the body of a Mortall made an Immortall body of a Corruptible an Incorruptible of a Naturall a Spirituall of a Weak a Powerfull of a Deformed a Beautifull A Body shining as the Stars the Soul in glory exceeding the Body as far as the Moon exceeds the Stars Christ in brightnesse exceeding all as far as the Sun the Moon Thus it shall be done to the Man whom the King of Glory will honour At the last doom will Mountains burn Devills mourn Man shall be mounted up with Angells and Christ the Archangell towards Heaven Open ye Gates be ye opened ye everlasting Gates and let the King of Glory come in with all his troops of Glory Say all Creatures what is any Creature What is Man Lord what is Man that thou conferrest this glory upon him Sing all Creatures Men Angells with Hymns Anthems Hallilujah's keep an everlasting Sabbath of Thanksgiving with Holy holy holy Lord God of Sabbaths heaven and earth are full of the majesty of thy glory To thee we give all Honour and Glory both now and for evermore A SERMON Preached before the Generall of all the Forces of South-Wales and the West of England The Text Matth. Cap. 13. v. 45 46. Again the Kingdome of Heaven is like unto a Merchant man seeking goodly Pearls Who when he had found one Pearl of great price he went and sold all that he had and bought it HEAVEN is not feisable for mony then shall an earthly price run in equipage with it Well might this seem a Paradox if it were not a Parable That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4. 17. excessive weight above transcends our Scales below Earth is but an Atome and what we see is scarce worth to make an Emblem of what we hope to see Well said Empedâ—cles Terra terram inspicimus aeihere aetherem In an earthen Globe we see the earth's Diameter and in a paper-Sphear the Circle of the Sphears A Mapp displaies the World Counters the revenues of a Crown and if we look up higher a Pearl a Palm of Victory For The Kingdome ef Heaven is like a Merchant-man seeking goodly Pearls Seek saies our Saviour and you shall finde and if ought this Pearl is worth the scrutiny Earth hath her pretious Stones the Sea her Pearls then what hath Heaven The World is a Sea the Church a Ship sailing for Pearles and bound for Heaven the Haven The Pixis of our Saviours speech through this whole Chapter points at this Pole In the first verse we finde Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Sea In the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entring into a Ship and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sea And here resembling Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a Merchant-man trafficking by Sea Scripture hath her rich Mines oâ— Rhetorick and in every Mine a Mystery This sweet conflux of the History with the Allegory was not for nothing Well then make on for this Kingdome Christ is the Gate the Word the Way the Key This Key hath many Wards In the third Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Parable of the Sower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 24. another Parable of the Tares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 33. another Parable of the Leaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44. Again the Kingdome of Heaven is like unto a hâ—dden Treasure And in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again the Kingdome of Heaven is like unto a Merchant-man A Parable a Parable and then another Parable Again and again and all these Parables and Againes but Parallelisms to Heaven Line upon Line and Precept upon precept Lord how blinde are our eyes that need so many Lamps to enlighten them The three first pointed at the power of the Gospell the fourth at the price this fifth at the superlative transcendency of the price Gold is the best of Mettalls Pearles better than Gold Heaven is like Pearles nay the best of Pearles The Kingdome of Heaven c. Parables had their birth in Paradise He shall bruise thy heel and thou shalt break his head Gen 3. 15. Plato commends them in his Dialogues and does not Christ They are fit similitudes or if you will comparisons That which no mortall eye hath seen and such is Heaven must be made known by that which hath been seen Princes send Pictures to inform their Paramours Some things sublimed above a mortall reach must be read below in Characters proportioned as the Sun's splendour in a Pail or as Medusa's head is fained in Perseus glittering Shield Moses his face must have a Vail before he can be spoke with These are three-fold Typicall as foretelling Apologicall as illustrating Methologicall as instructing This Parable is all by Faith giving forefight by Knowledge sight by Sanctification insight into Heaven Then take up this Optick-glasse The Kingdome of Heaven is like c. The parts in generall of this Apologue are two First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing that is compared or like Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what it is compared or like The thing that is likened is the Kingdome of Heaven the thing to which it is likened is a Merchant-man seeking goodly Pearles The Antapodosis or reddition to the former part is not expressed but by collection to be gathered from the latter As Synchronisms so Parallelisms that begin together must needs end together Thus then take the Diagramma First a man under sin is compared to a Merchant-man Secondly his seeking of some good things as omnia appetunt bonum to seeking of goodly Pearls Thirdly the price of glory in Heaven being found is compared to that one Pearl of great Price the Merchant found Fourthly as the Merchant sold all that he had to buy that Pearle so must we forsake all Earthly things for this Heavenly Pearle A Christian then is as a Merchant probable good things as Pearls Heaven is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that most pretious of Pearles thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by inversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by alternation These are the two passions the Philosopher makes of a Parable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing alike irradiates another For as face answers to face in a Glasse so the Kingdome of Heaven to this Pearl For the Kingdome of Heaven is like c. Of these Parts by Divine assistance and your Christian patience in order so using the Similitude as Painters their Shadowes to illustrate the Portraicture of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies St. Chrysostom In Apologues we must have an eye at the Authors purpose lest by too curious inquisition we wring out blood Thus then take the Paraphrase as a Chart to direct our Compasse in the future discourse St. Jerom by goodly Pearles understands the godly Precepts of the Law and the Prophets by that one Pearl of great price the precious blood of our Saviour by which we were bought with a price The Merchant sold all to purchase this Pearl so with St. Paul we must forsake
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
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
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
of the Amethist the amiable greennesse of the Emerald all these were nothing to this one pretious Pearl There is a Pearle Gemites wherein appears a hand in hand that is this Pearle Christ Jesus and his Kingdome wherein God and Man are joyned hand in hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God with us Well then get this Philosophers Stone and thou needs want no Gold of the Sanctuary this most pretious Pearl so pretious that it is beyond all conceptions transcendant Reason cannot fathom it but is at a stand Scripture expresses that it is unexpressible Phil. 4. 7. Eye hath not seen ear hath not heard neither hath it entred into the heart of man The Saints at the sense of it are rapt into an Extasie Cherubims vail their faces Sanctifying grace in man comes somewhat near it which causeth joy in the heart unspeakable and yet there is as great a disproportion as for a Star that is enlightned by the Sun to expresse the whole glory of the Sun The World is but a painted Map the reall Vision is in Heaven all Creatures are but Raies and Spangles from this Pearle that sits upon the Throne and keepes the Keyes of Life Tell me then poor soul what if this World were as the Gardens of Alcinous Elysian fields or Paradise the Rivers run with Nectar the Fields brought forth Ambrosie Hyacinth and Moly thy Ways were strowen with Carpets thy Head crowned with Rose-buds each Tree were as the Tree of Life or Apples of the Hesperides the Heavens were a Globe of Gold the Earth a Centre of Diamond the Clouds shoured down pretious Pearles like Gold in Diana's lap each Man were an Orpheus or Amphion with Musicks harmonious charm to set Devotion on the Wing Tell me whether this one pretious Pearl being found thou wilt not sell all that thou hast and buy it So we are come to the last Parallel or fourth River of our Paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went and sold Grace is nimble heel'd will not stand still when it is transported with an Object but moves unto it as grave things to the Centre The Merchant sought this Pearl before he found it and when he had found it he still went on A Christian moves in a Circle that point that ends one motion like a Terminus communis begins another Standing water corrupts Go we must for this Pearl and yet we need not farr Pilgrimages to the Holy Land and to the Tombs of Saints are now out of date Heaven in this Sunshine of the Gospell is to be found every where Go but not from thine own Pastour in every Church Revel 22. 17. The Spirit and the Bride saies Come Let him that is athirst come and whosoever will let him take the water of life freely And yet he went and sold That which cost our Saviour his Blood must cost us something Though we have nothing but what we have received yet God must receive of that which we have Or if we have any thing it is but sin Let us cut off our Hand of revenge pluck out our Eye of lust belch out our Heart of pride and sell our selves that we may buy our Saviour This is to sell all that we have not for a new Inheritance in a New England under a new Discipline this is with Demosthenes to buy repentance to be repented of which some of them confesses Others like the mured Anchorit at Bruxells bites-in the lip and dissembles and sees their exchange to be like his that gave golden Armour for Brasen but too late We must sell all to buy Heaven Shall Creates of Thebes throw his Gold into the Sea for purchase of Philosophy and shall not we for Christ Many in Hadrians time lost their goods their lives in following that false Messias that styled himself Benchochab the son of a Star but proved Bencozba the son of a Lie But he that followes Christ shall gain his life and fight under that Banner that Constantine saw with this inscription and the apparition of the Crosse or rather crucified Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this overcome What then if we had the whole World to cast in counterpoise with this Pearl it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not worthy of it but as the dust of the Ballance in comparison We are like Sun-Dialls unlesse It shine blaze Torches Tapers Candles all Stars at once are of no use flow Riches Honour Strength Wives Friends Children to our contentment without this Sun of Righteousnesse it is still night Lesser Pearles may be Copies of Gods Grace but without Seal Cyphers of no value unlesse the Unity in the Trinity be joyned with them We cannot conceive so great a number of earthly things but still more may be added more desired but he that hath this Pearle is ravished in spirit cannot conceive more hath contentment in minde cannot desire more his Cup doth overflow To the fruition and beatificall vision whereof God of his mercy bring us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Preached at the Ordination of MINISTERS The Text Revel 3. 