put on obedience if for stubbornnesse he must put on patience he must serue if he will deserue this God alone cannot doe if to die he must be mortall this onely God cannot be Therefore this Mediator is made man to be himselfe bound as he is GOD to free others that are bound Man to become weake God to vanquish Man to die God to triumph ouer death This is that sacred Ladder whose top in heauen reaching to the bosome of God expresseth his Diuinitie his foote on earth close to Iacobs loynes witnesseth his Humanitie We are bankrout debters God is a sure Creditor Christ sets all on his score We are ignorant Clients God is a skilfull Iudge Christ is our Aduocate to plead our cause for vs. God is a iust Master we are vnfaithfull vnfruitfull vnprofitable seruants this Mediator takes vp the matter betweene vs. Of the new Couenant For Moses may seeme to be a Mediator of the Old Couenant I stood between the Lord and you at that time to shew you the Word of the Lord. This Mediatorship of the New couenant is a high office competible to none but the Lord Iesus Who should appeare betweene a iust God and sinfull men but he that is mortall with men and iust with God It is a Couenant for there is something agreed on both sides we couenant to belieue and God to forgiue A New couenant there was cold comfort for vs in the old A man reading Fac hoc et vines Doe this and thou shalt liue thinks of it as if he were bidden to catch a starre from the firmament take it for his labour But in the New Crede et vine belieue liue for euer The condition on mans part is belieuing the couenant on Gods part is Sauing Now though it be true that it is as easie for man of himselfe to fulfill the Law as it is to belieue the Gospel yet the New couenant Dat credere giues a man power to belieue for faith is the faire gift of God Praecipit non adiuvat Lex offert et affert Euangelium The Law giues commandement but not amendment the Gospel brings saluation to our hearts our hearts to saluation As it chargeth vs so it aydeth vs. As this Mediator giues Fidem quam credimus the faith which we belieue mercy and remission so also Fidem qua credimus the faith whereby we belieue grace to apprehend this mercy Christ hath obtained a more excellent ministery by how much also he is the Mediator of a better Couenant which was established vpon better promises Briefely here consider the excellencie of this New and Euangelicall Couenant aboue the Old and Legall In the beginning God made man righteous for he created him in his owne Image which the Apostle saies consisted in righteousnesse and the holinesse of truth But man soone defaced this goodly and godly picture This I haue found that God made man righteous but he sought out many inuentions waves to make himselfe wicked and wretched Hence it followed that our restitution was a greater work then our constitution The house was with more ease built vp new then repaired being old and ruinous That was done per verbum enuntiatum this per verbum annuntiatum There he spake the word and all things were created here the Word was made flesh Fecit mira tulit dira passus dura verba duriora verbera There it was done by saying Dic verbum tantùm here by doing yea by dying suffering grieuous words more grieuous wounds Factus in terris fractus in terris There all begun in Adam who was Terrae filius a sonne of the earth here all in Christ who is Coeli Dominus the Lord of Heauen Spirituall life is better then naturall firmer surer There man had onely a power to stand but with it a power to fall according to his owne pleasure heere he hath a certaintie of inseparable coniunction to Christ. He so stands as neuer to fall so liues as neuer to die so is loued as neuer to bee hated There Adam and Eue were married to propagate filios carnis children of the flesh heere Christ is married to his Church to beget filios spirituales children in the Spirit and that with a bond neuer to be diuorced Thus at first God commanded that to exist which was not before now he makes one contrary to be changed into another flesh into spirit darknesse into light corruption into holinesse greater miracles then changing stones into bread Dignus vindice nodus a knot worthy the finger of God to vntie Here is the wonderfull worke of the New Couenant we were made Ex spirituoris redeemed ex sanguine cordis created by the breath of Gods mouth but saued by the bloud of his heart Therefore not sixe Cherubims as in the vision of Esay nor foure and twenty Elders as in the Reuelation of Iohn but a royall Armie of heauenly souldiers were heard praysing GOD at the birth of Iesus Christ. In summe there is but one Mediator of the New Couenant neither Saint nor Angel hath any part in this dignity Melancth Idem est multos Deos fingere ac sanctos mortuos inuocare to worship old Saints is to make new Gods He that shall pray to dead men dishonours the liuing Mediator Saint Paul saith expresly There is one God and one Mediator betweene God and men the man Christ Iesus Whence it is manifest that it is the same blasphemous presumption to make moe Mediators then one that to make moe Gods then one Heere the Romanists distinguish Christ is the sole Mediator of Redemption not of Intercession Opus est mediatore ad mediatore Christum VVee must haue a Mediator of intercession to this Mediator of redemption A blind answere for Paul directly there speakes of prayers and Intercession ver 1. c. But say they Our prayers are to be made to God alone tanquam per cum implenda because our desires are fulfilled onely by him but vnto the Saints tanquam per eos impetranda because they are obtained by them As if Christ were so busie that hee could not tend to heare vs or so stately that hee vvould not bend to heare vs or so vniust as to deny his owne Venite and not to performe his promise Come vnto me all that labour We oppose against them that comfortable saying of S. Iohn If any man sinne we haue an Aduocate with the Father Iesus Christ the righteous They answere Indeed Christ is our chiefe Aduocate Saints and Angels secondary or subordinate Aduocates But the word Aduocate is borrowed of the Lawyers signifies him only that doth plead the iustice of his clients cause A stranger in the court may become a petitioner to the Iudge intreat fauor for the person guilty but Aduocates are Patrons Proctors of their Clients Angels in heauen Saints on earth are suitors in our behalfe to God but Christ alone is our Aduocate And
fall and the fall thereof be great Shall wee still continue sine â—…etu perhaps sine motu dormitantes It is a fashion in the world to let Leases for three liues as the Diuine Poet sweetly So short is life that euerie Tenant striues In a torne house or field to haue three liues But God lets none for more then one life and this expired there is no hope to renew the lease He suffers a man sometimes to dwell in his Tâ—…nement threescâ—…re and ten yeeres sometimes fourescore till the house be ready to drop downe like mellow fruite But he secures none for a moneth for a moment Other farmers know the date of their leases and expiration of the yeares man is meerely a Tenant at will and is thrust often sedibus adibus at lesse then an houres warning We haue then cause to watch I sleepe but mine heart waketh sayth the Church If temptation doe take vs napping yet let our hearts wake Simon Dormis Sleepâ—…st thou â—…eter Indeed there is a time for all things and sometimes sleepe and rest is Dabile and Laudabile necessary and profitable But now Simon when thy Lord is ready to be giuen vp into the hands of his enemies when the houre and power of darknesse is instant when the great worke of saluation is to be wrought Simon sleepest thou Thou that hast promised to suffer with me canst thou not watch with me Quomodo morieris qui spâ—…ctare expectare nonpotes Beloued let vs all watch that Iesus who was then when Peter slept ready to suffer is now though we all sleepe ready to iudge quicke and dead 6. The last generall point of Wisedome we will learne from them is this As they once a yeare slippe off their old coate and renew themselues so let vs cast off the old man and the garment spotted of the flesh more speck led with lusts then the skin of any Serpent and be renewed in our mind to serue God in the holynesse of truth The Grecians haue a fabulous reason of this renouation of serpents Once mankind stroue earnestly with the Gods by supplication for Perpetuall youth It was granted and the rich trâ—…sure being lapped vp was layd vpon an Asse to be carried among men The silly beast being sore thirstie came to a fountaine to drinke the keeper of this fountaine was a Serpent who would not suffer the Asse to drinke vnles hee would giue him his burden The Asse both ready to faint for thirst and willing to be lighted of his lode condiscended Hereby the Serpent got from man perpetuall youth Indeed the serpent changeth his age for youth and man his youth for age And the Asse for his punishment is more tormented with thirst then any other beast The serpent may thus get the start of a man for this world but when he dyes he dies for eâ—…er life neuer returnes But wee shall put off not the skinne but this mortall body and so be clothed with imâ—…ortalitie and eternall life aboue we shall be young againe in heauen Only death adds t' our strength nor are we growne In stature to be men till we are none Let this answer the Poet. Anguibus exuitur tenui cum pelle vetustas Cur nos angust a conditione suâ—…us Why do serpents repaire themselues and man decay The answere is easie and comfortable when there shall be new heauens and new earth wee shall haue new bodies They haue here new bodies and we old bodies but there we shall haue new bodies when they are no bodies But to our purpose They write that the Serpent gets him to some narrow passage as betweene two stickes so slips off his skinne And this is called Spâ—…lium serpentis or vâ—…rnatio serpentis If wee would cast off our old coate which is corrupt according to deceitfull lusts wee must passe through a narrow gate as it were two trees faith and repentance Heauen is called new Ierusalem you cannot creepe through those new dores with your old sinnes on your backes Be no Gibeonites God will not bee cossened with your old Garments Put them off sayth Paul put them off and cast them away they are not worthy mending None are made of Satans slaues Gods sonnes but they must put off their old liuerie which they wore in the Deuils seruice the cognisance of Mammon Let him that is in Christ be a new creature Old things are passed away behold all things are become new I saw sayth S. Iohn Nouum Coelum c. a new heauen and new earth For whom prouided for new creatures Enuie this ye worldlings but striue not in your lower pompes to equall it Could you change robes with Salomon and dominions with Alexander you could not match it But quake at your doome ye wicked Topâ—… is ordâ—…ed of old Old hell for old sinners But which way might a man turne his eyes to behold this Renouation Nil â—…i vidâ—… nil nâ—…ui audio The hand is old it extorts the tongue is olde it sweares Our vsuries are still on foote to hunt the poore our gluttonies looke not leaner our drunkennesse is thirstie still our securitie is not waked Old Idoles are in our inward and better temples Our iniquities are so old and ripe that they are not only albâ—… ad messem white to the haruest but euen sicca ad ignem dry for the fire Not onely Serpents but diuers other creatures haue their turnes of renewing The Eagle reneweth her bill sayth the Prophet our Grand-mother earth becomes new and to all her vegetatiue children the Spring giues a renouation Onely we her vngracious Sons remaine old still But how shall we expect hereafter new glorified bodies vnlesse wee will haue here new sanctified soules In Christ Iesus neither Circumcision auaileth any thiâ—…g nor 〈◊〉 but a new creature And as many as wâ—…lke according to this rule peace be on them and mercie and vpon the Israell of God I haue taught you according to my poore meditations some Wisedoâ—… from the Serpent Augustine giues 6. or 7. other instances worthy your obseruation and imitation which I must pesse ouer in silence The 〈◊〉 chalengeth some piece of my discourse for I dare not giue you the Raynes and let you goe without the Curbe And yet I shall hold you a little longer from it for as I haue shewed you some good in Serpents that you may follow it so I must shew you some euill in them that you may eschew it The vicious and obnoxious affections of Serpents haue more followers then their vertues These instances are of the same number with the former 1. The Serpent though creeping on the dust hath a loftie spirit reaching not onely at men but euen at the birds of the aire And here hee is the Ambitious mans embleme He was bred out of the dust yet he catcheth aâ—… Lordships and honours ransackes the Citie forredges thâ—… Countrey scowres it through the Church but
publishing of his benefite Mark 1. to the Leper See thou say nothing to any man of it But he went out and began to publish it much to blaze abroad the matter I know diuerse Diuines by curious distinctions haue gone about to excuse the matter by making this an admonitory not an obligatory precept But I subscribe to Caluin and Marlorat who taxe it for an offence and manifest breach of Christs commandement And Ierome on that place sayes that Non erat necesse vt sermone iactaret quod corpore praeferebat His tongue might be silent for his whole body was turned into a tongue to publish it The act was good but not good at that time Disobedient he was be it granted yet of all disobedient men commend me to him Let not then any politicke or sinister respects tye vp our tongues from blessing him that hath blessed vs. Suffocate not the fire of zeale in thy heart by silent lips lest it proue key-cold But say with our Prophet My foot standeth in an euen place in the congregations vvill I blesse the Lord. We perceiue now the motiue cause that brought Dauid into Gods house I would take leaue from hence in a word to instruct you with what minde you should come to this holy place We are in substance inheritors of the same faith which the Iewes held haue in stead of their Tabernacle Sanctuary Temple Churches places set apart for the Assembly of Gods Saints Wherein wee receiue diuine Mysteries and celebrate diuine Ministeries which are said by Damascen Plus participare operationis gratiae diuinae There is nothing lost by the Gospell which the Law afforded but rather all bettered It is obseruable that the building of that glorious Temple vvas the maturity and consummation of Gods mercy to the Iewes Infinite were his fauours betwixt their slauery in Egypt and their peace in Israel God did as it were attend vpon them to supply their wants They haue no guide why God himselfe is their guide and goes before them in a pillar of fire They haue no shelter the Lord spreads a cloud ouer them for a Canopy Are they at a stand and want way The Sea shall part and giue them passage whiles the diuided waters are as walls vnto them For sustenance they lacke bread heauen it selfe shall powre downe the food of Angels Haue they no meat to their bread A winde shall blow to them innumerable Quailes Bread and flesh is not enough without drinke behold a hard rocke smitten with a little vvand shall powre out abundance of water But what is all this if they yet in the wildernesse shall vvant apparell their garments shall not waxe olde on their backes Doe they besiege Iericho walls shall fall downe before them for want of engines hailestones shall braine their enemies Lampes and pitchers and dreames shall get them victorie The Sunne shall stand still in Gibeon and the Moone in the valley of Aialon to behold their conquests Lacke they yet a Land to inhabite the Lord will make good his promise against all difficulties and giue them a land that flowes with milke and honey But is all this yet short of our purpose and their chiefe blessednesse They want a House to celebrate his praise that hath done all this for them behold the Lord giueth them a goodly Temple neyther doth hee therein onely accept their offerings but he also giues them his Oracles euen vocall oracles between the Cherubins I might easily paralell England to Israel in the circumference of all these blessings but my center is their last and best and whereof they most boasted The Temple of the Lord and the Law of their God To answere these wee haue the Houses of God and the Gospell of Iesus Christ. We haue all though all in a new manner 2. Cor. 5. Old things are passed away behold all things are become new They had an Old Testament we haue the New Testament They had the Spirit wee haue a new Spirit They had Commandements we haue Nouum mandatum the New commandement They had an Inheritance Canaan we haue a new Inheritance promised Vids nouum coelum nouam terram I saw a new heauen and a new earth To conclude they had their Temple we haue our Churches to which as they were brought by their Sabbath so we by our Lords day wherein as they had their Sacraments so we haue our Sacraments Wee must therefore beare the like affection to ours as they did to that We haue greater cause There was the shadow heere is the substance there the figure here the truth there the sacrifices of beasts heere of the Lambe of God taking away the sinne of the vvorld I finde my selfe here occasioned to enter a great sea of discourse but you shall see I will make but a short cut of it It is Gods house you enter a house vvhere the Lord is present the place where his honour dwelleth Let this teach vs to come 1. With Reuerence Ye shall hallow my Sabbaths and reuerence my Sanctuary I am the Lord. The very mention of this Reuerence me thinkes should strike our hearts with our selfe-knowne guiltinesse How few looke to their feet before they enter these holy dores Eccl. 5. and so they offer the Sacrifice of imprudent and impudent fooles If they are to heare they regard Quis not Quid any thing is good that some man speakes the same in another triuiall If the man likes them not nor shall the Sermon Many thus contend like those two Germans in a Tauerne One said he was of Doctor Martins religion the other protested himselfe of Doctor Luthers religion and thus among their cups the litigation grew hote betweene them whereas indeed Martin and Luther was but one man Others when they come first into the Church they swappe downe on their seates clappe their hattes before their eyes and scarce bow their knees as if they came to blesse God not to intreat God to blesse them They vvould quake in the presence of an offended King who are thus impudent faced in the house of God But saith the Lord whose Throne is the heauen and the earth his footstoole I will looke to him that trembleth at my vvord So Iacob Gen. 28. was afraid and sayd Hovv fearefull is this place This is none other then the house of God and this is the gate of heauen Whereupon Bernard Terribilis planè locus c. A fearefull place indeed worthy of all reuerence which Saints inhabit holy Angels frequent and God himselfe graceth vvith his owne presence As the first Adam was placed in Paradise to keepe it so the second Adam is in the congregation of his Saints to preserue it Therefore enter not without Reuerence I will come into thy house in the multitude of thy mercies and in thy feare will I vvorship toward thy holy Temple 2. With Ioy. None but a free-will offering is welcome to
Country of Earth describe the glorious Court of Heauen Glorious things are spoken of thee O City of God Glorious Cities haue beene and are in the world Rome was eminently famous all her Citizens like so many kings yet was it obserued Illic homines more that men did die there But in this Citie there is no dying Mors non erit vltra There shall be no more death I will narrow vp my discourse to consider in this City only 3. things The Situation Society Glory The Situation It is placed aboue Gal. 4. Ierusalem which is aboue is free the mother of vs all Heauen is in excelsis His foundation is in the holy mountaines So was Ierusalem seated on earth to figure this Citie built on the Quarrey of heauen Dan. 2. On Saphyres Emeralds and Chrysolites Reu. 21. There is a heauen now ouer our heads but it shall vvaxe olde as a garment It is corruptible and so combustible This Citie is eternall Mount Sion neuer to bee moued a kingdome neuer to be shaken Wee are now vnder this lower heauen then this shall be vnder vs. That which is our Canopy shall be our Pauement The Society The King that rules there is one Almighty God in three distinct persons Hee made this City for himselfe In his presence is the fulnesse of ioy and pleasures at his right hand for euermore If hee gaue such a house as this world is to his enemies what may we thinke hath hee prouided for himselfe and his friends But will GOD dwell there alone He is neuer alone himselfe is to himselfe the best and most excellent company Neuerthelesse he vouchsafes a dwelling here to some Citizens and these are eyther Created so Assumed or Assigned 1. Created Citizens are the blessed Angels who from their first creation haue enioyed the freedom of this City They stand alwaies in the presence of God they can neuer lose their happinesse 2. Assumed those whose spirits are already in heauen Hebr. 12. There are the spirits of iust men made perfect They are already in soule taken vp and made free Denisons of this Citie 3. Assigned the Elect that liue in the militant Church waiting for the day of their bodies Redemption crying still Come Lord Iesus come quickly These are Conscripti written in the Lambes booke of life Now though we are not already in full possession because our apprentiship of this life is not out yet we are already Citizens Ye are no more strangers and forreiners but fellow Citizens vvith the Saints and of the houshold of God And we haue three happy priuiledges of Citizens 1. Libertas Freedome from the Law not from obedience to it but from the curse of it Praestemus quod possumus quod non possumus non damnabit Let vs keepe so much of it as we can what wee cannot keepe shall not eondemne vs. Liberty in the vse of these earthly things heauen earth ayre sea with all their creatures do vs seruice Whether things present or things to come all are yours and ye are Christs and Christ is Gods 2. Tutela Imperij The Kings protection Psalm 91. Angelis mandauit Hee hath giuen his Angels charge ouer vs to keepe vs in all our wayes Is this all No. vers 4. Hee couers vs with his fethers and vnder his wings doe wee trust his truâ—…h is our shield and our buckler Our dangers are many in some places and some in all places we haue Gods owne Guard royall to keepe vs. They are sent from God to minister for their sakes which shall be heyres of saluation I need not determine whether euery particular person hath his particular Angell Saint Augustine hath wel answered Quando hoc nesciatur sine crimine non opus est vt definiatur cum discrimine Since our ignorance is no fault let vs not trouble our selues with curious discussion Bernard directs vs a good vse of it Quantam debet hoc tibi inferre reuerentiam afferre deuotionem conferre fiduciam The consideration of the guard of Angels about vs should put into our mindes reuerence into our hearts deuotion into our soules confidence 3. Defensio Legis the defensiue protection of the Law Christis our Aduocate Who shall lay any thing to the charge of Gods elect It is God that iustifieth Wee are impleaded Paul appeales to Caesar wee to Christ. The Deuill accuseth vs we are far remote behold our Counsellor is in heauen that will not let our cause fall or be ouerthrowne If any man sinne we haue an Aduocate with the Father Iesus Christ the righteous Thus are we Citizens in present shall be more perfectly at last We haue now right to the Citie wee shall then haue right in the City Wee haue now a purchase of the possession shall then haue a possession of the purchase Father I will that they also whom thou hast giuen mee bee with me where I am that they may behold my glory This is our Sauiours Will Testament and shall not be broken The Company then addes to the glory of this City We are loth to leaue this world for loue of a few friends subiect to mutual dislikes but what then is the delight in the Society of Saints where thy glorified selfe shall meet with thy glorified friends and your loue shall be as euerlasting as your glory There be those Angels that protected thee those Patriarchs Prophets Apostles Martyrs that by doctrine and example taught thee yea there is that blessed Sauior that redeemed thee Often heere with grones and teares thou seekest him whom thy soule loueth loe there he shall neuer be out of thy sight The Glory The glory Non mihi si centum linguae If I had a hundred tongues I was not able to discourse throughly the least dramme of that inestimable weight of glory The eye hath seene much the eare hath heard more and the heart hath conceiued most of all But no eye hath seene nor eare heard nor heart apprehended the things which God hath prepared for them that loue him Augustine after a stand Deus habet quod exhibeat God hath something to bestowe on you If I say wee shall be satiate you will think of lothing if wee shall not be satiate you will thinke of hunger But Ibi nec fames nec fastidium there is neither hunger nor lothing Sed Deus habet quod exhibeat No sooner is the soule within those gates but she is glorious Similem sibi reddit ingredientem Heauen shall make them that enter it like it selfe glorious As the ayre by the Sunnes brightnesse is transformed bright Quanta falici tas vbi nullum erit malum nullum deerit bonum How great is that blessednesse where shall be no euill present no good absent This is a blessed Citie Men are ambitious heere and seeke to be free of great Cities and not seldome buy it dearer then the Captaine bought his Burgeship But no such
