vale of tears which drawes on apace shall present it selfe you may look Death in the face without dread the Grave without fear the Lord Jesus with comfort Thus let all the saving blessings of Trinity in Unity and Unity in Trinity be gloriously shining upon your selves your children and posterity which is the daily vote of him who is Your Worships most humble and devoted Servant in the Lord Jesus JOHN CRAGGE Octob. 10. 1656. A SERMON Preached formerly in the University of CAMBRIDGE The Text Psalm 144. 4. Lord what is Man A Time there was before all Times when there was no Day but the Antient of Dayes no Good but God no Light but the Father of Lights Arts were but Idea's the World a Map of Providence Heavens the Book in Folio Earth Water Aire and Fire in Quarto Hell the Doomes-day pageant Men and Angells but Capitall Letters in the Margent of Gods Thoughts Elohim Bara But loe the World and Time begun the Heavens were spread as a Curtain the Sphears incircled round Comets and blazing Stars Lightnings and Tempests Birds and feathered Fowls seated in the Aire Leviathans and Fishes in the Sea The Earth infoulded within the armes of the Ocean embraces the Centre beset with Plants and Herbs and Garlands of all Flowers gives nourishment to Beasts and Creeping things Sanctius his Animal Lastly Man was made Lord Paramount of all he calls Earth Heaven and Elements Birds Plants and Beasts according to their Nature each by their names clear light of Reason makes him a Logician Stars an Astronomer Nature of all Creatures a Philosopher Earth and Paradise a Geographer Thus nothing is hid from him while he is unknown to all The Stars shine Heavens smile upon him the Aire cherishes him Fruits nourish him Lions and all Beasts couch before him all at once as with a sudden rapture admire and know not what to call him It 's thou O Lord alone that madest him that pouredst him out as Milk that curdedst him as Cheese that writst all his members in the volume of thy Book that knowes him Lord what is Man Man that was here David's mirrour of admiration must be our glasse of speculation Ignorance in not knowing the true cause of things is the true cause of Admiration in things David a man after Gods owne heart knowes Man and yet he knowes not Man he knowes him in respect of the efficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ofspring of God as Aratus said he knowes him in respect of the matter Adam quasi Adamah composed of red earth he knowes him in respect of the form his soul is spiraculum vitarum breath of lifes life vegetative common with the Plants life sensitive common with the Beasts life reasonable peculiar to himselfe temporall and eternall He knowes him in respect of the end all his thoughts words works are so many motions God is the Centre his speculations imaginations meditations are so many Lines God is the Circumference in God from God and for God is all his good in whom we live move and have our being But in this he knowes not man Reason is at a stand why God that stood in need of no Creature should create Man to delight in him so vile a creature that Angels more glorious Creatures than he should minister unto man that Heaven with all her Hosts and Armies should serve man that Christ that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both God and Man should be accursed and dishonoured for Man that Man might be blessed and honoured with God should leave Heaven and his Father's Throne that Man might live for ever in Heaven and before the Throne All Creatures confesse your ignorance in this confessing it admire admiring give God the glory Fountains clap your hands Mountaines bend your heads skip you little Hills like Lambs old men and Babes young Men and Maids Angells and Choristers of Heaven joyne in this hymne Glory be to God on high peace on earth and towards men good-will But why peace on earth and towards men good-will cease to scan and leave it to him that is the Lord of Man Lord what is Man Which words are an Epiphonema or conclusion following an Eucharistia or spirituall gratulation inforced from a soul deeply solaced with the meditation of mercy in the depth of misery The parts are two First an Apostrophe or Appellation Lord Secondly an Erotema or Interrogation What is Man There is a what of objurgation a what of interrogation a what of admiration a what of meditation David meditates of Man the more he meditates the more he admires the more he admires the more he asks the more he asks the more is his task till mirrour is changed into terrour and every glance into a trance Earth that sustaines him tell me Fruits that nourish him tell me Aire that cherishes him tell me Creatures that serve him tell me Stars that shined at his Nativity tell me Astronomers calculate Gymnosophists unfold this Riddle Angells unvail your faces and tell me Man unmask thy selfe and tell me What is man Mount up my Meditations higher pierce through the clouds towards Heavens Glorified Saints Principalities and Powers tell me If all these be silent