19. Be Zealous THIS word is one of the last uttered by Him who is Alpha and Omega the First and the Last to the Church of Laodicea the last of the seven Churches of Afia A golden Lesson delivered by Him that stands in the midst of the seven golden Candlesticks girded about his Papps with a golden Girdle counselling us to buy Gold tryed with the fire A light shining from Him that holds the light of the seven Stars in his right hand whose countenance shines as the lightning A burning Coal of Affection sent from his Altar the feet of whose affections burns as fine Brasse in a Furnace to in flame the key-cold affections of the luke-warm Laodiceans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be zealous The Angels of these seven Planet-moving Churches are compared here to seven Stars yet all of them borrowing their light from that Son of Man Christ Jesus that shines in the midst of them The Angell of the Church of Laodicea is ranked here like the Moon the last in the Sphear of this heavenly Vision As the Moon waining from grace she hath left her first love as the Moon eclipsed she is poor and blinde and naked as the Moon seeming the greatest in her own eyes I am rich increased in goods and stand in need of nothing when she is the least of the Stars wretched and miserable as the Moon bemoystening all things with watry humours not with dew-dropping tears of repentance but with carnall humours to be repented of Repent and do thy first works As the Moon neither hot nor cold in it selfe they are luke-warme so hot as still Professors so cold as but hypocriticall disguisers As the Moon the Fountain of coldnesse to others befreezing the well-springs of Grace and sluces of Charity thus this poor Church is sick quid faciet what shall she do To what Gilead shall she resort for Balm Come all you that are sick and
these three Assasinates that lie in wait for our Souls and say reficiam vos I will refresh you For we were lost and stood in need of a price And because lost let us therefore finde our hearts and be humbled for our losse if we desire to finde again The Prodigall at first lost his Estate and at once found his Father and himselfe If he had not lost himselfe on Earth he had scarce found Heaven when he went astray he was humbled and no sooner humbled but he was advanced This humility must be true and our sorrow as deep as our sins not hypocriticall like the Pharisees who with the Roman Brutus will kisse the Earth when their thoughts of vain-glory are builded as high as Babel by lessening themselves hide their hypocrisie as the Snake does her length by folding her selfe into many gyres and doubles It hath stil been and wil be the garb of those formall Penitentiaries who make Heaven a foot-stool for Earth and Religion a Pandour to worldly Policy like a Faulcon by voluntary humiliation to stoop the lowest when they mean to soar highest and like a Bullet spit out of the mouth of a Canon first graze and then mount But we must remember that we were lost and not our own This is somewhat harsh As we are generally forgetfull so in nothing more than in things belonging to our woes Either we dare not or cannot lay to heart our former adversity and our present cause of sorrow The Mariners love not to hear of Storms nor States rocked in security of VVars neither can wanton Youth endure the tidings of sicknesse and old age nor our souls that they were slaves to sin Satan not our own If any one be dismayed hereat thinking with the Disciples that it is durus sermo a hard speech or judge of this humiliation as Paphnutius did at the Council of Nice of the Inhibition of Priests Marriage that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a heavy yoke Loe here after this harsh sentence a pardon presents it selfe in the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye are bought with a price This is the second Proposition which as the Day-spring from on high visits us with comfort and as the Angell that sat upon the VVheel with the Martyr under Julian's persecution wiping away the blood with his handkerchiefe sweetens the malignity of the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye were bought The word signifies to Buy as one does in a Market comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fair or Market This Fair was proclaimed in Paradise rung to by Aaron's golden Bells sounded by Esay's Trumpet Isa 55. 1. Ho every one that thirsteth come ye to the waters buy milk and wine without mony and without price But Fountains of Milk VVine Oyle Mountaines of Gold Silver Diamonds VVorldes of Crownes Scepters Diadems were not of worth to redeem Man lost VVhat then must he be bought withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a price The word sometimes signifies Honour sometimes the reward of Honour sometimes Magistracy Dignity and Authority sometimes Victory sometimes a Trophy or reward of Victory sometimes a Price that is paid for ransoming or recovering a thing lost and so here And surely if ever any was this may be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable price The young Pellicans being dead are not restored to life but by the blood of the old one Nor we dead in trespasses and sins without the pretious blood of our Saviour Heaven is a Lottery each Man drawes for and aimes at a summum bonum or chiefest good some lights in friends some in Honour some in Riches some in Morall Vertues above three hundred opinions as Varre hath observed All these were but Blanks here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price This price was Christ the seller Judas the buyer the Jewes God the permitter who appointed his Son a price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By his determinate counsell and foreknowledge Act. 2. 23. The Son gave himselfe a price Ephes 5. 2. Judas was stigmatised with this everlasting brand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deliverer all of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joynt Agents in this sale yet not alike God gave this price out of mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he so loved the world such a sic as can never be parallel'd with a sicut The Son gave himselfe a price in submission to the Father Father not my will but thine be done Judas sinned against the Father in selling the Son God neither commanded nor compelled Judas Judas neither obeyed nor aimed at Gods command therefore was neither God guilty of Judas his fault nor Judas free from guilt by co-operating with God Thus God brought light out of darknesse Judas darknesse out of light Lord turn our darknesse into light that we may see the value of this price a price unvaluable The Vestalls fire put out might not be kindled but by the beams of the Sun neither the fire of Gods Grace re-kindled but by the obedience of his own Son Men Angells blood of Martyrs Incense of Saints a thousand Worlds ten thousand Rivers of Oyle could not nor any thing but the death of him that was the Lord of Life We were captives bondslaves and he to use the Civilians words ad pretium participandum sese venundari passus est suffered himselfe to be sold to purchase the price of our Redemption A price delivered from Satan to Judas from Judas to the Souldiers from the Souldiers to the High Priests from the High Priests to Pilate from Pilate to the Jewes to be crucified Thus mare repellit ad barbaros barbari ad mare tossed between the Sea of our sins and the Pikes of Satan could find no resting place till he was naild to the Crosse in Calvary Look up all ye beholders look upon this pretious Body and see what part ye can finde free That Head that was adored and trembled at by the Angelicall Spirits is all raked and harrowed with thorns that Face of whom it was said Thou art fairer then the children of men is all besmeared with the filthy spittle of the Jewes and furrowed with his tears those Eyes clearer then the Sun are darkened with the shadow of death those Ears that hear the heavenly consorts of Angells are now filled with the cursed speakings and scoffs of wretched men those lips that spake as never man spake that commanded the Spirits both of light and darknesse are scornfully wet with Vinegar and Gall those Feet that trample on all the powers of Hell His enemies are made his footstool are now nailed to the footstool of the Crosse those hands that freely sway the Scepter of Heaven now carry the Reed of reproach and are nailed to the Tree of reproach that whole Body that was conceived by the Holy Ghost was all scourged wounded mangled This is the outside of his sufferings and was he free within these were but
all things Omniscient to know all things infinite in Wisdome to contrive in Mercy to dispose in Bounty to bestow He only that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the maker of all things He only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the giver of all things It was the dream of Avicen that Angells by the power of God did make the Heavens the Heavens the inferiour Bodies But he was a Turk and his Doctrine in this relishes more the Alcaron than the Evangelists As unsound is that Sentence of the Master of the Sentences That God could communicate to the Creature the power of Creation For Creation is a production of a thing out of nothing to make a thing of nothing an act of Omnipotency Omnipotency an incommunicable Attribute of God as incommunicable as that Attribute of giving every good and perfect gift to be attributed to none but Him that made all things for Man Gen. 1. 29. Behold I have given you every herb every tree the fruit of every tree every beast of the field foul of the aire fish in the sea creeping thing upon the earth O curva in terris animae O fond souls like the poor lunatick man at Athens to presume upon that which is Gods prerogative Vermis crastinò moriturus a worm that must die to morrow Before God had given Man a Beeing by Creation he gave every thing for the Well-beeing of Man by his everlasting purpose Predestination Election Purpose to make Man in his own Image to make so many in number of men though not all their souls at once as Origen said as there are Angells fallen so many as the Angells that remain in purity say some so many as the Angells pure and impure say others how many uncertain and that 's the truth most certain By Predestination in which gift or chain of Gods mercies are three links First the decreeing of man to a supernaturall end Secondly the gift of eternall life which is the supernaturall end Thirdly the disposing of all saving means to this supernaturall end all effected in time yet ordained before all time By Election which is a culling and picking of some out of the masse of sin leaving others in the masse of corruption As a Jeweller purifies what Gold a man sifts what Wheat he pleases so God purifies the Elect his Gold sifts the Saints his Wheat for his Granarie passes by the rest for their sin I will not determine whether Originall or actuall sin nor deny them Christ in some sense whom the Father spared not but delivered up for all The reason why Christ was not effectuall for all was their infidelity and sin It is true as the School-men say Predestinatio nihil ponit in praedestinato Predestination is an act of meer mercy in God not of merit in man neither in regard of the Decree which was when he was nothing of the first infusion of Grace when he was worse than nothing in which God was the sole Agent man the Patient yet man is an Agent and operative in using of grace which he was a Patient in receiving of Whether God gives this grace to all indifferently I will not here question But to the purpose to whom he gives this grace in