point, lest any man should deceive his own heart, in thinking that conversion is either an easy matter, or of easy means, Good brethren for your lives think nor such a thought, but remember that if japheth be to be alured, the Lord must allure him.  
The fall of man as it can be relieved by no mercy but the mercy of God: so neither can it be relieved by any power but the power of God. To despise the means is great presumption, for the Gospel is the power of salvation, that is, the holy Ghost exerciseth his power by it. But to ascribe to the means that that is due to the Lord, must be far from us.  
But thou wilt say unto me that if the Gospel be but the instrument, and the power be the Lords; then all this contention of preachers to deliver the Gospel powerfully is needless, because the power is else where.  
But mark the answer, that the power of God is not reserved within God apart from the word, but God is in the spirit of the Preacher to deliver the word, 
Gal. 2.8.  as S. Paul saith the holy Ghost wrought in Peter and him towards their several hearers, and is in the Spirit of the hearer to receive the word. And again, the hearers shall fall on their faces and say, of a truth God is in you indeed. 
1. Cor. 14.25.  And therefore brethren, though ye try the spirits, which spare not to do by the Scriptures, let them not pass away untried though they seem never so spiritual; yet reject not the spirits of the zealous because they are zealous. For as there is a doctrine that is of God: so there are spirits that are of God, in whom the holy Ghost worketh mightily. Now if thou say to me, that then it will follow, that where the preaching hath no good effect, there the Preacher spoke not from the Spirit of God: Understand for answer, that no such thing will follow. For the holy Ghost may work in a man, and yet not work by him upon others, but his prayer and his preaching may return into his own bosom. And Noah's meaning in this prophecy was, that the conversion of the Gentiles should be wrought through the holy Ghost by the persuasive spirit of the teachers, and the persuasive spirit of the hearers. The Lord therefore increase among you men of a gracious persuasion, that may confirm you with the confirmations of God in the religion of God. And the Lord reveal his arm so in the ministery, that we may have occasion to ascend into that same speech of Saint Paul, O the deepness of the riches of God, wherein Augustine saith is contained the solution of that question, 
August. de●… spiritu & libera. cap. 34.  why some are converted rather than some.  
The third conclusion out of this text is concerning the means which the Lord useth in drawing men to his kingdom, to wit, that because he will convert them, therefore he will convert them by allurements, The Lord shall allure japheth, signifying that the allurements of God are in the doctrine of the Gospel and in evangelical examples. For although we read how that the Lord hath laid violent hands upon some as upon Saint Paul in the way to Damascus, 
Act, 9  yet we must make a difference between his consternation which tended to his conversion, and his conversion itself, which was wrought when Ananias came with the word of comfort in his mouth. It is true indeed that our word ought not to stand in the enticing speech of man's wisdom, 
1. Cor. 2.4.  for the allurements are spiritual. But in the mean while they are allurements still. For as the Prophet Hosea saith, 
Hos. 11.4.  The Lord leadeth us with the cords of a man, even with the bands of love, and is to us as he that taketh off the yoke from our jaws, and layeth meat unto us. How kindly alluring his Church to let him in is Christ induced by Solomon, 
Cant. 5.2.  Open unto me my sister, my love, my dove, & c?  
How amiably doth Saint Paul quite himself in his embassage, 
2. Cor. 5.20  We are (saith he) Ambassadors for Christ, as though God did beseech you through us, we pray you in Christ's steed that you would be reconciled to God. It doth then appear that the true doctrine of jesus Christ is alluring doctrine, and replenished with sweet inducements.  
But here (likely) some man bethinketh him upon occasion of this speech of allurement, that it is then a course to be taken with the Papists, that they might hear of this alluring attractive. But as Saint Paul saith in a matter not much unlike, 
Rom. 10.18  I demand, have they not heard? Have they not been mercifully dealt with by her Majesty, and lovingly entreated by their brethren? The Lord be judge between them and us concerning this thing. Whatsoever good course hath yet been unassayed which tendeth to their allurement, the Lord direct the hearts of his faithful servants to take it. Always provided that their lenity be not abused, and that foolish pity mar not the city. I cannot come after with any supply of new allurements: but I do only repeat these two motives. The first, that the Papists of this land which are aforehand brought and sold like sheep by their false brethren the Papists beyond sea, shall escape the Butcher by running from the Drover.  
The second, that they shall return to a God which will in holy mercy do that to them which a man may not do for his wife, if when he hath put her away for her lewdness for a time to humble her she disdain him, and become another man's. Shall he return unto her? should not then this land be polluted? But they have played the harlot with many lovers, yet turn again to me, saith the Lord.  
But let us come to the point. It is confessed on both sides both by our adversaries, and by us, that the Gospel allureth. But in the mean while the controversy is grown on which side this alluring doctrine may be, on their side or on ours. It shall be therefore very pertinent both to the text and time (if your attention will revive itself) to discuss this point, though not in such measure as it may indeed be discussed, yet according to the measure of the gift of God.  
