for himselfe Wherefore as in a ballance if there be any ods in the sâ—ales wee take out of that which is the heauier and put it into that which is the lighter till there be no difference betwixt them So here wee must wey these matters well that wee our selues may be iust weight neither too heauy for our owne misery not too light for Christs mercy Thus did Dauid when hee said to God Hide mee vnder the shadow of thy wings What are Gods wings His Mercy and his Iustice. What are the shadow of his wings Our loue and our feare Our loue is the shadow of his mercy which is his right wing Our feare is the shadow of his Iustice which is his left wing Now seeing hee that is hid vnder the right wing onely may presume because hee hath no feare and hee that is hid vnder the left wing onely may despaire because he hath no loue therefore sayth Dauid Hide me O Lord vnder the shadow not of one wing but of both thy wings That I may neuer despaire while I alwaies loue thy mercy and reioyce for Christ that I may neuer presume while I alwayes feare thy iustice and weepe for my selfe A Quaile the very same Bird which was the Israelites meate in the wildernesse as he flies ouer the sea feeling himselfe begin to be weary lights by the way into the sea Then lying at one side he layes downe one wing vpon the water and holds vp the other wing towards heauen Lest hee should presume to take too long a flight at the first hee weâ—s one wing Lest hee should despaire of taking a new flight afterwards hee keepes the other wing drie Thus must a Christian man doe When hee layes downe the wing of feare vpon the water to weepe for himselfe then hee must hold vp the wing of loue toward heauen to reioyce for Christ. That his two wings may be answerable to Gods two wings That as God hath two wings the one of Mercie the other of Iustice so hee may haue two wings the one of ioy for Christ the other of sorrow for himselfe Sem Iâ—pheth Noahs godly and dutifull children when they saw their father otherwise then hee should be went backeward and couered him They went backeward that they might not see him themselues they couered him that others might not see him Christ hanging naked vpon the Crosse was the shame of men and the outcast of the people Therefore wee that are the children of God must goe backeward by abhorring them that crucified Christ and yet wee must couer him and hide him euen in our very hearts by remembring and honouring his death and resurrection Lest wee should presume wee must goe backeward for feare and yet lest we should despaire wee must couer him for loue That as God hideth vs vnder the shadow of his wings which are loue and feare loue the shadow of his mercy and feare the shadow of his iustice so we may hide God vnder the shadow of our wings which are ioy and sorrow ioy the shadow of our loue and sorrow the shadow of our feare ioy for Christ and sorrow for our selues To this strange kinde of going backeward the Psalmist alludeth when hee saith to God Thou hast made my feete like Hindes feete A Hinde goeth not still forward in one way but as an auncient father speaketh hee iumpes crosse out of one way into another Saltum habet transuersum Right so a Christians feete must be like Hindes feet He must iumpe crosse from himselfe to Christ and then backe againe from Christ to himselfe Would you see such a Hinde Then mark how Iob footes it That he might not despaire he iumpes crosse from himselfe to Christ and saith a Chap. 33.9 I am cleane without sinne I am Innocent and there is none iniquitie in mee Heere is the mercy of Christ. But that hee might not presume hee iumpes backe againe from Christ to himselfe and saith b Chap. 6.2 O that my griefe were well weighed and that my miseries were laid together in the balance Here is the misery of man Thus must we weigh the mercie of Christ and the misery of man together in the balance and besure as I said before wee make the scales euen and when we weigh the reasons why wee should not weepe for Christ then we must weigh the reasons also why we should weepe for our selues So wee shall find for great cause of ioy in Christ great cause of sorrow in our selues for greater cause of ioy in Christ greater cause of sorrow in our selues for greatest cause of ioy in Christ greatest cause of sorrow in our selues for that which is more then all to make vs ioyfull in Christ that which is more then all to make vs sorrowfull in our selues The righteousnesse of Christ is the death of Death Great cause of ioy in Christ. If Debora reioyced when Barack put Sisera to flight haue not wee as great cause to reioyce seeing Christ hath put death to flight The sinne of man is the life of death Great cause of sorrow in our selues If Anna wept for her barrennesse haue not wee as great cause to weepe seeing wee can conceiue nothing but sorrow and bring forth iniquity vnto death The righteousnesse of Christ is the death of the Diuell Great cause of ioy in Christ. If Iudith reioyced when shee did cut off the head of Holofernes haue not wee great cause to reioyce seeing Christ hath cut off the head of the Diuell The sinne of man is the life of the diuell Greater cause of sorrow in our selues If Thamar wept being defloured by her brother haue not wee greater cause to weepe seeing we commit spirituall incest and adultery daily with the diuell The righteousnesse of Christ is the life of himselfe Greatest cause of ioy in Christ. If Sara laughed when shee heard shee should haue a quicke childe in her dead wombe is not this the greatest cause of laughter which can be vnto vs that Christ liued in death and was most free among the dead and could not see corruption in the graue The sinne of man is the death of himselfe Greatest cause of sorrow in our selues If Agar wept being turned out of Abrahams house is not this the greatest cause of weeping which can be vnto vs that our life is no life because we neuer cease from sinning while wee are heere pilgrimes and strangers exiled and banished out of our fathers house in heauen The righteousnesse of Christ is the life of man This is more then all to make vs ioyfull in Christ. If Queene Ester did reioyce as King Iames doth at this day whom God for his mercies sake euer saue and preserue and let all the people say Amen because he deliuered his people from thraldome and destruction can any thing in the world then make vs more ioyfull then this that we being cursed in our selues are blessed in Christ being embased in our selues are exalted in Christ being