let wretched Man be bold to ask of Him that sits upon the Throne concerning man Lord what is man Man before the Fall created Man after the Fall degenerated Man by grace regenerated Man after death glorified What in his creation What in his degeneration What in his regeneration What in his glorification Man by creation wholly pure an Angell by degeneration wholly impure a Devill by regeneration partly sanctified a Saint by glorification entirely crowned a King An Angell in Eden a Devill in the World a Saint in the Church a King in Heaven and all this but silly Man Lord what is Man First Man created before the Fall what Man was in God's decree and intention before the Creation what in his union and composition in the Creation what in his rule and dominion after the Creation Man in Gods decree and intention a creature next to the Creator that Hell envied Earth admired Heaven desired a Gemme of beauty a Pearl of vertue a Star of glory Heir to a Crown if he had not crossed himselfe What in his union and composition in the Creation The Son of God moulded by God and yet not as the Manichees dream of the Substance of God the Image of God and yet not that Image which was God a Spirit from Heaven breathed into a Body of Earth and yet not all earth Fire gave him naturall heat Aire gave him vitall breath Water humours the Fire was purified the Air clensed the Water purged the Earth refined to make up this fine complexion of Man and yet materiam superabat opus the workmanship surpassed the matter as far as Heaven surpasses its matter At the contemplation whereof Davâ—d bursts out into admiration Psal 139. 14. I was fearfully and wonderfully made And Gaâ—en before an Atheist composes an Hymne in the
and trembles like a recoyling Canoâ— and mourns as with a sympathie while the heavens weep the flowers droop and closes up their heads within the lap of their mother earth the grasse withers the corn is blasted the fruits are thunderstroke and in stead of pagles daizes and roses of paradise bryars brambles nettles thistles spring out of her wombe and saies that sin is the cause All Nations all States all Kingdomes are troubled and saies that sin is the cause The Pagans against Turks Turks against Christendom one Province against another as whirlewindes in a strait move tumults Victorious Sweden hath long sit in Sable as a Matron mourning under the Myrtle trees deploring the dismall fate of her deceased Worthy which occasion'd so many alterations in government since and fluctuations in State and saies that sin is the cause Poland lies sick licking the scars of her lately received wounds and saies that sin is the cause Denmark bewailes her ill â—ccesse abroad and feeles the smart of her losses and intestine jarrs at home and saies that sin is the cause Whole Italy is distracted with convulsions and the State of Venice can scarce finde a pillow to sleep securely upon and saies that sin is the cause France before she could recover her bloodshed at the great Massacre hath begun to bleed afresh with civill jarrs and saies that sin is the cause Whole Germany hath been for many years in a combustion burning of Cities is no greater wonder then the sparkling of a Smith's forge slaying of men of as small account as of sheep in a slaughter-house to die in Troops as familiar as to live in Trenches such overflowing of blood that Rivers were dyed with the crimson tincture old grey heads mourning yoâ—ng infants crying women like Leah blear-eyed with weeping like Rachel lamenting the death of their children and cannot be comforted because they are not and all conclude that sin is the cause We of these Nations once styled fortunate Ilands garded like Goshen in the midst of Aegypt with turelar Angells have for these many years layne under the stroke of the destroying Angell and the stage of War hath been set up in our Territories making all places Aceldama's fields of blood the Common-weal distracted with factions the Church rent with schisms and as if these intestine broyles at home were not sufficient engagements with the Hollanders abroad to the losse of life and treasury with whom no sooner was a Peace if lasting made but Spain that had fed us with her blandishments proclaimes her selfe an enemy preparing hostility against us as if the Armado in eighty eight were but an earnest of what they intended to pay us Thus this poor Church and State lies bleeding and is not sin the cause Well then to sum up all shall not the petitions of the Heavens darkned of the Stars bedimn'd of the Aire poysoned of the Sea troubled of the Earth cursed of Kingdomes ruinated of the unreasonable Creatures groaning under the burden and looking up towards heaven as if the Stars that fought in order for Sisera would pitty and rescue them shall not these I say awake the Lord out of sleep as a Gyant refreshed with wine to put on his Brigandine and to gird on his Sword If souls for this deserve to die then how much more the body And shall not these that were petitioners become also executioners