The Papists have already furnished out main confident allegations that their religion is most political, going about by a long induction to conclude, that it sorteth best with the good government of the common wealth. In which disputation, as they do often go beyond the profession of divinity: so even there where they keep best compass, their divinity is turned into humanity. For their very arguments do betoken but an earthly well being (if they could have hit that) and they manifest themselves to have forgotten that life is of the dual number. In this point likewise they are very out-bearing, and the success which they have found in their allurements hath made them arrogant enticers. For they are indeed though very scorpions, yet such (as Saint john saith) whose faces are like the faces of men and they have hair as the hair of women. 
reve. 9.7.8  And to confess the truth, what affliction soever they pretend to have been imposed upon them: yet they have enjoyed so much peace and pampering, that they have thriven by it in eloquence, and in the music of Mermaid's, even like the Naphthalites with ease and prosperity they have learned ●o give goodly words. 
Gen. 49.21.  But the question between them and us is not who are ●he cunninger enticers, or the better painters they or we, but whose doctrine hath more reason to allure the child of God, theirs or ours.  
As let the contention first be, whether a man being compos mentis (as we say) will rather be alured to God's free grace which the Spirit of truth teacheth by us but of God's holy word, or to his own merits, which the spirit of error teacheth by them out of their own brain.  
They say that we sell Paradise good cheap, because we hold it at the Lords express rate, as it standeth in the Prophecy of Isaiah, where we are called to buy indeed, but to pay nothing, having nothing to pay (as he saith. 
Isaiah 55.1. ) And we say that they sell hell very dear, when they make men to pay their merits for it, which otherwise cost-free, that is, without that blasphemous arrogancy, should have it over soon, for their impenitency of dead works. What man that is not bewitched out of the wit of a man, will forsake the doctrine of trusting in Gods free grace, but once to lean to trust to himself? We in the sacrament of the Supper do offer Christ spiritually to the faithful receiver. They offer him carnally, that is, monstrously and irksomelie, and that to the unfaithful. On which side is the better allurement? They offer the pardons of men, we offer the pardon of God to the penitent. They require bodily penance for sins, and put in contrition for fashion's sake. We require spiritual as the acceptable sacrifice, and value bodily exercise at a low rate. We teach that the preaching of the word must be heard, which pierceth and entereth into the soul. They teach that mass must be heard which biteth not: for this is the hypocrites comfort, missa non mordet. As for their preaching, it is the humming of a Drone without a sting, except they be disposed to play the Termagants against the truth. We teach that a man's purgatory consisteth in respect of merit in Christ's death, and in respect of spirit in the mortification of our corruptions whiles we live here, by the power of Christ's death. They teach, that if the Priests be not be better paid, a man must abide in purgatory long after his death. Let as many as are not sophisticated with the devils mists see with their eyes, ●ea let them feel with their hands, which of these doctrines are more likely to be true. But let us to it again. They say that priests may not marry with a good conscience. And we say that all those of them which cannot live continently, are bound in conscience to marry. Their reason is, an unlawful vow. Our reason is, that they, their prayers, and their preachings may not be polluted with damnable hypocrisy, by reason of their wilful pollutions. They allege that we teach voluptuousness, when we teach thus the avoiding of fornication. But we allege that they by consequence teach stolen voluptuousness, which burneth and wasteth the conscience: for thus to frequent relapses, is to cauterize the spirit and vastare conscientiam, as the schoolmen aptly term it. Are there any but bewailed wretches that cannot see on which side the truth standeth? Their doctrine is, that it is presumption by any means to be rid of the fear of damnation ordinarily. Our doctrine is, that whosoever loveth the Lord out of a pure conscience, that is, out of a conscience enlightened by God's word, and not offended by living in sin against the conscience so enlightened, may justly upon that ground receive from the holy ghost assurance of his salvation, though the Fathers of Trent condemn this persuasion never so much. They affirm that a man hath free will to do things truly good, which is a devise of the devil to teach men to presume of that they have not, that they might err unto perdition. We teach that a man hath no free will in his nature to do any true sanctified and spiritual good, that men acknowledging their bondage may seek free will of God.  
To be brief, concerning the scriptures (whereby all must be tried) they teach that the vulgar translation which is so grossly faulty, is only authentical. We teach that the original text in Hebrew and Greek is only authentical.  
These differences are so manifest, and these faces are of so contrary hue, that it is no marvel if the holy ghost say, that men must be first drunk before they can be deceived in them. 
Revel. 14.8. & 17.2.  Otherwise their delusions are as easy to discern, as that jezabel had borrowed her face then she looked out at the window. The whore of Babylon is highly mounted, finely painted, and terribly armed, and these be her allurements. The doctrine of the gospel hath beauty in itself, inward comfort, and constant colour, and these are her allurements.  