Christ he will give all And as God was a giver in intention before he made any thing so he was a bountifull giver in execution after he had made all things By Creation by Preservation to sustain the body by Vocation Justification Sanctification to adorn the soul here by Glorification to crown both body and soul hereafter By Creation making that of nothing which was neerest nothing the first matter of all as the Philosophers calls it Moses Tohu vebohu the Septuagints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Poets a Chaos or rude masse of unpiled Matter out of which was made the starry Heavens to give light the azured Skye a Throne for the Clouds the Aire for birds to flie men and beasts to breath in the Earth paying her yearly revenue of herbs Plants flowers the Sea an unsteady Element for fishes made rather for use and wonder than pleasure All made by God all gifts given by him And as given by Creation so continued by Preservation garding of us by his immediate providence by Angells by Secondary causes By immediate Providence For as omnia fecit sic omnia fulcit that hand that made all things supported all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his eye behold all things Spiritus intùs abit his Spirit that moved upon the waters moves every where in him all things live and move and have their being And as he gards us with his Providence so with his Angels whether with a good Angel to support us as a bad to tempt us whether every man have one ordinarily deputed whether from his Birth or from his Baptisme curious speculations more befitting the Schooles than the Pulpit I 'le not dispute My present Theme is to prove that it is God that gives that He in my Text that gave his Angells charge over his Son hath given his Angells charge over all for whom he hath given his Son and he hath given his Son for us all that they should take us up in their armes lest we dash our feet against stones And shall not He that gave his Angels as ministers his Cherubims as flames of fire give us an inheritance with the Angells and free us from eternall fire To his immediate Providence as he hath substituted the Angells so all Secondary causes the Heavens with motion light influence the Fire to refresh the Aire to cherish the Earth and Sea to nourish Food to feed Physick to cure Cloaths to cover these our bodies All these he gives us as Aquinas saies non propter defectum suae virtutis sed propter abundantiam suae bonitatis not that his power fails but that his mercy overflowes For he could feed us without food cure us without physick save us from cold without covering Neither is he only the giver of temporall things for the body but spirituall for the soul by Vocation either externall the Word preached Aaron's golden Bells ringing the Sacraments as nails of the Sanctuary or internall the Law by the Spirit hammering the Gospell softning Grace seasoning our Souls By Justification in forgiving our sins and imputing to us the merits of his Son By Sanctification as the Gold by filing so our Souls by purifying are made clean The Sun enlightens the dark Moon the Sun of Righteousnesse enlightens by his Spirit our dead members By Glorification non nostra merita sed sua dona coronans crowning not our merits but his own mercies These we touch briefly because in giving his Son he gave these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the giver of all And if God be the giver of all as Rivers receiving their Springs from the Sea return them to the Sea let all things give praise to the God of gods to the Lord of lords for his
mercy endureth for ever Mountains and Hills Fountains and Springs all Tongues and Tribes and Kindreds praise the God of mercies as long as his mercy endureth and his mercy endureth for ever The Stork paies tribute of her young the Trees of their fruits the Earth of her flowers for tillage Shall we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God in the world not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 return blessing and praising to him for his infinite blessings And those that turn this blessing into a curse will be cursed as an Anathema Maranatha a bitter curse Democritas and Epicurus denyed God the gift of Creation of the World while they lived yet questionlesse ere this confesse that fabricavit infernum he made Hell for them when they were dead Some give God speciall providence of celestiall things in heaven but not of terrestriall upon Earth this Atheism Eliphaz imputes to Job Job 22. 13. Thou sayest how doth God know can he judge through the dark cloud thick clouds are a covering to him that he seeth not Rabbi Moses expunged all corruptible things except man out of the Calender of Gods care The Stoicks tie the god of Fate to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inevitable necessity of Fate Aristotle at the first maintained the World to be eternall without Creation yet at the last ascribes the glory of the World to God and that in his Book de Mundo which Justine Martyr calls the Module of all his true Philosophie where he confesses that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the handi-work of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserved by God Galen the great Physitian ascribed the fabrick of mans body to Nature not the God of Nature but astonished at the workmanship of it burst forth into an Hymn concerning him that made it and that in his third Book de usu partium â—ompono canticum in creatoris nostri landem I will make a Song saies he in the praise of him that made me Lesse divine is that opinion Gregory Nyssen reproves in divine Plato making God the Guardian of spirituall the Angells of Temporall the Devills of human things These were Vipers not Men that wounded those bowells of compassion that made all things for the use of men But in God is a threefold Providence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 universall preservation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 motion to all good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permission of all evill that his infinite goodnesse may appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the giver This is the second Branch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift or charter There is a commutative giving by way of exchange when we exchange one thing for another as gold for Garments Thus God gives all receives nothing A distributive giving to every man according to his desert but to us is no gift of merit but of Gods free mercy A ministeriall giving not of his own but of his Masters thus Men and Angells are Gods Almners he the rich Owner and Donor of all There is a pernicious giving to the receivers destruction like the Grecian Horse to the Trojans Deianira's shirt to Hercules Eutrapelus his treasurie to his Favourites But every gift of God is good if it be received with thanksgiving If the Son ask bread will the Father give him a stone if a fish will he give him a serpent That we as Toads turn the pure potions of Gods mercies into poyson the grace of God into wantonnesse is from us the ungratefull receivers not from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free giver The word is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace which is a free gift of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce because as Plutarch saies there is nothing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruitfull of joy as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace so that by the name we finde that grace is a free gift of God flowing from his love God is a free giver because he is a lover for all his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free gifts are beams from the sunshine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He so loved the world such a sic as can not be parallel'd with a sicut It was love to make us of nothing his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bowells of pitty to redeem us when we were worse then nothing Love linked with pitty with Christ the means internall to link all means externall to sugar and sweeten this life Therefore as the Greek word hath the name of love so the Hebrew of pitty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chen is grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chinam a free gift both of them comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chanam to have pitty This love this pitty of God will more appear if we seek out the several Charters of his grace of his free gifts There is a grace temporall common to all a grace spirituall speciall to the Saints this speciall grace is either gratis dans in God accepting or gratis data in man receiving In man receiving there is a grace preventing a grace following a grace working a grace co-working a grace exciting a grace perfecting these graces are internall and proper to them that have Christ and given in the former branch of the Text with Christ the grace meant here is common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall be given overplus with Christ and those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things for this life that our heavenly Father knowes we stand in need of He himselfe the giver will be to us a gift which is all in all a Castle to the besieged liberty to the prisoner a father to the fatherlesse a husband to the widow cloaths to the naked bread to the hungry health to the sick oyntment to the head oyle to the face wine to the heart marrow to the bones strength to the body comfort to the soul and all these he gives with Christ through whom is eternall salvation both of body and soul Now if God freely give all let us in token of gratefulnesse return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanks to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the giver The Stars shine the Heavens rain the Earth fructifies Cattle multiplies all by his free gift who if he should close his hand of bounty the Stars shine not the Heavens rain not the Earth fructifies not Cattle multiply not Consider this and wonder O Epicure that rises up to eat lies down to sleep with Solomon's sluggard that hath eyes inclosed with fat with David's Bulls of Basan that ascribes all to thy fortune carriage cunning providence Many while they are in prosperity feed upon Gods blessings like Swine upon Acornes and look not up at the Tree whence they fall when they are in adversity like Dogs snarl at the Stone that smitt them but minds not the hand that threw it never considering with Job