our good freinds doe now earnestly desire to bee made partakers of our peace What doe I speake of men The very heauen the elements and this so seasonable haruest An. 1604. such as hath not been knowne if one may take any gesse by these outward things doe plainely declare that God is now with vs purposeth to power out his blessings and benefits most abundantly vpon vs. Nothing then remaineth but that as God is with vs so we labour to be with God And as S. Peter admonisheth vs make our election sure by faith and good workes liuing soberly vprightly and godly in this present world That so we may feare no cruelty of man no misery of the world no entisements of the flesh no terrors of the deuill but in all these things may bee more then conquerours assuring our selues that if God be with vs nothing can be against vs. Which that it may be so God graunt for Iesus Christs sake to whome with the Father and the holy Ghost be all honour and glory now and euermore Amen Blessed are they that heare the word of God and keepe it The grace of our Lord Iesus Christ and the Ioue of God and the fellowship of the holy Ghost be with vs that nothing may be against vs this day and euermore Amen FINIS A SERMON PREACHED at the Court at Whitehall March 10. 1598. IOHN 20.27 After said he to Thomas Put thy finger here and see my hands and put forth thy hand and put it into my side and bee not faithlesse but faithfull OVr blessed Sauiour Iesus Christ hath his wounds yet to be seene in his body for foure causes First to approoue his resurrection secondly to appease his Father thirdly to confound his enemies fourthly to comfort his friends After said he to Thomas Put thy finger here and see my hands and put forth thy hand and put it into my side and be not faithles but faithfull The first cause why Christ hath his wounds yet to be seene in his body is to approoue his resurrection When Iacobs children told him saying Ioseph is yet aliue his heart failed and he beleeued them not but as soone as he saw the chariots which were sent for him by and by his spirit reuiued and he said I haue enough Gen. 4â— 28 Ioseph my sonne is yet aliue In like manner when the Disciples said to Thomas we haue seene the Lord he beleeued them not but nowe that hee beholdeth Christs glorious wounds the triumphant tokens of his victorie and the chariots as I may say whereby we are with Elias carried vp into heauen he confesseth indeede that Christ is risen againe and that the true Ioseph is yet aliue Ioâ— 11.4 Euen as Anna seeing that spaniell coÌ„ming homeward which went forth with her sonne at the first knew certainely that her sonne Tobias himselfe was not farre off but followed immediately after so Thomas seeing those wounds in Christ which accompanied him to his graue knew assuredly that no other body was risen againe but onely the very selfe same body of Christ which was buried S. Peter beeing brought out of prison by an Angel went forth with to the house of Marie Act. 12.14 where knocking and calling to get in a maiden named Rhode before euer she sawe him knewe him by his voice And although they that were within tolde her she wist not what she said yet shee still constantly affirmed it was none other but he Christs rising out of the graue was as strange as Peters deliuerance out of prison the rowling away of the stone as strange as the opening of the yron gate And â—lbeit Thomas was not so forward as Rhode to know Christ by his voice when he said Peace bee vnto you yet as soone as Christ tooke him by the hand and shew'd hiâ—â— his side he made no more doubts but presently beleeued For if Prâ—togâ—â—â—s seeing but a little line drawne in â— table kâ—ewe straightwaies it was Apâ—lles doing whome he had neuer seene Plin. lib. 35. c. 10 how much more easily then might Thomas know Christ seeing not onely one line but very many lines yea whole pictures of his passion and of his râ—surrection in his head in his hands in his side in his feete When King Arthurs bodie was taken vp somewhat more then sixe hundred yeares after his death Stow pag. 61. it was knowne to be his by nothing so much as by the prints of â—enne seuerall wounds which appeared in his skâ—ll Christ our King who did ouercome death could likewise if it had pleased him haue quite and cleane defaced and abolished all the markes of death Neuerthelesse as at his transfiguration he shewed Peter Iames and Iohn the signes of immortalitie in his bodie which was then mortall so here contrariwise at his resurrection he sheweth Thomas the signes of mortalitie in his bodie which is now immortall That he and all we might vndoubtedly confesse that though they perhaps might bee deceiued in King Arthurs bodie yet we can neuer be deceiued so long as we beleeue that the very same body of Christ which in Golgotha the place of dead mens skuls was wounded from top to toe and put to death for vs is now risen again from death to life Euen as King Alexanders stagges were knowne a hundred yeares together Plin. l. 8. c. 32. by those golden collars which by the kings commandement were put about their necks so much more might Thomas know Christ by his wounds which were as a comly ornament to his head and as chaines vnto his necke we also when we preach the resurrection of Christ preach no other thing but that which we haue heard which we haue seen with our eies which we haue looked vpon and our hands haue handled of the word of life Socrates in his Ecclesiasticall historie writeth that Athanasius beeing accused by one Ianâ—â—â— to haue killed Arsenius and after to haue cut off his hand that he might vse it to magick and sorcerie cleared himselfe notably of this slander Hauing by good happe found out Arsenius who lay hid for the nonce hee brought him before the Coâ—ncel of Tyrus and there asked his accuser whether hee euer knew Arsenius or no He answered yes Then Athanasius called him forth with his hands couered vnder his cloake and turning vp the one side of his cloakâ— shewed them one of his hands And when most men surmised lib. 1. c. â—1 that th' other hand at least wise was cut off Athanasius without any more ado casteth vp the other side of his cloake and sheweth the second hand saying You see Arsenius hath two hands now let mine accuser shewe you the place where the third hand was cut-off Christs case was euen almost the same Hee was thought by some to be quite dead and gone But Thomas seeing those very hands of his which were nailed to the crosse acknowledgeth that this our brother was dead and is aliue againe was lost and is found
Ios. 2.18 For if the spies that were sent to view Iericho knewe Rahabs house from all the rest by a red thread which hung out of the windowe how much more easily then might Thomas knowe Christ especially seeing Rahabs house was a figure of Christs bodie the windowe a signe of the wound in his side the red thread a figure of the streame of blood issuing out of that wound When Vlysses had beene long from home no man almost at his returne knewe him yet Euriclea his nurse espying by chance the marke of a wound in his foote which he got by hunting the wild boare Hom. Ody 9. by and by made him known to his friends In like manner Thomas beholding the wounds not of Christs feete onely but also of his whole body beleeueth verily though the wilde boare out of the wood stroke fore at him that he might fall yet that he hath nowe recouered himselfe and is risen and returned home againe Euen as the wisemen knewe Christ was borne by the starre which appeared in the East Matth. 