the whole If he spare not the Holy of holyes then much lesse the rest Ezek. 9. When God had comanded Slay vtterly old young maides and children he addes withall And begin at my Sanctuary If God begin at his Sanctuary he will not faile to end with the rest if that shall not scape being profaned how much lesse houses built for riot disorder pride ambition If the Temple of praiers then surely the dens of theeues For loe I begin to bring euil on the citie which is called by my name shall ye go vnpunished sayth God to the Heathen If the sacredst things defiled by Idolatry shall be subuerted neuer thinke that your faire houses shall stand when they are made couerts of oppressions and convents of superstition when the better things are not fauoured the worst haue small hope So Peter reasons If Iudgment shall beginne at the house of God what shall be the end of them that obey not the Gospell If the strong Cedars in Lebanon be rooted vp woe to the rotten-rooted poplars If the dragons taile swoope starres from heauen what shall become of squalid earthy vapours The Temple was one of the worlds greatest wonders as curious a workemanship as sixe and thirtie yeares could make it it wanted not the art of man yea the blessing of heauen was added to it Yet now loe Etiam periere ruinae this goodly building by sin was brought to ruine yea euen the very ruines are perished Shall then your Forts and Pallaces worldlinges Paradises full of rapine emptie of charitie stand against all weathers and stormes of iudgement No stone shall fall after stone and ruine shall one day tell the passengers as GOD threatned of Ierusalem Here stood a goodly Manner a sumptuous edifice a royall Pallace Or if they fall not downe in themselues they shall fall to the owners whose iniquities haue defiled them God punisheth by certaine degrees first he rents the vaile then rents away the Temple As by Dauids hand he first rent Saules garment and then rent away his kingdome God at first toucheth men lightly in their goods quiet health if these stirre not to repentance he proceeds against the whole Know yee not that ye are the Temple of God If you set vp in this Temple Idoles lusts and euill affections God first rents the vaile toucheth you with some gentle afflictions but if you still continue to make this Temple a denne of theeues the Temple it selfe will be destroyed You haue heard the first myracle the renting of the vaile As the Iewes were wont to rend their garments when they heard blasphemie against God so it may seeme the Temple tore his garments rent his vaile in pieces when it heard those execrable blasphemies against the Sonne of God 2. Myracle The earth did quake The Philosophers haue giuen diuers naturall causes of earth-quakes as by hote and dry exhalations shut vp in the bowels of the earth and labouring for vent resisted by the earths solidnes there ensueth terrae motus a shaking of the earth c. But this was an extraordinary earth-quake for it hapned exactly at the very instant of Christs death It might bee to set forth the glory of the new Testament and to vindicate it from inferioritie to the olde The law was both giuen and renewed with an earthquake Giuen Exod. 19. to the hand of Moses The whole mount quaked greatly As at the giuing mount Sinai so at the renewing mount Horeb quaked As Eliah stood vppon the Mount there passed by a strong wind and after the wind an Earth-quake So when the Lord of the Gospell dyed the earth shooke that the ministration of righteousnesse might not be lesse glorious then the ministration of death This myracle shall giue vs a threefolde instruction 1. To consider the fiercenesse of Gods wrath against sinnes and sinners For God by shaking the earth did no lesse then threaten the vtter subuersion of those desperate and bloudie wretches Corah and his confederates were swallowed vp of the earth for rebelling against Moses the Lords seruant Of much how sorer punishment were these worthy that had crucified not the seruant but the Son of God! If the mercies of God had not bin greater then their iniquities they had not escaped By this we see how able God is to punish sinners he shewes what he can doe it is his mercie that hee forbeares Some of these were to be conuerted therefore concussi non excussi moued not remoued shaken but not destroied Ostendisti populo grauia saith the Psalmist Thou hast shewed thy people hard things Shewed not imposed shooke the rod not laid it on This forbearance of God should lead vs on to repentance if not it is but the forerunner of vengeance Though nowe by mouing the earth he scare and spare these Iewes yet after the earth spued them out as an offence to her stomacke O obstinate hearts that quake not when the sencelesse ground quakes that beares so vnprofitable a burden Cannot the earth admonish thee it shall deuour thee Si non mâ—…nebit mouebit If the almighties hand stirring it hath not stird thee to repentance a Sextons hand shall couer thee with moulds a weake shaker shall doe it Thinke when God moues the earth he preacheth to thy soule if thy heart so little in comparison of that great vast bodie will not tremble know God hath one thing that shall shake thee to peices death 2. The nature of sinne is here considerable so heauie that it makes the very earth to quake The Iewes sinnes were such a burden that the earth could not beare them without trembling The earth is fixed and standeth fast sayth the Psalmist as the Center of the world it is strange that to bee moued euen so strange is the cause that moues it It must needs bee a monstrous waight of iniquitie that totters the earth on her foundations But why is the earth so quiet now Doe not innumerable wretches daily crucifie Christ by their oathes blasphemies and rebellions in his head by their persecutions oppressions in his members Is not his word derided his Sacraments despised his good creatures abused Why doth not the earth shrinke and shake at these horred impieties Be still he that holds his hand from myracles wil not hold it from plagues They are for borne not forgiuen God keepes silence but hee sleepeth not the earth may spare them but Desolation in a moment shall swallow them To the Iewes the earth moued and they stood still to these the earth shall stand still and themselues shall be moued 3. There is nothing on the earth that is not moueable if the earth it selfe be moueable God hath laid the foundations of the earth that it should not be moued Yet so that hee who laid it can shake it If the earth then whatsoeuer is built vpon it The earth shall be burnt sayth Peter What alone no the earth
through with reward Let the Philosophers stop their mouths Scelus aliquis tutum nemo securum tulit Some guiltie men haue beene safe none euer secure This euerie eye must see Let adulterie plead that nature is encourager and directer of it and that she is vniust to giue him an affection and to barre him the action yet we see it plagued To teach vs that the sin is of a greater latitude then some imagine it vncleane fedifragous periured Broad impudence contemplatiue Bauderie an eye full of whores are things but iested at the committers at last find them no iest when God powres vengance on the body and wrath on the naked conscience Let drunkennes stagger in the robes of good fellowship and shrowdit selfe vnder the wings of merriment yet we see it haue the punishment euen in this life It corrupts the bloud drownes the spirits beggers the purse and enricheth the carcase with surfets a present iudgement waites vpon it He that is a theefe to others is at last a theefe also to himselfe and steales away his owne life God doth not euer forbeare sin to the last day nor shall the bloudy Ruffian still escape but his owne bloud shall answere some in present and his soule the rest eternally Let the Seminary pretend a warrant from the Pope to betray and murder Princes and build his damnation on their tetricall grounds which haue Parum rationis minus honestatis Religionis nihil Little Reason lesse Honestie no Religion Yet we see God reueales their malicious stratagems and buries them in their owne pit Piercies head now stands Centinell where he was once a Pioner If a whole land flow with wickednes it escapes not a deluge of vengeance For England haue not her bowells groaned vnder the heauy pestilence If the plague be so common in our mouthes how should it not be common in our streets With that plague wherwith we curse others the iust God curseth vs. Wee shall find in that Emperiall state of Rome that till Constantines time almost euery Emperour dyed by treason or massacre after the receiuing of the Gospell none except that reuolter Iulian Let not sinne then be made a sport or iest which God will not forbeare to punish euen in this life 3. But if it bring not present Iudgement it is the more fearefull The lesse punishment wickednes receiues here the more is behind God strikes those here whom he meanes to spare hereafter and corrects that sonne which he purposeth to saue But hee scarce meddles with them at all whom hee intends to beate once for all The Almond tree is forborne them who are bequeathed to the boiling Potte There is no rod to scourge such in present so they goe with whole sides to hell The purse and the flesh scapes but the soule payes for it This is Misericordia puniens a greeuous mercie when men are spared for a while that they may be spilled for euer This made that good Saint cry Lord here afflict cut burnt torture me Vt in aeternum parcas that for euer thou wilt saue me No sorrow troubles the wicked no disturbance embitters their pleasures But remember sayth Abraham to the merry-liu'ed rich man Thou wert delighted but thou art tormented Tarditas supplicij grauitate pensatur and hee will strike with iron hands that came to strike with leaden feete Tuli nunquid semper feram no their hell-fire shall be so much the hoter as God hath beene coole and tardy in the execution of his vengeance This is a Iudgement for Sinne that comes inuisible to the world insensible to him on whom it lights To be giuen ouer to a reprobate mind to a hard and impenitent heart If any thing be vengance this is it I haue read of plagues famine death come temperd with loue and mercie this neuer but in anger Many taken with this spirituall lethargie sing in Tauernes that should howle with dragons and sleepe out Sabboths and Sermons whose awaked soules would rend their hearts with anguish Fooles then onely make a mocke at sinne 4. Sinne that shall at last be laid heauy on the conscience the lighter the burthen was at first it shall be at last the more ponderous The wicked conscience may for a while lie a sleepe but Tranquilitas ista tempestas est this calme is the greatest storme The mortallest enemies are not euermore in pitched fields one against the other the guiltie may haue a seeming truce true peace they cannot haue A mans debt is not payd by 〈◊〉 bring euen while thou sleepest thy arrerages run on If thy conscience be quiet without good cause remember that Cedat iniustissima pax iustissimo bello a iust warre is better then vniust peace The conscience is like a fire vnder a pile of greene wood long ere it burne but once kindled it flames beyond quenching It is not pacifiable whiles sinne is within to vexe it the hand will not cease throbbing so long as the thorne is within the flesh In vaine he striueth to feast away cares sleepe out thoughtes drinke downe sorrowes that hath his tormentor within him When one violently offers to stoppe a sourse of bloud at the nostril it finds a way downe the throate not without hazzard of suffâ—…cation The stroken deare runs into the thicket and there breakes off the arrow but the head stickes still within him and rankles to death Flitting and shifting ground giues way to further anguish The vnappeased conscience will not leaue him till it hath shewed him hell nor then neither Let then this Foole know that his now feared conscience shall be quickned his death-bed shall smart for this And his amazed heart shall rue his old wilfull adiournings of repentance How many haue there raued on the thought of their old sinnes which in the dayes of their hote lust they would not thinke sinnes Let not then the Foole make a mocke at sinne 5. Sinne which hath another direfull effect of greater latitude and comprehensiue of all the rest Diuinam incitat iram It prouokes God to anger The wrath of a king is as messengers of death what is the wrath of the king of kings For our God is a consuming fire If the fire of his anger be once throughly incensed all the riuers in the South are not able to quench it What piller of the earth or foundation of heauen can stand when he will wake them Hee that in his wrath can open the iawes of earth to swallow thee sluce out flouds from the sea to drowne thee raine downe fire from heauen to consume thee Sodome the old world Corah drunke of these wrathfull vialls Or to goe no further he can set at iarre the elements within thee by whose peace thy spirits are held together drowne thee with a dropsie bred in thy owne flesh burne thee with a pestilence begotten in thy owne bloud or bury thee in the earthly graue of thy owne melancholy Oh it is a fearefull thing to
from patience Charitie couers a multitude of Sinnes sayth Peter All sinnes sayth Salomon Couers them partly from the eyes of God in praying for the offenders partly from the eyes of the world in throwing a cloake ouer our brothers nakednes especially from it owne eyes by winking at many wrongs offred it Charitie suffreth long the backe of loue will beare a load of iniuries There be two graces in a Christian that haue a contrary qualitie The one is most stout sterne the other most mild and tender Loue is soft and gentle therfore compared to the bowelles Viscera Misericordiae Faith is austere and couragious carrying Luthers motto on the Shield Cedo nulli I yeeld to no enemie of my faith So sayd our precious Iewel I denie my liuing I deny my estimation I deny my name I denie my selfe but the Faith of Christ and the Truth of God I cannot denie But loue is mild long-suffering mercifull compassionate and so hath a Cleare way to peace Neare Loue is also a very neare way to blessednesse and as I may say a short cut to heauen All Gods law was at first reduced to ten Precepts The lawes of nations though they make vp large volumes yet are still vnperfect some statutes are added as necessary others repealed as hurtfull But the law of God though contained in a few lines yet containes all perfection of duetie to God and man There is no good thing that is not here commanded no evill thing that is not here forbidden And all this in so short bounds that those ten precepts are called but ten Words Yet when Christ came he abridged this Law shorter and reduced the Ten into Two Thou shalt loue the Lord thy God with all thy heart and thy neighbour as thy selfe S. Paul yet comes after and rounds vp all into one God reduceth all into Tenne Christ those tenne into Two Paul those two into one Rom. 13. Loue is the fulfilling of the law Which is Compendium non dispendium legis saith Tertullian an abridging not enervating of the law of God So Augustin God in all his law Nihil praecipit nisi Charitatem nihil culpat nisi cupiditatem commands nothing but Loue condemnes nothing but lust Yea it is not onely the Complement of the Law but also the Supplement of the Gospell Ioh. 13. Novum mandatum A new commandement I giue vnto you that yee loue one another All which makes it manifest that Loue is a Neare way to heauen Sociable It is also for it is neuer out of company never out of the best company The delight thereof is with the Saynts that are in earth and with the excellent The two maine obiects of Enuie are Highnesse and Nighnesse the enuious man cannot endure another aboue him another neare him the envious man loues no neighbour But contrarily loue doth the more heartily honour those that are higher and embrace those that are nigher and cannot want societie so long as there is a Communion of Saints Loue is the way you heare our Course is Walking As cleare neare and sociable a way as loue is yet few can hit it for of all wayes you shall find this least travel'd The way of Charitie as once did the Wayes of Sion mournes for want of passengers This path is so vncouth and vnbeaten that many cannot tell whether there be such a way or not It is in their opinion but Via serpentis the way of a serpent on the earth or of a bird in the ayre which cutteth the ayre with her wings and leaues no print or tract behind her But some Chimâ—…ra or mathematicall imaginary poynt an Ens rationale without true being Viam dilectionis ignorant as the Apostle sayth Uiam pacis The way of peace they haue not knowne Others knowe there is such a way but they will not set their foote into it Their old way of malice and covetousnesse is delightfull but this is Ardâ—…a praerupta via a hard and a harsh way Indeede Artis tristissima ianua nostrae the entrance to this way is somewhat sharp and vnpleasant to flesh for it begins at repentance for former vncharitablenesse But once entred into this Kings high-way it is full of all content and blessednes Adlaetos ducens per gramina fluctus Walke in Loue. He doth not say talke of it but walke in it This precept is for course not discourse Loue sittes at the doore of many mens lips but hath no dwelling in the heart We may say truely of that charitie it is not at nome A great man had curiously engrauen at the gate of his Pallace the image of Bountie or Hospitalitie The needie Trauellers with ioy spying it approach thither in hopefull expectation of succour But still silence or an emptie Eccho answers all their cries and knockes for hospitality may stand at the gate but there is none in the house One among the rest his hungry trust thus often abused resolues to plucke downe the Image With these words If there be neither meate nor drinke in the house what needs there a Signe Great Portals in the Countrey and coloured Postâ—…s in the Cittie promise the poore Beggar liberall reliefe but they are often but Images Muta â—…utila signa dumbe and lame signes For Charitie is not at home onely the shadow without Speâ—…illectat inaâ—…i giues faire and fruitlesse hopes We are too much wearied with these shadowes of Charitie Ambrose makes two parts of Liberalitie Beneuolence and Beneficence Many will share the former but spare the latter They will wish some thing but doe nothing They haue open mouthes but shut hearts soft words but hard bowels To these S. Iohn giues aduise Let vs not loue in word nor in tongue but in deed and in truth Opposing workes to words veritie to vanity Verball complements are not reall implements and with a little inuersion of the Philosophers sense The belly hath no eares The starued soule delights not to heare Charitie but to feele it Oculate mihi sunt manus the poores hands haue eyes what they receiue they beleeue The gowtie vsurer hath a nimble tongue and though he will not walke in loue he can talke of loue for of all members the tongue Postrema senescit waxeth old last Let a distressed passenger come to some of their gates and he shall haue diuinitie enough but no humanitie wholesome counsell but no wholesome food They can afford them exhortation but not compassion charging their eares but in no wise ouer-charging their bellies They haue scripture against begging but no bread against famishing The bread of the Sanctuary is common with them not the bread of the Buttery If the poore can be nourished with the Philosophicall supper of good morall sentences they shall be prodigally feasted but if the bread of life will not content them they may be packing But sayth S. Iames If you say to the poore Depart in peace be warmed be filled