The Lord giveth and the Lord taketh blessed be the name of the Lord. God is a free giver thou art his Steward if thou canst give nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely because what thou possessest is not thine own yet give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly Some will give but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—willingly like narrow mouthed bottles poure out nothing without grumbling Thou must be unlike to these if thou wilt be like to God who giveth freely so freely that he does not grudge it thee after it be given nor turn it to thy misery unlesse thy sins abuse his mercy Kings oftentimes as Diogenes Laertius saies uses their Favourites like Bottles whom they first fill then hang up or like Spunges when they are swelled to the full then squeese them But God as Curtius saies of Alexander endowes his darling Saints with lesser benefits to make them more capable of greater blessings And as it was in Trajan's time the most winning way to petition for a future dignity at Gods hand is to shew we have lately been endowed with one It is a good method in our prayers to begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving of thanks for bounties by-past then proceed to supplication and intercession for graces following Stick not but go boldly to the throne of grace He that created the world for us will freely give all things we need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us This is the third particular in this pile the parties to whom this Donative or Charter is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us Where many have an equall possibility though but one enjoy a Crown there is an universall hope but where all may enjoy there is a generall Jubilee and rejoycing All in a Race hope yet only one can win the Goal In a Lottery each man expects a Prize where a hundred for one drawes but Blanks Darius alone was declared King by neighing of his Horse while each of the Princes perswaded himselfe the Persian Scepter was his own Each of the three goddesses did fancy the golden Ball was hers yet Venus only got it The lot of the Apostleship falls in Matthias's lap while Joseph also expects it Every Tribe throwes down their Rod yet Aaron's onely budds Many submits themselves to the judgment of Urim and Thummim while the shining Letters on the High Priests breast can but pleasure one If these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free gifts of God were such rare Phoenixes like high Offices in a Common-wealth conferred on one while thousands were competitors there were some hope to every drooping soul but here is our comfort they are freely given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us not onely collectively as to judge the twelve Tribes of Israel was given to the twelve Apostles then some of us might despair at least doubt of these free gifts and say with Judas Is it I that shall go without but distributatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to each of us He that gave Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us all he will much more give lesser benefits that come by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—o us and not only so but with a note of universality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us all It is a rule impregnable that natur a non deficit necessariis Nature is not deficiâ—nt in things necessary and surely grace is lesse God feeds the young Ravens cloaths the Lillies of the field and shall not he much more his Saints Come unto me all ye that are weary and heavy laden and I will ease you And here is our greatest comfort that the poorest beggar that hath Christ hath as good an interest in God in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free gifts of God as the richest Monarch An Emperour though he have divers Diadems can not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will only give to me The Pope for all his usurped triple Crown can not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will onely give to me A King that swaies the Scepter of many Kingdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will onely give to me A Duke for his Dukedome an Earle for his Earldome a Lord for his Baronry none of them can say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will only give to me But Joseph in the stocks Lazarus at the gates Job on the dunghill nay all of them severally can say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will also give to me all of them joyntly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will give unto us all and what not onely an Empire a Popedome a Kingdome a Dukedome an Earldome a Baronry for these are but particular things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will give us all things This is the fourth thing the Donative or Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that one man should enjoy all things to earthly Heraldry may seem a Paradox But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all should enjoy all things amounts unto a prodigie a wonder Ninus had his stately Palaces Ptolemie his ample Provinces Xerxes his numerous Armies Craesus his unvaluable riches all of them but something and none of them all things Nay all these items put into one sum makes up but a parcell or moity not All and yet this moity was never bequeathed to any one for a Legacy The Assyrians Persians Greeks Romans each of them had their succeeding Monarchy yet he who possessed most had but a point in comparison of the Earth's whole Diameter Cicero brings in Scipio weeping when he be held as from Heaven the narrow straitnesse of the Roman conquered Territories Puissant Alexander could not passe Hercules his Pillars Casar unlesse it were in a Mapp could never attain the Orcades Admit that both of them had compassed the whole known World America and the greatest part was then undiscovered grant them all the Earth Ambition would have wept for more A Christian that hath conquered the whole World tramples the Moon under his feet willscom dull Earth the Centre To Absolom's beauty joyne Samson's strength to both of them Croesus his wealth to all these Solomon's wisdome all is but vanity vanity is but emptinesse where there is emptinesse there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things Where is it then It is in God hid in Christ given also with Christ How shall he not with him also give all things This is the Correlative by which this universall all is amplified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him If we look upon Christ lying in the Manger bleeding in the Garden naked in his Passion complaining in the World that though the Foxes had holes Birds of the Aire nests yet he had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where to put his head our faith might waver how with him all things were given that enjoyed nothing But if we consider that it was he that by an omnipotent Chymistry extracted all things out of nothing it is most plain Joh. 1. 3. All things were made by him and without
him was nothing made Coloss 1. 16. All things were created by him and for him For him in his Mysticall not in his Personall capacity As God â—e had no use of terrestriall things as Man now he is impassible immortall in Heaven therefore not in his own Person but in the person of his Saints what is done to them he acknowledges don to himself all the world all things in the world are given for the use of his Saints All things to use the Philosophers distinction that are bona animi goods of the mind bond corporis goods of the body bona fortunae goods offortune All things as Divines say internall in the soul externall of both body and soul eternall for the saving welfare of both All things as Aquinas saies upon this place quae cedant in nostrum bonum that may turn to our good divinae personae ad fruendum to behold the vision of the Trinity have communion with Saints and Angells commerce with Men comfort with and from all the Creatures All things as cur Saviour saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof we have need Matth. 6. and Him we will follow as the best Interpreter So then we may conclude with the Apostle 1 Cor. 3. 21. All things are ours and God with Christ hath given all things to us all If every man might be his own Interpreter how sweet and heavenly would this Doctrine be the Drunkard would swim in Rivers of Wine the Whoremonger would have more Dalilah's than the Turkish Grand Sultan or Solomon had the Glutton would receive his daily tribute of delicates from Earth Sea and Aire the Tyrant would make the Earth an Aceldama or field of blood the Sea a Golgotha or place of sculs the Covetous man would make the world his Counting-house each Iland a Closet of his Treasury the Pope and each ambitious Roman Prelate would number their Crowns and Scepters by their Beads But look again before thou feed thy soul with this fools Paradise it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ If thou hast Christ thou shalt have all things if thou hast not Christ thou hast nothing but that which thou possessest is not thine own not thine own by a Spirituall right though thine own by a Civill right All things were lost by the first Adam restored by Christ the second Adam who Heb. 1. 2. is heir of all and only they that have Christ are heirs and joynt heirs with Christ of all Rom. 8. 17. So then he may be a spirituall usurper that is a civill lawfull possessour possessour either jure gentium by the Law of Nations and that by Conquest as the Israelites subdued Canaan or jure civili by the Civill Law so we possesse things given by the bounty of others got with the sweat of our own brows appropriated unto us by buying exchanging falling upon us by descent death of friends honours given as the reward of vertue Some would have this Civill right to be derived to all by Creation not to be lost by Degeneration God that feeds the Storks cloaths the Lillies will much more feed and cloath his nobler Creatures for whose sake the Storks and Lillies were created Some say they were given in and by Christ to all He that delivered up his Son for all delivered up all things with his Son for all The Turks Infidells Impious that have not Christ are not debarred of these lesser benefits that come by Christ Some give this Civill right onely to the visible members of the Church he that is baptized into Christ hath onely the benefit of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that come by Christ Which of these opinions is the truth I will not determine that onely the Faithfull have spirituall claim to this All in the Text it is confessed by all they onely can say and pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give us our daily bread For what is it to have spirituall right but to have the Spirit turning all things to their comfort and increase of glory Rom. 8. 28. All things work for the good of them that love God all things to the confusion of them that love not God But how have spirituall men all things A right to all things not a possession of all things Thus Abraham had a right to Canaan because God had promised it though he possessed it not God if it were for their good would give them the fruition of all things An Orphant trusts his Guardian for his means a Patient his Physitian for his dyet and dare not thou trust God While thou art Militant here thou art under tuition and shalt not possesse all till thou be Triumphant We restrain a man in a Lethargy of his appetite of sleep and deny cold drink to one sick of a Feavour though he be owner of all in the house So does God the wise Physician of our Souls give us all things that we need but not all things that we lust To look back again at the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will give us all things with Christ O happy union Christ and his benefits are never severed He that gives Gold will much more give the Drosse He that gives Pearles will give Pebles He that gave Christ the Lord of life wil give all things convenient for life Heat may be separated from fire as in Nebuchandnezzar's Furnace light from the Sun as at our Saviour's Passion but no good thing can be separated from the Son of God he that hath the Son hath life And here me-thinks I see the noble Army of Martyrs that seemed to the World to have nothing to throw down the Gantlet of defiance and triumph that in Christ they have all things Armour of proof a strong Tower an invincible Fort a Rock of salvation that if Men Devills Leviathans Behemoths losses diseases torments swarm about them like the Flies of Aegypt this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things in Christ will make them sing under the whip at the stake in the flames make the patient laugh when the Spectatour weeps carry frail flesh singing and rejoycing through a world of bonds rods swords racks wheeles flames strapadoes break through torments armies tempests floods to Heaven shake off bonds fetters manacles and lead captivity captive And if all these things come by Christ O then let us get Christ himselfe which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giver of all Men venture themselves on the angry Seas digg into the bowells of the Earth for Gold and Silver expose their bodies in Warrs to wounds scarrs skirmages massacres death for honour riches wealth empire dignity which without Christ are for substance but shadowes vapours Sodom's apples for continuance but bubbles blasts dreams and for true solace of the soul but like the Vipers conception whose momentary pleasure ends in murdering both body and soul What pain dammage and travail do the Alchymists sustain to gain the Philosophers Stone a thing doubtfull whether it be possible more doubtfull