Lo the heavens as if it were their task to kill and slay hath for her armes hung up in the Zodiack man's anatomy the Planet Mars as though he were still the god of War the Dog-star and Saturn murders their children the Ayer poysons with infections feavours plagues the Sea is become a devouring gulph and contrary to Nature's intent is made a Goigotha or place of sculls the Earth that with her fruites should have nourished and with her conserves cherished is become an Aceldama or Theatre of blood one Nation one City one Kingdome one Family one Brother rises up against another as if man were born with those that arose of the Dragon's teeth in the Poet mutuis periâ—e gladiis bleed to death on one anothers sword And then shall not Gods just wrath our just desert so many executioners in heaven in earth by sea by land bring ruine and calamity of Church and State Cities and Families Hence as the case stands we are blame-worthy in a four-fold respect 1. Of Satan 2. Of security 3. Of pride 4. Of intemperance First of Satan who by his subtle sleights as he hath killed the body would murder also the soul and yet we sleight it as though we should die neither body nor soul Satan is that Panther that with his sweet odours allures us till he have gotten us within the reach of his talants that he may tear us that Crocodile that commiserates us till he have murdered us that Hyena that flatters us till he have killed us that Syren that sings till she hath drowned us that with Jael allures in with milk and murders with a nail with Joab embraces with one hand and stabs with another that whore of Babylon that gives poysoned drink in golden cups that cunning fisher that baits his hooks with the pleasures of sin that lies as a Snake in thy greenest grasse as an Enemy to assault thee in thy securest travails as a Ruffian to cut thy throat in thy sweerest sleep Art thou banquetting like Job's children with thy friends take heed Satan's there Art thou with Job praying take heed Satan's there Art thou with Iudas and the Apostles receiving the Communion take heed Satan's there In thy eating in thy drinking in thy hearing in thy praying in thy meditating beware Satan is busie about thee take heed he that hath wrought thy bodily death would also of thy soul O man of God beware mors in ollâ death is in the pot Secondly this discovers the security of carnall secure men that mind death no more hanging over their heads then Ierusalem did the blazing Star and Army in the aire then Damocles did the glittering sword perpendicular over his head then Ionah did the swelling of the waves over the Ship while he was under the hatches sleeping but they lie snorting in a lethargy of sin till a deluge of death overwhelme them as the flood did the old World as fire and brimstone did Sodom and Gomorrah as the house of Dagon did the Philistims that then death and grave and worms and hell and destruction seazes upon them Thirdly this discovers the vanity of pride many while their life is consuming as a candle burning within the socket as a coal taken out of the fire growing black studies only to varnish and paint over that rotten stock the body robbing all creatures to adorn it from one takes his wool from another his skin from another his fur from another their excrements as silk from worms beggs pearles of the fishes diggs into the ground for gold and silver turnes up the sands of the sea for
21. which St. Paul presses Heb. 12. 1 2. Let us run with patience the race that is set before us looking unto Jesus the Author and finisher of our faith who for the joy that was set before him endured the crosse and despised the shame Fourthly these sharp humours have run in all the veines of the mysticall body of Christ hitherto no afflictions befall us but such as are accomplished in our brethren that are in the world Joseph was in prison Daniel in the Lion's den the three Children in the fiery furnace Job on the dunghill Lazarus prostrate at the rich Man's gates the blessed Virgin 's heart was pierced with a sword the Apostles in the gaole And we have a promise that the God of all grace after we have suffered a while will make us perfect stablish strengthen and settle us And that God of his fidelity will not suffer us to be tempted above that we are able but will with the temptation also make a way to escape that we may be able to bear it Fiftly God hath put bounds to the storms of this troublesome Sea huc usque thus far the waves shall rage and no further Thirty years were appointed the sick man at Bethesda's pool twelve years to the woman with the bloody issue three months to Moses ten daies of tribulation to the Angell of the Church of Smyrna three daies plague to Dâ—vid Yea the number of the godly mans tears are registred in Gods book and the quantity kept in his bottle they are but a showr that will end in sun-shine a troublesome torrent that will waft us to the haven of rest Be faithfull unto death and thou shalt receive a Crown of life Sixtly we are called to give an account