euen to them that beleeue on his Name By one offering hee hath perfected for euer them that are sanctified This is sure comfort to vs though hee dyed almost 1600. yeares agoe his bloud is not yet dry his wounds are as fresh to doe vs good as they were to those Saints that beheld them bleeding on the Crosse. The vertue of his merits is not abated though many thousand hands of Faith haue taken large portions out of his treasurie The riuer of his Grace which makes glad the citie of God runnes ouer the bankes though infinite soules haue drunke heartie draughts and satisfied their thirst But because we cannot apprehend this for our selues of our selues therefore he hath promised to send vs the Spirit of truth who will dwell with vs and applie this to vs. for euer Thus you haue seene the first Triplicitie how he is the Same Obiectiuely in his Word Now he is Subiunctiuely in his Power the Same and that Yesterday for he made the world To day for he gouerns the world For euer for he shall iudge the world Yesterday in the Creation All things were made by him and without him was not any thing made that was made By him were all things created that are in heauen and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created by him and for him All things euen the great and faire booke of the world of three so large leaues Coelum Solum Salum Heauen Earth and Sea The Prophet cals him the Everlasting Father Daniel Auntient of dayes Salomon sayes that the Lord possessed him in the beginning of his way before his workes of old So himselfe told the vnbeleeuing Iewes Before Abraham was I am We owe then our selues to Christ for our creation but how much more for our redemption Si totum me debeo pro ine facto quid addam iam pro me refecto In primo opere me mihi dedit in secundo se mihi dedit If I owe him my whole selfe for making me what haue I left to pay him for redeeming me In the first worke he gaue my selfe to me in the second he gaue himselfe to me By a double right we owe him our selues we are worthy of a double punishment if we giue him not his owne To day in the Gouerning Hee vpholdeth all things by the word of his power Hee is Paterfamilias and disposeth all thinges in this vniuerse with greater care and pâ—…ence then any house-holder can menage the buâ—…nesse of his priuate familie Hee leaues it not as the Carpenter hauing built the frame of a house to others to perfect it but lookes to it himselfe His Creation and Prouidence is like the Mother and the Nurse the one produceth the other preserueth His creation was a short prouidence his prouidence a perpetuall creation The one sets vp the frame of the house the other keepes it in reparation Neither is this a disparagement to the Maiestie of God as the vaine Epicures imagined curare minima to regard the least things but rather an honour curare infinita to regard all things Neither doth this extend onely to naturall things chained together by a regular order of succession but euen to casuall and contingent things Oftentimes cùm aliud volumus aliud agimus the euent crosseth our purpose Which must content vs though it fall out otherwise then we purposed because God purposed as it is falne out It is enough that the thing attaine the owne end though it misse ours that Gods will be done though ours be crossed But let me say Hath God care of foâ—…les and flowers and will he not care for you his owne Image Yea let me goe further Hath God care of the wicked Doth he powre downe the happie influences of heauen on the vniust mans ground And shall the faithfull want his blessing Doth hee prouide for the Sonnes of Beliall and shall his owne children lacke He may giue meate and rayment to the rest but his bountie to Beniamin shall exceed If Mâ—…b his Wash-pot tast of his benefites then Iudah the signet on his finger cannot bee forgotten The King gouernes all the Subiects in his Dominions but his seruants that waite in his Court partake of his most Princely fauours God heales the sores of the very wicked but if it be told him Lord hee whom thou louest is sicke 〈◊〉 enough hee shall bee healed The wicked may hâ—…â—…utward blessings without inward and that is Esau's pottage without his Birth-right but the elect haue inward blessings though they want outward and that is Iacobs inheritance without his pottage For euer because he shall iudge the world GOD hath appoynted a day in the which he will iudge the world in righteousnesse by that Mâ—…n whom he hath ordained In the day that God shall iudge the secrets of mâ—…n by Iesus Christ. Let the wicked flatter themselues that all is but talke of any comming to Iudgement non aliud videre patres aliudve nâ—… pâ—…tes aspicâ—…nt all is but terriculamenta nutricum meere scar-babes Scribarâ—…m peâ—… mendaces they haue written lies there is no such matter But when they shall see that Lambe whom they haue pearced and scorned they shall cry to the mountaines and rockes Fall vpon vs and couer vs. Now they flatter themselues with his death mortuus est hee is dead and gone and Mortuum Caesarem quis â—…etuit Who feares euen a Caesar when he is dead But he that was dead liueth behold I am aliue for euermore Amen Iesus Christ yesterday and to day and for euer Quâ—…sitor scâ—…erum veniet vindexque reorum Here is matter of infallible comfort to vs. Lift vp your heads for your Redemption draweth nigh Here wee are imprisoned martyred tortured but when that great Assise and generall goale-deliuery comes Mâ—…s non â—…rit vltra there shall be no more death nor sorrow but all teares shall be wiped from our eyes For it is a righteous thing with God to recompence tribulation to them that trouble you And to you who are troubled rest with vs when the Lord Iesus shall be reuealed from heauen with his mightie Angels We shall then find him the Sâ—… the same Lambe that bought vs shall giue vs a venitâ—… beati Coâ—…e ye blessed receiue your kingdome Surely I come quickly Aâ—…on Euen so Come Lord Iesus Effectually in his Grace and Mercie so he is the Same Yesterday to our fathers To day to our selues For euer to our children Yesterday to our Fathers All our Fathers whose soules are now in heauen those Spirits of iust men made perfect Hebr. 12. were as the next words intimate saued by Iesus the mediatour of the new Couenant and by the bloud of sprinkling that speaketh better things then that of Abell Whether they liued vnder Nature or vnder the Law Christ was their expectation and
A Crucifixe Ephe. 5. 2. He hath giuen himselfe for vs an offering The good Politician directed Math. 10. 16. Be wise as Serpents The way home Math. 2. 12. And being warned of God in a dreame Semper Idem Hebr. 13. 8. Iesus Christ the same yesterday Gods bounty Prou. 3. 16. Length of dayes is in her right hand The lost are found Luke 19. 10. For the Sonne of man is come to seeke A Generation of Serpents Psal. 58. 4. Their poyson is like the poyson of Serpents Heauen made sure Psal. 35. 3. Say vnto my soule I am thy saluation The Soules refuge 1. Pet. 4. 19. Let them that suffer according The end of the Contents THE HAPPINES OF THE CHVRCH HEBR. 12. Ver. 22. But ye are come vnto Mount Sion and to the Citie of the liuing GOD the heauenly Ierusalem and to an innumerable company of Angels 23. To the generall assembly and Church of the first borne which are written in heauen and to God the Iudge of all and to the spirits of iust men made perfect 24. And to Iesus the Mediator of the new Couenant and to the bloud of sprinkling that speaketh better things then that of Abel THEY that make comparisons alteram partem deprimunt vt res alterius emineant debase the one part that they may aduance the honour of the other Our Apostle abates the glory of the Law that he may giue more glory where it is more deserued to the Gospell For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceede in glory The summe of the comparison is spent in these three generalls 1. There were Omnia terrena et externa all things outward and sauouring of earth ver 18. A Mount that might still be touched c. Here all Interna et coelestia spirituall and heauenly 2. There are all Obscura et caliginosa darke and difficult Blacknesse darknes c. Here all Clara et illustria cleare and conspicuous therfore the Prophet called Christ Solem Iustitiae The Sun of Righteousnesse and Iohn Baptist stiled him That light which lightens euery one comming into the world 3. There all were Terribilia fearefull and amazing not onely to the people ver 19. who intreated that the Word should not bee spoken to them any more But euen to Moses ver 21. So terrible was the sight that Moses said I exceedingly feare and quake Here all Amabilia et laeta louely as Rachel delightfull as Musike the Gospel is called the Message of peace Our Apostle therefore preacheth a double quantity in the Gospell Magnitudinem Gloriae multitudinem gratiae the greatnes of Glory to worke in vs reuerence the multitude of Grace to worke in vs loue obedience The Law was giuen by Moses but Grace and Truth came by Christ Iesus The excellency of Christ aboue Moses is exemplified in the third Chapter of this Epistle Moses verily was faithfull in all Gods house as a seruant But Christ as a Sonne ouer his owne house c. To the words the parts are generally two the Accesse and the Obiect First for the Accesse Yee are come What on your own feet without a Guide No Accessistis hoc est fide Euangelica perducti estis Yee are come that is yee are brought by the faith of the Gospel There is one that brings you God euery person in the blessed Trinity It is Opus Patris No man can come except the Father draw him Opus Filij Draw me we will runne after thee Opus spiritus sancti Let thy good spirit lead me into the Land of righteousnes Man is by nature in Zedechias case blind and lame Blind Non inuenisset viam nisi via inuenisset eum vnlesse the vvay had found him he could neuer haue found the way Lame he may know that the Temple of heauen hath a beautiful gate Grace but cannot come thither till God brings him loo sen his stupified ioynts and put into his hand the Almes of mercy This done he may enter into the Temple walking and leaping and praising GOD. Thus first he giues the Soule eyes vnderstanding then feet gracious affections and now expects that he should come God hath not so done all for thee that thou shouldest doe nothing for thy selfe A Deo sine te factus à te fine Deo infectus A Christo sine te refectus non à te fine Christo nec à Christo sine te perfectus God did create thee without thy selfe thou didst lose thy selfe without God without thy selfe Christ did redeeme thee but neither thy selfe without Christ nor Christ without thy selfe shall perfect thee Potest Dominus inueniri adueniri non praeueniri There may be a finding of God a comming to God but no preuenting of God Haue faith Hee that commeth to God must belieue and that of thine owne for there is no comming on anothers foote Thus that we might come to Christ Christ came to vs. Non de coelo merita nostra sed peccata traxerunt Not our merits but our maladies drew that great Physician from heauen to vs. Yee are not comming but come it is rather a time perfectly past then expectantly future Which plainely demonstrates that this is a description of the Church in her militant estate so well as triumphant Indeed either hath a relation to other a communion to other and the inestimable priuiledges of them both are wrapped vp together The connexion of Glory to Grace is so infallible that they often change names Heauen is called the kingdome of Holinesse and Holinesse is called the kingdome of Heauen Yee are saued by hope and Hee that belieueth hath euerlasting life and is passed from death to life So sure as if they were already in Heauen So Paul Our conuersation is in heauen from vvhence wee looke for our Sauiour Iesus Christ. The obiect or place of our arriual is described by many excellent and honourable titles First it is called a Mount but is there so much happinesse in that Feriunt summos fulgura montes the highest Mountaines are most danger'd to the violences of Heauen ver 18. There was a Mount burning with fire This is no Mountaine of danger or terror but Sion safe pleasant delightfull Sion the ioy of the whole earth the beloued of GOD the Iohn that leaned on the bosome of Christ. The Lord loues the gates of Sion better then all the dwellings of Iacob But though a Mount though Mount Sion yet it might be a solitary and vnfrecuented Hill like that whereunto the Diuell tooke Christ and shewed him the kingdomes of the world vvhere a man can onely see glory not enioy it Or like that mount Nebo or top of Pisgah whereon Moses might onely stand and behold the Land of Canaan Not so but on this Mount there stands a City a populous Citie and full of buildings like that wherein Christ
are not ordained to liue in corners vnobserued but are set on a Mountaine as examples of goodnesse to all A Citie that is set on a hill cannot be hid God meant you notable take heed you become not notorious As Mount Sion is the ioy of the whole earth so it is the light of the whole earth If that light become darknesse how great how greatly to be condemned is that darknesse This was that great exception God tooke against Israel that through them his Name which should haue beene honoured was blasphemed among the Gentiles You are founded on a Mountaine therefore haue your conuersation honest among men that by your good works which they behold they may glorifie God in the day of visitation 2. The felicitie that comes by Christ insinuated by Sion which was a place of blessednes This is either Praemissa or Promissa already sent into our hearts or certainely obiected by promise to our faiths It is either assumed or assured Inre or in spe either that we haue or that we shall haue The happinesse wee haue already by this Mount Sion consists in three priuiledges the Fauour of God Ioy of the holy Ghost and peace of Conscience 1. In the Fauour of GOD which is to Sion as the light was once to Goshen shining there and no vvhere else Or as to Gedeon the Fleece on the Mountaine is wet with the dew of Heauen when all the earth is dry besides This Lux vultus tui the light of thy Countenance which puts more gladnes into our hearts then the aboundance of earthly fruites reioyce the couetous The wicked shall neuer see it vnlesse so much as may encrease their anguish when they must depart from it for euer 2. In the ioy of the Spirit which is hilaris cum pondere virtus a gladnes that can neither be suppressed nor expressed Sentire est cordis dicere non est oris The heart doth feele it the tongue cannot tell it It is that Stone with the new Name written in it which no man knoweth sauing be that receiueth it There is much reioycing in the world but the matter of it is mutable These lower delights are more sensitiue but more fluid They sooner cloy vs Magna foelicitas est à foelicitate non vinci It is a great happinesse not to be ouercome of happinesse Corporall delights work in vs a great hunger till they are attained But Spirituall Cùm non habentur sunt in fastidio cùm habentur in desiderio Whiles we haue them not we care not for them but when we haue them wee more eagerly desire them There is no hunger of it till we taste it In illis appetitus generat saturitatem saturitas fastidium In istis appetitus parat fruitioneâ—… fruitio parit appetitum In carnall pleasures appetite begets fulnesse fulnesse lothing in spirituall desire prepares fruition fruition begets desiring Voluptuous pleasure is like a blister it beginnes first with an itching but at last it swells breakes forth in anguish and putrid corruption There are two obseruations able to keepe vs from ouer-affecting the ioyes of this world and from vilipending the ioyes of Sion 1. First resolue euery carnall delight in the first matter and principle of it and there will be more likelihood of despising then danger of much desiring The Couetous makes gold his hope and sayes to the Wedge Thou art my confidence and what are those precious metals hee so worshippeth but veines of the earth better coloured Tâ—… Ambitious builder that erects a Babel for the honour of his owne Maiesty thinkes all eyes standamazed at his magnificence And what are those sumptuous monuments wherein hee so glorieth but monumentall witnesses of his folly a little hewne tymber some burnt and hardned earth The Adulterer admires the beauty of his harlot kneeles to a pledge of her memory by wanton sonnets Idolises her turnes his soule to an Elephant and worships this Sun Now what is that stately building of a humane lumpe but the same earth his foote treads vpon better tempered because painted worse when it wants the guest the soule that quickens it worst of all The proud dotes on his costly robes centers his eye vpon himselfe as if no second obiect was worth looking on the Tailors hand hath made him a man and his purse makes the Taylor a Gentleman And what are those curious ragges but such are giuen of wormes and consumed of mothes Consider the materials of your lower ioyes if you will persist in their dotage you shall doe it without our enuy 2. Obserue their Conclusion looke from their beginning to their end Delectatio vulnerat transit infoelicem reddidit reliquit Pleasure like an Irish man wounds with her dart and is sodainly gone it makes a man miserable and so leaues him Mors in ollâ behold laughter concluded in teares The protasis delights the apodosis wounds The Conscience receiues a long vexation for a transient delectation for an vnperfect content perfect torment This is a hard penniworth so little pleasure for so much repentance He that for a little ioy giues that Christ bought with so much paine Stultum Christum reputat mercatorem thinkes Christ a foolish buyer but the euent proues him a foolish seller Esau bitterly repented this bargaine This for the world but now the ioyes of Mount Sion are for matter spirituall for substance reall for vse vniuersall for continuance eternall 3. In the peace of Conscience There is little outward peace in the world wee haue eyther an Esau with his hand or an Ismael with his tongue bent against vs. As then he that was borne after the flesh persecuted him that was borne after the Spirit euen so it is now So it is and so it will be to the end of the world This is the difference betwixt Mount Sion militant and Mount Sion triumphant In heauen are all comforts without any crosses in hell are all crosses without any comforts on earth comforts and crosses ioy and griefe peace and trouble misery and mercy are blended together We may say of a Christian as Lorinus the Iesuite writes of an Archbishop of Toledo who weighing the much disputed coÌ„trouersie whether Salomon was saued or damned and not being satisfied with the arguments of eyther side caused Salomon to be painted on the walls of his Chappell halfe in Heauen and halfe in hell So the Christian in respect of his outward calamities seemes to be halfe in hell but in respect of his inward comforts he is the better halfe in heauen Howsoeuer Being iustified by Faith wee haue peace with God And wheresoeuer wee are dispersed or howsoeuer distressed the Peace of God which passeth all vnderstanding and surpasseth all commending preserueth our hearts in Iesus Christ euermore But all this in Possesso we haue already there is something more in Promisso which we shall haue Wee are now the sonnes
shalt forsweare Gods Law Couet not Satans couet all Nihil praecipit Deus nisi charitatem nihil Diabolus nisi cupiditatem God commands nothing but loue the Deuill nothing but lust Now these two Cities were begun in Cain and Abel Cain a Citizen of the world Abel a Citizen of God Their names signifie their natures Cain signifies a profession and he built a Citie for the children of this world are wiser in their generation then the children of light Iniqui mentem in amore praesentis vita figunt Wicked men set their whole delight in this present world What moued Cain to this Not to be defended against wilde beasts which Plato sayes first moued men to build Cities for then Abel would haue builded so well as Cain nor because man is animal sociale a sociable creature which Aristotle makes a special motiue hereof for then the righteous would also haue builded But because Cain was a fugitiue he builded for a protection against Gods curse especially because he had no expectation of a better City Vnlike to Abraham who looked for a City that hath a foundation whose builder and maker is God The Greekes say that Cecropolis built by Cecrops the Aegyptians that Thebes the Argiues that Argos was the first City But it is manifest that this City built by Cain was the first Hee called the name of this City Enoch but Henoch in the righteous line is the seuenth Enoch the seuenth from Adam So the wicked dedicate worldly possessions in the first place the righteous in the last Cain and Henoch had their possession and dedication here But Abel signifies mourning and he built no Citie Our possession is in heauen this City of God inuisible to the eye incredible to the faith of the world but infallible to all beleeuers And for Cain it is not properly translated Aedificauit but Erat aedificator as Iunius erat aedificans as the Septuagint he began to build but he finished not hee was still a runnagate So all worldlings are but aedificantes like the Babel-erecters they but began to reare the tower but neuer could come to roofe it This man began to build saith Christ but could not make an end They are perswaded yea their inward thought is that they build houses to all ensuing generations but this their way is their folly Aedificat mortalis mors diruit aedificantem Mortall man builds and death puls downe both builder and edifice You haue heard it talked of Castles built by day and still no man knowes how pul'd downe againe by night That fabulous report is mystically true of the worldlings hope what euer he erecteth in the day of his prosperity the night of his ruine shall ouerthrow Here are the two Cities Omnis homo vel in coelis regnaturus cum Christo vel in infernis cruciandus cum Diabolo Euery one shall eyther reigne with Christ in Heauen or be tormented with the Deuill in hell But how then is it said that God was in Christ reconciling the world to himselfe therefore the whole world is reconciled But Saint Iohn contradicts it Mundus positus in maligno the whole world lieth in wickednesse therefore the world is not reconciled to this Citie Heere qui bene distinguit bene doeet a proper distinction doth cleare this difficulty The world is sometimes taken for good then Denominatio sequitur meliorem partem often for euill then Denominatio sequitur maiorem partem In a word saith Augustine Amor Dei constituit Ierusalem amor mundi Babylonem The loue of God intitles vs to Ierusalem the loue of the world to Babylon Thus may wee distinguish the Citizens for Bonos vel malos mores faciunt boni vel mali amores Our good or bad loues make our good or bad liues There is no man which belongs not to one of these two Cities No To which of them belongs the Hypocrite to Babylon his face is toward Ierusalem To Ierusalem his heart is with Babylon His misery is great because hee weares Gods outside the world will not be his mother because he weares the worlds inside God will not be his Father Hee hath lost eartâ—… for Heauens sake and Heauen for earths sake We haue some such rushers into authority vncalled vicious correctors of vice that vndertake to cleanse the Augean stables perhaps somewhat the sweeter till themselues came in officious Scauengers of iniquitie If with this lome they dawbe ouer their owne debauchednesse they are like dung which is rotten and stinking of it selfe yet compasseth the ground makes it fruitfull Or like the shepheards dogge that hunts the stragling sheepe to the fold yet is a dogge still and hath his teeth beaten out lest hee should worry them Will you heare to what City hypocrites belong The wicked seruant shall haue his portion with hypocrites where shall be weeping and gnashing of teeth So then the Hypocrites home is the city of weeping and gnashing of teeth But in this blessed City God is King Christ his eldest Sonne the elect are his younger brethren his Viceroyes are Kings Angels his Nobles Iust Iudges his Magistrates good Preachers his Ministers holines his Law the godly his Subiects Prouidence his gouernement Heauen his Court and saluation his recompence Further obserue that if this City be Gods then so are all things in it Whence I inferre that all sacred things in this City beeing Gods must not bee violated For the things in heauâ—…n they are safe enough out of the Incrochers reach but the holy things of this militant City are vniuersally abused Sacrilegium quasi sacrilaedium a profaning that is holy Now holinesse is ascribed to Persons Places or Things Sacriledge may be committed saith Aquinas 1. Uel in Personam against a person vvhen one Ecclesiasticall man is abused Hee that despiseth you despiseth me 2. Vel in locum against a place when the Temple is profaned My house is called the house of prayer but yee haue made it a den of thieues 3. Vel in Rem when things dedicated to holy vses are peruerted You haue robbed me in tithes and offerings Simon Magus would haue bought a power to giue the holy Ghost 〈◊〉 imposition of hands Hee would haue giuen money for it no doubt to haue gotten money by it No Spirituall things are to bee barterd for money Now Spirituall things are of foure sorts 1. Essentialiter the gifts of Gods Spirit iustification sanctification loue peace patience goodnesse faith Charismata salutis which make those that haue them spirituall 2. Causaliter The Word and Sacraments which are the conduct-pipes to conuey our soules those graces from the fountaine of all grace Iesus Christ The words that I speake vnto you they are spirit and they are life 3. Effectualiter as power to heale to worke miracles to excommunicate to absolue gifts not imparted to secular hands but committed with the keyes to the