But peradventure some man will say unto me, I pray you what allurement is in your doctrine of mortification which you so much urge?  
And which you extend so far; that a man can have no peace in his conscience that favoureth and retaineth any sin in himself against his conscience? Which determineth that a man is in a damnable case whatsoever good deeds seem to be in him, if he yield not to the work of the holy ghost for a leaving but of any one known sin which fighteth against the peace of his conscience? dearly beloved, I beseech you in the bowels of Christ to take this answer, cast it into the balance and mark well the scales.  
I confess in deed to begin withal, that this doctrine fawneth not upon hypocrites, but removeth them to their woe, and the weal of the Church. But why is it? is it not because they are hypocrites? To the rest may it not be truly said of this doctrine, 
Matt. 11, 29 30.  that it is an easy yoke and a light burden? Is it not an alluring doctrine that hath but one only difficulty, and is otherwise accompanied with most certain consolation? The difficulty is to shake off the unconscionable sin that cleaveth so fast to us, and tarrieth behind to mischief us. Were it not damnable doctrine to dispense with that which admitteth no dispensation? should we take upon us to heal with sweet words like witches? Be strong in the Lord, and of a good courage in throwing away that sin, and then the main brunt is over and the worst is past. Hold thee there, and thou mayest enjoy perpetual, that is, undiscontinued consolations notwithstanding a thousand infirmities. For so long as the power of mortification destroyeth thy sinful affections as they rise, and so long as thou art unfeignedly displeased with all sin, and dost mortify the deeds of the body by the spirit, thy case is the case of salvation. And when thou art once sound confirmed in this resolution, thou art not only in the case, but also in the state of salvation, thou shalt live & not die. What would a man have more than this? But the Papists have found an ease for this matter. For they which accuse the doctrine of the gospel to be a doctrine of liberty, because of the article of justification by faith only, do themselves by indulgences, by pardons, by merits of Saints, and by setting of good deeds against ill, teach foolish virgins that oil is to be begged or bought, whereby they are induced into a damnable sleep and security.  
It would allure a pirate indeed to be of their religion, if he might be sure to buy out his punishment after his death with the robberies and rapines of his life. In the mean time such doctrine as this, hath brought Atheism into the world, and that also of the vilest kind. For a Popish Atheist is an hideous apparel, even a very Centaur. As to say the very truth, Popery and Atheism are very coincident, and their differences very obscure. Popery is a sensual dissembling with Gods, & Atheism is a sensual mocking of God. The Papist is a make-god, and the Atheist is a mock-god. And you may be sure, that the maker willbe so bold as to be a mocker in time. The Papist deludeth his conscience, and the Atheist derideth his conscience. Popery (being copia cornu of sensual ceremonies, for every sense a playfellow, a merry religion, the goodfellows religion) comforteth the flesh, & Atheism suppresseth the spirit. Brethren, observe it well, and you shall find that Popery to them that have heard the Gospel sound and sincerely taught, mark well what I say, to them that have heard the Gospel sound and sincerely taught, hath nothing in it to allure any but hypocrites, nor any thing in it to detain any such in that religion, but those which are in a fair forwardness to degenerate into Atheism.  
But peradventure it will be alleged that there are many even in the bosom of the Realm, that after the hearing of the Gospel are drawn away in their very consciences to Popery. But I ask who are they? Are they not they of whom a man may say, O how great is that darkness when their very 
Mat. 6.33.  light is become darkness? when the candle of their conscience is put out? Are they not they which are given over to a forlorn sense? whose thoughts and conscience (as Solomon saith) are little worth, 
Prou. 10, 20  because (as Saint Paul saith) themselves being defiled Infidels nothing is pure to them, 
Tit. 1.15.  but even their minds and consciences are defiled. It is no great matter which way the consciences of these men do wag. I will tell you (dearly beloved) what may be observed of many that are suddenly reconciled Papists in this kingdom, that if there were no other respect but the loss of them for the good that was in them when they were Protestants, they are better lost than found, and become that Synagogue better than this Church, for they suit it better. Men of a proditorious, imperious and luxurious disposition.  
But what should I talk of conscience? seeing that kind of religion is the refuge of the unconscionable: whose trade is first to promise what they lust, them to make heretics whom they lust, and at the last to break promise with them when and how they lust. Their religion itself is spied well enough by many of the professors of it. And there are many that are Papists even against their conscience, if conscience were to be stinted at this apprehension; that Popery is a false and fraudulent religion, haeresis Catholica impostura magna, the imposture of the world. But to say the truth, they are not Papists against their conscience, because they have no conscience secundum sensum.  