of our Stewardship how we have improved our Talent to repetitions in Christs school to see how much faith patience and godlinesse we have learned all this while and whether we cannot like â—ob receive at the hand of God some evill as well as we have hitherto received a confluence of good As therefore we have alwaies prayed Thy will be done so let us not be now offended at this which is done by his holy will Seventhly meditate that all things shall work together for the best to them that love God insomuch that neither death nor life nor Angells nor principalities nor powers shall be able to separate us from the love of God which is in Christ Jesus our Lord Every pang is a prevention of hellish pains every sanctified respite an earnest of heavens rest It is but the Crosse of Christ sent before to câ—ucifie the love of the world in us let us therefore with Simon of Cyrene carry it after him the pains will shortly passe the joy will never passe away Lastly consider there is no equality no proportion betwixt the houre of temptation here and the everlasting jubilee hereafter As is the centre to the circumference an instant to eternity a molehill to a mountain a drop of water to the sea so are the Saints crosses to their crownes as is the earth little or nothing in respect of heaven so is our earthly sufferings in respect of it therefore glory is called the kingdome of God of the Father of Heaven Abraham's bosom Matth. 8. 11. it 's called a Paradise of pleasure wherein is the Tree of life the house of our Father all fulnesse of joy the new Jerusalem an inheritance incorruptible undefiled that fades not away reserved in the highest heavens It 's called the glory of God our glory rest refreshment such felicity as neither eye hath seen ear hath heard neither hath it entred into the heart of man For it is the habitation of God of Christ of the holy Ghost as great a difference as there is betwixt a Snailes house and a Palace a Tortoise shell and Solomon's Temple Jonah's Gourd and the Towers of Ninivey so much and more difference is betwixt heaven and any thing that can be upon earth We see this is the composure of the World that finest things are scituated in the highest places the earth as grossest is put in the lowest room the Water above the Earth the Aire above the Water the Fire above the Aire the Sphears of Heaven purer then any of them above the rest which you see beautified with Sun Moon and Stars shining more gloriously then all the pretious Stones in the world and all this but the neather side of the pavement of that Palace then what shall be the glory of the Heaven of Heavens within able to drink up all afflictions as the Sea does the River Iordan There are three distinct places in which every Saint successively is resident first in his mother's wombe secondly in the world thirdly in heaven As much as the whole Universe is larger then our mothers wombe so much is heaven larger and ampler than it for if one star exceed the earth so much in bignesse then what shall the heavens that contain infinite stars Secondly as in largenesse so in time our time to be in our mothers wombs is but nine months but on earth it may be an hundred times nine months but our beeing in heaven is without period of daies months or years Thirdly as no man can remember what sorrow he had in his mothers wombe so shall our joies in heaven drink up all our sufferings upon earth And this glory consists either essentially in the beatificall vision or operatively in the effects it works in us Essentially in the beatifical vision though the Familists and Millenaries understand it not confounding grace and glory but no man upon earth hath seen God neither can he be seen that is perfectly it is true we may see God here in a naturall vision in his Creatures as in a Glasse wherein some splendour of his glory shines he may be seen in a specular or symbolicall vision by signes and characters of his glory so Moses is said to have seen Gods hinder parts Esa 6. 1. I saw the Lord sitting upon his throne high and lifted up his house was full of majâ—sty and the Seraphims stood about him We see God here by the vision of faith when by Doctrine of Christ his Son and the operation of the Spirit we know the will of the Father But the beatificall vision in heaven is to behold God and Christ Jesus face to face we shall see him as he is no veiles being put betwixt us Stay here and pause a while What comfort will this be to see the Lamb sit upon his seat of state If the wise men of the East came so far and rejoyced to see him in the manger what will it be to see him sitting in his glory If St. Iohn Baptist did leap at his presence in his mothers wombe what shall this his presence do in his royall and eternall Kingdome If the Queen of Sheba was astonished at the sight of Solomon what shall we be at the sight of millions of Saints in his Court