Church 4. Per annectionem such are spirituall Liuings and endowments these are not to be profaned in buying and selling Selling is like the sinne of Gehesi buying like the sinne of Simon Magus Anathema danti anathema accipiâ—…nti There is a curse to the giuer and a curse to the receiuer Now Sacriledge to these holy things of God is committed three waies 1. Quando ausertur sacrum de sacro when a holy thing is taken from a holy place as the consecrated vessels out of the Temple Foelix seeing the costly Chalices Constantinus and Constantius had bestowed on the Church maliciously scoffed What stately plate is there for the Carpenters Son But he that had so base a conceit of Christs bloud did himselfe nothing night and day but vomit bloud till his vnhappy soule was fetched from his wretched carkase Wee haue too many of those that like Belshazzar with the riches of the Church haue furnished their cup-bords of Plate 2. Quando non sacrum de sacro when a common thing is stolne from a sacred place As if a thiefe breakes open a Church to steale some priuate treasure hid in it So the Church-wardens may defraud the poore of the money in the boxe It is the poores not sacred to the Church yet is it sacriledge to embezzel it 3. Quando sacrum de non sacro when a holy thing is taken out of a common place as when the Church is robbed of her possessions and endowments O the mercie of God what shall become of England for thus robbing Gods Citie Our Patrons are like those Christ whipped out of the Temple yea worse for they bought and sold in the Church these buy and sell the Church it selfe It is a snare to the man that deuoureth that which is holy A snare hath three properties 1. It catcheth suddenly Vzza did but touch the Arke and presently fell down dead 2. It holds surely Vzziah will offer Incense but the Leprosie which was his plague held him to his dying day 3. It destroyes certainely the earth swallowed Corah and his confederates when the rest escaped The Prophet bestowes a whole Psalme against this sinne Psalme 83. The Center of it vpon whom all the lines and proiections of his inuectiues meet are those ver 12. that say Let vs take to our selues the houses of God in possession He calls them Gods enemies tumultuous proud God-haters ver 2. Crafty enemies with their plots tricks subtilties much like our Impropriators legall iustifyings ver 3. Confederate enemies combining themselues to annihilate a Church Come let vs cut theÌ„ off from being a Nation ver 4. endeuouring to extinguish the very Name of Israel breaking downe the pale that the Bore the depopulator and the wild beast the corrupt Patron may waste and deuoure it They would plow vp the Vniuersities and sowe them with the seed of Barbarisme Now marke how hee prayes for them ver 9. Doe vnto them as vnto the Medianites who were by the trumpets and lampes so terrified that they drew their swords one vpon another so that these by the trumpets of the Law and lampes of the Gospel might be awaked As to Sisera to Iabin at the brooke of Kison that great Captaine whom God deliuered into the hands of a woman ver 11. Make their Nobles like Oreb and like Zeeb yea all their Princes as Zebah and Zalmunna All Princes yet died violent and ignominious deaths and became like dung for the earth Doth he stay here No ver 13. O my GOD make them like a wheele and as the stubble before the vvind Infatuate all their plots turne their braines and disperse their stratagems Is he yet satisfied No. ver 14. As the fire burneth a wood and as the flame setteth on fire the mountaines so persecute them with thy tempest Hee vseth imprecations to open the floud-gates of Gods wrath that like fire it might consume them either naturally as fire burnes the wood or miraculously as it enflameth the Mountaines ver 16. Fill their faces with shame If this be to take Gods houses in possession who dares lay sacrilegious hands vpon them Yet for all this those men did not what they desired Let vs take ver 12. they said it they did it not Perhaps no thanks to theÌ„ they would if they could We haue done it taken inhabited inherited as Elias said to Ahab We haue killed also taken possession His tithes his offerings all his holy rites yea his very Churches we haue gotten them and led them captiue away bound in chaines of yron conueyed by deedes grants seales fines as if you would make sure they should neuer returne to the owner God is robbed of them for euer Shall I not visit for these things saith the Lord shall not my soule be auenged on such a Nation What familie that hath had but a finger in these sacriledges hath not beene ruinated by them They haue beene more infortunate to the Gentry of England then was the gold of Tholossa to the followers of Scipio Remember the Prouerbe Hee that eates the Kings goose shall haue the fethers sticke in his throate seuen yeeres after Iustinian said Proximum sacrilegio crimen est quod maiestatis dicitur Treason is a petty sinne in respect of sacriledge Augustine seemes to giue the reason Tantò grauius est peccatum quantò committi non potest nisi in Deum It is so much the more haynous because it cannot be committed but immediately against God himselfe Well then as the Philistines made haste to send home the Arke and the Aegyptians to rid themselues of Gods people so let vs restore to God his dues with all speed Otherwise as hee smote the Philistines with Emrods secretly and the Aegyptians with plagues publikely so onely himselfe knowes what he hath determined against vs. With what face canst thou expect an Inheritance from Christ in heauen that detainest from Christ his Inheritance here on earth Let vs not so Iewishly with the spoyles of Christ purchase fields of bloud It is much if at all this any guilty soule tremble but howsoeuer like Pharaoh when the thunder and lightning are done they are where they were O this is a difficult Deuill to be cast out Render vnto Caesar the things that are Caesars and to God the things that are Gods Reddite Deo sua vt Deus restituat vobis vestra Returne vnto God that which is his that God may allow you that which is yours Wee pay to the King Impost Subsidies and Fifteenes so giue we all these in a resemblance to God The Lords impost for all his blessings is our gratitude What shall I render to the Lord for all his benefits toward me I will take the cup of saluation and blesse the Name of the Lord. If wee forget to pay this Impost the commodity is forfeit God will take it backe Our Subsidies are according to our parts The subsidies of our eyes are our
teares he that payes not this tribute of raine shall want the sun-shine of mercy The subsidies of our mouthes are our praises Tibi omne os confitebitur Lord open thou my lips and my mouth shall shew forth thy praise The subsidies of our eares are attention to his word Mary sate at Iesus feete and heard his word The subsidies of our heads are meditations of his power iustice mercy truth The blessed man doth meditate in the Law of the Lord day and night This reduceth Christianity to practice a rare habite and yet it is as possible to be good without it as to swallow and neuer chew the cudde A Sermon without consequent meditation may come to be remembred againe in hell The subsidies of our knees are geniculations I bow my knees to the Father of our Lord Iesus Christ. Steuen kneeled downe prayed c. If our knees be too stout to pay this tribute heauen gate will be too low for our entrance The subsidies of our hands are almes to the poore the due paiment of this interest shall blesse and increase the principall Giue and it shall bee giuen you To the King wee pay Fifteenes to God Tenths these he hath separated to himselfe The honest Pharise could say Tyth and be rich the dishonest Christian sayes Tyth and bee poore But what men get by this detinie shall be their fatall destiny they shall leaue the gold behind them but carry the guilt with them to euerlasting fire Robbe not this Citie militant lest God turne you from the City triumphant Of the liuing God This hath beene an ancient attribute to God liuing and it is added heere partly for distinction partly for demonstration First it distinguisheth the owner of this Citie from other titular gods For there bee gods many and lords many The name of gods hath beene giuen to men to Idols to lusts Homines Dij mortales Idola dij mortui Libidines dij mortiferi Men are gods dying Idols dead lusts deadly There are 1. Dij deputati reputed and deputed gods such are Magistrates and Princes I haue said Yee are gods but these are mortall gods ye shall die like men You haue your life from this liuing GOD both the life of nature common with others and the life of power superiour to others The powers that be are ordained of God Pilate receiued that power from God whereby hee vniustly condemned the Sonne of God Thou couldest haue no power against me except it were giuen thee from aboue Wee must giue to those gods obedience eyther actiue or passiue actiue when they command well passiue though they command ill Otherwise we incurre damnation for obstinate disobeying as themselues haue damnation for vniust commanding These are momentany gods as men are Kings on the stage till the play is done 2. Dij fictitij fayned gods as Mars the god of warre Neptune the god of the sea c. They were strange gods that ran a whoring after women made way to their lusts if not by flattery by bloud Scarce ranker villany in the Deuils then was found in those gods This the Philosophers obiected against Paul that he was a setter forth of strange gods The superstitious Lystrians tooke Paul and Barnabas for such gods Dij descenderunt the gods are come downe to vs in the likenesse of men But Paul vers 15. points them to the liuing GOD that made heauen and earth Those fayned gods are confounded by this liuing GOD. 3. Dij manufacti gods made with mens hands Idols but these are dead gods Yea not onely dead but nothing An Idol is nothing in the world It is true that they haue matter and forme the gold brasse wood or stone whereof they are made be substances they haue something in esse naturae nothing in esse vitae they haue stuffe but no life in them They haue eyes and see not there is no breath in their mouthes S. Paul commends in the Thessalonians this happy conuersion from dead idols to the liuing God O that it were as easie to confute Idolaters as it is to confound Idols Res hominis conculcat talem Deum No Idol is so great a god but the foote of man can kicke it downe 4. Dij vsurpantes vsurping gods deuils So Paul calls Satan the god of this world Of the whole world What is then left for God Not so he is Deus improborum not elementorum God of the wicked not of the frame of the world The Prince of this world is already iudged A goodly god that is already iudged The God of peace shall tread Satan vnder your feet Not you but God shall tread him down to your comfort vnder your feet Therefore give no place to the Deuill for there is no place for the Deuill but where it is giuen him 5. Dij sensuales sensuall gods Some make their belly their god and delicate cheare his sacrifices Meates for the belly and the belly for meates but God shall destroy both it and them Others make gold and siluer their gods worse then Pagan Idolatrie they had gods of corne and of wine But These idols of siluer and of gold which they made for themselues to worship they shall one day castaway with malediction Some make their wife a goddesse dote vpon her with the extremest Idolatry a faire coloured peece of clay hath more worship then the Lord of heauen To some their Patron is a god they more quake at his frowne then at all the curses in the Bible These are not onely dead but deadly gods For demonstration the owner of this City is the liuing God both formaliter in himselfe and effectiuè to others who onely hath immortality Onely Are not Angels and mens soules immortall But God giues to them this immortality onely he hath it in himselfe Therefore hee is called the liuing God and the God of life there be three degrees of life all giuen by this liuing God 1. Vniuersall which consists of sense and motion of this the beasts participate Thou sendest forth thy Spirit and they are created 2. Rationall a life proper to man not to other earthly creatures 3. Supernaturall which belongs onely to the faithfull Christ himselfe is this life in vs. Now liue not I but Christ liueth in mee Haec vita reponitur deponitur nunquam This life is laid vp but neuer lost The world sees it not because it is hid with Christ in God We now feele it liue by it But when Christ who is our life shall appeare then shall we appeare with him in glory Behold here with comfort the master wee serue the liuing God Riches is a flying Master it hasts away with the wings of an Eagle Honour is a dying master it brings a man to the sepulcher and then goes backe with the Heralds Pleasure is a spilling Master Wo to them that laugh for they
shall weepe Satan is a killing master his wages is hell fire But all in grace is liuing and enliuing Idols are dead and neuer were aliue men are aliue but shall bee dead pleasures are neyther aliue nor dead Deuils are both aliue and dead for they shall liue a dying life and dye a liuing death Onely the liuing God giues euerlasting life Ierusalem This is the appellation of the Citie As Canaan was a figure of heauen either of them called the Land of Promise so locall Ierusalem is a type of this mysticall Citie There are many conceits concerning the denomination of Ierusalem Hierom thinks that the former part of the word comes from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy because Ierusalem is called the holy Citie But then there should bee a mixture of two seuerall languages Greek and Hebrew to the making vp of the word The Hebrewes deriue it better they say Sem called it Salem Peace and Abraham Iireh The place where he attempted the sacrifice of his sonne he called Iehouah-Iireh The Lord will see Thus put together it is Ierusalem visiopacis This is more probable then from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ierom or from Iebus as Pererius This is euident from the 76. Psalme ver 2. In Salem is his Tabernacle and his dwelling place in Sion So that Salem Sion were both in one place The Iewes haue a Tradition that in one and the same place Cain and Abel offred in the same place Noah comming out of the Arke sacrificed in the same place Abraham offered Isaac in the same place stood Areunah's threshing floore which Dauid bought in the same place Melchisedek the Priest dwelt in the same place Salomon built the Temple and our Lord Iesus Christ was crucified But to let goe ambiguities Ierusalem is a City of Peace This is plaine Melchisedek was King of Salem that is King of Peace Gods Church is a Church of peace That of Plato ouer his dore is worth our remembrance Nemo nisi veritatis et pacis studiosus â—…trabit Let none enter but such as loue peace and truth Saint Paul is bold to his Galathians I would to God they were euen cut off that trouble you Contra rationem nemo sobrius contra Scripturas nemo Christianus contra Ecclesiam nemo pacificus senserit No sober man speakes against reason no Christian against the Scriptures no peaceable man against the Church Hee that is not a man of peace is not a man of GOD. Peace is the effect of patience if men would beare iniuries and offer none all would be peace It is the greatest honour for a man to suffer himselfe conquered in that wherin he should yeeld Be of one mind liue in peace and the God of loue and peace be with you A iust reward if we haue one mind and liue in loue and peace the God of loue and peace shall be with vs. Heauenly This Citie is on earth but not of earth This is not terrestriall Ierusalem She is in bondage with her children She was not onely then vnder the Romane seruitude literally but according to Pauls meaning allegorically shee could not attaine the liberty of the Spirit but abideth vnder the wrath of God and horrour of conscience But this Ierusalem is heauenly I saw the holy City new Ierusalem comming downe from God out of heauen prepared as a Bride adorned for her husband Now it is called Heauenly in three respects Of Birth of Conuersation of Inheritance Ortus coelestis quoad originem progressus coelestis quoad conuersationem finis coelestis quoad translationem Here is all heauenly Ierusalem that is aboue is free the mother of vs all In hoc quòd dicitur sursum originis altitudo quòd Ierusalem pacis multitudo quòd libera libertatis magnitudo quòd mater faecunditatis amplitudo quòd nostrum omnium charitatis latitudo The Church in the Creede hath three properties Holy Catholike knit in a communion The word Aboue intimates she is Holy the word Mother that shee is knit in a communion the word Of all that she is Catholike Ierusalem is a type of the Catholike Church in Election Collection Dilection First for Election The Lord hath chosen Sion That out of all Cities this out of all Nations Ye are a chosen generation a peculiar people enclosed from the Commons of this world Gods owne appropriation 2. For Collection that was walled with stone this hedged in with grace God planted a vineyard in a very fruitfull hill and he fenced it It is well mounded and the Citizens of it linked together with the Bond of peace 3. For dilection Beautifull for situation the Palace of the great King the Sanctuary of his holy worship his Presence-chamber the pillar and ground of the truth There was the seate of Dauid here the Throne of the Sonne of Dauid that openeth and no man shutteth that shutteth and no man openeth A heauenly Citie 1. In respect of her Birth and beginning heauenly For the Lord of heauen hath begate her of immortall seed by the word of truth Art thou a Christian behold thy honourable birth and beginning Was it an honourable stile Troianus origine Caesar Then much more Coelestis origine sanctus Euery Saint is by his originall heauenly Beare thy selfe nobly thou hast a celestiall generation 2. In respect of growth and continuance heauenly Our conuersation is in heauen Wee liue on earth yet saith the Apostle our conuersation is expresly in heauen Our affections are so set on it that wee scarce looke vpon this world wee so runne to our treasure there that wee forget to be rich here but like the Saints cast our money at our feet Act. 4. Corpore ambulantes in terris corde habitantes in coelis Our bodies walke on earth our hearts dwell in heauen To the hating and despising world vvee answere Nil nobis cum Mundo nil vobis cum Coelo Wee haue small share in this world you haue lesse in the world to come 3. In respect of the End Ideo dicitur coelestis quia coelum sedes eius Our soules are neuer quiet till they come to their wished home Thus hath GOD blessed vs with all spirituall blessings in heauenly places The Church in her worst part is below in her best aboue Earth is Patria loci but heauen Patria iuris As Irishmen are dwellers in Ireland but Denisons of England We dwell in houses of clay vvhose foundation is in the dust but are ruled by the Lawes of that supernall Citie Father my will is that those thou hast giuen mee may be with mee where I am Amator mortuus est in corpore proprio viâ—…us in alieno A Louer is dead in his owne body aliue in anothers Animus velut pondere amore fertur quocunque fertur saith August Loue waighes and swayes the soule whither soeuer it be carried Exi