whether in their time and if they had it all is but to make Gold a little glittering Clay What then should we do to gain Christ in gaining whom we gain Heaven and all How often have we heard and pittied some whom the world accounts her dearest Minions beyond an ordinary pitch of Epicurisme or Atheisme Midas-like to cram their soul with wishes to themselves to their Children of the flesh-pots of Aegypt trash of this world ballast to fill the guts not one poor wish I fear scarce a thought for Heaven for Christ Me-thinks I could resolve my selfe into Jeremie's lamentation and Nehemiah's tears to see the preposterous course worldlings take to provide earthly garbage for their Children advancing them by Marriage when ignorant of the principles of Religion they go together like Brutes They themselves tumbled into the grave like the rich Glutton leaving their posterity in as pittifull a plight as he his five brethren Tell me I beseech you what comfort is it to a damned soul in hell to leave Children upon earth wallowing in abundance without Christ they shall be as Fellons apprehended with the Mannure in which they glory and cast into the same Prison The Rich without Christ are so far from having all things that they have nothing like the mad lunatick man at Athens they may perswade themselves that every ship that is landed is their own like the Lamâ—ae or Witches think they feed upon delicacies like Sanguine-dreams fancy they have Earldomes Dukedomes Mountains of Gold yet all is but a fancy And admit the meat thou eats the cloaths thou puts on the pleasure thou enjoyes the lands thou possesses be truely thine own without Christ they are but as Trees without fruit Clouds without rain Combes without honey have no more proportion to that a Christian enjoyes than a house of Cards hath to a Palace a Mole-hill to a Mountain a King on a Stage to a King on a Throne And admit thou receive some reall comfort here the more will be thy sorrow hereafter for every minute of sugered delight thou shalt have an eternity of horrour the more thy strength thy beauty thy riches thy honour here the more will be thy feeblenesse thy deformity thy want the deeper thy disgrace hereafter Boast now O Worldling of that thou enjoyest without Christ glory as a Cripple of his soars a Prisoner of his Fetters a Pirate of his robberies at the Gallowes of the things thou usurpest till Judas-like thou throw them away as the cursed price for which thou hast sold thy soul to Satan and confesse as thou wilt be once compell'd that only he that hath Christ hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things All things in this world are like Sun-dials blaze-Torches Tapers Candles all Stars at once they are of no use flow Riches Honour Strength Wives Friends Children to our contentment without this Sun of Righteousnesse it is still night They may be Copies of Gods grace but without Seal Ciphers of no value till the Unity in the Trinity by Christ the Meadiatour be joyned with them When this union is once made then as if the whole World were a Globe of Gold the Earth a Centre of Diamond the Heavens poured down Balme the Clouds showred down pretious Oyntments all for the solace of that man God shall replenish his Soul with comforts and no wonder seeing he hath given him his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall he not with him give all things This is the three-fold Emphasis by which this Argument is amplified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a note of Interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Augmentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall he not also As if he had said It is a thing beyond all possible certainty and more then certain that he will give us all things and more then all things if it be possible and all of this because he hath given us his own Son who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all of all and all in all and more than all And the reason of this inference may be either taken from the Cause Christ that made all things containes all things or from the Signe He that could give Christ can give all things He that would give Christ will give all things God hath given to Satan power in the world and therefore he is styled in Scripture god of this world the prince that rules in the the aire To the blessed Angells he hath given power in Heaven therefore they are called Thrones dominions principalities and powers but to neither of them hath he given his Son Some Divines make this the occasion of Lucifer's fall and the Angells they ambitiously aspired desired the union with the Unity in Trinity envyed that the seed of Woman should be united with the eternall Word the second Person in the Trinity God hath given eternall Crownes to the Angells in Heaven power to the Devills upon Earth but Christ to neither of them But he hath given us Christ therefore he wil with him give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things in Heaven and Earth Wherefore art thou then perplexed within me O my Soul still trust in God Ille providebit He will be thy great reward Quid dubitas de possessionibus saies St. Chrysostome herum dominum cum habeas Why doubtest thou of possessions when thou possessest the Lord of all even Christ the Son of God Now O Lord thou that sparedst not but crucifiedst thy Son for our sins-sake crucifie our sins and spare us for thy Son's sake Spare us for thy Son's merits who wouldst not spare thy Son for our sins demerits Receive us by the red Sea of his Blood through the dead Sea of Death to the Land of Promise To whom with thee O holy Father c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Preached before these times as prognosticating the storms that were then impendent whereof part are fallen since The Text Psal 76. 7. And who may stand in thy sight when once thou art angry THE time when the occasion why and the Author by whom this Psalm was penned is not generally agreed upon but that it was as all Scripture is from the holy Ghost in time of spirituall joy and exaltation after some glorious victory none makes question And if Moses and the Israelites sung a Song of deliverance for the overthrow of Pharaoh Barak and Deborah for the death of Sisera why may â—ot we think with the Septuagints that this is a Song of deliverance for that miraculous discomfiture of Senacherib's army in the daies of Hezekiah But we leave that as more then probable come to the parts of the Psalm which are four The first is a Preface in the two first verses laying down the Argument that God is to be praised enforced by two reasons the one drawn from his wonderfull works whereby he hath shewed himselfe to the Jewes the other from his speciall presence at Jerusalem and
them back again Thus much this forequoted speech of Solomon imports as if he had said You that solace your selves with all delights in the heat of your blood well go on in your courses banish dull and sad thoughts with the purest Wine shake off your fits of melancholly with peals of laughter sleep on in the laps of your Dalilah's chear up your selves with Pipe and Tabret and the sweetest Musick yet a little more sleep a little more slumber live on as though there were no Heaven no Hell no Wrath no Judgment Yet know this and know it you must that God hath his hook in your nostrills and ere long his wrath and fury shall wax hot against you like fire Job goes about to inform gluttons and worldly minded men men hardest of beliefe in the truth of this Doctrine Job 20. 23. When he is about to fill his belly God shall cast the fury of his wrath upon him and shall rain it upon him while he is eating 27. The heaven shall reveal his iniquity and the earth shall rise up against him the increase of his house shall depart and his good shall flow away in the day of his wrath Even the Church of God it selfe that like a wanton Minion had put far from her the evill day was glad to confesse this and that with ruefull moan to complain Lam. 1. 12. Is it nothing to you all ye that passe by behold and see if there be any sorrow like to my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce anger A day of anger indeed Lam. 2. 21. The young and the old lie on the ground in the streets my virgins and my young men are fallen by the sword thou hast slain them in the time of thine anger thou hast killed and not pittyed Gods anger is such a flame as cannot be quenched his day of anger such a day as neither wisdome nor honour nor riches nor gold can ransome us from Ezek. 7. 19. They shall cast their silver in the streets and their gold shall be removed their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord. It is not Crownes imperiall nor Thrones nor Diadems that can escape this day Ps 110. 5. The Lord at thy right hand shall strike through Kings in the day of his wrath Therefore the holy Ghost to note the certainty of Gods anger calls it a day of wrath of fierce wrath a day of displeasure hot displeasure heavy displeasure a day of Gods vengeance Jer. 46. 10. A day of the Lord and a cloudy day Ezek. 30. 3. A day of darknesse and of gloominesse a day of clouds and thick darknesse Joel 2. 2. Arguments and reasons further to confirm it may be these The first is drawn from the nature of God who is of purer eyes than to behold iniquity unpunished a consuming fire that the stubble is burned up before him a God of glory that Dagon cannot stand in his presence a light that cannot dwell with darknesse a jealous God that burnes the chaffe with unquenchable fire wounds Kings and spews all workers of iniquity out of his mouth For in Creatures wherein by reason of the antipathy of their nature and humours there is but a finite distance there can scarce be any agreement the Vine will not thrive in the same place with the Colwort the Elephant is enraged at the sight of a Ram one Bird and Beast pursues another with eager pursuit Then how much more shall God who is infinitely holy everlastingly good eternally happy threaten punish be angry at take revenge upon sin that abuses his mercy despises his justice defaces his image What man will not take care to break a Cockatrice eggs and kill a Serpent And shall not God in the day of his fierce wrath take revenge upon sin which that old Serpent Satan brought into the world The reason why men are not angry at those crimes that deserve Phinehas his zeal and Samuel's indignation is because our understanding cannot see the hainousnesse of them our wills cannot sufficiently desire revenge our affections with eagernesse pursue them But God understands and wills and hates as things are in themselves and as they deserve The second Reason may be drawn from Gods Will who justly decreed to poure down the fierce Vialls of his wrath in the day of his wrath upon all disobedient persons See Deuter. 28. the curses and comminations God in his anger threatned to bring upon the people See if he do not set apart the wicked for fuell of his wrath against this day Prov. 16. 