praise of him that made him styling the fabrick of mans body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the handy-work of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserved by God For the Body is the Soul's Castle the mouth the entrance the Lipps a double leav'd door the Teeth a portcullis and Ivory gate the Tongue the porter trenchman and Soul's Oratour the Head an eminent Tower where four senses externall Seeing Hearing Smelling Tasting three senses internall Common sense Fantasie Memory keep so many scout-watches The Brain the Armorie and Treasury fenced about with hair skin bone the pia Mater or golden Eure the Neck a Wheel to turn this Turret to every point in the Compasse The Tongue Teeth and Palate musicall Instruments for modulation of the voice the Chordae or silver cords stretched through the body the Liver is the Well the Pores the Conduits the Veines the Pitchers of blood the Heart is the Cistern and Fountain of Life the Systole and Diastole moves gales of winde to free from putrefaction For this cause Man is called a Microcosme or little World in that he resembles the greater World The Liver resembles the Ocean the Veines the lesser Rivers the Breath the Aire the naturall Heat the warmth of the Aire the radicall Moysture the fatnesse of the Earth the Hairs of our head the Grasse of the earth Knowledge Light our Eyes the Sun and Moon our Beauty of Youth the Flowers of the Spring the Thoughts of our Minds Motions of Angells our four Complexions resemble the four Elements seven Ages seven Planets Thus was Man created a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing All till that by usurping All he lost All. Neither was this Beauty solely the Bodies but the Soul in beauty far surpassed the Body as far as the Soul is more active than the Body The Understanding clear without ignorance the Will holy without disobedience the Affections calme without distemperance Thoughts undistracted Heart untempted Conscience unwounded The wonderfull union of them both more wonderfull than both Earth and Heaven were espoused a Body from Earth a Soul from Heaven were united that nothing but Death could part nor Death neither if bodily concupiscence with Martha had not made choise of the worser part Knowledge of sicknesse and sorrowes was unknown No Paracelsus distracted about Extractions It would have been the Physitians Disease that there was no Disease the Grave's Death that there was no Death Envie 's Griefe that there was no Envy What Man was in Rule and Dominion after the Creation Emperour of the whole Earth Admirall of the whole Sea Heir of Eden peerlesse Peer of Paradise that with the Grand Sultan he might have insulted styling himselfe Ruler of the World and Shadow of God With the Pope have worn a triple Crown trampling upon Hell triumphing upon Earth trusting For Heaven All Creatures seeing the splendour of Majesty and God's Image resplendent in this new created Magistrate with reverence pointed at him with an Ecce Adam lo Adam The Stars that lately created were gazed upon as the world's wonder wonder at this new created Star with an Ecce Adam The Angells those ministring Spirits Heb. 1. 14. behold him to whom they must minister with an Ecce Adam God who after the Fall came with an Ecce exprobrandi or upbraiding comes now with an Ecce demonstrandi or declaring to all Creatures Ecce Adam lo this is Adam whom ye must all serve this Adam Lord of all was Man Lord what is Man Thus we have done with the first what what Man was in his Creation We come to the second what what man is in his Degeneration where we must distinguish of a three-fold what what degenerate Man is in his life what in his death what after death The Degenerate in life what in his Body what in his Soul In his Body the length of his time the strength of his time What Man is in the length of his time His life is a Mask his Prologue is acted in secret within the Curtains of the Womb the Protasis in his Birth and Cradle the Epitasis in his checker'd mirth and sorrow Death is the Catastrophe the Grave his Wardrobe His time is a gliding Shuttle a riding Post a flying Cloud a spying Eagle a floating Ship a fading Flower The Shuttle is through the Post is gone the Cloud dissolves the Eagle vanishes the Ship is out of ken the Flower fades His length is but a Span his strength Grasse his beauty but a Venice-Glasse a China's Dish his thoughts Dreams his body a Shadow his flesh but a Vapour his glory but a Taper which begins as a Bubble continues as a Blaze ends with a Blast Lord what is man Thus what Man his Body is in length of time the second what in strength of time what in his Infancy what in his Youth what in his Manage what in his Old age in all these Natures ridle unfolding Sphinx his ridle In his Infancy an Image hath hands and cannot handle right tongue and cannot speak feet and cannot go a soul and cannot understand an unreasonable Brute in the shape of reasonable Man conceived in lust imbrued in blood brought forth in sorrow with throbs and throws His Youth an untamed Tiger unsetled Quicksilver a Camelion of every colour a Polypus of every shape an Ape in all imitations beginning to