de terra tua said God to Abraham Get thee out of thy Country yea rather de terra non tua from a Country that is none of thine vnto a Land that I will shew thee thy owne Land the kingdome of Heauen Though man be called Earth Earth Earth thrice with one breath earth by procreation earth by sustentation earth by corruption saith Bernard yet the Christian is not Habitator sed accolaterrae not a dweller but a passenger on the earth For here we haue no continuing City but we seek one to come An Englishman that traffiques in Turkie and gets wealth in Turkie yet plants not in Turkie but transports for England A Christian what euer hee gets on earth treasures vp in heauen Socrates being asked what Country-man he was answered Sum ciues mundi I am a Citizen of the world But a Christian must answere Sum ciues coeli I am a Citizen of heauen Forsake wee this home-stall with a ready mind when GOD calls vs. And the Lord grant vs so to liue in this Citie of Grace that wee may all liue for euer in the City of Glory through Iesus Christ. To an innumerable company of Angels Behold one speciall dignity the Gospel brings vs Consociari Angelis to be made companions with the Angels The incorporeall spirits are of two sorts Celestiall Infernall If we weigh the malignancie of the one with the benignitie of the other we shall truly meditate this benefite Infernall spirits are tempters to euill and tormentors for euill Homines seducunt seductos damnant damnatos torquent They seduce mortalls seduced they damne thē damned they torment them Because they lost being like God they striue to make men like themselues The diuell enhanceth his owne damnation to procure others Hee knowes himselfe irrecouerably lost therefore is desperate These are wretched companions Lord grant vs to know no more of them then by hearesay But the good Angels striue by all meanes to vphold vs in our integritie to keepe vs in the feare of that God they know and worship to preserue vs from dangers whilst we liue and beeing dead to transport vs to euerlasting ioy Blesse vs O Lord with the society of these Angels for euer Here we must consider two circumstances Quales and Quoti the Persons what they are Angels the number how many they are An innumerable company First what they are Angels An Angel is an intellectuall and incorporeall substance free of will a seruant to God by his grace immortall in blessednes Cuius substantiae speciem et terminum solus qui creauit nouit We cannot sufficiently know them whiles we are on earth O may wee one day see and know them in heauen That we may receiue comfort by this consorting with Angels and vnderstand what good they doe vnto vs let vs consider in them these sixe particulars Their nature their knowledge their power their dignitie their distinction their ministery 1. Their nature they are not qualities and motions but spirituall substances really subsisting This their actions testifie running on Gods commands executing his hests c. They are not flesh and bone yet sometimes haue taken visible formes Abraham intertaining three Angels set meate before them and they did eate Theodoret sayes they did take the meate simulatis manibus and did put it into simulatum os they seemed to eate not in truth But they had palpable and tractable bodies for the time as appeares plainely verse 4. by washing their feete Thomas thinkes they assumed a true body but non fuit vera comestura it was not a true eating But this is an idle opinion for there may be a true eating though the meat be not conuerted into the substance of the body So our Sauiour did eate after his rising from death yet no man thinkes his meate was turned into his substance It is safe to say with the Text they did eate and performe other offices of a body truly Now this was by diuine dispensation for a time the bettter to accomplish their enioyned duties Yet were these bodies no part of their natures but onely as garments are to vs. But whence had they these bodies They were eyther immediately created of God or conflate of some presubsistent matter What became of these induments deposed Eyther as they were made of nothing so resolued into nothing or else turned into the first matter whereof they were composed and so was also the meate they did eate Thus they haue beene called men Three men came to Abraham The women that came to Christs Sepulcher found two men standing by them in shining garments This is their nature which in it selfe saith Isodore is mutable for some of them fell from that blessed estate and left their owne habitation But now for the rest Seruauit eos incorruptos charitas aeterna the eternall loue of God hath made them vnchangeable For Christ hath reconciled all things to himselfe whether they bee things in earth or things in heauen This is their excellent nature inferiour to God superior to man In the Prophets vision each of the Seraphins had sixe wings with twaine he couered his face and with twaine be couered his feete and with twa◅ hee did flie They haue two wings to couer their faces as not able to behold the glory of God and two to couer their feet because wee are not able to behold them in their excellency 2. Their knowledge Austin sayes They are taught of God in the eternal contemplation of whose truth they are most blessed Quomodo quae scienda sunt nesciant qui scientem omnia sciunt How should they bee ignorant of such things as are fit to be known that know him that knowes all Their knowledge is three-fold Naturall Experimentall and Reuealed 1. Naturall receiued of God in their creation endued with an extraordinary light aboue man 2. Reuealed as God according to processe of time hath manifested to them God reuealed things to the Angels they to the Prophets 3. Experimentall which they haue acquired by obseruation they marke Gods doings For it is certaine the Angels did not know all things from the beginning which they know now They knew not perfectly the manner of mans redemption That mystery from the beginning of the world hath beene hidde in God and is Now made knowne to the principalities and powers in heauenly places Great is the mystery of godlinesse God is manifested in the flesh iustified in the Spirit seene of Angels Res mira Angelis quanta hominibus A matter worthy the wonder of Angels much more of men There be things which yet the Angels do not know 1. not the day of iudgement Of that day houre knoweth no man no not the Angels of heauen 2. not mans heart Thou Lord onely knowest the hearts of all men If Angels knew mens hearts they were Gods 3. Neyther doe I thinke with Saint Augustine that they know Quanti numeri
per eos aliqua nuntiantur they are then onely Angels or it is all one messengers when they are sent on some message Therefore he concludes Hi qui minima nuntiant Angeli qui summa nuntiant Archangeli vocantur They that are sent on businesse of lesse moment are called Angels of greater importance Archangels August Ex eo quod est Spiritus est ex eo quod agit Angelus est They are Spirits in regard of their Being Angels in regard of their Dooing Good Angels saith Isidor are deputed for the ministery of mans saluation God hath giuen man three helps Sense to see danger neere Reason to suspect danger far off Angels to preuent that he neither sees nor suspects Now the ministery of Angels is three-fold to God to his Church to his Enemies 1. To God which consists principally in two things 1. In adoring and ascribing glory to him So the Seraphims cryed Holy holy holy is the Lord of hosts An Army sung Glory to God on high The whole Quire of heauen Thou art worthy O Lord to receiue honour and power 2. In standing in his presence ready at his command They do his commandements harkning to the voice of his Word For this promptnes of obedience wee pray Thy will be done in earth as it is in heauen Quod oramus agamus Thus Angels were messengers that Christ should bee conceiued Luke 1. 31. that he was conceiued Mat. 1. 20. that he was borne Luke 2. 11. that he was risen Luke 24. 4. that hee vvas ascended Act. 1. 11. These were great mysteries therefore were confirmed vvith the testimonie of Angels 2. To the Church Are they not all ministring Spirits sent forth to minister for them who shall be heires of saluation And by this their ordination to seruice the Apostle shewes how infinitely farre the preeminence of Christ transcends theirs But did not Christ put vpon him the forme of a seruant Doth not himselfe professe that hee came not to be ministred vnto but to minister The answer is easy Non esse hoc naturae sed voluntariae exinanitionis This was not a natural or enforced but a willing abasement of himself Humilitatem non habitam induit celsitatem habitam non exuit Hee put on an humiliation that he had not hee did not put off the glory that he had But the Angels were created to this end that they should serue Totamque conditionem sub ministerio contineri Istis naturale illi aduentitium To them it was necessary to Christ voluntary Now then ministery to the Church is three wayes considerable 1. In this life and that to our Bodies and to our Soules 1. To our Bodies for they necessarily tend to the preseruation of our temporall estates euen from our Cradles to our Graues This is true in Doctrine and in Example In Doctrine There shall no euill befall thee nor any plague come nigh thy dwelling Why how shall wee be protected ver 11. Angelis mandabit For hee shall giue his Angels charge ouer thee to keepe thee in all thy waies They shall beare thee vp in their hands lest thou dash thy foote against a stone In example an Angel comforts directs feedes Elias Angels plucke Lot out of Sodome An Angel aduiseth Ioseph to fly into Egypt with Iesus Abraham so encouraged his seruant The Lord will send his Angell before thee Iacob went on his way and the Angels of God â—…et him Peter was in prison and the Angel of the Lord freed him 2. To our Soules furthering the meanes of our saluation The Law was giuen by them sayth Steuen Yee receiued the Law by the disposition of Angels GOD makes them instruments to conuey knowledge to his Church It was Gods charge Gabriel make this man to vnderstand the Uision it was the Angels performance Daniel I am come forth to giue thee skil and vnderstanding Saint Iohn acknowledgeth in his Reuelations that an Angel shewed him those things They preserue vs in the true worship of God and cannot endure any attribution of his glory to a creature no not to themselues When Iohn fell downe at the Angels feete to worshippe him he preuented him See thou doe it not They reioyce in our conuersion There is ioy in the presence of the Angels of God ouer one sinner that repenteth They ioy in this for two causes 1. To behold the glorious fruite of their labours for it delights a man to see the works of his hands prosper GOD hath sent them to guide vs to good to gard vs from euill when we follow their guidance they reioyce Let vs hate to sinne as we would not wish to bring griefe to the thresholds of heauen 2. That their number might be made vp againe They lost a number of Spirits they are glad to haue it made vp with Soules The Angels ioyned company with men praysing God on earth so they delight to haue men made their fellow-Choristers in heauen 2. At the end of this life to carry our soules to heauen When the begger died hee was carried by the Angels into Abrahams bosome He that in life was scorned of men and had no companions but the dogges is so regarded of God that he is garded by Angels Hee that could neither goe nor sit nor stand is now carried not on the shoulders of men as the Pope the proudest on earth but hee rides on the wings of Angels He is carried to a glorious Port by gracious Porters 3. At the last day Christ shall send his Angels vvith a great sound of a trumpet and they shall gather together the Elect from the foure winds from one end of heauen to the other These are those Reapers that in the time of haruest must gather the tares to the fire and the Wheat to Gods barne This is their ministerie to vs. But it is the Lord that ordereth all our steppes hee spreads the gracious wings of his prouidence ouer vs and the Lord Iesus Christ is all in all vnto vs. Now the rule is Non multiplicanda Entie sine necessitate and Frustra fit per plura quod fieri potest per pauciora It seemes then the helpe of Angels is more then needes For hee that keepeth Israel neither slumbers nor sleepes I answere that Angelicall custody doth not extenuate but extoll Gods goodnesse and Greatnesse towards vs for this is but the execution of his high holy Prouidence It is the wisedome of the King that gouerns all the Cities and Castels in his Dominions yet he leaues not these vnfurnished of men and munition to withstand the enemies inuasion The diuels range and rage against vs in euery corner therefore God hath ordained for our gard an Host of Angels The Angel of the Lord encampeth round about them that feare him and deliuereth them True it is that God is able to defend vs himselfe by himselfe through that immediate concourse
This is not to be vnderstood of offence onely giuen to the Ministers of the Church but to signifie that a woman throwing off the vaile of modestie and token of subiection to her husband doth make euen the Angels of heauen witnesses of her dissolute contumacie The Angels are present with thee when all men on the earth are absent from thee I aske thee when thou pollutest the marriage bed attemptest an homicide plottest a treason forgest a vvriting wouldest thou then haue the Angels present with thee or absent from thee If thou desirest them present why dost thou offend them by thy turpitudes If absent thy protectors are gone and the diuels would easily confound thee Nonfacias coram Angelis Dei yea coram Deo Angelorum Do not that thing before the Angels of God yea before the GOD of Angels vvhich thou wouldest shame to doe in the sight and presence of an earthly man Yet let vs marke here by the way that albeit the Angels deserue our reuerence yet they desire not our adoration Indeed the euill Angels request it it was a speciall boone which the Diuell begd of Christ to fall downe worship him But the good refuse it See thou doe it not for I am thy fellow seruant saith the Angell to kneeling Iohn As we vsually come too short in our due reuerence to the Angels so the Papists goe too farre in vndue adoration They haue a set prayer for it Angele Dei Custos mei me tibi commissum lege superâ—…a semper rege custodi guberna This sacrilegious honour those holy spirits refuse they take no charge of such superstitious soules Accipiunt commissum non arripiâ—…nt inconcessum Honorandi non adorandi sunt Angeli Let them be honored but not adored Loue and reuerence the Angels onely worship God and Iesus Christ. 3. This declares to vs the excellent company that is in heauen Were the place lesse noble and maiesticall yet the company it affords is able to make the soule right blessed We are loth to leaue this earth for the societie of some friends in whom we delight yet wee are all subiect to mutuall dislikes Besides the meeting of those good friends againe in heauen there be also glorious Angels There is nothing in them but is amiable admirable nothing in possibilitie of changing our pleasures There thou shalt see and conuerse with those ancient Worthies Patriarchs Prophets Apostles Martyrs Confessors Fathers of the Primitiue times all of them out-shining the starres where our loue shall be as eternall as is our glory There wee shall liue familiarly in the sight of those Angels whom now we receiue good from and see not Yea there is the fountaine of all felicity that Sauiour of ours whose grace onely brings vs to the blessed vision of the whole Trinitie Neither can there be a higher happinesse then the eternall fruition of Iesus Christ. Let this teach vs all to blesse our God that hath thus aduanced vs. Man is corporeall dust O that this clay of ours should come to dwel with those incorporeal spirits We shal be as the Angels of God in heauen Sicut non ipsi like Angels though not Angels in nature Communicatione spei non speciei we haue now a communion of hope with them hereafter of glory To this place O thou Creator of men Angels bring vs through Iesus Christ. To the generall assembly and Church of the first borne which are written in Heauen Our Apostle hath spoken of the Churches glory typically and topically now he describes it materially First the Essence of it what it is The Church Secondly the Propertie of it what kind of Church it is Generall or Catholike Thirdly what are the parts of it of whom it consists Of the first borne written in Heauen The Church This word is taken in diuerse significations For the materiall Temple 1. Cor. 11. 18. When ye come together in the Church I heare there are diuisions among you For the faithfull domestikes of one Familie 1. Cor. 16. 19. Aquila and Priscilla salute you vvith the Church that is in their house For the professors of one Prouince The Church of Corinth of Ephesus c. For some famous company of Beleeuers gathered together in one place 1. Cor. 14. 4. He that prophecieth edifies the Church For an Ecclesiasticall Senate or Synode Mat. 18. 17. If he shall neglect to heare them Dic Ecclesiae tell it vnto the Church For the whole number of the Elect. Mat. 16. 18. Vpon this Rocke I will build my Church Acts 5. 11. Great feare came vpon all the Church 1. Tim. 3. 15. Which is the Church of the liuing GOD the pillar and ground of truth Here first let me premise three circumstances concerning the Church 1. Though it be a Generall Assembly yet it is but one There be threescore Queenes and fourescore Concubines and Virgins without number but my Doue my vndefiled is but one shee is the onely one of her Mother Indeed there be two parts of this One Church Triumphant in Heauen and Militant on Earth The Triumphant part is a company of Iustified spirits triumphing ouer the flesh vvorld and diuell spirits I say for bodies are not yet ascended They haue two happy priuiledges 1. To reioyce in the conquest ouer sinne and death the most righteous man liuing is in praelio in a continuall warfare But so are the other for Saint Iohn saith There was warre in Heauen This must be vnderstood of heauen on earth vvhere there is no truce with Satan Pax cum Deo bellum cum diabolo We haue peace with God but on this condition that warre with the diuell Therefore so runne the promises Uincenti dabitur To him that ouercomes shall be giuen Palmes to shew that they had been warriours are now conquerours 1. To praise God continually and to sing Amen Blessing and glory thankesgiuing and honour be vnto God for euer and euer The militant part is a company of men liuing vnder the crosse and desiring to be with Christ. They suffer and this is their way to glory through much tribulation entring into the kingdome of God They desire dissolution being willing rather to be absent from the body and to bee present with the Lord not simply and absolutely desiring death but first that they might leaue sinning and so cease to displease God and then to come neerer to their blessed Sauiour whose loue hath rauished their hearts Now this militant Church may haue many parts as the Ocean sea is but one yet distinguished according to the Regions vpon which it lies So there is the Spanish Ocean the English Ocean the German Ocean There is a Church in England a Church in France a Church in Germany yet there is but one militant Church Multa Ecclesiae vna Ecclesia saith S. Augustine One Sunne many beames one Kingdome many shires one tree many branches 2. We must note that Christ is the alone head of his
Church and can haue no other partner to share with him in this dignity Iesus Christ is the corner stone in whom all the building fitly framed together growes vnto an holy Temple in the Lord. Hee doth not onely by his authority gouerne it but also by his grace quicken it so that wee liue not but Christ liueth in vs. Let vs hold the head from which all the body by ioynts and bands hauing nourishment ministred increaseth with the increase of God He requires no deputy he needs none For wheresoeuer you are gathered together in my name I am in the middest of you Now euery Commission ceaseth in the presence of him that giues it It is therefore as great arrogancy in the Pope to call himselfe Caput Ecclesiae Head of the Church as for a subiect to keepe himselfe in commission in the presence of the King But they distinguish of heads there is a Principall and a Ministeriall Head Christ is not so weake in himselfe or so respectlesse of vs as to need any Ministeriall head Indeed there be Heads Materialiter who are no other then principall members So Saul was called Head of the Tribes Psal. 18. 43. Thou hast made me the head of the heathen 2. Sam. 23. 8. The Tachmonite head of the Captaines Nehem. 11. 16. Iozabad head of the Leuites The eldest was called head of the familie Exod. 6. 14. These bee the heads of their fathers houses But there is a Head Formaliter to giue sense motion vertue gouernance this none but onely Christ. 3. Wee must know that there is no saluation out of this Church such as neuer become members of it must eternally perish they that are true members shall be saued If they had beene of vs they would haue continued with vs but they went out from vs that it might be manifest they were not of vs. Without are dogs and scorners c. All out of the Arke perished in the waters The Lord added to the Church daily such as should bee saued First because there is no meanes of saluation out of it no word to teach no Sacraments to confirm And especially because out of the Church there is no Christ and out of Christ no saluation Who haue not the Church their Mother cannot haue God their Father This teacheth vs to honour our Mother and like little children to hang at her brests for our sustenance Sucke and bee satisfied with the brests of her consolations milke out and bee delighted with the abundance of her glory Run not to strange nurses for poyson when you may haue pure milke of your owne mother Desire like babes that sincere milke of the Gospell that yee may grow by it Qualis nutritio talis complexio The complexion of your manners the disposition of your liues will witnesse whose children they are The generall assembly this is the property of the Church Generall It is Catholike in three respects of Time of Persons of Place 1. Of Time because the Church had a beeing in all ages euer since the Promise was giuen to our first Parents in Paradise If there had beene a time when no Church had beene on earth the world should haue then perished for it stands for the Elects sake 2. Of persons for it consists of all degrees and sorts of men rich and poore Princes and subiects bond and free There is no order nor state excluded if they exclude not themselues Christ is the Propitiation for our sinnes He may be so indeed for the sinnes of Iohn and the Disciples but how appeares it for mine yes not for our sinnes onely but for the sinnes of the wholeworld euery condition of beleeuers 3. Of Place it is gathered from all parts of the earth especially vnder the new Testament Wheresoeuer this Gospell shall bee preached in the whole world When Christ gaue his Apostles their Commission hee gaue also the whole world for their Parish Goe teach all nations and baptize c. Thus we see the property of this Church Catholike or Generall It is one but not tyed to one time nor one place nor one person it is Catholike to all times to all places to all persons Augustine sayes that the Donatists in his dayes would haue tyed the Church to Cartenna in Africa as the Papists in our dayes to Rome in Italy How is it then a Generall assembly Thus that Antichristian rabble which haue almost nothing in their mouthes but the Church the Church yet doe mostly infringe the liberties of the Church and hedge it in All of them haue made the Catholike Church to be nothing else but the Romane Church and some of them the Romane Church to be nothing else but the Pope So in effect Papa virtualiter est â—…ota Ecclesia say they The Anabaptists imagined a Church like the Ticke all body and no head the Papists haue made a Church like the Toadstoole all head and no body What a monster is their Pope that will bee all in all eye and tongue body and head taile too As Caligula tooke off the head of Iupiter and set on another of his owne so they haue smitten off Christs head and set on the Pope Let them take their imaginary head say we onely to Christ Whom haue we in heauen but thee and on earth none besides thee Our dependance be for euer on our Head the Lord Iesus Before I leaue this point I desire to expresse two things one for distinction the other for instruction First for distinction betwixt this Generall assembly and particular Churches then for instruction to shew who bee true members of this Catholike Church 1. The maine difference betweene them consists in this that the Catholike Church is alwaies inuisible the members thereof only knowne to God particular Churches are sometimes inuisible and lying hid other times manifest in the open profession of Christs name As the Moone is eft-soones ecclipsed or clouded and often shineth in the full 1. It lies hid through want of the word preached and publike administration of the Sacraments So it was in the dayes of Elias when hee wished to die I onely am left Strange Apostacie when so notable a Prophet could not discerne the Church yet vers 18. I haue left seuen thousand that neuer bowed their knees to Baal So it was in the raigne of Asa For a long season Israel hath bene without the true God without a teaching Priest and without the Law The Papists demand where our Church was before the daies of Luther we answer that an vniuersall Apostacie was ouer the face of the world the true Church was not then visible but the graine of trueth lay hid vnder a great heape of popish chaffe But this inuisibility doth not proue a nullitie They cannot impugne the antiquity of our Church vnlesse they conuince themselues For the Church of England holds no other doctrin then that the Church of Rome primarily did hold and that