2.9 and knewe also where he lay when he was borne by the standing of that star directly ouer against him so Thomas not by one starre but by many starres which notwithstanding are more beautifull and bright then all the starres of heauen knoweth and confesseth that the true sunne of righteousnesse is now risen and shineth ouer all the earth Thus these blessed wounds witnesse and approoue the resurrection of Christ. For now Iacob knowes Ioseph by his chariots Anna knows Tobias by his spaniel Rhode knowes Peter by his voice Protogenes knowes Apelles by his line 〈◊〉 Arthurs body is knowne by his 〈◊〉 King Alexanders stagges are known by their collars Iannes knowes Arsenius by his hands the spies knowes Rahabs house by the red thred Euryclea knows Vlysses by the mark in his foote the wisemen know Christ is borne by the starre that stands ouer him Thomas knowes Christ is risen againe by the starres that appeare in him As if our Sauiour should haue said thus to his Disciple Thomas I woâ— well what thou saidst Except I see in his hands the print of the nayles and put my finger into the print of the nayles and put my hand into his side I will not beleeue Well if this be all thou shalt haue thy desire I that suffred the Iewes to peirce my hands and my side will not denie thee to see and touch them Come therfore I giue thee good leaue Doe as thou saidst Put thy finger here and see my hands and put forth thy hand and put it into my side and bee not faithlesse but faithfull So much for the first cause which is to approoue his resurrection The second cause why Christ hath his wounds yet to be seene in his body is to appease his Father Almighty God was once ready to haue destroyed the Israelites Psal. 1â—0 23 had not Moses his chosen stood before him in the gâ—ppe Moses as he was a mediator betweene God and the people was a singular type of the Messias to come And standing 〈◊〉 gap he did as it were point to Christ. For when our Sauiours side was wounded then indeed there was a great gap and a great breach made by which all wee that beleeue in him may escape Therefore Moses his standing before the Lord in the gap did signifie as S. Bernard noteth â—e â— 59. in Cant. that Christ making intercession before his Father for vs should alwaies stand in the gap shew how he himselfe was broken vpon the crosse and as I may say troden downe for our redemption That poore creeple also which begged at the beautiful gate of the temple Act. 3. â— teacheth vs what he continually doth who when he was rich became poore for our sakes The Temple is his body which after it had beene destroied was built vp againe in three daies The beautifull gate of this Temple is the pretious wound in his side of which the Psalmist saies This is the gate of the righteous the iust shall enter in by it Therefore as that poore creeple lying at the beautifull gate of the temple was healed by S. Peter so Christ lying at the beautifull gate of his 〈◊〉 body shewing his most greiuous 〈◊〉 yet most glorious sufferings and torments appeaseth his fathers wrath and obtaineth whatsoeuer he intreateth of him King Ezekias hauing receiued rayling letters from Senacherib went vp to the temple Esa 37 1â— and spread the letters before the Lord and praied saying Open thine eyes O Lord and see and heare all the words of Senacherib who hath sent to blaspheme the liuing God No Ezekias was euer more taunted and reuiled more scorned and reproached then he who was counted the shame of men and the out-cast of the people Wherefore now he spreadeth forth and laieth open not onely the blasphemous words which were vttered against him but also the dolorous wounds and gashes which wâ—re giuen him that so he may put out the hand-writing that was against vs and appease his father and throughly reconcile him to vs. And looke how king Salomon 1. Reg 8.22 when hee praied for the people stood before the altar and stretched out his hands toward heauen in semblable wise Christ who is farre greater then Salomon standeth euermore beside the altar of his crosse and stretcheth out his beskarred and wounded hands towards the throne of his heauenly father that hee may mooue him to haue pitie and compassion of his people Pelâ—pidâ—s a noble Grecian skirmished with the Lacedemonians against the Arcadians vntill such time as beeing hurt in seaueâ— places he fell downe at last for dead Then presently Epaminondas stepping forth bestrid him and fought to defend his bodie he alone against many till beeing sore cut on his arme with a sword and thrust into the breast with a pike he was euen readie to giue ouer But at that very instant Agesipolis king of the Lacedemonians came with the other point of the battell in a happy howre Plutarch in Pelopida initio and saued both their liues when they were past all hope If we would apply this story to our purpose now in hand we must make man like Pelopidas Christ like Epaminondas God like Agesipolis Since the ouerthrow of Adam who went downe from Ierusalem to Ierico how euery man hath beene wounded not onely with Pelopidas in seauen places of his body but euen in all the parts and powers of his soule each one knoweth best by experience in himselfe But Christ hath sheilded vs with his grace and fought for vs not till he was with Epaminondas cut on his arme with a sword and thrust into the breast with a pike but that which is in a manner all one till his hands were goared with nayles and his side thrust thorough with a speare Wherefore God the father with Agesipolis seeing him in the work of his mediation fight still for vs clothed euen now in heauen
with a garment dipt in blood can not be angry either with him or with vs but when we are dead in sinne quickneth vs together in him by whose grace we are saued and raised vs vp and maketh vs for his sake sit in the heauenly places aboue Marcus Seruilius a valiant Romane who had fought three and twenty combates of life and death in his owne person and had alwaies slaine as many of his enemies as challeng'd him man to man when as the people of Rome resisted Paulus Emilius triumph Plutarch in Paulo Aâ—melio fine stood vp and made an oration in his behalfe In the midst whereof he cast open his gowne and shewed before them the infinite skarves and cutâ— he had receiued vpon his breast The sight of which so preuailed with the people that they all agreed in one and graunted Emilius triumph After the same fashion Christ hath spoiled â—â—â—â—cipalities and powers and hath made a shew of them openly and hath triumphed ouer them in his crosse yeâ— and yet now beareth about in his bodie the markes and tokens of this triumph that a finall agreement and attonement being made betweene God and vs by his onely mediation and meanes we also may be more then conquerours in him that loueth vs and may euery one of vs say with Saint Paul Now thanks be vnto God which alwaies maketh vs to triumph in Christ. Among other ornaments of the Sanctuarie there was a golden censer full of holes by which the sweete odours fumed forth when Aaron once a yeare burnt incense therin No other high Priest doe we acknowledge but Christ the true Aaron Heb. â— 4 who hath not entred into any Sanctuarie made with hands but into heauen it selfe And his golden censer is his own body which through the wounds that are in it as through chinks or holes suâ—eth forth alwaies a pleasing and a sweete â—auour in the nosthrils of his father The signe of the couenant which God made with Noah was a rainebowe in the cloud And indeede that is a sure token vnto vs that the world shall neuer be drowned againe with a generall flood of water Gen. 9 16. as it was in Noahs time But the rainebowe which assureth vs we shall neuer be drowned in the pit of euerlasting perdition is no such thing Why may some man say what is it Mane it is the blood of Christ which maketh as it wâ—re a rainebow in his side For the other rainebow is but a transitorie signe which shall passe away with the cloudes and with the world But this rainebowe whereof