swell with Pride boyl with Revenge burn with Lust gaspe for Honour gape for Riches Manhood is a Monster composed of many miseries a Sea of sorrowes a World of warrs where all fears affright him The Sea is full of Pirats the Land of Robbers Wealth is envied Poverty is contemned Wit distrusted Simplicity derided Religion suspected Vice advanced and Virtue disgraced Old age is a Creple blinde as Appius blear-eyed as Leah lame as Mephibosheth bald in the head wrinkled in the face rotten in the teeth stinking in the breath teasty with choller withered with drinesse overwhelmed with sicknesse bowed together with weaknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking upon the earth which must be his grave till he lie down in the grave gasping for breath begins with crying continues with sighing and ends with a groan Lord what is man Thus is every Age of life a Stage of strife that well may we sing with Ausonius a Turtle-like Song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Time is a troublesome Tide no place or condition is secure in the world Fear of Enemies affright Suits in Law vex wrongs of Neighbours oppresse care for Wife and Children consume The house is full of cares the Field is full of toyl the Country of rudenesse the City of factions the Court of envy the Church of Sects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What course of life then shall a man take when every life is a curse What Art shall he study when he is the dolefull subject of every Art and studying it studies his own misery What does Grammer teach him but to speak the language of his owne confusion The first part whereof containes the
Pigeons having drunk of this River of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyntly together hold up our Bills towards Heaven in token of thankfulnesse thank him who is the God of glory for devesting himselfe of glory that he might restore us to hope of glory We reverence men on Earth Rome gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship to Saints in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more worship to the Mother of our Saviour Queen of Heaven as they style her But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory only to the God of glory My glory saies God I will not give to another but my peace I will give Which was sung by the Angells at the Nativity Glory be to God on high peace on earth It is Aristotle's saying in his Ethicks We give praise to men but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a better thing than praise to God And what is that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifie God in your body and your spirits which are Gods It is Plato's phrase in his Respublica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifie God Aratus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye are God's offspring Joyne them both together and we have the poynt Glorifie God because ye are Gods But as Honour so Glory is in dante in the Giver we have no glory to give all glory is Gods to whom we ought to give and when it is given it is but his own but a part of his own And if all tongues should glorifie him at once it addes no more to his glory then a drop of a bucket returned to the Ocean whence it issued As Rivers return to refresh the Sea whence they came Sun-beams by reflection are inflamed so our hearts by glorifying God must be enflamed that he may glorifie us In storms in calms blow what winde wil the Mariners Needle still points at the Pole in prosperity in adversity we ought to aime at Gods glory Here I say we ought in Heaven I am sure we shall for there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angells Leiturgie is singing of Hymns of glory But what need we look so high was not our first Reformers so Observe the blessed method the Spirit dictated them in the very dawning out of Popish superstition First Contrition then Confession then Absolution then Petition then Gloria Patri Glory be to God then Venite exultemus Come and rejoyce then severall Psalms as so many Hallelujah's for the Day each concluding with Gloria Patri Glory be to God After the first Lesson Te Deum laudamus We praise thee O God or the Song of the three Children Benedicite omnia opera Let all his works glorifie God After the second Lesson Jubilate Deo Be joyfull in God Ending still like Frankincense put out with this sweet odour Gloria Patri Glory be to God Well then if this was the heavenly language in the infancy of our Church let every grown Member of the Church glorifie God in Body This was delivered An. 1640. in Spirit for all his mercies but especially for this mercy of Redeeming us with the price of his own pretious blood Therefore with Angells and Archangells and all the company of Heaven we laud and magnifie thy glorious Name evermore praising thee and saying Holy holy holy Lord God of Hostes Heaven and Earth are full of thy glory Glory be to thee O Lord most high To thee we ascribe all honour and glory both now and for evermore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Expressing the benefits accruing from our Saviours Death and Passion insisting only upon the latter part by reason of the affinity with the former Subject The Text Rom. 8. 