the Popes gaine He must be Iudge yea he shall be an vnerring Iudge Yet if the Pope haue this infallibility I wonder what need there is of Councells Here they fly to distinctions as to familiar spirits The Pope may erre Argumentatiuè not Definitiuè in his chamber not in his chaire Personaliter non Formaliter as man not as Pope How proue they such an exposition of the Scripture Here they fly to the Pope hee so expounds it How prooue they the Pope cannot erre Here straight they fly back againe to Scripture Peter I haue prayed for thee that thy faith shal not faile These hang gether like a sick mans dreame Insequeris fugio Fugis insequor Yet thus they conclude against their own wills whiles they only proue the Pope by the Scripture spight of their teeth they preferre the Scripture aboue the Pope If this be so that the truth of the Gospell being professed belieued obeyed among vs manifest vs against all aduersaries to be true members of this Generall assembly then two subordinate questions offer themselues collaterally here to be handled First whether corrupters of our Truth and disturbers of our peace are to bee tolerated Secondly whether for some corruptions of doctrine or vices in manners it be lawfull for any of vs to make separation from vs. 1. Seditious and pestilent seedsmen of heresies are to be restrained If a little leuen sowre the whole lumpe what will a little poison do If Paul to his Galatians could not endure Christ and Moses together how would he to his Corinthians endure Christ and Belial together Hee sticks not to ingeminate Anathema's to them that preached another Gospel The Papists cry out against vs for persecution they that shame not to bely the Scriptures will not blush to bely vs. Their prosperity their riches their numbers among vs directly proue that a man may be a Papist in England and liue But if their religion turne to treason shall it scape vnpunished A Papist may liue a Traitor may not liue To perswade that a Christian king at the Popes will may yea must be decrowned or murdered is this the voice of Religion or Treason If this be conscience there is no villany if such an act merite Heauen let no man feare Hell I would aske a Papist vvhether he be not bound by his religion to execute the Popes doctrinall will whether if he bid him kill his King hee may refraine from that sacred bloud and not sinne If he refuse treason he is not constant to his Religion if hee keepe his Religion hee must not sticke at any act of treason So that who knowes whether this day a mere Papist may not on the Popes command to morrow be a Traytor But say they this a supposition as likely as if Heauen should fall the Pope will neuer command it I answere that Popes haue commanded it But we hope his present Holinesse will not we were in a pitious case if our securitie was no better then your hope God blesse our gracious Soueraigne from euer standing at the Popes mercy Why should such Seminaries of heresie and Incendiaries of conspiracie be suffered What atonement of affection can there be in such disparitie of Religion when some cry God helpe vs others Baal heare vs. They to Angels and Saints wee to the Lord that made Heauen and Earth But the euent hath often prooued which of these could best heare prayers As in that memorable fight on the Leuant Seas of fiue English ships against eleuen Spanish they crying for victory to our Lady wee to our Lord it seemes the Sonne heard better then the Mother for the victory was ours The Common-vvealth that stands vpon legges partly of yron and partly of clay is neuer sure One wombe held Romulus Remus in peace one kingdome could not containe them But euery mans mind is as free as the Emperors Conscience is a Castle and there is nothing so voluntarie as religion faith comes by perswasion not by compulsion Yield all this and say with Tertullian Nihil minus fidei est quà m fidem cogere And with Bernard Suspendite verbera ostendite vbera Make a man in error rather blush then bleede But if they breake the foundation Non ferendi sed feriendi First speake to the Conscience by good counsell but if that eare be stopt shake the whole house about it Speake to the eares of the inheritance of the liberty of the body by mulct by prison by exile Let the Liberty say to the Conscience For thy sake I am restrained let the Inheritance say For thy sake I am empouerished let the Body say For thy sake I am afflicted But because heresie dies not with the particular person but kills also others and Centum inficit dum vnum intersicit And because it strikes at the life of a Christian that is his Faith For the iust shal liue by his faith Therfore pereat vnus potius quà m vnitas Haretici corrigendi ne pereant reprimendi ne perimant Heretikes are to be corrected lest they damne themselues to be restrained lest they damne others Persecutio facit Martyres haeresis apostatas plus nocuerunt horum togâ—… quà m illorum galeae Persecution made Martyrs heresie makes Apostates the Heretikes words haue done more hurt then the tyrants swords Apertè sauit persecutor vt Leo haereticus insidiatur vt draco Ille negare Christum cogit iste docet Aduersus illum opus patientià aduersus istum opus vigilantia The persecutor rageth like a Lyon the heretike insinuates himselfe like a serpent To deny Christ he compels this man instructs Against the former wee haue need of patience against the latter of vigilance Excommunication bondage exile haue bin thought fit punishments for heretikes fire and fagot is not Gods Law but the Popes Canon-shot An heretike dying in his heresie cannot be saued therefore Luther thinkes hee that puts an heretike to death is a double murderer destroying his body with death temporall his soule with death eternall But saith Augustine Diligite homines interficite errores Loue the persons kill the errors Presume on the truth without pride striue for it without rage Seueritas quasi sâ—…ua veritas but verity and seuerity doe not agree Fire and sword may put to death heretickes but not heresies See heere the difference betwixt the Papists proceedings against vs and ours against them They dye not among vs for refusing our faith but vs they burned not for denying any article of faith but for not beleeuing Transubstantiation So strange an Article that Bellarmine himselfe doubts whether it may bee proued from Scripture or no but that the Church hath declared it so to be But though faith be aboue reason yet it is not against reason This is my body saith Christ. Hoc This bread this Pronoune demonstratiue they will haue to demonstrate nothing Hoc aliquid nihil est How then this nothing is my body not this bread but this nothing
errors I beleeue saued for others Nescio quid dicere I know not what to say They haue damnable heresies as that of Free will of Merites c. yet the persons that of weakenesse defend them may be saued God pardons euen wilfull errors if they be truly repented Therefore I belieue that many of our forefathers went to Heauen though through blindnesse Now indeede they are more inexcusable because our sound is gone out among them There are Seducentes and Seducti the wilfull blind lead the wofull blind vntill both fall into the ditch If they will not see there is no helpe no hope If simple ignorance mislead there is hope of return but if affected it is most wretched Our office is to helpe them with our prayers and let vs pray for them as Paul for his Ephesians That the eyes of our vnderstanding beeing enlightened they may know what is the hope of Gods calling and what the riches of the glory of his inheritance is in the Saints Many of them haue ready hearts but they want eyes wee haue open eyes God grant vs ready hearts The first borne which are written in heauen This is a description of the persons of whom the Church consists The Church it selfe is a number of men which God hath set apart by an eternall decree and in time sanctified to become reall members of it They are written in heauen there 's their eternall election and they are the first borne that is 〈◊〉 borne there 's their Sanctification For the two parts of the description Their Primogeniture and Registring in Gods booke are but borrowed speeches whereby God would ratifie the euerlasting Predestination and saluation of his Church That as the First borne is not to bee defeated of his inheritance and the Enrolled names are neuer to be obliterated so certainly shall they inherite eternall life The first borne Some vnderstand by the first borne not all the Elect but onely the Patriarchs and such ancient Saints the noble primitiue parts of the Church Caluin Then this should haue beene referred onely to the Church triumphant in heauen but the Catholike Church is here expresly meant which coÌ„prehends also the Saints vpon earth therefore they also are first borne Besides they are said to be written in heauen which had beene a superfluous speech of those who are already in heauen they that are there need no writing Unusquisque Electâ—…est Pimogenitus But this seemes to infringe the Primogeniture of Christ to whom that Name is by speciall title and right giuen Primogenitus inter multos fratres saith Paul he is the First begotten among many brethren Primogenitus vniuersae creaturae the first borne of euery creature Primogenitus mortuorum the first borne from the dead He is the first borne as he is the Sonne of God and as hee is man As he is the Sonne of God in respect of time before all things the beginning of all in respect of dignity because hee is the foundation of all good to his Church Of his fulnesse haue we all receiued and grace for grace As he is man he is the first borne not in respect of time but of excellency and vertue In respect of his miraculous conception the first that euer was conceiued without sinne and by the ouershadowing of the holy Ghost In respect of his birth he was the first borue of Mary Shee brought forth her first borne Sonne and called his name Iesus In respect of his resurrection when GOD raised him out of the graue he is said to beget his Sonne Thou art my Sonne this day haue I begotten thee And lest the interpretation of birth onely should be deduced from that place Saint Paul expressely applies it to his resurrection Acts 13. 33. God raised vp Iesus againe as it is written in the second Psalme Thou art my Sonne this day haue I begotten thee Lastly in respect of his preeminence hee is the first borne from the dead that in all things he might haue the preeminence So the priuiledge of primogeniture is singularly and indiuidually his How then are the faithfull heere called the first borne To answer this we must know that God hath sonnes by nature and by grace Christ by nature onely all the elect by grace Christ is a Sonne begotten not made we are sonnes made not begotten in respect of nature Christ as God is begotten not borne as man he is borne not begotten We see the priuiledge of Christs primogeniture from his let vs looke to ours for from him wee haue it The elect are called First-borne in three respects 1. Because they are vnited to the first borne For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren Hee that is made vnus cum primogenito may be well called primogenitus one with the first borne is a first borne 2. Because they are culled and called out of the world Many wicked are created before them but they are elected in Gods decree to life before the other for the wicked are not chosen at all Esau was Isaaks first borne but Iacob was Gods first borne Many of the worlds first-borne haue beene reiected Israel laid his right hand vpon Ephraim the younger and his left vpon Manasseh the elder Reuben thou art my first borne but thou shalt not be excellent Cain Adams first borne Ismael Abrahams first borne were cast off Thus saith the Lord Israel is my sonne euen my first borne The Lord had first chosen that nation to be his people yet afterward reiected them and accepted the Gentiles so that the elder serue the younger But Gods first borne are neuer refused whom hee hath predestinated to be sonnes hee hath also called to bee heyres So that this primogeniture is not in respect of generation but of regeneration Though they be not primò conditi they are primò reconditi Flesh and bloud hath no worke in this birth nor the will of man but the will of God Of his owne will begate he vs with the word of trueth that wee should be a kinde of first fruits of his creatures The Spirit begets of immortall seed grace in the wombe of the Church the meanes of this Birth being the Word Except a man be borne againe he cannot see the kingdom of God Out of that vniuersall apostacie God sent his Sonne to beget some first borne to himselfe 3. Because the priuiledges of the first borne are theirs These were many as we may find in allusion to the Law 1. The excellency of strength Reuben my first borne my might and the beginning of my strength the excellency of dignitie and the excellencie of power Man decayes and the children of age are not so strong as the children of youth therefore the first borne are called the beginning of power and the excellency of strength True it is that there 's no
written on a monument equall to a Colossus yet be ignominious written on the Hospitall-gates yet goe to hell written on his own house yet another come to possesse it All these are but writings in the dnst or vpon the vvaters where the characters perish so soone as they are made They no more proue a man happy then the foole could proue Pontius Pilate a Saint because his name was written in the Creed But they that be written in heauen are sure to inherite it Now to apply all this vsefully to our selues some perhaps would be satisfied how wee may know our names written in heauen It is certaine that no eye hath looked into Gods booke yet himselfe hath allowed certaine arguments and proofes whereby wee haue more then a coniecturall knowledge The principall is the Testimonie of Gods Spirit concurring with our spirit Rom. 8. 16. But of this I haue liberally spoken in some later passages of this booke together with the most pregnant signes of our election Here therefore I am straightned to insert onely some there omitted effects Which are these foure If our hearts be on Gods booke If the poore be in our booke If wee well order the booke of our conscience Lastly if we can write our selues holy in earth then be bold we are vvritten happy in heauen 1. If our heart be on Gods booke and this wee shall find è conuerso if Gods booke be in our heart Mary laid vp Christs words in her heart It must not lye like loose corne on the floore subiect to the pecking vp of euery fowle but it is ground by meditation digested by faith manet alto corde repostum God saies My sonne giue thy heart to me doe thou pray My Father first giue thy selfe to my heart I aske not whether this booke lyes in thy study but whether the study of it lyes in thy heart The life of the Scriptures is not in verborum folijs sed in medulla cordis not in the letters and leaues but in the inwards of the heart It is not lectio nor relectio but dilectio not reading but leading a life answerable that assures vs. If we syncerely loue this booke wee are certainly in Gods booke Mary zealously louing Christs word is said to chuse the better part that shall neuer be taken from her 2. If the poore be in thy booke and this is reciprocall then thou art in their booke and the conclusion is infallible thou art in the booke of Life For the relieued poore by their prayers entertaine or make way for thy entertainement into euerlasting habitations And Christ at the last day calls them to himselfe that haue beene charitable to his members Come yee blessed receiue the kingdome prepared for you Your works haue not merited this kingdome for it was prepared for you but as that vvas prepared for you so your charitie hath prepared you for it Come and take it Let not thy left hand knowe vvhat thy right hand doth Doe thou write it in the dust the poore will write it in their hearts GOD findes it in their prayers their prayers preuaile for thy mercie mercy writes thy name in heauen Thy prayers and thy almes are come vp for a memoriall before God Therefore Cast thy bread vpon the waters drowne it in those watry eyes it is not lost in that Riuer like Peter thou throwest in an angle bringest vp siluer enough to make thee blessed Via coeli est pauper si non vis errare incipe erogare The poore is the high-way to heauen if thou wouldest not wander in thy iourney shew mercy Non potes habere nisi quòd acceperis non potes non habere quod dederis Thou canst haue nothing vnlesse thou receiue it thou canst keepe nothing vnlesse thou giue it Him that the poore writes not charitable on earth nor doth God write saueable in heauen 3. If thy name be written Christian in the booke of thy Conscience this is a speciall argument of thy registring in heauen For if our heart condemne vs not vvee haue boldnesse and confidence towards God Ang. VVhat if mans ignorance and vnmercifull ielousie blot thee out of the booke of his credite Si de libro vinentium nunquam propria deleat conscientia so long as thy owne conscience doth not blot thee forth the booke of blessednesse If the good spoken of vs be not found in our conscience that glory is our shame If the euill spoken of vs be not found in our conscience that shame is our glory Therefore it is that Hugo calls the cōscience Librum signatum et clausum in die Indicij aperiendum a booke shut and sealed onely at the Resurrection to be opened Conscientiam magis quà m famam attende falls saepe poterit fama conscientiae nunquam Looke to thy Conscience more then to thy credite fame may often be deceiued conscience neuer The beames that play vpon the water are shot from the Sunne in heauen the peace and ioy that danceth in the conscience comes from the Sonne of righteousnes the Lord Iesus If a hearty laughter dimple the cheeke there is a smooth and quiet mind within Vpon the wall there is a writing a man sitting with his backe to the wall how should hee read it but let a looking-glasse be set before him it vvill reflect it to his eyes he shall read it by the resultance The writing our names in heauen is hid yet in the glasse of a good conscience it is presented to our eye of faith and the soule reades it For it is impossible to haue a good conscience on earth except a man be written in heauen 4. If the booke of Sanctification haue our names written then surely the booke of Glorification hath them and they shall neuer be blotted out For God hath chosen vs in Christ before the foundation of the vvorld that wee should be holy and vvithout blame before him in loue Now as we may reason from the cause to the effect so certainely from the effect to the cause Election is the cause Holinesse the effect as therefore euery one written in heauen shall be holy on earth so euery one holy on earth is written in heauen This sanctitie is manifested in our obedience vvhich must be Ad totum I had respect to all thy commandements Per totum I haue enclined my heart to keepe thy statutes Alway euen to the end De tote to keepe thy precepts with my whole heart In Rome the Patres conscripti were distinguished by their robes and they of the Liuery in London haue a peculiar habite by themselues to differ from the rest of the Company Is thy name enrolled in that Legend of Saints thy liuery will witnes it thy conuersation is in heauen A Senator relating to his sonne the great honours decreed to a number of Souldiers whose names vvere written in a booke the sonne was importunate to see that booke The father shewes him the