the other is but a shadow shall continue for euer in the sight of God as the author to the Hebrewes sai's that Christ is entred into heauen vt appareat nunc vultui Dei pro nobis to appeare now in the fight of God for vs. Therefore S. Iohn in the Reuelation witnesseth that he sawe a doore open in heauen aud a rainebow round about the throne of God Hee sawe a doore open in heauen to teach vs that we can haue no accesse vnto the Father but by Christ neither yet by Christ simply but as he is crucified and hath set open a doore in his side for vs to enter by him He sawe a rainebowe round about the throne of God to teach vs that the throne of God would be altogether a throne of iustice a throne of wrath a throne of anger and indignation were it not that the blood of Christ spinning out as I may say still liuely and freshly in the sight of his father maketh a rainbowe round about his throne putteth him in minde of his couenant appeaseth his displeasure and so maketh his throne to all vs that loue him Gen. 30.37 a throne of grace a throne of compassion a throne of fauour and mercie in Christ. We read that Iacob pilled certaine rods which beeing laid in the watering troughes before the sheepe made them bring forth such lambes as afterward fell to his own share So likewise if we sinne wee haue an aduocate with the father Iesus Christ the righteous and he is the propitiation for our sinnes The marke of the roddes in his wounds laid open in the sight of God ingendreth and breedeth in him a loue and a liking toward vs so that he conceiueth well of vs and seuereth vs as good sheepe from the goates and in the blood of the lambe is pleased and appeased and satisfied for our sinnes This blood is the blood of sprinkling Heb. 12.24 which speaketh better things then that of Abel For Abels blood vpon earth cryed out once for vengeance but Christs blood in heauen cries continually for mercie One deepe calleth another because of the noise of the water pipes Christs woundes are the watering troughs and the water-pipes by which all graces flowe vnto vs. So that one deepe calleth an other because of the noise of the water pipes because the wounds of Christ make a continuall noise in the eares of his father and the depth of the extreame misery which he was in vpon earth calleth for the depth of Gods bottomlesse and infinite mercy in heauen Thus these holy wounds of Christ pacifie and appease his father For now Moyses standing in the gappe sues for pardon the poore creeple lying at the beautifull gate begg's an almes Ezechias spreading open his letters makes his supplication Salomon stretching out his hands offers vp his prayer Epaminondas being wounded mooues Agâ—sipolis to saue Pelopidas Seruilius discouering his wounds perswades the people to grant Emilius triumph Aaron burning incense in his golden censer perfumeth the whole Sanctuarie Noah pointing to his rainebowe putteth God in mind of his promise Iacob laying forth his roddes make most of the lambes his owne Abel holding vp his blood cals and cries for mercie Christ shewing his hands and his side appeaseth his father As if our Sauiour should say thus vnto his Father O my louing father looke vpon the face of thine annointed looke vpon the hands looke vpon the side of thine annointed The hands of thine anointed how cruelly they are mangled the side of thine annointed bow wofully it is wounded Behold and see if there be any sorrowe like to my sorrow These hands can signifie what exceeding sorrow I haue suffered this side can shew that I haue humbled my selfe and haue been obedient vnto death euen vnto the death of the crosse Therefore O my deare father Put thy finger here and see my hands and put forth thy hand and put it into my side and as thou art not faithlesse but faithfull so be not mercilesse but mercifull for my sake and pitifull to thy people So much for the second cause which is to appease his Father The third cause why Christ hath his wounds yet to be seene in his bodie is to confound his enemies When Saint Paul the Apostle before his conuersion persecuted the Church of God Christ called to him from heauen and said Saul Saul why persecutest thou
Lords death til he 〈◊〉 Till he come Declaring hereby that when he is come his death shall bee shewed an other way Namely by his wounds which alwaies he sheweth to his 〈◊〉 Euen as we sing in that heauenly Hymne or Psalme The humble suit of a sinner Whose bloâ—dy wouâ—dâ— are yet to see though not with mortall eye yet doe thy Saints behold them all and so I trust shall I. O how vnspeakeably doe â—he Saints 〈◊〉 how gloriously also shall we triumph when we shall see Christ in his kingdome and behold those blessed wounds of his whereby he hath purchased so many and so great good things for vs This is the new wine which we shall drinke This is the Eucharist of the Angels the food of the Elect the spirit 〈…〉 of the Saints For wheresoeuer the dead bodie is thither shall the eagles refer And we that with eagles wings flie vp by faith into heauen shall euer resort to this dead bodie and we shal vnsatiably desire to feede our eyes and our soules with the sight of Christ who was once dead and euen now hath in his bodie those skarres which continue the memorie of his death that in all eternitie it may neuer be forgotten Thus these heauenly wounds of Christ delight and comfort his friends As the cities of refuge which saue the sinner as the holes of the rock which defend the doue as the shadow of the iuniper tree which reuiueth the wearied as the doore of the Arke which preserueth the world as the lure of the â—oule which calleth home the Shulamite as the pot of Manna which nourisheth the Israelite as the well of Iacob which refresheth the thirstie as the poole of Bethesda which healeth the sicke as the armes of the shepheard which gather his lambs as the wings of the eagle which beare vp her birds So doe the hands and side of Christ comfort his friends As if our Sauiour should say thus to euery one of his friends Can a mother forget her child and not haue compassion on the son of her wombe though they should forget yet would not I forget thee Behold I haue grauen thee vpon the palmes of my hands Here I haue still in my hands that price of thy redemption which I paid for thee so that no man can take thee out of my hands Yea I haue written and sealed thy saluation in my side A speare is the penne my blood is the inke my body is the pâ—per Here thou maist see the bowels of my compassion thorough the wounds of my passion Assure thy selfe therfore assure thy selfe of my loue of my good will of my fauour for euer Make no doubt of it If thou doubt any thing Put thy finger here and see my hands and put forth thy hand and put it into my side and be not faithlesse but faithful So much for the fourth cause which is to comfort his friends You see then blessed Christians you see how these causes of Christs wounds differ one from an other The first cause to approoue his resurrection was but neither is nor shall bee The second cause to appease his Father was and is but shall not be The third cause to confound his enemies neither was nor is but shall be The fourth cause to comfort his friends both was and is and shall be So that Christs wounds did serue to approoue his resurrection onely between his resurrection and his ascension doe serue to