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things THIS Text is an Exchequer the Treasurer God the Gift all things the parties to whom all men the key Christ God the Father that spared not to give Christ for us all will not spare with him to give us all The Parts in generall are two First an Hypothesis or Supposition Secondly a Thesis or Position The Hypothesis or Supposition hath a double reference looking back at the former unties a a knot looking forward at the latter is an argument to confirm a truth in matter drawn a majori from the greater to the lesse in form an Enthymema thus unfolded God spared not but delivered up his own Son therefore he will not spare but deliver up all things for his Saints It is amplified first from the party or person giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He in Grammer the Third but here the First Person in the Trinity Secondly from the double act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not spared negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hath delivered up affirmatively Thirdly from the object or gift that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his only begotten Son Fourthly the subjects or parties for whom not Angells but Men for when he ascended above Principalities and Powers he gave gifts to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us not restrained to some of us but with a note of universality all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us all He that spared not his own Son but delivered him up for us all The second Branch is in it selfe a Position in reference to the former a Conclusion The parts of it as the Rivers of Paradise are principally four First the Donor God Secondly the Donation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift or Charter Thirdly the parties to whom it is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us Fourthly the Donative or gift and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things amplified with the correlative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him By him all things were made in him all things are given All of this illustrated by a threefold Emphasis here expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a note of Interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Augmentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall he not also He that spared not his own Son c. We have already â—ntred into this Exchequer where we have seen the rich treasurie of Gods mercy in delivering up his Son for us all Now is the second return this Exchequer is yet open let us all enter in further by him the Dore and the Way to see how that with him he will freely give us all things How shall he not with him also c. The first part is the Doner He The word is twice repeated by an Epanados in relation to a double act of mercy He that gave Christ for the health of our souls that He will give us all things for the health of our bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is which was which is to be Jam. 1. 17. Every good and perfect gift is from above and commeth down from the Father of lights He is Omnipotent to make
pretious stones and then Peacock-like prides themselves in these which are but liveries of beasts scum of the earth badges of sin earnests of death and recognisants of hell thus jetting till death comes and sounds his trumpet in his ear O fool this night they will require thy soul of thee c. Fourthly this discovers the vanity of intemperate and voluptuous men that with Philoxenus studie only to relish dainties make their throats tunnells and their bellies barrells and shewes by their daily sacrifices their Oâ—gia Dâ—onysia and Bacchanalia that they are of that Epicure Sardinapalus his minde that was wont to say ventrem deorum esse maxâ—mâ—m that the belly was the greatest of the gods living thus till death arrest them and then they shall be arrayed with nothing but a shroud or winding-sheet have no dwelling place but the grave no house but a stinking coffin no servants and tenants but crawling worms have no allowance to give them but their own flesh which they shall feed upon till all be consumed and they made a fit Sceleton for death to read Anatomie's Lecture upon Consider again this was more particularly for the sins of Eli and his Sons Let those that attend upon God's Ordinances in this present age reflectupon this It must be acknowledg'd sure that the hand of God hath gone out against us more then against others of our rank at other times at least that God hath not restrained violence against us so as he did against those of our profession in the daies of old The portion of the Egyptian Priest that served the Ox the Ape and the Onyon escaped sale in the time of the famine Learned Junius in his Academia Cap. 4. saies that the Philistims spared the Schooles of the Prophers in their warrs with Israel and that the Phoenicians Chaldeans and Indians were tender over such places the Goths and Vandalls as barbarous as they were when they entered Italy scarce laid a sacriligious hand upon the Churches revenues Thus then did God restrain the spirit of Princes yet that God who in his own Law Levit. 