their sensuall pleasures vt cogitationes accusatrices non audiant Lyran That they heare not the accusation of their thoughts but then it vvill be heard and felt Novv it may plucke a man by the sleeue and craue audience but it is drowned vvith the noyse of good fellowship Besides Hactenus est â—…ccultus testis it is hitherto a secret vvitnesse only known to him that hath it but then the booke that is now sealed shall be opened and all the world shall read it As the seale leaues a print in the waxe behinde it so the conscience an impression of past sinnes in the thoughts indeleble characters vvhich death it selfe shall not eate out Conscience here doth vvitnesse accuse or excuse but Christ shall there iudge the secrets of all hearts God the Iudge of all let vs now looke into the particulars Quis Qualis Quorum Deus Iudex vniuer sorum The three vvords answer to three questions Who God What is he A Iudge Of whom Of all God It is manifest that this honour belongs to Christ therefore Christ is God God hath appointed a day wherin he vvil iudge the world in righteousnes by that man whom he hath ordained He hath giuen him authority to execute iudgment because he is the Son of man To this consents that article of our faith in the Creed that he who suffred vnder Pilate shall come to iudge quicke and dead But it is obiected that to iudge is the action of the whole Trinity true it is commoÌ„ to all but the execution of it pertains to one God iudgeth but by the Son so distinctly Rom. 2. 16. God shal iudge the secrets of al harts by Iesus Christ God by Christ. But it is further obiected that the Saints shall iudge Ye shall sit vpon twelue thrones iudging the twelue Tribes of Israel Know ye not that the Saints shall iudge the world This truly is a great honour to the Apostles and Saints To be Iudge of a Circuit is an honourable office vvhat is it then to iudge the vvorld But there is great difference they haue potestatem accessoriam an accessory power Christ imperatoriam a principall and imperiall power All power is giuen to me in heauen and in earth He hath Honorem Primarium the prime honour they subordinatum deriued from his Christ giues Sententiam iudicatoriam they onely apprâ—…batoriam hee the sentence of iudgement they of approbation As the Iustices on the bench are in some manner Iudges not in giuing the sentence but in approuing the sentence giuen The Saints therefore may be said to iudge Vel exemplo vel testimonio vel â—…ffragio 1. By their example for their liues shal condemn the wicked as Noahs handy work did the old vvorld So the Apostles shall iudge Israel because their faith shall take froÌ„ Israel all excuse Such a iudgement Christ speaks of The Niniuits shal rise in iudgement with this generation shall condemn it The Queen of the South shall rise vp in iudgement with it and shall condemne it The goodnes of the one shal iudge condemne the badnes of the other So Christ stops the blasphemous mouthes of the Iewes accusing him to worke by Beelzebub If I doe it by him by whom doe your children cast out Deuils Therfore they shall be your Iudges 2. By their Testimony who can vvitnes that the meanes of saluation was offered them in the Gospell which they not accepting are iustly condemned Hee that reiecteth me and receiueth not my words hath one that iudgeth him The word that I haue spoken the same shall iudge him in the last day So shal Babylon be iudged by those that would haue cured her but she would not be cured 3. By their suffrage and approuall of Christs righteous sentence Thus shall the Elect iudge the world yea euen the Angels Know ye not that we shall iudge the Angels By world we must vnderstand the wicked and by the Angels Deuils And certainly the Saints haue some place in this iudgment They shall iudge the Nations and haue dominion ouer the people their Lord shall raigne for euer Christ shall set all his aduersaries before his own face and the face of his Church where they shall behold those become their Iudges whom they once esteemed and vsed as their slaues This is he whom we sometimes had in derision now hee is numbred among the children of GOD and his portion is among the Saints But vvhy is the execution of this iudgement committed to the second person in the Trinitie to Christ 1. It is fit that he who came to be iudged should also come to iudge Tunc manifestus veniet inter iustos iudicaturus iustè qui occultè vener at iudicandus ab iniustis iniustè He that came in humility to be iudged by the vniust vniustly shall come in glory to iudge all iustly 2. As it is for the honour of Christ so is it for the horror of his enemies when they shall see him whâ—…m they haue pierced intreating the Rockes and mountaines to hide them from the presence of him that sits on the Throne In maiestate visuri sunt quem in humilitate videre noluerunt Vt tantò districtius virtutem sentiant quantò contemptius infirmitatem dâ—…riserunt They shall behold him in Maiesty whom they would not daigne to looke vpon in humility The baser they esteemed his vveakenesse the heauier they shall finde and feele his mightinesse Then Christ stood like a Lambe before Pilate a Lyon now Pilate like a malefactor shall stand before Christ his Iudge Crucifie him crucifie him vvas the sentence of the Iewes Bind them hand and foote and throw them into vtter darkenesse will be the sentence of Christ. We will not haue this man raigne ouer vs was their sentence Bring those mine enemies which would not that I should raigne â—…uer them slay them before me this is Christs sentence The vngodly conspire Let vs breake his bonds afunder and cast away his câ—…rds from vs therefore vers 9. hee shall breake them with a rod of yron and dish them in pieces like a potters vessell Thus he that was once made the footstoole of his enemies shall raigne till hee hath made all his enemies his footstoole As Ioshua dealt vvith the fiue Kings hid in the Caue of Makkedah brought them out caused his Captaines of warre to set their feet on the neckes of them then slew them and hanged them on trees So shall Christ triumph ouer his enemies their neckes subiected to the feet of the Saints and their substances cast into endlesse torments 3. For the comfort of his chosen ones hee is their Iudge that is their Sauiour He that gaue the bloud of mercy to saue them from the hand of Iustice wil not now condemne them O blessed mercy that so triumphs against Iudgement yea Iustice and Mercy are met together in this Iudge Iustice vpon them that
despised him mercy to them that feared him Happy faith that shall not be ashamed at that day Abide in him that when he shall appeare we may haue confidence and not be ashamed before him at his comming The heauens shall be on fire the elements melt vvith the flame the earth be burnt Castles Cities Townes and Towers be turned to one pile the Deuils shall make a hideous noyse the reprobates shrieke and howle like Dragons all because this Iudges wrath is kindled But the faithfull shall reioyce I will see you againe and your hearts shall reioyce and your ioy no man taketh from you The musike of Saints and Angels shall be ioyned in one Quire and all sing Blessing honor glory and power be vnto him that sits on the Throne and to the Lambe for euer The Iudge This is his authority now there are certaine properties required in a iust Iudge some of them are found in some Iudges many in few Iudges all perfectly in no Iudge but this Iudge of all Iesus Christ. 1. Perspicacitas ingenij sharpenesse of apprehension and soundnesse of vnderstanding Ignorance in a priuate person is a weakenes in a Iudge a wickednesse Ignorantia Iudicis calamitas innocentis A Iudge ignorant makes wretched the innocent It was a curse I will giue children to be their Princes and babes shall rule ouer them that is Gouernors of a childish discretion It is a woe Woe to thee O Land when thy King is a childe Iustice was anciently painted blinde to shew that no fauour be giuen to persons but it vvas not meant so blinde as not to discerne causes It is vvofull when Iudges are so blinde that they are faine to feele the right No man vvould haue his body come vnder the cure of a foolish Physician nor his estate vnder an ignorant Iudge But this Iudge of heauen and earth is so wise that hee knowes the very secrets of mens hearts All things are naked and opened vnto the eyes of him with whom wee haue to doe The wicked can haue no hope that a bad cause flourished ouer should passe vnconstrued vncensured His eyes are as a flame of fire cleare to search and finde out all secrets Accordingly he hath now put in his interlocutory then will giue his definitiue sentence 2. Audacitas animi boldnesse of courage a timerous Iudge looseth a good cause In the fable vvhen the Hart is made Iudge betweene the Wolfe and the Lambe it must needs goe on the Wolfes side The feare of displeasing Greatnesse is a sore Remora to the vessell of Iustice. Therefore the poore complaine If the foundations bee cast downe what can the righteous doe Quis metuet offendere cum Iudex metuat abscindere Who will feare to doe mischiefe when he knowes the Iudge dares not punish him Therefore when GOD made â—…oshua Iudge of Israel obserue how he doubles this charge Iosh. 1. ver 6. 7. 8. 9. Be strong and of a good courage And the people againe ver 18. We will obey thee onely be thou strong and of a good courage But this Iudge will not be danted with faces of men The Kings of the earth the great men the rich men the chiefe Captaines and the mighty-men hid themselues in the dennes in the rocks of the Mountaines Those terrors of slaues and mirrors of fooles that made the vnderlings tremble hide themselues in caues now for all their puissance are glad to runne into a hole and cowardly shrowd themselues Adducetur cum suis stultus Plato discipulis Aristotelis argumenta non proderunt Heroâ—…is maiestas deijcietur cùm filius pauperculae venerit iudicatâ—…rus terram Then foolish Plato shall appeare with his scholers Aristotle shall be confuted with all his arguments Herodâ—… pompe shall be turned to shame when that Sonne of the Virgin shall come to iudge the world 3. Honestas conscientiae honesty of conscience The Iudge that will be corrupted dares corrupt the truth Wofull is that iudgement which comes from him who hath vaenâ—…lem â—…nimam a saleable soule Fâ—…lix was such a Iudge who hoped that money should haue beene giuen him of Paul Qui vendit iustitiam pro pecuniae perdit pecuniam cum anima He that sells iustice for mony shall lose mercy and his soule You afflict the iust you take a bribe and turne aside the poore in the gate from their right They haue built them houses of â—…ewen stone ver 11. How By bribes What shall become of them They shall not dwell in them for fire shall consume the Tabernacles of bribery If any Iusticers thinke so to raise themselues it is but vt lapsu grauiore ruant that they may haue the sorer fall There are certaine rich stuffes forbidden by the Statute but to weare clothes cut out of bribes and laced with exactions is specially forbidden by the Statute of heauen When money can open the locke of Iustices dore the worst cause is first heard This pocket-key is fitted for all dores One spake vnhappily I haue a key in my pocket saith he that will passe me in all Countryes he meant his purse In Italie it can open the dore of life Doe you hate a man for mony you may haue him pistold or poysond In Frâ—…nce it can open the dore of loue lust you for such a vvoman money makes her your harlot In Spayne it opens the dore of Iustice the case shall goe on the rich mans side In England it can open the dore of honour mony makes a Gentleman and reputation swels with the Barnes In Rome it can open the dore of heauen for they sell Claues Altariâ—… Christum peace and pardon and heauen and Christ himselfe Graâ—…s lacerantur pauperes à prauis Iudicibus quà m à cruentissimis hostibus Nullus praedo tâ—…m cupidus in alienis quà m Iudex iniquns in suis. The robes of peace couering corruption are worse to the poore then hostile inuasion But this Iudge of heauen will take no bribes other Iudges may procrastinate put off or peruert causes Saepe non finiunt negotia quousque exhauriant marsupia they will often see an end of the Clyents money before the Clyents see an end of their cause They often determine to heare but seldome heare to determine But Christ shall iudge those Iudges Be instructed ye Iudges of the earth kisse the Sonne lest he be angry and ye perish At that day Plus valebunt pura corda quà m asâ—…ta verba conscientia bona quà m marsupia plena Pure hearts shall speed better then subtile words a good conscience better then a full purse Iudex non falletur verbis nec flectetur donis That Iudge will neither be mooued with our gifts nor deceiued with our shifts Happy soule that forsaking the loue of money hath gotten a pure heart to appeare before Iesus Christ. 4. Impartialitas Iustitiae impartiall Iustice. Tully tells vs of a Prouerbe Exuit
personam Iudicis quisquis amici induit He hath put off the person of a Iudge that puts on the person of a friend The good Iudge neither hath his right hand filled with loue nor his left with hatred the scole of Iustice is not swayed Indeed tamdiu Iudex quamdiu Iustus he is so long a Iudge as he is iust Nomen quod ab â—…quitate sumitur per praeuaricationem admittitur Zeleucus was commended that when according to his Law for adultery which tooke froÌ„ the offender both his eyes his sonne was deprehended in that fact put out one of his owne eyes and one of his sonnes Duo lumina cacantur iuxta legem duo supersunt iuxta misericordiam Two eyes are lost according to iustice and two remaine according to mercy A maruelous temper Inter iustum Iudicem misericordiem Patrem betweene a iust Iudge and a kind Father But GOD is so iust that because sin would let him saue none of vs hee slew his Sonne to saue all of vs. God commendeth his loue to vs in that vvhile wee were yet sinners Christ died for vs. God commends his loue indeed he might iustly commend it and to vs by this token that being rebels he bought vs with the bloud of his own Sonne He will euer continue so iust in punishing traytors in crowning his faithfull subiects Iudex damnatur cùm nocens absoluitur Sen. He that iustifies the guilty transferres the guilt to himselfe But Shall not the Iudge of all the earth doe right Yes we haue all sinned but Thou continuest holy O thou vvorship of Israel 5. Aequitas Sententiae the equity of Sentence it shal be giuen vpon good testimonie Ambrose saies It is not the part of a Iudge to condemne any man without an accuser Christ did not cast away Iudas though hee knew him a theefe because he was not accused When that adulteresse was left alone before Christ he said Woman where are thine accusers Hath no man condemned thee She said No man Lord. Then said Iesus Neither doe I condemne thee goe and sinne no more But here shall be no want of accusers their owne conscience all the creatures all the Elements Angels men diuells shall accuse then Christ shall iudge Heu miser sic deprehensus quò fugias Latere erit impossibile apparere intolerabile Whither wilt thou flie O wretch thus accused To lie hidden it wil be impossible to appeare insufferable Euery man shall receiue the things done in his body according to that hee hath done whether it be good or euill The same neither more nor lesse but iust waight The wicked wrought their pleasure while God did suffer therefore God will worke his pleasure while they suffer Of all both good and euill Elect and Reprobates men and Angels but of these in a different manner To shew how this shall be done I must lead your attentions orderly through fiue passages a Citation Separation Probation Sentence and Retribution 1. The Citation there is a summons sent out to make all appeare before Christs Tribunall This citing is done by the voice of Christ. All that are in the graues shall heare his voyce and shall come forth The power of this voice is vnspeakeable to empty earth sea ayre heauen and hell and presently to fill earth ayre heauen and hell To empty all vpon his summons and to fill all vpon his Sentence Therefore it is compared to a Trumpet the lowdest of all musicall instruments The Trumpet shall sound and the dead shall be raised Uerè vox tubâ—… terribilis cui omnia obediunt elementa Petras scindit Inferos aperit portas aereas frangit vinculae mortis dirumpit et de profundâ—… abyssi animas liberatis corporibus assignat A terrible voice that shall shake the world rend the rocks breake the mountaines dissolue the bonds of death burst down the gates of hell and vnite all spirits to their owne bodies There shall be no concealing no keeping backe from this voice Now Christ calls Come vnto me all that labour yet you wil not come vnto me that you might haue life Then he shall call Come you that must labour in torments and be laden for euer then they must come to receiue the doome of death Now awake thou that sleepest Christ shall giue thee light but they will not rise At that day awake thou wicked that art dead and Christ shall send thee to darknesse and then they must rise This is that generall day that shall congregate all they shall come from the foure winds and corners of the world to make an vniuersall apparance But if this be the voice of Christ how is it then said the Archangel shall sound the Trumpet of collection Hee shall send his Angels with a great sound of a Trumpet and they shall gather all together The Lord shall descend from heauen with a shout with the voice of the Archangel and with the trumpe of God I answere the voice is originally Christs ministerially the Angels As now he speakes to vs by men so at that day by Angels O what a glory of our Sauiour shall then appeare vvhen he is set on his Throne before so full a Court as all the reasonable creatures GOD euer made Uideat nosiam in sanctimonia vt tunc videamus eum in gaudio Let him now behold vs in holinesse that then we may behold him in happinesse 2. The Separation wee haue thus brought all together now we must separate one from another The forme hereof is giuen by Christ himselfe Before hâ—…m shall be gathered all Nations and he shall separate them one from another as a Shepheard diuideth his sheepe from the goates This full and finall separation is reserued for Christ and not performed till that day For Siâ—…ite crescere Let them grow both together corne and tares vntill the haruest This world is the floore fan while you will there will be some chaffe fish neuer so discreetly you shall meet with some sturdy dogge-fish that will rend the nette In Heauen are none but Saints in Hell none but reprobates on earth they are both promiscuously blended together Do you wonder that the Lambes cannot liue in quiet consider the number of goates among them Ezek. 34. 18. They eate vp the good pasture and tread downe the residue with their feet they drinke of the fountaines and foule the residue with their feet My flocke are faine to eate that they haue troden and to drinke that they haue fouled with their feet But GOD shall iudge and separate ver 20. Behold I euen I will iudge betweene the fatte cattell and the leane cattell Because they haue thrust with side and shoulder and push'd all the diseased vvith their hornes therefore I will saue my flocke and they shal no more be a prey and I will iudge betweene cattell and cattell The goates will annoy till they be quite separated Too many among vs haue
mouth of Christ. Let mee conclude with that sigh from his soule Could ye not watch with me one houre It will not bee long ere the glasse be runne the houre out Iudas is at hand iudgement is not farre off then may you sleepe and take your rest This day is neerer you now then when you first entred the Church Twice haue the blasted eares eat vp the full corne twice haue the leane kine deuoured the fatte Pharaohs dreame is doubled for the certainty and expedition Yet a little while and he that shall come will come and will not tarry If wee shall haue comfort in this day when it is come wee must long for it before it doe come What comfort shall the Vsurer haue hee desires not this day for then the Angell sweares there shall bee no more time and his profession is to sell time He sels it deare very costly to anothers purse but most costly to his owne soule Such as bribe for Offices farme Monopolies contract an vsurious rent for life doe they desire it Woe vnto you that desire the day of the Lord to what end is it for you the day of the Lord is darkenesse and not light The soule groaning vnder sinne desires it Who shall deliuer me from the body of this death The suffering soule may desire it Come Lord Iesus The faithfull Spouse wedded to Christ desires this comming of her Husband she is now espoused that is the plenary consummation of the marriage Let vs be glad and reioyce and giue honour to him for the marriage of the Lambe is come and the Bride hath made her selfe ready Blessed are they that bee called to this marriage supper To the vngodly it will be a fearefull day Ignis vbique ferox ruptis regnabit habenis there shall follow an vniuersall dissolution Downewards goe Satan his angels and reprobates howling and shriking gnashing of teeth the effect of a most impatient fury to be bound hand and foote with euerlasting chaines of darkenesse Where fire shall torture yet giue no light wormes gnaw the heart yet neuer gnaw in sunder the strings eternall paines punire non finire corpora Small sorrowes grow great with continuance but O misery of miseries to haue torments vniuersall and withall eternall not to be endured yet not to be ended Vpwards goes Christ the blessed Angels and Saints singing with melodie as neuer mortall eare heard The onely song which that Quire sung audible to man was that which the Shepheards heard Glory to God in the highest and on earth peace good will towards men Yet Christ was then comming to suffer what may we thinke are those Halleluiahs euerlastingly chanted in the Courts of Heauen we know not yet we may know one speciall note which an vniuersall Quire of all nations kinred and tongues Angels Elders All shall sing Blessing and glory and wisedome and thankesgiuing and honour and power and might bee vnto our God for euer and euer Amen To the spirits of iust men made perfect The Citizens of heâ—…uen are of two sorts by Creation or Adoption Created and naturall Citizens are the Angels Adopted are Men. Of these be two kindes some Assumed and others Assigned The Assigned such as are decreed in their times to be Citizens said before to bee written in heauen The Assumed such as are already possessed of it here Spirits of iust men made perfect But how then is the Apostles meaning cleared How are the militant on earth said to be come vnto these iust spirits in heauen Yes wee haue a Communion with them participating in Spe what they possesse in Re. Now we are no more strangers and forreiners but fellow-Citizens with the Saints and of the houshold of GOD. Onely our apprentiship of the flesh is not yet out but they haue their freedome But as wee haue all an vnion with Christ so a Communion vvith Christians the combatant on earth with the triumphant in heauen Spirits this word hath diuerse acceptions It is taken 1. Pro animo for the Mind Luke 10. 21. Iesus reioyced in spirit 1. Chron. 5. 26. God stirred vp the spirit of the King of Assyria 2. Pro sede rationis et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 2. 11. What man knowes the things of man saue the spirit of man which is within him 3. Pro Affectuvel Afflatu for the motion of the mind whether good or bad Luke 9. 55. Ye know not what maner spirit ye are of So there is called the spirit of lust the spirit of pride c. 4. Pro donis spiritus sancti for the gifts of Gods Spirit Act. 8. 15. Peter and Iohn prayed for the disciples at Samaria that they might receiue the holy Spirit meaning the graces of the holy Spirit Gala. 3. 2. Receiued yee the Spirit by the works of the Law or by the hearing of faith 5. Pro efficacia Euangelij for the effectuall working of the Gospel and so it is opposed to the letter 2. Cor. 3. 6. The letter killeth but the Spirit giueth life 6. Pro spiritualibus exercitijs for spirituall exercises Gala. 6. 8. He that soweth to the spirit shall of the spirit reape euerlasting life Iohn 4. 23. True worshippers shall worship the Father in spirit truth 7. Pro regenerata parte for the regenerate part of a Christian and so it is opposed to the flesh Gala. 5. 17. The flesh lusteth against the spirit and the spirit lusteth against the flesh 8. Lastly Pro anima immortalâ—… for the immortall soule Eccl. 12. 7. Dust shall returne to the earth as it was and the spirit shall returne to God who gaue it This spirit did Steuen commend into the hands of Christ. Act. 7. 59. And Christ into the hands of his Father Math. 27. 50. yielding vp the spirit Thus it is taken here Spirits he doth not say bodies they lie in the dust vnder the hope of a better resurrection Spirits Wee find here what becomes of good mens soules when they forsake their bodies they are in the heauenly Citie There are many idle opinions what becomes of mans soule in death Some haue thought that the soules then though they die not yet are still kept within the body as it were asleepe vntill the last day But the Scripture speakes expresly the contrary for Diues his soule was in hell and Lazarus his soule in Abrahams bosome I saw vnder the Altar the soules of them that were slaine for the Word of God Some haue imagined a transmigration of soules forsakeÌ„ of their owne bodies into other bodies Herod seemes to be of this opinion when newes was brought him concerning the fame of Iesus he said to his seruants This is Iohn the Baptist he is risen from the dead He thought that the soule of Iohn was put into the body of Iesus It is alleaged that Nebuchadnezzar liuing and feeding with beasts vntill seuen times were passed ouer him had lost his owne soule and the soule