5. The Lord made all things for himselfe yea even the wicked for the day of evill Now if God be willing to poure out his heavy displeasure upon those that displease him what can hinder his mighty arme for performing Creatures indeed may be angry but oftentimes like Drones without stings cannot hurt as Canons charged with powder without shot onely makes a roaring like the Popes Bulls threatens many hurts none but them whose consciences are enslaved Saul may be angry at David but cannot finde him out but from Gods all-piercing eye none can hide himselfe Satan may desire to kill Job Jonah may be angry till death for Nâ—niveh's preservation yet God puts a bitt in both their mouths which if he be angry nothing can be holden out of his reach Princes if they take captives may have the rescued from them again as Lot was from the King of Sodom bought with a price as Joseph of the Ishmaelites But no power can rescue us from Gods anger no ransome but Christs blood redeem us Gods Will being set afoot all his Attributes follow if his Will say Be angry his Eye seekes out the object of his anger and findes it his wisdome tempers the cup his hand whets the sword his arme strikes the blow Thus you see there is a time of Gods anger for sin because he will have it so The third Reason that there is a time when God is angry is drawn from the cause which in generall is sin and in speciall the contempt and contumacious despight we offer unto God in every sin we commit The Apostle uses the same reason Rom. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisest thou the riches of his goodnesse and forbearance and long suffering The conclusion he infers is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou treasurest up to thy selfe wrath against the day of wrath and revelation of the righteous judgment of God Nebuchadnezzar was angry at the three Children for contempt of worshipping of his Image and threw them into the hot fiery Furnace Daniel for the like was throwne into the Lions den Shall Kings wrath burn thus like fire for despising of their unlawfull decrees and then shall not God who is a consuming fire be angry at us vile wormes for despising of his pure holy and wholsome Lawes which the Angells dare not
are stained with lying oppressing and cousenage the Taverns and Innes abound with filthy vomitings wickednesse raignes in every state every condition every place shall we still put far from us the evill day Thus you see we have angred God and that unlesse he be appeased the day of his anger is at hand The third Use is of Instruction how to prevent it and that is by repentance First taking a strict examination of our selves how often in what manner in what measure we have angred God A Physician must first know the disease before he can apply the cure Then we must be heartily sorry that we have offended God this godly sorrow must work like a strong potion work in the understanding in the will in the affections in the conscience bruise the bones twinge the spirit break the heart Thirdly we must aggravate it by remembring that we have not onely angered Men and Angells but Christ that dyed for us No heat of fire nor knock of hammers can break the Adamant but annoint it with the hot blood of a Goat it falls in splinters Not precepts not threatnings not judgments can make a stony heart contrite till God in Christ move it Fourthly we must forsake our sins whereby we have angered God The Scolapendra when she hath swallowed an hook vomits out her bowells with it and so is quit When we have swallowed iniquity that the guilt thereof stings us let us vomit and spew out our darling pleasures pluck out our eye of lust cut off our hand of revenge belch out our heart of pride and so in the rest Fiftly we must appease Gods anger with prayer come to the Altar bring Incense stanâ— before the Mercy-seat cry unto him that sits between the Cherubims have some Moses to hold up his hand for us and with us some Samuel to make intercession for us And if all this will not pacifie him let some Magistrate like Moses Phinehas or Ioshua execute judgment that so the plague may be stayed Hitherto the first point that if we continue in sin God will be angry The second followes That when God is angry none can stand in his sight or abide it or That the anger of God is a terrible unspeakable unsupportable intolerable burden Every word in the Text hath a speciall Emphasis to prove this Who may stand Who shall Angells they are but like refracted beams or raies if God should hide his face they would cease to shine Shall Man his glory and pomp like the colours in the Rainbow vanishes away when God puts forth in anger the brightnesse of his face Shall Devills If he speak the word they are tumbled down from Heaven like lightning Stand in thy sight Stand. What! a Reed against a Cedar a Thistle in Lebanon against a Cedar in Lebanon a Feather against a Flame a Grashopper against an Almighty a head of Glasse against a head of Brasse When once thou art angry Angry By sending out his wrath that it wounds like arrowes angry in pouring it out that it drownes like water angry in kindling of it that it burnes like fire nay a consuming fire but that may be quenched an unquenchable fire but that may cease to burn when it lacks matter an everlasting fire that never goes out That that 's it such anger as is never fully shown but in punishment of Reprobates in no punishment but that in Hell in none in Hell but that eternall First to prove that Gods anger is terrible we need go no further but to the godly to seek it How have the stout-hearted pulled in their horns and melted like Snailes Snailes as Naturalists observe put in salt dissolve into water How hath it grinded them to dust Hear David Psal 32. complaining that his bones waxed old and that his moysture was turned into the drought of summer Hear him houl and cry Psal 102. that his daies were consumed like smoak that his bones burned like hearth withered like grasse that he was become like a pelican in the wildernesse or a sparrow on the house top Hear Job complain Chap. 6. that his griefe was heavier then the sand of the sea that the arrowes of the Almighty were within him the poyson had drunk up his spirit the terrours of God had set themselves in array against him Secondly that Gods anger is unspeakable we can all tell how great none can tell it 's like God himselfe infinite in greatnesse and unlesse he in mercy put an end to it it 's like eternity infinite in time eternall therefore the Saints have thought no Rhetorick sufficient enough to expresse it in but sighes no tongue but scrikes and groans no inke would cast but tears no paper but a wounded heart no words of force but exclamations of despair and such as issue from a bleeding soul As Lines drawn from the Circumference meet in the Centre and pierce it through yet no part of them is comprehended in it so many arrowes of Gods anger may meet in us pierce us through but expresse them we cannot nay when we are in the greatest agonies As burning-glasses by reflection of the beams of the Sun cause heat and burning which is not in the Sun but presents not the least glory of the Sun So we can better expresse our passions than unfold the weight of that mighty arme that smites us Thirdly that the anger of God is unsupportable we need no other instance but of our blessed Saviour He that makes the Heavens roul without an axel-tree causes the Earth to hang in the Aire as a ball poysed without pillars puts bounds to the waves of the Sea staggering over the banks He sweat and bled and groaned under this burden We have heard tell of finite Creatures that have endured mangling of bodies ripping of bowells racking of joynts burning of flesh boyling in oyle but under this stroak he that was God and Man was in a sense compelled to cry out O God my God why hast thou forsaken me Fourthly that the anger of God is intolerable Judas Cain and Saul could tell before their deaths and it is to be feared better since and many reprobates in this life are so racked that it pierces the whole Man head heart side back all parts at once ake and sweat and tremble the eye sees no comfort the tongue tastes no comfort the ear hears no comfort and as there is no ease within so no comfort without no place nor bed nor board nor house nor Church no creature nor meat nor drink nor friend nor wife nor child will afford any comfort How many have found a weight beyond the weight of mountains lying upon their soules and wish that they had rather been famished or starved or burned or strangled long before and catch and call for death for hell leap out of the fire into the flame And if this be the arraignment of God's anger in this life what will be the terrible execution hereafter You may have this proved by examples
God was angry at the Angells and they fell down into the lowest pit he was angry at Adam and he was throwne out of Paradise he was angry at the old World and they were drowned in the Flood angry at Sodome and Gomorrah and they were burned with fire and brimstone angry at Pharaoh and he was buried in the waves angry at Dathan and Abiram and they were swallowed quick to hell he was angry at Senacherib and the Angell slew a hundred fourscore and five thousand of his Army in one night he was angry at the Jewes and rased their â—â—ie to the ground and scattered them as vagabonds over the face of the whole earth angry at all reprobates and will cast them out of his presence for ever Thus you see we range over the Scriptures yet not out of the narrow bounds of the Text as lines from the circumference meet in one centre and spoaks of a wheel in one axeltree poynts all at Gods anger for what Man what Angell can stand in his sight when once he is angry All the reason we will give of this Doctrine shall be the infinite disproportion betwixt God and Man when there is not a creature to a creature weakness to weaknesse but a finite must encounter with an infinite power weaknesse must fight with strength man with God how can there be any standing First of Gods power Secondly of mans weaknesse He that made all things of nothing can if he please return all things to nothing the Heavens will passe away at his anger as a smoak the Hills melt the Earth tremble the raging Sea is dryed up and all creatures couch before him like Lambs Thus God can do without means what he pleases and when he pleases command what means to be rods of his wrath he will he can send upon their bodies consumptions feavours extream burnings botch of Aegypt scab itch and pestilence make the Heaven over our heads like brasse the Earth like iron rain down powder and dust smite the corn with mildew and blasting send famine and sword strike our soules with blindnesse madnesse and astonishment of heart Now what is man that he should stand against all these a flower that 's cut down a shadow that continues not a cloud that 's consumed a dream that vanishes a shepheard 's tent that is removed a smoak that is scattered with the Sun-beams and at the best but the untimely fruit of a woman that afore we be in life we are in the midst of death Thus the Reasons the Uses follow First of Information Ob. The Angell of the Lord met Moses in the way and would have slain him yet he escaped The Angell met Balaam in the way when he was angry yet he lived Ans I answer the Lord dealt with them as a Nurse that holds the finger of a child to the fire not that the fire may burn it but that it may learn to dread the fire God seemed to be angry with them not that he might overthrow them but that they might learn to flie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wrath to come Ob. Secondly the wicked upon whom God threatens to poure down all the plagues written in the Law stand highest in view and strongest upon their guard Ans I answer if they stand the highest it 's but as Prisoners at the Bar hold up their hand that all may see their arraignment If strongest upon their guard but like Malefactours nailed to the Pillory that they cannot move Ob. But the damned spirits and reprobates in Hell endure the anger of God not for a day but for ever Ans I answer they endure it so as they are still fainting live so as they are still dying stand so as they are everlastingly falling like wheeles are carried about in a circle of Gods vengeance as one wave of his wrath beats them down another raises them up again God could with one blast of his fury consume them to nothing but he deales with them as the Turks with their Gally-slaves adjudges them to perpetuall slavery The second Use may let us see that no strength no riches no wisdome no nation no army no city can continue long when once they have angered God If strength then Goliah Sehon Og the King of Bashan might have boasted if riches the rich Glutton and the Fool in the Gospell might have sung on their Requieme if wisdome Solomon had been secure if Kingdoms the Jewes and the three Monarchies had still flourished if Armies Senacherib's had not been defeated if Cities Jerusalem Tyre Sidon and Niniveh had still stood This is it that made Solomon say Prov. 21. 