25. 22. gave the Levites a speciall priviledge of redeeming lands sold by themselves at any time when other tribes were limited to a set time hath not stayed the raging of these waves but that the Churches Patrimony is sold to others without redemption We must acknowledge that God's wrath whether for our personall sins or the sins of our Predecessors or for the sins of the people joyntly hath taken hold of us Zach. 1. 5. that the Lord hath devised a device against us hath watched upon the evill and hath brought it upon us For under the whole heaven hath not been done as hath been done unto Ierusalem Dan. 9. 14. Let us not flatter our selves presumptuously the punishment answers the sin as the wax the seal and as the moulds own the figure and let us own both Yet let none think now that this confession will give advantage to the adversary they may take where none is given They may say let the Lord be glorified by their own confession we offend not though we devoure and dishonour them because they have sinned against the Lord the habitation of justice Ier. 50. 7. But they shall finde at last that to forsake the Levite is a sin that it is a bitter thing to help forward affliction when God is but a little displeased that Ierusalem will be a cup of trembling and a burdensome stone to every one that cries but down with it Wo to thee O Ashur the rod of Gods wrath the stasse in thine hand is Gods indignation for our correction to purifie us the sons of Levi from our drosse For It is the Lord that does it So we passe from the Revelation to the Acceptation And he said it is the Lord. But how did Eli know that it was the Lord Partly by the man of God partly by Samuel's dream or vision for he knew that the Lord had called the Child It is a heathenish tradition that no dreams that relate to publick concernment are to be credited that proceed not from Princes as Macrobius stories it upon Somnium Scipionis Hence Nestor in Homer proclaims in the Grecian Councill that credit is to be given to Agamemâ—on concerning the marshalling of his Army because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Generall or ruler of the people which otherwise should have been sieighted But Ely was better instructed who knew in part though not so fully as was afterwards revealed Ioel. 2. 28. that God would poure his spirit upon all flesh and their sons and daughters should prophecy their old men should dream dreams and their young men should see visions Therefore Ely willingly submitted saying It is the Lord. Lord by Creation all things were made by him Ioh. 1. 3. Lord by Donation All power is gâ—ven me in heaven and in earth Matth. 28. 18. Lord by Redemption for we are bought with a price 1 Cor. 6. 20. Lord by Conquest By death he destroyed him that had the power of death the devill Heb. 2. 14. Lord by Marriage I am my beloveds and my beloved is mine Cant. 6. 3. Lord by way of excellency depending on no creature Lord of Lords Lord not only of goods body life but of soul and spirit Lord not for a season but for ever an eternall Lord a Lord that cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abuse his authority but is Jehovah zedeck Jehovah our righteousnesse Ier. 23. 6. A Lord that doth what he pleaseth Let him do what seemeth him good So we passe from his confession to his submission Let him do what seemeth him good Peter Martyr makes a scruple whether these words proceeded from a penitent soul or no saying they might come from an evill and hypocriticall minde though God who is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a searcher of the heart knowes this yet he concludes probabile est illum resipuisse non tamen necessarium it is probable that he repented but not necessary Gregory is of opinion that this answer is no true signe of his humiliation but rather of his hardnesse of heart and reprobation and endeavours to confirm it by three reasons First saies he we finde not that after this he either repented or corrected his sons Secondly because he seemes to be willing rather to incur the heavy displeasure of God then by severe and condigne punishment to offend his children Thirdly because he seemes rather presumptuously and disorderly to trust to the mercy of God than by serious repentance and selfe-denyall to go in the way of God It is the Lord let him do what seemeth him good Si Dominus ubi timor If it be the Lord saies he where is his fear where are his prayers where his tears where his groans we read of none Haec oratio non culpam agnoscentis non dei misericordiam implorantis sed animum despondentis iram provocantis This speech is not of one imploring Gods mercy