appease his Father onely between his ascension and his second comming shall serue to confound his enemies onely at the day of iudgement did doe and shall serue to comfort his friends for euer Wherfore though wee be neuer so great sinners yet let vs neuer despaire of the grace and mercie of Christ. His hands are still stretched out to embrace vs his side is alwaies open to receiue vs. Therefore let vs creepe low and come humbly to him that wee may with the woman in the Gospel touch but the hemme of his garment nay that we may with S. Iohn leane vpon his blessed bosome yea that we may with S. Thomas in this place put our fingers into his hands and our hands into his side And euen as Constantine the great vsed to kisse that eye of Paphnutius which was boared out in Maximinus time and the Iayler in the Acts washed S. Pauls stripes and vvoundâ— so let vs kisse the Sonne least he bee angry and honour his holy vvounds vvich are the precious 〈◊〉 vvherevvith he hath healed vs and restored vs to euerlasting life To the vvhich vve beseech thee O good Lord to bring vs not for our ovvne deferrs or merits but for the tender bovvels of Christ Iesus loue and mercie tovvard vs to vvhom vvith the Father and the holy Ghost bee all honour and praise both novv and for euermore Amen FINIS MATTH 5. V. 19. He that both doeth and teacheth the same shall be called great in the kingdome of heauen BEloued in our Lord and Sauiour Iesus Christ It is a verie monstrous thing that any man should haue more tongues then handâ— For God hath giuen vs two hands and but one tongue that we might doe much and say but little Yet many say so much and do so little as though they had two tongues and but one hand nay three tongues and neuer a hand Insomuch as that may be aptly applied to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pandulphus said to some in his time You say much but you doe little you say well but you doe ill againe you doe little but you say much you doe ill but you say well Such as these which do either worse then they teach or else lesse then they teach teaching others to doe well and to do much but doing no whit themselues may be resembled to diuerse things To a wherstone which being blunt it selfe makes a knife sharpe To a painter which being deformed himselfe makes a picture faire To a signe which beeing weather-beaten and hanging without it selfe directs passengers into the Inne To a bell which beeing deafe and hearing not it selfe calls the people into the Church to heare To a nightingale which beeing restles and sitting vpon a thorne her selfe brings others by her singing into a sweete sleâ—pe To a goldsmith which beeing beggerly and hauing not one peice of plate to vse himselfe hath store for others which he shewes and sells in his shoppe Lastly to a ridiculous actor in the citie of Smyrna which pronouncing ô coelum O heauen pointed with his finger toward the ground which when Polemo the cheifest man in the place sawe he could abide to stay no longer but went from the company in a chase saying This â—oole hath made a solecisme with his haâ—â—â— hee hath spoken false Latine wâ—â—â— his hand Such are all they which teach one thing and do another which teach well and doe ill They are like a blunt wheâ—stone a deformed painter a weather-beaten signe a deafe bell a restles nightingale a beggerly
à fine that there is another fountaine neere Grenoble a Citie in France which although it haue not hot waters as a Bath yet oftentimes together with bubbles of water it casteth vp flames of fire The fountaine of teares that is in our eies must be like these two fountaines As the Psalmist witnesseth When my sorrow was stirred sayes he my heart was hot within mee and while I was musing the fire kindled l Psal. 30.3 When my sorrow was stirred There is the first fountaine My heart was hot within mee There is the Torch lighted And while I was musing There is the other fountaine The fire kindled There is the flame burning Whereupon one sayes fitly Our eies must neither be drowned nor dry m Nec fluant oculi nec â—icci sint Seneca If they want fire they will be drowned If they want water they will be dry Wherefore both weepe not and but weepe both fire and water must goe together that our eyes bee neither drowned nor drye And this is the right moderation wee must keepe in weeping as appeareth in this third part WEEPE NOT BVT WEEPE both together Weepe not for mee but weepe for your selues THe fourth part followeth For Mee Weepe not too much for my death For the death of Christ is the death of Death the death of the Diuell the life of Himselfe the life of Man The reason of all this is his innocencie and righteousnesse which makes first that as the life of Christ is the life of Life so the death of Christ is the death of Death Put the case how you please this is a most certaine truth that the gate of life had neuer bin opened vnto vs if Christ who is the death of Death had not by his death ouercome death a Mors mortis morti mortem nisi morte dedisset coelestis vitae iâ—nus â—lausa foret Therefore both before his death he threatneth and challengeth death saying b Osee 13.14 O death I will bee thy death and also after his death hee derideth and scorneth death saying c 1 Cor. 15.15 O death thou art but a drone where is now thy sting d Sic Iohannes Pistorius Erasmi Roterodami affinis igni cremandus dixit O mors vbi est tua victoria Aske death any of you I pray and say Death how hast thou lost thy sting how hast thou lost thy strength What is the matter that virgins and very children doe now contemne thee wheras Kings and euen tyrants did before feare thee Death I warrant will answer you that the only cause of this is the death of Christ. Euen as a Bee stinging a dead body takes no hurt but stinging a liue body many times looseth both sting and life together in like manner death so long as it stung mortall men only which were dead in sin was neuer a whit the worse but when it stung Christ once who is life it selfe by and by it lost both sting and strength Therefore as the brasen serpent was so farre from hurting the Israelites that contrariwise it healed them after the same sort death is now so far from hurting any true Israelite that on the other side if affliction as a fiery serpent sting vs or if any thing else hurt vs presently it is helped and redressed by death Those which will needes play the hob-goblins or the night-walking spirits as we call them all the while they speak vnder a hollow vault or leape forth with an vgly vizard vpon their faces they are so terrible that he which thinks himselfe no small man may perhaps bee affrighted with them But if some lusty fellow chance to steppe into one of these and cudgell him wel-fauouredly and pull the vizard from his face then euery boy laughes him to scorne So is it in this matter Death was a terrible bulbeggar and made euery man afraide of him a great while but Christ dying buckled with this bulbeggar and coniured him as I may say out of his hollow vault when as the dead comming out of the graues were seene in Ierusalem and puld the vizard from his face when as he himselfe rising left the linnen clothes which were the vizard of death behinde him Therefore as that Asse called Cumanus Asinâ—s ietting vp and downe in a Lyons skinne did for a time terrifie his master but afterwards being