And therefore as for the examples and lives of men whereby we are to allure one another, they need not to boast so much as they do, considering that their religion consisteth by consequence of the profession of many great crimes. Against the third commandment they profess resolution of perjury, if it serve their turn when they are sworn to those that they call heretics. Against the fist commandement they profess disobedience to their princes, if their holy father incite them to it. Against the sixth commandment they profess murder upon the like warranty. Against the seventh commandment by barring marriage, and express preferring the faults of single life before it, they profess filthiness and unchastity in those that aught to be most pure. Against the eight commandment they profess making merchandise of souls. Against the ninth commandment under pretence of reconciling to the Church, they profess alienation of subjects from their natural princes, and are the most renowned artificers of mischief and debate that ever were heard of. All these they do directly or indirectly profess beside the rest.  
As for us which profess the Gospel, it behoveth us on the other side to allure by our example in better manner than we do, and not to cause the name of God to be blasphemed by these Papists through us, but rather to let our light so shine before men, that they may glorify our father which is in heaven. 
Matt. 5.16.  For the truth is, that we are to too short in this kind of allurement. The doctrine which we profess is indeed Gods alluring doctrine, but our examples are not such. The works of the Papists especially many of their Antichristian piles, are monuments of their errors. And our works are monuments of the profanation of God's truth, as our antisabbatarie playhouses. But who doth any common good? The merits of an arrogant Papist are carried after him with a doleful Item fit for a black Sanctus, that they will not go for payment. And our works, if we repent not, will follow after us and give us our payment, because we in our generation have not been so gracious in alluring, as the Papists have been witching in theirs. The Lord give us grace to repent.  
The fourth conclusion out of this text is, that all those true Japheth's whom the Lord shall take in hand to allure, shall dwell in the tents of Shem, that is, shall come to the true Church, and shall abide therein. If God be not merciful unto us in this thing, all his mercies are frustrate unto us. And unto this blessing he after a sort exhorteth them, to wit, to lay hold upon it. For it is the greatest favour that God bestoweth upon men in this world, to make them true members of his true Church. And this is the grace if we be not utterly ungracious, which above all worldly things we will desire and affect, though it should cost us all we are worth to purchase this field. As David saith, One thing have I desired of the Lord, that I will require, and will not alter this petition into another, 
Psal. 27.4 5  that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord, and to visit his temple. For as he saith. 
Psal. 48.2, 3  Mount Zion is the joy of the whole earth, to wit, as far as God hath any people in the earth belonging to his election. For in it (saith the Prophet) he speaketh forth all his glory. This is the Ark, 
Psal. 29.9.  out of which there is no salvation: all else is a flood fifteen cubits above the highest mountains. They therefore which cannot be alured to come and dwell in the tents of Shem, must perish. For even the children of God themselves are no better than wretches so long as they are withheld from hence. Whose state is represented in the prodigal son, that was feign to feed on swill and swads. 
Luk. 15.15, 16.  And David complaineth of his banishment from the Church, which yet he was not guilty of, 
Psal. 120.  Woe is to me (saith he) that I remain in Meshech, and dwell in the tents of Kedar.  
But you will say unto me, that I shall not need to urge this point because it is already confessed. But I am constrained to reply, that the confession of the truth of it is not much more general, than the disavowing and rejecting of the practice. For how many are there which hold off, and almost take a pride to be unstaid in the matter of religion? How many which by pretence of disagreements in the Church, cannot tell what to make of themselves?  
The Papists they have sought up their gods again, which they had cast to the backs and to the moules, they frequent Mass in corners, and they behave themselves so as the Familists in their assemblies: and that company of them which are called jesuits, may more worthily be called Adamites, which were the first founders of the Familists. For these Masse-monges watch Tammuz in the nights, and these night-birds keep little better than the feasts of Isis & Osiris in this city. As for the rest, if the name of Recusant should be taken strictly for every one that refuseth so to dwell in the tents of Shen, as the Lord would take in good part, the Recusants of this land are innumerable. When we consider how long the Gospel hath continued amongst us, and compare it with the great heaps of people in this City which make no difference of the Sabbath day at all for conscience sake, we may truly cry out of a prodigious wickedness. It can not be denied but that there are now more sufficient preachers of God's word amongst you, than ever there were. But the ignorance of the most that profess, and the rudeness of the troops of those that scorn to profess is very offensive and loathsome. There are they say belonging to divers several paririshes many thousand people, peradventure more to some then the parish church can contain; though I know not the case, yet I propound it to you. And how do you think are a great part of this people occupied, when they should be present at the hearing of the word? I would demand of the frowardest man in all this presence, whether he do not think in his conscience, that the greatest part of them are so frarre from being in the tents of Shem, that they are in the tents of Cham. For I pray you tell me, are not these drunken Taverns and victualling houses, these playhouses and brothel houses the tents of Cham, where all the rest of their villainies are accomplished and made up with the scoffing at Noah? Assuredly (dearly beloved) if that which is called conscience be any better than a jest, & that which is called God's word be any better than a stolen, these are damnable things to be done, and therefore horrible things to be suffered.  