30. There is no wisdome no understanding no counsell against the Lord. This made Jeremie say Jer. 9. 23. Let not the wise man glory in his wisdome neither let the mighty man glory in his might let not the rich man glory in his riches This made David say Psal 2. 12. If his wrath is kindled tantillum but a little quantillum how little O blessed Saint that he knows not But after a long extasie or trance breaks off his Aposiopesis with this Epiphonema Blessed are all they that put their trust in him We may learn also from hence that all earthly comforts are but crosses all worldly blessings are but cursings when Gods anger once begins to flame God was angry at Eli and his own children burst his heart angry at David and his beloved Absolom conspires against him angry at Senacherib and his own sons imbrue their hands in his blood he was angry at Solomon and his wisdome was but vexation of spirit all his riches and honour but vanity of vanities his Wives Children Horses Chariots and all his worldly pleasures like buckets of Oyle thrown into the flame increases the burning he was angry at Judas and all things work together for his sorrow that he had been Christs Disciple wounds him that he had preached the Gospell wounds him that he had wrought miracles wounds and galls his soul Thirdly observe that all other wounds they are but ripples all other flames they are but sparkles in comparison of Gods anger diseases of the body Gout Stone Strangury bloody Flux may be cured Plague Pestilence Dearth Famine may be abated Punishments of the body Rods Swords Racks Wheeles Flames Strapadoes may be endured I ones Estate poverty nakednesse imprisonment In ones name slanders reproaches defamations false witnesses In the Common-wealth captivity overthrow utter desolation in some sense may be undergone But before Gods anger who can stand This breaks the leggs looses the joynts consumes the marrow burns up the spirits dries the moysture wounds the heart deads the soul and murders the conscience In this Epilepsie all parts fail at once till God be pacified in that Apoplexie they lie for ever whom God in his anger leaves The third Use may serve to reprove three sorts of men First those blasphemous Rabsheca's whose words works lives shew they defie Gods anger like the Cyclopes in Homer
that despised Jove's thunderbolts like Darius that writ a Letter of defiance to the River Xanthus for drowning his Horse like the Cicilians that made war against the mountain Aetna for spoiling their corn fields but were buried under the sands thereof and flakes of fire this is the lot of all that anger God But some Machiavel or State-politician will say we have Riches Artillery strong Towers to defend us So had Jerusalem but when she had anger'd God she could not stand But our enemies are weak O consider he can without means of man overthrow as he did Pharaoh in the red Sea Iericho with the sound of Rams horns with weak means as a thousand with Samson's jaw-bone Goliah with David's sling But the rich cormorant will say What need we fear plague famine hunger we keep alone from all company our tables are full of dainties our granaries are full of corn and mony we have enough to supply Consider He that could slay so many of David's of Senacherib's Army in one night can send the pestilence in thy meat in thy drink in every blast of aire thou drawes He that took away holy Iob's substance in one day may justly confound thee in a moment that if thou like a flie flutter against this flame thou will be forced one day to cry out as did Iulian the Apostat when he was wounded with an arrow from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast conquered O Iesus of Galilee Secondly this reproves those that when God is angry adde flame to flame firebrand to firebrand Does God threaten scarcity and want then be sure at this time drunkennesse and gluttony will most abound Does God smite with diseases of the body as pestilence burning Feavours c then lasciviousnesse wantonnesse uncleannesse of the flesh whordome adultery and the like Does he shut up any in their houses with the seales of his judgments then there will be the most stealing even out of infected houses when his judgments will not come to them they will find them out Is not this to stand in defiance against Gods anger Thirdly this reproves those that murmur against God for sending his rod of anger to correct us when our sins have deserved the sword to kill us If he should send the enemy amongst us and you should see your daughters ravished your sons butchered before your eyes would not this be bitter If we should see our Townes and Cities on fire our streets running with blood all in a skirmage and uproar at once would not this be bitter Should your children fall in the streets for bread die for thirst they ready to eat you up you ready to chop them for the pot would not this be bitter All this we have deserved all this Gods anger threatens all this we shall have unlesse we repent O let 's now prevent this that we may never see nor feel it The Word of God is against us the decree is come out most of those sins that have brought captivity sword famine upon other Nations are amongst us we see the Lord hath begun already and our Brethren have begun to us in this bitter cup. O the bitter lamentations of Germany Fathers Mothers weeping for their Sons that be not O England England look to it that we drink not of the dregs O that you would fast and mourn in publick O that you would each in private pray earnestly and say O Lord spare our Nation our houses our sons and daughters spare them from the sword from famine from pestilence from misery and who knowes but the Lord may yet have mercy turn away his anger that we may not fall but stand in his sight for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Preached when the Church seemed in part to be Eclipsed and some eminent Members thereof to be Clouded The Text Act. 14. 22. And that we must through much affliction enter into the Kingdome of God THE subject is Christian sorrow the burden of Paul and Barnabas their first Sermon preached at Antioch where men were first called Christians a burden but like Christs leight affliction fit for Paul to begin the kingdome of God a theam of comfort more suitable for Barnabas to end The substance of the Law was do and live but of the Gospell suffer and believe Faith and affliction are linked together for so saies the Text that they confirmed the soules of the Disciples and exhorted them to continue in faith and that we must through much affliction enter into the kingdome of God The Proposition entire is not pure but modall consisting as all of that kind of two parts First the moâ—us or manner of it oportet we must Secondly the dâ—ctum or matter of it through much affliction enter into the kingdome of God This life is a Race Heaven is the Goal this Text the common Stadium wherein observe these severalls First the terminum à quo whence our afflictions begins and that is here implyed from the wombe nascimur afflicti Secondly the mobile or parties who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we Christians Thirdly the motum or passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter through Fourthly the medâ—um or way through which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through much affliction Fifthly the terminum ad quem the end of this race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the kingdome of God Thus divided it admits of a two-fold handling First generall in regard of the modus or manner of it Secondly speciall in regard of the dictum or matter of it where as in a Sorites so many Propositions so many implyed Syllogismes so here are so many parts so many propositions We 'l content our selves at the present with the generall where the Propositions are two The first is necessary and armed with an oportet that we must suffer affliction before we can enter upon heaven This is somewhat sharp and harsh The next sweetens and sugars it That through these afflictions and waters of Marah we shall at the length come to Heaven We 'l begin and end like a Comedie and so of them in order Afflictions must be suffered The Crosse of Christ must be born before a Crown of glory be woâ—â— we must through the Wildernesse and Iordan before we come at Canaan go through the Wine-presse before we drink of the Grape in the Kingdome of Heaven Some have and some still must go through a purgatory of rods swords racks wheeles flames strapadoes in this life before they be carryed in a charriot of triumph into glory We may prosecute this Argument launching in blood of Martyrs to the knees whole clouds of tears of afflicted Prophets Apostles Saints who are now noble and thrice renowned in Heaven who had no other Armes upon the earth but the Crosse no Coat but Sable no Badge but the marks of Christ no Crest but Confidence no Supporters but Patience no Field but Aceldama a field of blood This is the Watchword our Saviour gives his Souldiers and the Motto in his