descried did benefit him very much Semblably death stands now like a silly Asse hauing his Lyons skin pulled ouer his eares and is so farre from terrifying any that it benefits all true Christians because by it they rest from their labour and if they be oppressed with troubles or cares when they come to death they are discharged death as an Asse doth beare these burthens for them O blessed blessed bee our Lord which hath so disarmed death that it cannot do vs any hurt no more then a Bee can which hath no sting nay rather it doth vs much good as the brasen serpent did the Israelites which hath so dismasked death that it cannot make vs afraid no more than a scar-bug can which hath no vizard nay rather as an Asse beareth his masters burthens so death easeth and refresheth vs. This hath Christ done by his death Hee that felleth a tree vpon which the Sun shineth may well cut the tree but cannot hurt the Sunne He that poureth water vpon Iron which is red hot may well quench the heate but hee cannot hurt the Iron And so Christ the Sun of righteousnesse did driue away the shadow of death and as glowing Iron was too hot and too hard a morsell for death to disgest All the while Adam did eate any other fruit which God gaue him leaue to eate he was nourished by it but when he had tasted of the forbidden tree he perished Right so death had free leaue to deuoure any other man Christ onely excepted but when it went about to destroy Christ then it was destroyed it selfe Those barbarous people called Cannibals which feed only vpon raw flesh especially of men if they happen to eate a peece of roasted meat commonly they surfeâ— of it and die Euen so the right Canniball the onely deuourer of all mankinde Death I meane tasting of Christs flesh and finding it not to be raw such as it was vsed to eate but wholsome and heauenly meate indeede presently tooke a surfet of it and within three dayes died For euen as when Iudas had receiued a sop at Christs hand anon after his bowels gushed out In like sort death being so saucie as to snatch a sop as it were of Christs flesh and a little bit of his body was by and by like Iudas choaked and strangled with it and faine to yeeld it vp againe when Christ on Easter day reuiued Death I wisse had not beene brought vp so daintily before nor vsed to such manner of meate but alwayes had rauined either with Mithridates daughters vpon the poyson of sin or else with Noahs Crow vpon the
that the Iudge may not heare what he is able to say in his owne cause in like sort the Diuell the common plantife the common accuser of 〈◊〉 mankind when hee seeth vs vpon our knees pleading for our selues by prayer and seeking fauour and pitty of God the iudge of all then doth hee most interrupt and disturbe vs. And euen as the Furies are described to haue snakes serpents vpon their heads instead of hayre so Sathan distracts 〈◊〉 mindes and makes vs like furies putting pestilent and noysome cogitations into our heads in stead of deuout and holy affections Which is the cause why Iob y Iob. 1.20 before he fell downe vpon the ground to pray did shaue his head did shaue and cut off al idle earthly thoughts which are nothing else but snakes and serpents suggested by that old Serpent the Diuell For blessed Iob knew right well it was vnpossible God should heare him if hee heard not himselfe No no sayes God I will neuer heare such a people because this people drawes neere to me with their mouthes honour me with their lippes but their hearts are farre from z Esa. 29.13 mee What then saies the Apostle I will pray with my breath or with my mouth yea and I will pray also with my vnderstanding or with my a 1. Cor. 14.15 heart Seeing indeede fiâ—e wordes thougâ— they were no more comming from a well disposed and a faithfull heart are a thousand times better then ten thousand wordes which are neuer at all vttered but muttered onely and mumbled vp in the mouth Gods promise to his people is this You b Deut. 4.29 shall seeke me and you shall finde mee because you shall seeke mee with your whole â—eart Gods performance of his promise is this c Iere. 29.13 You haue sought mee and you haue found me because you haue sought mee with your whole heart Therefore when thou seekest seâ—ke with thy heart when thou praiest enter into thy chamber Thy lippes are but the chamber dore So that when thou hast opened the dore of thy lips then thou must enter into the very chamber of thy heart That thy praier may not bee an emptie or a windie praier puft or blowne from the lungs or from the lippes but a hearty a pithy praier a sacrifice which hath marrow and d Medullatum sacricifium Psal. 66.15 fatnes such a Sacrifice as Dauid offered when as hauing first saide My heart hath sailed e Psal. 4. mee I haue lost my heart anon after he saies I haue now O Lord found my heart againe to pray vnto thee f 〈◊〉 cormicum 1. Sam 7.27 Salomon deckt and garnished his temple before he praied in it and so before thou praiest prepare thy g Ecclesiasticus 18.21 heart Be sure thou finde and furnish thy heart which is the true temple of him who is greater then Salomon And as that woman that sought her groat swept ouer all the whole house so when thou seekest any thing of God sweepe ouer the whole house of thy h Psal. 11.1 heart say with Manaâ—â—es O Lord I bow vnto thee the knees of my heart seeing thou hast saide Seeke ye my face thy face O Lord doe I seeke yea I doe seeke thee with my whole heart seeing thou hast said seeke and you shal find Yet it is not enough for vs to sâ—ek with the heart we must also knocke with the hand For he that was borne blind could notwithstaÌ„ding both see say that God heareth not sinners but that euery one which calleth vpon the name of the Lord must depart from iniquity So that it is to little purpose for a man to seeke though with neuer so faithfull a heart except also hee knocke with a righteous hand The Heretikes called Euchitae professed to doe nothing else but pray Because the Apostle exhorteth vs to pray continually But they did not consider that to pray alwaies is to serue God alwaies And that a godly life knocks aloud and is a perpetuall praier to God So that professing to pray and to do nothing els in effect they did nothing lesse Seeing as Theodoret reporteth of them They did h Vt plurimâ—â— dormiunt nothing for the most part but sleepe Whereas in Basils iudgement a praier should bee filled i Non syllabis sed factis operibus not with syllables or good words so much as with good works Which none can doe who either with these Heretikes doe nothing at all or els no good thing at al but only that which is ill with others When you shall multiply your prayers vnto me saies God k Esa. 1.15 I will not heare you because your hands are full of blood If a subiect should offer vp a supplication hauing his hands imâ—râ—ed in the blood of the Kings sonne tell me I pray you what thinke you how would the King take it would hee grant him his request trowe you or rather would hee not be most wrathfully incensed and enraged against him And euen so doth God take it at our hands when we knockâ— with bloody vncleane hands presuming still to pray and yet continually crucifying the sonne of God by our sins Therfore say the godlie Let vs lift vp our harts with our hands l Lam. 3.41 They say not Let vs lift vp our hearts alone but let vs lift vp our