I confess unto you that my skill extendeth not duly to limit forth the blame of the rulers, to lay it justly where it is. Unfeignedly I speak it, I forbear that particular course for no other cause, but because I would not reprove sin with sin by speaking into a matter before I know it. But well I am sure, that if they which are charged with the reformotion of this abuse by the places which they sustain, did busy themselves therein more zealously than yet they do, they should please God better than in any thing else for the most part wherein they are forward.  
They that come out of the world into the Church, come out of a desert and they that come into the Church, as most men are come in, come into a desert, & are like sheep without a shepherd. This great forest of London is full of covert for wandering creatures, and there are too many privileges for sinners. I beseech you hear me this one thing with patience, and vouchsafe to weigh it well. The Magistrates being annoyed with the disorders of lose and wicked persons which swarm about this city, do perform a laudable office indeed in revising the orders of Bridewell, and in urging better execution of the good laws which tend to a remedy. But except the tents of Shem were surveyed likewise, and the appearance there were better urged, it is to small purpose to endeavour this external reformation. For this one thing be sure of, that these lose persons, these disguised coney-catchers have informed themselves of their state what it would be, if they should change their course with that which the Magistrate would urge, to wit, that it would be both more poor and more painful. And therefore they are resolved rather to venture the uttermost penalty, then to submit themselves to this change. So that there is nothing that can effectually reclaim them but only this, to marshal them to the tents of Shem. For there they shall find allurements to quiet their minds in obedience. They shall find that they are not bidden to loss, but that they shall better their state by the change. For to dwell rightly in the tents of Shem, is in some measure to dwell in heaven. And I would the magistrates would duly consider, how much they are beholding to the Ministers of the Gospel in this behalf: (assuredly the Magistrates are unthankful if they use them not respectively and kindly.) And I would the Ministers would likewise endeavour to bring hither their forces. For so should they directly satisfy their own duties in bringing men to God's Church, and consequently assist the Magistrate in the reformation of the commonwealth.  
And as for the people themselves which are run wild, be they poor or rich, I would they would consider what wrong they do themselves with this out-lying, & what benefit it would be to them to come and dwell in these tents. And it were to be wished that some even of those which resort to Paul's Cross and will not come at their own Church, and when they are here delude the law with walking and talking, were better ordered: for their resort hither is like the piller-prayers of many which kneel down only for fashion sake. I say, I would not only the poor, but also the rich offenders would observe it of what quality soever. For as Augustine saith, Quisquis ille est & qualiscunque ille est, 
Aug. serm. 181. de tempore.  Christianus non est qui in Christi Ecclesia non est. Be what he may be, he is no Christian that is not in Christ's Church: though his head were of brass.  
Pardon my liberty of speech of these Libertines. These Coney-catches and vagrant Caines, which have gotten a perpetuity of haunting Taverns and infamous house without difference of days, and without respect of the time either of prayer or preaching are no better than the devils rogues. But if they would come to Shems tents their priu●ledges should be great.  
For first, 
Ephes. 2, 12.  whereas they are now a sort of masterless hounds and Atheists in the world (as S. Paul saith) they should be received into the service of God, and so come under his tuition, which would be a rolling away of their shame: for this non appearance is a shameful crime of irksome reproach.  
Secondly, by being in checke-roll in his tents they should be capable of the benefit of his servants, to be preferred to the grace of the holy Ghost. For these wild men, these Fauns and Satyrs (as I may say) are a kind of demo niacks, and are not so much as capable of the Spirit of God, till they have submitted themselves to be members of God's Church.  
And thirdly, by tarrying their turn they should be not only capable, but it should even be unto them according to their faith. And there would be a marvelous change worthy to be celebrated with a song of Angels. Whereas now they are often encumbered with the horrors of conscience, so that the sound of fear is ever in their ears. Against this Satan cannot otherwise secure them, then by teaching them to make out a power of blasphemies and derisions both of heaven and hell, or to earth themselves in the caves of oblivion, that the judgement to come may not come into their minds. Then they should be able to pacify their consciences with sound arguments of their salvation: and the grace of God would persuade their consciences to take part on their side. And when their heart was become their friend, it would persuade their affection to dine and sup with their conscience. Which would be a royal amends to the poorer sort for the hard fare they should find in the world by changing their course, and a dish beyond all their dainties to the rich.  

This second part was not uttered for lack of time, but was likewise by authority thought fit to be annexed in the print.  