Banner Matth. 16. 24. If any man wil follow me let him forsake himself and take up his crosse and follow me Saint Paul saies to Timothy All that will live godly in Christ Iesus must suffer persecution We are Christians and our lives begins baptismate fluminis consecrated in the waters of affliction goes on baptismate flaminis confirmed in the fire of affliction and oftentimes ends baptismate sanguinis waft on Rivers of blood covers our Hearse with a scarlet die towards Heaven and that for these causes First thereby God proves us whether we be constant and true and manifests to others our sincerity they are a touchstone of tryall to examine whether we be pure or reprobate gold The Eagle tries her young ones whether they be bastards by making them look at the Sun so God tries us by the heat of tribulation As Gideon's Souldiers were proved at the water so we at the waters of affliction Faith that before was but fained will then vanish into smoak like Sodom's apples guilded hypocrisie into vapours but true Faith set upon the file will be more resplendent Hope more certain Zeal more blazing Charity more perfect Secondly afflictions are a means to wean us from the world and win us unto God as Mirrhe and Aloes to lay on the paps of worldly pleasures to make us flie to Christ a Pharaoh to pursue us out of Egypt unto Canaan they are a rod of God to turn our Rivers of delight when we are bewitched with them into blood they are a worm to make our Manna stink when we lust after it This brought the prodigall Son to his Father the Israelites from Captivity the diseased unto Christ Is the Arke taken and the glory of Israel departed then the House of Ely will begin to think upon God Is David banished unto Gath then happy are they that are but dore-keepers in the house of God or the sparrowes that may build their nests there Is Israel led into captivity then will the daughters of Jerusalem hang up their Harps upon the willowes when they remember thee O Sion Is any afflicted then surely they will pray Thirdly afflictions are medicinall restoratives by which sinners may be awaked to recover their health by repentance they are the launcing knife in the Phlebotomie of the soul to wound us that neither the Plethora or ranknesse of blood honour riches preferment pleasure choak and stifle the spirit nor the Cacochymia or pestilent humours of sin as covetousnesse pride intemperance bring us into the Hectick feavour or incurable disease of hardnesse of heart rebellion or sin against the holy Ghost They are a rod to scourge us in a Lethargy As Physicians in a Lethargy use to burn the hair of the patient and smoak it into his nostrills so afflictions burn vanities and darling pleasures which are but as excrements and casts them as dung into our nostrills They are preparative potions to repentance pills of contrition purgations of naturall corruptions vomits of sin tents to search our wounds scarrifications to draw out ill humours And though no afflictions be pleasant for the present yet afterwards they are cordialls of comfort restauratives of grace Thus God taught Miriam by leprosy to leave her murmuring he awakened Jonah out of sleep by casting him into the Sea he cured Zacharie of his infidelity by striking him with dumbnesse delivered Saul from his evill course by blindnesse David from pride by the plague cured him of adultery by killing the child Blessed is the man whom the Lord thus correcteth Fourthly as afflictions are restauratives for maladies by-past so they are preservatives and antidores to prevent the evill to come As a man whose blood is consumed in a lingring feavour is not so apt to take the pestilence so neither a man afflicted to be puffed up with pride or burn with lust he need not fear the swelling of that Carbuncle They are salt to hinder us from putrefaction a stormie winde to save our standing pools from corruption a fiery Cherubim to keep us out of the forbidden paradise of sin As the golden hair was to Nisus a safeguard from his enemies so the crosse of affliction armes from the flesh the world and the devill As is said in the Fable of Achilles so far as he was dipped in the water so far he was unpiercible by any weapon so far as we are plunged in the waters of Marah our spirituall enemies have lesse power over us God sent an Angell of Satan to buffet Paul not so much for any evill he had done as to prevent sin for the time to come lest through the abundance of revelations he should be exalted above measure If God inflict upon us malum poenae the evill of punishment it is to prevent malum culpae the evill of sin Fiftly by afflictions we are prepared and polished for Heaven that as the one scale of tribulation presses us down the other of grace may mount us up Our Oyle of grace is a quintessence that must be extracted by fire our cordiall waters of comfort by distillation our Grapes squeazed in the Wine-presse of sorrow our Wheat flayled in the threshing-floor of tribulation our Flowre grinded between the milstones of pressure We are Gold that must be purified seven times in the Furnace before we be carryed into the Sanctuary Trees that must be pruned before they bring forth any fruit living Stones that must be polished and hammered before they be brought into the heavenly Ierusalem So that to a Christian all his whole life is as it were a threshing death is the fan to winnow the pure wheat from the chaffe that we may be gathered into the heavenly Granary where no unclean thing shall enter Well then if every Christian must feel the sting of these fiery Serpents before he come at Canaan learn we to make account of them not murmur mutter wonder at them In this vale of tears we must look to be fed with the bread of affliction to drink the bitter water gall wormwood and eat the soure grape of sorrow Shall the heavens mourn the clouds shed their tears the earth tremble the fruits be blasted the sea rage the creatures groan for our sins and we not sympathize with them Shall the Prophets and Apostles go through the fire the Martyrs have their robes dyed in scarlet our Saviour sweat water and blood conflict with hell Satan death and we go to heaven in a bed of roses tread on carpets ride still in triumph upon the wings of pleasure True it is in former times we enjoyed Halcyon daies of peace sitting under our own Vines and Fig-trees singing the song of Sion and tuning our own harps in a melodious harmony having no Townes but Salems no men but friends if we had gone into the fields we should have seen no spears but standing corn have heard no drums but tabrets no out-cries but harvest-homes had no years but of Jubilee no daies but of rejoycing But now of a long
which are two the one young Samuel revealing who by this occasion received primam tonsuram his first unction to prophecy the other is old Eli who like Sexagenarius de ponte as his bodily so his spirituall eyes grew dim for 1 Sam. 3. 1. The word of the Lord was pretious in those daies there was no open vision Secondly we have the thing revealed which is either the sin or the punishment of sin sin either the father Eli's for not correcting and chastising his sons or the sin of his sons Hophni and Phinehas who being Priests of the Lord 1 Sam. 2. 12. were sons of Beliall knew not the Lord by their rapine made men abhor the daily sacrifice 17. lay with the women that assembled at the dore of the Tabernacle of the Congregation 22. The punishment of sin either threatned first by a man of God not otherwise named 1 Sam. 2. 27. secondly by Samuel himselfe that the Lord would cut off the whole family of Eli from the priesthood and that the iniquity of his house should not be purged with sacrifice nor offering for ever 1 Sam. 3. 14. Or executed in the fourth Chapter for thirty thousand of the Israelites were put to the sword the whole Camp scattered Hophni and Phinehas the Priests slain the Ark of God taken captive by the Philistims the Wife of Phinehas hearing of it fell into the pangs of childbirth and was delivered of a Son calling his name Ichobod the glory is departed from Israel and so expired and at the relation of the messenger Eli being ninty eight years old fell back from his chair and brake his neck Thus the whole Family was dysastered rarò antecedentem scelestum deseruit pede poena claudo Seneca Punishment and shame like a blood-hound alwaies pursues sin at the heeles the Ark was taken the Army routed the Priests slain Phinehas his Wife perished in the after-pangs Eli brake his neck Hence observe that sin is the deserving cause procuring the ruine and calamity of Church and State Cities and Families Sin it is that infects our purest aire that damps our richest mines that poysons our sweetest dainties that laies thornes in our softest beds of down that undermines Palaces pulls down Crowns shakes Thrones and ruinates Kingdomes that sets all mortall Wights at opposition heat against cold cold against heat winter and summer light and darknesse moysture and drought in arms one against another That the whole world is become a boyling furnace of contradictions where man is the mettall the body is the drosse which must first be burned by the refining fire of death before the soul can become pure gold fit for the heavenly Sanctuary For the proof of this hear Jeremie's lamentation Lam. 3. 39. Wherefore is the living man sorrowfull Heaven and earth answers his Interrogatory with a soul 's sad Eccho Man suffereth for his sins Come on further and see all Creatures Angells Men Beasts Plants Elements Heavens in sorrowes discord sighing out the sad Epitaphium of mans mortality 42. We have sinned and rebelled therefore thou hast not spared thou hast covered us with wrath and persecuted us thou hast slain and not spared Rom. 6. 23. The wages of sin is death As tooth for tooth eye for eye hand for hand one talent for another so death is a deserved reward for sin death first seizing upon the body while we live by the canker of corruption and mortality bringing at the length death of the body by dissolution and all this hatched and brooded under the Cocatrice sin Come on and travail with St. Paul to Corinth 1 Cor. 11. 3. For this cause saies he many are weak amongst you and sick and many sleep For this cause that is for the poyson of sin the canker of corruption in generall for spilling of our Saviour's blood piercing his side nailing his feet unworthy receiving of the holy Sacrament in particular Are sick that is feavours boyle you consumptions waste you plague and pestilence devour you And many sleep sleep in an everlasting Lethargy and apoplexie of death never to be awaked before the last doom Many that Biers are become restlesse Peripateticks the Spade and Mattock tyred the Sextons still digging the Graves still gaping passing-Bells without any stop or period confounding the language one of another the Church-yards more peopled then the Theaters Mista senum ac juvenum densantur funera no sex nor age nor young nor old are spared but are made a subject for death to read mortalitie's lecture upon This made David complain that his bones waxed old and that his moysture was turned into the drought of summer Psal 32. made him houle and cry that his daies were consumed like smoak his bones were burned as hearth withered like grasse he was become like a Pelican in the wildernesse or a sparrow on the house top Ps 102. This made Job complain that his griefe was heavier then the sand of the sea that the arrowes of the Almighty were within him that the poyson had drunk up his spirit the terrours of God had set themselves in array against him Job 6. This makes all Mankinde rot as a Pomgranate shiver as a Potsheard splinter as a Venice Glasse corrupt as a standing Pool and vanish into ashes like Sodom's Apples And the reason of all this is because the justice of God requires it sin is daily in the view of his all-piercing eye sends up cries aloud into his holy ear piercing through the clouds for revenge importuning his vindicative hand to whet his glittering sword to feather his arrowes to make sharp the point of his spear to wash his footsteps in blood And then shall not he that hath called his footstool the Earth and his throne the Heavens to witnesse and hath sworn by himselfe the greatest that sin shall not passe without revenge shall not he be just Besides this consider all Creatures as daily Oratours that miserably complaining put up their petitions to him The higher House the suburbs of Heaven sits drooping the Sun is turned into blood and eclipsed the Stars unsnuffed burn dim within the socket of their sphears their naturall force abated their influence impaired all waxes old as does a garment and saies that sin is the cause The aire is stifled with the poysoned breath of meteors and insteed of comforting the inhabitants of the earth is become a stage of prodigies and terrours flying Dragons amaze blazing Stars as Beacons of astonishment affright Thunder with her loud Canon-shot makes roaring the impetuous fury of the Bolts brings death the Clouds in time of need are barren in time of harvest intoxicate the earth with deluges no dew sometimes but mildew no light but lightning no blast nor gale of winde but blasting and saies that sin is the cause The sea roules the windes blow unmercifully the waves rage impetuously all things are troubled unnaturally which makes the Leviathans roar and the fishes die and saies that sin is the cause The earth quakes
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