hearts with our hands Let vs not only seek with our harts but also knock with our hands yea euen with innocent hands And another m Psal. 141.3 Let my praier be directed vnto thee as incense and let the lifting vp of my hands be an euening sacrifice vnto thee And yet another I will that men pray euery where lifting vp pure hands n 1. Tim. 2.8 For as the precious stone diacletes though it haue very many excellent soueraignties in it yet it looseth them all if it bee put in a dead mans mouth so prayer which is the only pearle and iewell of a Christian though it haue very manie rare vertues in it yet it loseth them euery one if it be put into a mans mouth or into a mans heart eyther that is dead in sinne and doth not knock with a pure hand Hence it is that the Church is sayd to be perfumed with frankinsence and myrre o Cant. 3.6 By frankinsence is meant a burning feruency of affection when as an enflamed heart seeketh By myrre is ment mortification and dying vnto sin when as an vndefiled hand knocketh As when the Church sayes p Cant. 5.5 My handes droppe downe myrre my fingers pure myrr â—e vpon the handles of the barre This is that holy perfume of the tabernacle which God appointed to bee made of pure myrre and frankinsence of each like waight q Exod. 30.34 Note that Of each like waight But we for the most part marre it in the making For we put into this perfume of praier whole pounds of frankinsence but
and danger But I am ill aduised to meddle with these things I make no doubt but order will be taken though I hold my peace that hereafter the towne for all such casualties be better prouided Therefoâ—e here I ende God for his mercie sake grant that neither by too much presuming confidence we may neglect the lawfull meanes nor yet by too much distrusting diffidence wee may vse vnlawfull meanes but that depending vpon thy prouidence O Lord we may diligently follow the workes of our calling and so continually receiue a blessing from thee thorough Iesus Christ to whome with the Father and the holy Ghost be all praise and glorie now and euermore Amen FINIS A SERMON PREACHED at Hampton Court before the Kings Maiestie the 23. day of Septem 1604. 2. COR. 4.17 The momentarie lightnes of our affliction worketh vs a surpassing exceeding eternall waight of glory 2. Pet. 3. SAint Peter foretelleth that some should peruerâ— S. Pauls Epistles to their owne dâ—â—naâ—ion Such are they of the Church of Rome Among other places of S. Pauls Epistles they doe notably peruert this For out of that the Apostle saith Affliction worketh glory they endeauour to conclude that the patience of the Saints and other their vertues merit euerlasting life But first the word To worke is very generall and signifieth not onely causes properly so named but also any antecedent though it be but an adiunct or an accident Againe the Apostles words elsewhere are these Rom. 8.18 I suppose that the afflictions of this life are not worthy of the glorie which shall be reuealed Wherefore they might haue done well to choose some indifferent construction which would haue reconciled both these places together rather then to embrace such an exposition of the one as doth iustle nay quite thrust out the other S. Bernard doth thus saying Via regni non causa regnandi that good workes are not any cause meriting a kingdome but onely a way directing to a kingdome For seeing they are no cause neither haue any correspondence or proportion in them in respect of the glorie to come therefore the Apostle saith The afflictions of this life are not worthy the glory that will be reuealed And yet againe because the possessing of our soules in patience is a way directly tending to the saluation both of our soules bodies therefore hee saith The momentarie lightnesse of our afflicton worketh vs a surpassing exceeding eternall weight of glory To which our Sauiour subscribeth in these words The gate is straight and the way narrowe which leadeth vnto life This straightnesse therefore and narrownesse of affliction is not a cause which deserueth but a gate or a way which leadeth vnto lâ—â—e So in an other place we haue that by many tribulations wee must enter into the kingdome of heauen Not by many tribulations no nor by any tribulations we must merit heauen but by many tribulations as by a gate or way wee must enter into the kingdome of heauen And in this sense S. Paul sayes The momentarie lightnesse of our affliction worketh vs a surpassing exceeding eternall waight of glory But now though this sentence doe not confirme any Popish error yet it doth excellently comfort any distressed and afflicted For it exhorteth vs to be patient in all afflictions and that for foure reasons The two first drawn from the nature of our affliction the two last from the nature of that glorie which shal be the reward of our affliction The first is because our affliction is momentarie the second because our affliction is light the third because our glorie shall be eternall yea surpassing eternal the fourth because our glorie shall bee weightie exceeding waightie And therefore hee saith The momentarie lightnesse of our affliction worketh vs a surpassing exceeding eternall waight of glorie I need not here make any Apologie for my selfe not yet render any reason why I discourse of pouertie before the rich of affliction before those that are euery way flourishing Mv L. Almner Bishop Waâ—â—on vpon these words The poore manâ— dayes are alwayes euill Prou. 1â— 15 This point was cleared so reuerently and so learnedly of late in this high presence that I am sure it must needes bee yet well remembred Certainely though ye haue not beene afflicted heretofore neither are at this time yet beeing men yet may be hereafter Wherefore it is not amisse that we all learne the doctrine of patience in tribulation Partly that we may be more thankefull to God if hitherto we haue not beene afflicted and plagued like other men Partly that if any time of affliction happen hereafter as any greife any losse any sicknes or such like we may be prepared aforehand and as it were armed with patience to endure it For the momentarie lightnesse of our affliction worketh vs a surpassing exceeding eternall wâ—ight of glory First our affliction is momentary 〈◊〉 sai's Eucherius Nihil est magnum re quod breue tempore Nothing is of great â—mportance which is of small coÌ„tinuance Now our whole life is very short What is our life Iam 4.14 saith S. Iames It is a vapour which for a time appeareth but anon after vanisheth away Therefore saith the Prophet Psal. 56. â— O Lord thou knowest my life as it is in the Septuagint but as it is in the Hebrewe Thou knowest my flitting And therefore seeing our whole life is but a vapour or a flitting certenly our afflictions which are all comprised within the compasse of this life must needes be much more momentary All affliction as the Apostle writeth Heb. 12.11 for the preseÌ„t seemeth not to be ioyous but greiuous but afterward it bringeth forth the quiet fruits of righteousnesse to them that are exercised thereby He saith not that affliction is but that it seemeth to be So that affliction seemeth to be one thing and is indeede an other It seemeth to be greiuous it is indeed ioyous it seemeth to be troublesome it is indeede comfortable it seemeth to be long and tedious it is indeede momentary and short Euen as God himselfe determineth this matter for a moment Esa 54 8. saith he in mine anger for a little season haue I hid my face from you but in euerlasting mercy will I turne vnto you againe That we should not doubt of this doctrine he redoubles the promise for a moment for little season Psal. 30.6 Therefore the Princely Prophet say's plainly Heauines may endure for a night but ioy commeth in the morning As the two Angels then that came to Lot log'd with him for a night Gen. 19.2 and when they had dispatch't their errand went away in the morning so afflictions which are the Angels or the messengers of God God sendeth afflictions to doe an errand vnto vs to tell vs we forget God we forget our selues wee are too proud too selfe conceited and such like and when they haue said as they were bod then presently they are gone