NOw followeth the second part of the text of Japheth's participating with Shem, or rather his succeeding of Shem in dominion over Canaan; And Canaan shall be their servant, that is, let japheth continue in the tents of Shem, and then he shall hold Canaan in servitude. For the servitude of Canaan under japheth, is annexed to japheth's dwelling in the tents of Shem. And so groweth the fift conclusion out of this text, that the subduing of ours and God's enemies, is a benefit tied to our constancy in true religion. It is clear enough, that they which are held in servitude being of Canaan's brood, do foster disdain and enmity. But in the mean while as Solomon sayeth, When a man's ways please God, 
Prou. 16.7.  his enemies shall be contented to be at peace with him. Therefore the Psalmist sayeth, O that my people had hearkened unto me, and Israel had walked in my ways: 
Psal. 81.13.14.15.  I would soon have humbled their enemies, and turned my hand against their adversaries. The haters of the Lord should have been subject unto him, though feignedly, and their time of ruling should have endured for ever. On the other side the scripture sayeth, 
Deut. 28.43.44.  That when we cease to walk in the ways of the Lord (whereof a principal part is to uphold his religion) our enemies shall be the head, and we shallbe the tail. And such likewise are the examples of the word. When Eli suffered God's service to be corrupted by his sons, 
●. Sam. 2.30.32.  the Lord removed him (you know how) and said unto him, Them that honour me will I honour, and they that despise me, shallbe despised. And further he sayeth to him, And thou shalt see anguish in the habitation of the Lord, in stead of all those things wherewith God would have blessed Israel. And of the children of Israel the scripture sayeth, 
judg. 2 13.14.  They for sook the Lord and served Baal and Ashtaroth, and the wrath of the Lord was hot against Israel. And he delivered them into the hands of spoilers and sold them into the hands of their enemies round about them, so that they could no longer stand before their enemies. So we read of Solomon, 
1. King. 11.14.23.26.  how he went to wreck when he had once yielded to the corruption of religion, at the instigation of his wives: The Lord stirred up enemy upon enemy against him, even those which before served him. In the recital of these scriptures, we have need to make use of two worthy sayings of S. Paul. The first, 
Rom. 15.4  That Whatsoever things are written, are written for our learning, to comfort and animate us to hold our religion. The second, that these examples of God's vengeance on them that forsook it, are ensamples to us to terrify us from once meditating of such a sin. 
1. Cor. 10.6  Let it not come into our minds, that there is any wisdom in yielding any thing from the truth of God. Let us not think that others will think that we deal wisely if we take that course. For the scripture affirmeth that our strict holding of our religion is our wisdom, 
Deut. 4, 6.  and our understanding in the sight of the people.  
Great is the praise of Queen Elizabeth, for holding her own, or rather Gods own in this behalf, especially when we consider how she hath been urged. The laws which have been made for the repressing of idolatry are all still in force, and we do yet abide in the tents of Shem. And assure yourselves brethren, that as the thoughts of God are tender towards us, if we will serve him; so the thoughts of Queen Elizabeth his servant and daughter, our Queen and mother, are tender towards us in this matter of preservation of religion. If we will be quietly zealous and charitably tractable, we shall see, that as her entrance was graced with the restoring; so her proceeding shallbe honoured with the constant conserving of religion. So long as weekeepe us within the limits of wise zeal, and descend not to the heady courses of the vast vulgar, but do maintain the true service of God, as followers and not forerunners of wise government, not preventing it by headiness; we shallbe able to keep these Canaanites in subjection, though they did exceed us in number never so much.  
If any say that our holding religion will not hold down our enemies, because the most religious at some times are oppressed. I answer, that martyrdom is but in particular places, or of particular persons. But the like cannot be made to appear of a whole land by any story. It japheth dwell in Shems tents, Canaan shall surely serve him. The word of God ought to suffice to confirm us in the truth of this point. But let us wade into the matter by reason, because reason (as they say) impugneth it, seeing the Papists are so many.  
Our entrance into the first reason is out of an usual saying that we have amongst us, that one true man is too hard for two thieves by reason of his confidence. This certainly is most true in the matter of religion, that confidence giveth courage. This is an only grace to daunt these theenish Canaanites, 
Josh. 1.7.  as the Lord said to joshua, Only be thou strong, and of a most valiant courage. According to the promise in the Law, 
Deut. 28.7.  The Lord shall cause thine enemies that rise against thee to fall before thy face. 
Josh. 23.10.  They shall come out against thee one way, and shall flee before thee seven ways. And again, one of you shall chase a thousand of them. And we may be sure that if the speech of the men of judah (being fewer) was fiercer than the speech of the men of Israel (being more) by reason of their spirit, 
2. Sa, 19.43  that then much more the spirit of one true Christian, will overmatch the spirit of many Papists. And so we have the sentence of S. Luke (a man of God for his observations) in the story of S. Stephen, But they were not able to resist the wisdom and the Spirit by which he spoke. 
Acts 6. ●●  This reason is fortified further by the circumstance of our adversaries person. For as the matter now standeth, a contentious Papist is a double thief, both in the cause of religion, and also in the question of law and obedience to the Prince: and therefore false hearted. And certainly if they be duly stood to, specially by those to whom it doth appertain, they will take their heels. And mark what I say to you, the magnanimity of our most excellent Prince may put metal into us. And this is the first reason.  
The second reason is taken from the protection of God over his Church. For although the flock of Christ were less, and this herd of goats were never so numbrous: yet if the sheep will cleave to their shepherd, the Lord hath promised to create upon every place of mount Zion, 
Isaiah. 4, 5.  and upon the assemblies thereof a cloud and a smoke by day, and the shining of a flaming fire by night. For upon all the glory shall be a defence.  
This protection of God by discourse of reason may be thus manifested unto us. Consider the protection of God over the political state of the world, I mean sustaining the state of common wealths, whereby every man hath the benefit of enjoying his own. There is no man well advised that ascribeth this security wholly to civil government. For we see that if the people were numbered by the pole and due notice taken of every man's disposition, that there are three to one which had rather live of the spoil, and those also courageous and valiant unthrifts. And in other particular Cities and towns where it is more easy to take a true survey then in this, it is an apparent case that there are enough penurious and idle malcontents every night couching, to expel all the substantial inhabitants of the town out of their houses before morning. For the well & civilly disposed in a common wealth are but an handful to those that are stroy-goods and of ill behaviour. And yet ye see what the Lord doth for the protection of the civil conversation of men. And will ye not believe that his protection will be greater over his Church? Certainly he that checketh the sea with the tender sand, 
jere. 5.22. Psal. 104.22.23.  and maketh the wild beasts of the forest toretyre to their dens when man goeth to his labour will deliver us from the enemies of our souls, though they were double as many, and compel them to serve us, if we will serve the Lord.  
But peradventure thou wilt say unto me, that it sufficeth us to hold our own, though we stand not upon terms of keeping others in subjection. Consider diligently what must be answered, that Papists are not to be held in subjection under us as they are men, but as they are Papists; not in respect of their person, but in respect of their religion. In which regard we are bound to hold them under in God's behalf. For who are we, that we should presume to departed with God's right? If the Lord have trusted us, and we let them go, how shall we escape that sentence that our life shall go for theirs? 
1. King. 20.39.  And think with yourselves, that if Asa thought it necessary to put down Maachah his grandmother from her estate because of her idolatry: 
1. King. 15.13.  how much more necessary is it for God's Church that Papists be put down, because of their Popery? And if any man think that Popery is not idolatry, the same man (there being now no time to debate this cause otherwise must also think of necessity that our religion is not God's verity.  
Now followeth the sixth and last conclusion out of this text, that Canaan should be brought into bondage, that the enemies of the church should be held down. As it appeareth by the law of God, 
Josh. 23.12, 13.  that when the Lord in mercy bringeth them in subjection, they ought to be held in subjection. So as they may in no sort break the yoke and relinquish their obedience, much less prevail over us, and usurp any privilege. And to this purpose Solomon saith, that it is a point of wisdom to (catter the wicked, 
Pro. 20, 26.  and to cause the wheel to turn over them. And king David voweth, Betimes will I destroy all the wicked of the land, 
Psal. 101.8.  that I may cut off all the workers of iniquity from the City of the Lord. And according to his vow so was his practice, not only at home, 
2. Sam. 8, 1, 2, 14,  but also amongst the borderers: for he subdued the Philistims and destroyed the Moabites to the third man, he put a garrison in Edom and made them his servants. By this means the throne of righteousness is established, 
Pro. 25, 4.5.  as Solomon saith, Take the dross from the silver, and there shall proceed a vessel for the finer: So take away the wicked from the king and his throne shall be established in righteousness.  
On the otherside it is threatened if they be not held down, 
Josh. 23.13.  they shall be a snare and destruction unto you and a whip on your sides, and a thorn in your eyes till you perish. This is the word of God concerning the enemies of the Church. And this is the means for the Church of God, to lay hold upon his blessing and promise here given. For it is incredible else to what insolency the enemies will grow, and how much they would take upon them. It is chronicled of Solomon, that he as it were surucied the roll of his recusants; 
2. Chron. 2, 17, 18,  he numbered all the strangers that were in the land of Israel, and finding them to be an hundredth and three and fifty thousand and six hundredth, he set seventy thousand of them to the burden, and fourscore thousand to hue stones in the mountain, and the rest to oversee. He was not terrified with that multitude, but thought that if Pharaoh by ungodly policy held down God's people, than he might by godly policy hold down God's enemies. And it is the direction of the spouse to his friends to catch both the Foxes and the cubs that destroy the vines. 