side The Prophet Daniel recordeth that while Balthazar was drinking wine in the golden vessels Dan. 5.6 which he had taken out of the Temple there appeared fingers of a mans hand that wrote vpon the wâ—ll and the King saw the 〈◊〉 of the hand that wrote Then his coâ—â—tenance was changed and his thoughts troubled him so that the 〈◊〉 of his 〈◊〉 were loosed and his knees smote one against an other In this case of Balthazar wee may consider the state of the wicked what it shal be at the last day when they shal see the fingers and the palmes of Christs hands which they haue so pitifully wounded writing down their doome they shall tremble euery ioynâ— of them and be at their wits ends and they shall say to the mountaines â—al on vs and to the rocks Couer vs and hide vs from the presence of him that fitteth on the throne and from the wrath of the Lambe Thus these victorious wounds of Christ shall confront and confound his enemies As Saul was astonished when he heard Iesus of Nazareth calling to him as Herod was affrighted when he thought Iohn Baptist was risen againe as the Carthagineans were troubled when they sawe Sciplo's sepulchre as the Saxons were terrified when they saw Cadwallo's Image as the Philistims were afraid wheÌ„ they saw 〈◊〉 sword as the Israelits were appaled when they sawe Aarons rod as the Hungarians were daunted when they saw Zisca's drum as the Romanes were dasht when they saw Caesars robe as Iuda was ashamed when he sawe Thamars signet and staffe as Balthazar was amazed when hee sawe the hand writing vpon the wall So shall Christs enemies be confounded when they shall see his hands and his side As if our Sauiour should say thus to euery one of his enemies Thou enemie of all righteousnesse Many things many times hast thou done against me and hitherto haue I held my tongue but now will I reprooue thee and in before thee the things that thou hast done Thou art the man thou art the man that didst murther me and put me to a most shamefull death Denie it if thou darst Verendum nâ— illan vocem in iudicio suo ad vasa iniquitatis prolaturus sit fer digitum tuum hue Caesar hom 23. Denie it if thou canst These are thy marks which are yet to be seene in my hands This deadly wound is thy doing which is yet to be seene in my side Therefore thine owne eyes shall giue euidence and thine owne conscience shall giue sentence against thee See now whether I say true or no. Look what thou hast done Put thy finger here and see my hands and put forth thy hand and put it into my side and as thou art not faithfull but faithlesse so looke for no mercie at my hands but for shame and euerlasting confusion So much for the third cause which is to confound his enemies The fourth cause why Christ hath his wounds yet to be seene in his body is to comfort his friends Almighty God in the old law appointed cities of refuge whether they which had sinned vnwillingly might flie and be safe Num. 35.23 if they staied in any of them till the death of the high Priest Our high Priest can yet plainly prooue by his hands side that once he died for vs. Whether then should we flie sinnefull soules whether should we flie for succour and comfort but to Christ His wounds only are the cities of refuge wherein we are safe and secure according to that of the Psalmist The high hills are a refuge for the wilde goates and so are the stony rocks for the conies O blessed be these high hills blessed be these stony rocks which protect defend vs yea though we haue willingly sinned not onely against the furie of man and the rage of the world but also against the terrible and dreadfull displeasure of Almighty God Therefore our Sauiour speakes to his Spouse in this sort Can. 2.14 My doue thou art in the holes of the rocke in the secret place of the staires shew me thy sight let me heare thy voice Insinuating that the Church dares neither be seene nor heard of God except she be in the holes of the rocke and in the secret places of the staires The rocke is Christ. The staires also and the ladder whereby Iacob climb's vp to heauen is Christ. So that the doue which is the Church lying hid in the holes of this rocke and in the secret places of these staires dreadeth nothing but with great boldnes why doe I say boldnesse yea with great ioy with great comfort sheweth her selfe to God and speaketh vnto him Here the sparrow findeth her a house and the swallow a nest where shee may lay her young euen thine Altar that is thy wounds whereby thou didst offer vp thy selfe as a sacrifice for our sinnes euen thine altars O Lord of hosts my King and my God When Elias flying from Achab came to Beeâ—sheba he sate downe vnder a iuniper tree and desired that he might die A iuniper tree maketh the hoatest coale Fabiolae Maâ—s 15. and the coolest shadow of any tree The coale is so hot that if it be rackt vp in ashes of the same it continueth vnextinguished by the space of a whole years Therefore whereas we read in the hundred and twentieth Psalme With hot burning coales it is in the Hebrew as S. Hierom noteth with Iuniper coales Which prooueth that Iuniper coales be the most hot burning coales that are Now the coale is not so hot but the shadowe is as coole Insomuch as the only shadow of the Iuniper tree slaieth and killeth serpents Therefore Elias seeking to rest himselfe where he might be safest from serpents and other daungerr sat downe vnder a iuniper tree and desired that hee might die For hee thought he could neuer with the sparrow finde him a house and with the swallow make him a nest in a better place theÌ„ where he was ouershadowed with that Iuniper tree which shadowed out the tree of the Crosse of Christ. Of which the Church sai's Vnder his shadowe had I delight and sat downe and his fruite was sweete vnto my mouth So that if Simeon holding the child in his armes desired to die how much more blessedly then might Elias haue departed now in peace when as beeing wearied with the world he was shadowed with the tree of life and not onely held the child in his armes but also was held himselfe as a child in the wounded and naked armes of Christ. Notably also doth the storie of Noah declare what singular comfort the faithfull finde in Christs woundes For onely Noah saued all onely Christ redeameth all Gen. 6.16 Noah signified rest Christ is our rest and peace Noah saued all by the wood of the Ark Christ redâ—emeth all by the tree of the crosse Noah was tossed vp and downe vpon the waters Christ saith to his father Thou hast brought all thy waues vpon me