Cant. 2, ●5.  Was it not a marvelous arrogant speech of Aram and Apostatical Ephraim to say, let us go up against judah, 
Isaiah 7, 5, 6  and let us rouse them and make a breach therein for us, and set a king in the midst thereof, even the son of Tabeel, that is, such a one as shall set up idolatry.  
No less pride than this is in the hearts of Papists. They meditate terrible things, and are more arrogant them jannes' & jambres which resisted Moses. 
2. Tim. 3, 8  For they had Pharaoh on their sides to countenance them. But these have our gracious Queen against them, whose clemency they have most ungraciously abused, and are therefore to be well watched that they break not from us, and duly suppressed by those which ought, according to the direction of her royal authority.  
The Lord in the fourth commandment saith, That the stranger that is in our gates shall not break the Sabbath, that is, shall not be suffered to break it, but shall be held at the least from the manifest contempt of God's commandment. For (as I say) without holding them down by authority, according to the trust reposed by her Majesty in the Magistrates, it is not to be hoped that the Lord will hold them down. For we shall be guilty of contemning of the means by which the Lord both spiritually and outwardly treadeth down his enemies, as it is written, 
Rom. 16.20  The God of peace shall tread Satan under your feet: mark what he saith, Your feet. And be sure of it that if this serpent will turn again and bruise our heel, 
Genes. 3, 15  though we tread upon him, and break his head; that then if we tread not upon him he will not be contented to bite at our heel, but will fly in our face.  
But the Papists are instant, that violence ought not to be offered to their consciences. This is not other objection than hath been made by heretics of old; yea it is one of the things wherein Saint Augustine reform his judgement. Although it be true indeed, that whosoever seemeth to embrace true religion, if he do it against his conscience, sinneth for his conscience sake; and on the other side, if he embrace it not, he sinneth for the truths sake, and so sinneth perplexed, that is, whatsoever he doth, as long as his conscience is blinded, in which respect he seemeth to be thrust upon his damnation by urging; yet understand that here that saying aught to take place, that it is better to admit a mischief then an inconvenience, because this mischief in particular Papists is not to be compared with the inconvenience, that cometh to the whole Church of God by suffering them to go untied. The administrations of the Church ought not to be subject to the conscience of unreclaimable heretics, to the hurt of the Church; no more than the administrations of the common wealth ought to be subject to the irregularity of the licentious in any other kind, to the hurt of the commonwealth. Moreover, observe well that that whereunto they are urged, is negative, that they shall not be reconcilers or perverters. They cannot say that this is to urge their conscience, when they are pressed only with negative laws: for this case differeth from that of urging them to come to the Church & to receive the Sacraments, which is by the virtue of the affirmative laws extending only to other penalty. But these men cannot be content to scape with their recusancy for a pecuniary mulct, which they pay to the halves, but do complain that violence is offered to their conscience to the peril of their souls, except they may be suffered to infect and supplant our Church by Massing and reconciling. And where they threaten us with their argument, that Compulsion doth no good, nor worketh any conversion; and therefore better left. It is plain enough that the same consideration which gave satisfaction to Saint Augustine in the same point concerning the Donatists, may satisfy us likewise; that as in the commonwealth; so in the Church malefactors are utterly to be repressed for a common good, whether the malefactors themselves get good by it or no.  
There are all means to be used to win them, and all gentleness and forbearing to be used towards those, of whom in godly charity there is good hope by reason of their tractableness. They also that are of a quiet disposition among them, are not to be proceeded against with like severity as the turbulent. So that we bear in mind what Pliny saith of Serpents, 
Plin. natural. historiae lib. 8. cap. 23  Vulgatum est colorem plerosque terrae habere qua occultentur: Most of them are of the colour of the earth that they may not be discerned: and that some of them do gather in their bodies like birds to entice birds. Otherwise let there be no fraud, 
Jude 22.  and then (as Saint Jude saith) put a difference. And whether it be by loving wisdom or by wise love, let those that can prevail with them have their forth.  
Only let two rules be observed: First that their doings be warrantable by the word of God: and secondly that their hearts be sound to the Church of God. For whatsoever is done aught to be done out of our love to the religion already established to amplify it in the first place, and out of our compassion to our seduced brethren to reduce them in the second place. Where this course will take no place, it behoveth us to carry a quick eye and a steady hand in suppressing the Canaanite that is still in the land. So as our love to God and our Prince therein may appear.  
But principally let us have our part with Shem, that consequently we may succeed in dominion over Canaan. Let us all hold of our renowned Shem our Shem in deed jesus Christ; to whom with the Father and the holy Ghost, be all honour and glory now and evermore.   
Amen.  
FINIS.   

Friendly Reader, I pray, thee mend one fault in the fourth page and 15. line, for lie, read family,