the Church by vsurpations to exact interests and forfets these be nothing So the mony might not be put into the Treasury that might hire Iudas to betray his master The tenne brethren were so iust as to returne the mony in their sackes yet stucke not to sell their brother Ioseph Some are iust in great things not in small As the other straine at a gnat and swallow a camell so these are like the nette that takes the great fishes and le ts goe thâ—… little frie. Wantonnesse is no fault with them if it extend not to adultery They sticke not to sweare so long as they sweare not to a lie Maliciously to hate or peeuishly to quarrell is triuiall if they proceede not to blowes and bloud So long as they are not drunke swallow downe wine and spare not De minimis non curat Lex the Law takes no notice of small faults But indeed Eadem ratio rotunditatis there is the same respect of roundnesse in a penny that is in a platter though not of largenes To steal the bridle as to steale the horse is Tam though not Tantum such a sin though not so great a sinne Thou sayest minimum est minimum est it is little it is little Sed in minimo fidelem esse magnum est to bee faithfull in a little is a great vertue Whosoeuer shall breake one of these least commandements hee shall be called least in the kingdome of heauen Erit minimus that is Nullus he shall be least in heauen that is he shall not be there at all But well done good seruant Because thou hast beene faithfull in a very little haue thou authority ouer tenne Cities Benè vtere paruo fruere magno the iust dispensation of a little shall bring thee to be intrusted with much Whether great or small wee must be iust if we looke euer to raigne with these iust spirits Ad societatem iustorum non admittuntur nisi iusti I wonder what place the defrauder expects that wraps vp his conscience in a bundle of stuffes and sweares it away The buyer thinkes he is iust and hee is iust cousoned no more The Vsurer would storme and stare as if had seene a spirit if hee were taxed for vniust Presently he consults his Scriptures his bonds and his Priest his Scriuener and there the one sweares the other shewes in blacke and white that he takes but ten in the hundred Is he then vniust Yes Thou hast taken vsury and increase and hast greedily gained of thy neighbours by extortion Hee takes hire for that should be freely lent is not this vniust Besides the people curse it and they curse not but for iniustice I haue neyther lent on vsurie nor men haue lent me on vsury yet euery one doth curse me Insinuating that if a man lend vpon vsury it is no wonder if the people curse him Where must the Lay-Parson sit that fattes himselfe with the Tyth-graine will not giue the poore Minister the straw Is this iust He takes the tenth of his neighbours profits and neuer so much as reades him an Homelie for it is this iust Hee layes sactilegious hands on Gods sanctified things and neuer askes him leaue is this iust Where shall the Engrosser appeare that hoords vp commodities bought with ready mony and when he vents them makes the poore pay treble vsury for it is this iust What shall become of that vnspeakeably rich Transporter who carries out men and money to the impouerishing of the Land and brings home gawdes and puppets fitte for no bodies vse but prides Surely as heauen is for Iust spirits so there is some other place for the vniust Know ye not that the vniust shall not inherite the kingdome of God If not Gods kingdome then the kingdome of darkenes downewards hell I do not say that euery vniust deed throwes a soule thither Iniustum esse damnat non iniustè semel agere to be vniust is damnable not one thing vniustly done the habite not the act But for others Qui iniustè dominantur iâ—…stè damnantur They haue vniustly liued but they shall bee iustly condemned Made perfect This is a passiue quality non qui se perficiunt sed qui perficiuntur not such as haue made themselues perfect but are made perfect The other property is actiuely expressed Iust it is not said Iustified not that they made themselues iust but that Christs righteousnesse hath iustified them so both they are and are reputed iust But here passiuely Perfected which plainely shewes that all is from God for omne maius includit minus If onely Christ make them perfect then only Christ doth make them â—…ust For it is nothing so difficult for a iust man to become perfect as for an euill man to become iust As it is easier for a man healed and directed the way to come to the goale then for him that lies lame in darknesse Qui dedit ingressum must also dare progressum conficere perficere to make and to make vp to doe and to perfect are both the workes of God Wee could neuer be iust vnlesse Christ iustifie vs neuer come to perfection vnlesse he perfect vs. He that begun this good work must also finish it Made perfect In heauen are none but the perfect Talis sedes expectat talem sessorem such a house requires such an inhabitant On earth there is a kind of Perfection all the faithfull are perfectly iustified but not perfectly sanctified The reprobates are perfectè imperfecti the godly imperfectè perfecti those perfectly imperfect these imperfectly perfect They are so perfect that they are acquitted in Christ and there remaines no iudgement for them but onely a declaration of their pardon Iustification admits no latitude in it nec magis nec minus for none can be more then iust But the perfection of sanctity is wrought by degrees non plenam induimus perfectionem donec totam exuimus infectionem all the staines of our infection must first be cleansed and quite washed away before this full perfection be giuen vs. Christs bloud doth now wholly take from vs the guiltinesse of sin not wholly the pollution of sinne that blessednesse is reserued only for heauen Let vs therefore be perficientes going and growing vp that at last we may be Perfecti made perfecti This is not wrought on a sodain a child doth not presently become a man Euen the Lord Iesus had his time of growing and can any member grow faster then the Head Indeed the malefactor on the crosse shot vp in an houre but this was miraculous and God seldome workes by such miracles God neyther sends Angels from heauen nor the dead from hell to giue warning to men vpon earth If they heare not Moses and the Prophets neyther will they bee perswaded though one rose from the dead But repentance hath the promise of a Qandocunque whensoeuer a sinner repents c. I will not limit Gods infinite mercy but onely
aduise thy sicke soule who after a desperate and inueterate wound lookest for a suddaine cure by repentance it is better to make this thy dyet then thy physicke Repent euery day that thou maist haue remission one day Melior medicus qui excludit morbos quà m qui curat He is a better Physician that keeps diseases off vs then he that cures them beeing on vs. Preuention is so much better then healing because it saues the labour of being sicke Thou allowest not a Surgion vnnecessarily to breake thy head to try his skill and the vertue of his plaister Sprindges were better taken away quae non prosunt because they doe no good then the setting of watchmen by them to warn trauellers ne noceant that they be not hurt by them Take away thy lusts quite this is the way to be sure for repentance may be like Baal so fast asleepe that all thy cryes are not able to waken her To conclude hee that will weare a crowne in heauen must be all his life on earth preparing the gold to make it Not that thy owne vertues crowne thee but that GOD without thy vertues will neuer crowne thee The robe of glory that is worne there must be spun and wouen heere spun out of the side of Christ by faith and embroydered with our good workes That eternall light ariseth from this internall life Lay vp in store for your selues a good foundation against the time to come that you may lay hold on eternall life The ground worke of saluation is made here that high Tower of glory that is built for thee in heauen hath the foundation of it laid vpon earth How should a man be Perfectus that was neuer factus well begun I wonder what perfection a wine-bibber lookes for sure to be a perfect drunkard What perfection expects the luxurious prodigall sure to bee a perfect begger What perfection hopes the couetous Churle that allowes himselfe a race of fourescore yeares and sets God at the latter end of it and he hath that place too with this condition that hee trouble not his minde about it till the last day comes Surely to liue vnblessed and to die vnpittied but that some now blesse God hee 's gone and other say it 's pitty he died no sooner All his proiections haue aimed at this perfection to make himselfe a perfect slaue What perfection dreames the Iesuite to himselfe but to become a perfect traitor What perfection is likely to the incontinent adulterer but to bee a perfect Lazar. What the malicious but a perfect villaine what the proud but a perfect foole what the blasphemer but a perfect Deuill They say earely holinesse proues ripe corruption but I am sure habituated prophanesse proues ranke damnation Alas how should they make an end that neuer begin This man began to build saith Christ but could not make an end how should they finish that neuer began you that spend your dayes in a lazie forgetfulnesse of religion examine your owne consciences do you euer think to be perfect Are you content still to be abortiue and shall you be perfected in the womb of the graue God hath giuen you time and meanes he did not say Sumite consumite take it and spend it at your pleasure O begin that you may continue and end heare to learne learne to doe doe to continue continue to be perfect Begin betimes lest Gods end come before your beginning Enter into the way of Piety and follow it striuing with all your powers to grow vp to a perfect man vnto the measure of the stature of the fulnesse of Christ. And to Iesus the Mediator of the new Couenant and to the bloud of sprinkling that speaketh better things then that of Abel We haue considered the glory of the Citie the felicity of the Citizens we are lastly come to the Mediator who brings both these together and without whom they had beene euerlastingly asunder We are all by nature belonging not to Mount Sion but to the valley of Hinnon not to the celestiall Ierusalem but to the infernall Babylon not to the society of glorious Angels but of afflicting Deuils not to the Church of the first borne but to the assembly of abortiue reprobates wee had no reference to God as a kinde Father but as a seuere Iudge not to iust spirits made perfect from sinne but to lost spirits made perfect in sinne Thus were wee by nature but Iesus hath brought vs to Mount Sion c. How blessed a thing will it be to come vnto this Iesus It was Saint Augustines speciall wish to haue seene Christ in the flesh If there were such cōfort in seeing Christ humbled if such admiration in seeing him transfigured what ioy is it to behold him in heauen glorified How glorious a matter do some thinke it to stand in the Court of an earthly Prince to receiue a gracious looke to heare a royall word or to bee commanded some honourable seruice what is it then to stand in the Court of heauen to haue the King of Kings speake peaceably to vs to behold our Lord Iesus crowned with that immortall Diadem to sing his prayses as free from flattery as from inconstancy and to liue in that Paradise for euer Vbicunque fueris Domine Iesu wheresoeuer thou art O blessed Sauiour giue vs no more happinesse then to be with thee If thou be in the earth wee will trauell day and night to come to thee if on the sea with Peter we will swimme to thee if on the Crosse we will stand weeping by thee if riding in triumph we will sing Hosanna to thee if transfigured on Tabor we will bee rauished with thee but if sitting in thy heauenly Throne how blessed euen to looke vpon thee It is his will that we should be with him where he is and behold his glory Wee are now come to him by a coniunction mysticall wee shall then haue a vicinity locall and eternall The Mediator not a Mediator but The That Mediator that onely one For there is one God and one Mediator betweene God and men the man Christ Iesus God was angry man was guiltie Christ is the Mediator betwixt them who being God could satisfie God and beeing man could suffer for man We are lost and desire something to recouer vs what shall that be Mercy No God is iust he that hath offended must be punished Shall it be Iustice No we haue need of mercy that he who hath offended might be spared Here to be so merciful as not to wrong his iustice to be so iust as not to forget his mercy there must be a Mediator This must not be the world that was Gods owne before he made it not Angels for they are engaged for their owne creation and being finite cannot satisfie an infinite Maiestie by infinite punishment for infinite sinnes Gods Sonne must doe it now if hee come to satisfie for pride he must put on humilitie if for rebellion he must
spoken Be of good cheere This same But is like a happy oare that turnes our vessell from the rocks of despaire and lands it at the hauen of comfort But c. Thou Thou onely without helpe or succour of either man or Angell that art able to saue with a few as well as with many that art A man of vvarre Exod. 15. and commest armed against thine enemies with a speare of wrath and a sword of vengeance Thou of whose greatnesse there is no end no limits no determination Thou O Lord without any partner either to share thy glory or our thanks Thou broughtest vs out Thou of thy owne goodnesse so well as by thy ovvne greatnesse hast deliuered vs. No merite of ours procured or deserued this mercy at thy hands but our freedome comes onely by thy Maiestie of thy mercy Here were no armes of flesh nor Armies of Angels in this worke of our Redemption but Thou hast brought vs out that vvee might praise thy Name Therefore wee say Blesse the Lord O our soules O Lord thou art very great thou art clothed vvith honour and maiesty Eduxisti Broughtest out Great workes become a great God Opera testantur de me saith our Sauiour My workes beare witnesse of mee I heale the sicke cleanse the Leprous giue sight to the blinde raise the dead cast out deuils Will you not belieue O ye carnall eyes vnlesse you see will you trust your fiue senses aboue the foure Gospels vers 5. Come then and see the workes of God See workes not a fancie speculation or deceiuing shadow but reall visible acted accomplished workes Eduxists Sensus assensus Let demonstration conuince you the Snare is broken and we are deliuered The Lord workes potenter and patenter There is not onely manifold mercy but manifest mercy in his doings He brought vs out When the vngodly see vs so low brought that persecutors ride ouer our heads they are ready to say Where is now their Gâ—…d Behold hîc est Deus our God is heere where there was need of him opus Deo a work fit for the Deity to performe Misery had wrapped and entangled vs the wicked hands had ty'd vs as the Philistines did Samson with the bands of death Here then was Dignus vindice nodus a knot worthy the finger of God to vntie He looked downe from the height of his Sanctuary from heauen did the Lord behold the earth For what purpose To heare the groning of the prisoner to loose those that are appointed to death Behold the waters went ouer our soule yet we were not drowned Malice had doomed vs to the Fire but our comfort is Nihil potestatis in nos habuâ—…sse ignem that the fire had not power ouer vs. They trode vs vnder their cruell insultations but the Lord hath lifted vs vp The Lord of Hosts was with vs the God of Iacob was our refuge Vs. To this act of God if we tye the Subiect wherein hee workes and knit to Eduxisti Nos which I called verbum solitudinis a word of former wretchednesse and calamitie we shall finde our misery a fit obiect for GODS mercy Especially if you set the others malice against our meeknesse their wickednesse against our weakenesse the persons whom God deliuers the persons from whom will greatly commend the mercy of our deliuerance It is a pleasure to God to haue his strength perfected in our infirmitie When the danger is most violent in it own nature and our sense then is his helping arme most welcome Esa. 17. In the day of griefe and of desperate sorrow the haruest shall be great a plentifull croppe of ioy Qui Deus est noster Deus est salutis He that is our God is the God of saluation and vnto God the Lord belong the issues from death He delights to haue vs say in this deepe extremity Eduxisti Thou hast brought vs out When Ionas was taken vp by the Mariners put from the succour of the Shippe no helpe in any Rockes nor mercy in the waters neither means nor desire to escape by swimming for he yeelds himselfe into the iaws of death with as mortified affection as if a lumpe of lead had beene throwne into the sea a man would haue thought that saluation it selfe could not haue saued Ionas Yet Ionas shall not die Here is now a deliuery fit for God a cure for the almightie hand to vndertake Mans extremity is Gods opportunity Distressed desire is importunate It is time that thou haue mercy vpon vs yea the time is come But if God doe not presently answere we are ready to pant out a groane of despaire The time is past If our importunity preuaile not wee thinke all opportunity is gone But God sayes Tempus nondum venit the time is not yet God waites the maturity of the danger the more to increase his honour As Alexander cheared himselfe when hee should fight with men and beasts haughty enemies and huge Elephants Tandem par animo meo periculum video I see at last a danger somewhat equall to my minde Will you heare when this time is come Iohn 11. Martha tells Christ Master if thou hadst beene heere my brother had not died Christ knevv this before vers 15. Lazarus is dead and I am glad for your sakes that I was not there that you might belieue Obserue the different thoughts of God and man Martha is sorry Christ is glad She thought that the time of helpe was past Christ thought that the time was not opportune till now Iairus his seruant comes and tels him Thy daughter is dead trouble the master no further This was the word Christ expected to heare And now he sayes Be not afraid onely beleeue Heare the Israelites desperate complaint The waters of the Sea roare before their faces the wheeles of the Chariots rattle behinde their backs hereon they cry to Moses Were there no graues in Egypt that thou hast brought vs hither to die Now saith Moses Feare not stand still and see the saluation of God From that hath beene spoken and that which follows we may obserue two workes of Gods mercy Which consist Remouendo Promouendo the one remouing avvay much euill the other preferring to much good Eduxisti shewes his kindenesse in freeing vs from calamity In locum opulentum his goodnesse in exalting vs to dignity The former is an act of deliuerance the latter of aduancement So there is Terminus à quo from whence vvee are freed and Terminus ad quem to which vvee are exalted For the former wee haue God heere Educentem bringing out of trouble Sometime wee finde GOD Ducentem leading guiding directing Wilt not thou O Lord goe forth vvith our hoastes And Hee ledde them through the wildernesse by the hand of Moses and Aaron Sometimes Inducentem vers 11. Thou broughtest vs into the net thou hast laid affliction vpon our loynes Sometimes Adducentem Thou O Lord hast brought vs home to thy selfe
yet the heart must hold The wretchednesse is it cannot burst Poena gehennales torquent non extorquent puniunt non finiunt corpora It is called by Augustine Mors sine morte sinis sine fine defectus sine defectu But some will say Your Text speakes of Proportion how can eternall vengeance bee proportionable to a momentany offence Yes first an infinite God is offended and a finite man is the offender Because he cannot be capable of an infinite wrath at once he must haue it in eternity the short dimensions of his Essence must haue a long extention of his punishment what wants in place must be supplied in time Christ indeed suffered enough in a short time because he was infinite man cannot doe so and therefore must be for euer in suffering Secondly he that delights in sinne desires it may alwayes continue and velle peccatum est peccatum so that an infinite desire must needs haue an infinite punishment Qui moritur sine poenitentia si semper viueret semper peccaret He that dies without repentance if he should euer liue would euer sinne So Gregor It is Gods iust iudgement Vt nunquam mortuâ—…s careâ—…t supplicio qui nunquam vâ—…uus voluit carere peccato That he dead should haue eternall punishment who liuing would haue beene eternally wicked Vt nullus detur inâ—…quo terminus vltionis qui quamdâ—… valuiâ—… habere noluit terminum criminis That no end should be allowed to his vengeance that would haue allowed himselfe no end of wickednes As the good man if he should euer liue would euer doe well If thou wilt therefore offend in aeterno tuo God must punish iâ—… aeterno suo Thy iniustice would put no date to thy sins Gods Iustice shall set no date to thy sufferings Thus ye haue plowed wickednesse and ye haue reaped iniquity You see the wickeds Seeding and Haruest God keepe vs from sowing such seed that we may neuer reape such a crop The godly haue also their Seeding and their Hâ—…uest All their sowing may be distinguished Into Pietie towards God Charity towards men For Pietie They sowe in Faith and God will blesse that Seede it shall grow vp to heauen for it is sowne in the side of Iesus Christ who is in heauen He that beleeueth on God there is the seed shall haue euerlasting life there is the Haruest Qui credit quod non videt videbit quod credit Hee that beleeues what he doth not see there 's the Seed shall one day see what he hath beleeued there is the Haruest They sow in obedience this is also a blessed Seed that will not faile to prosper wheresoeuer it is cast If ye keep my Commandements there 's the Seed ye shall abide in my Loue there 's the Haruest Rom. 6. Ye are the seruants to God and haue your fruite vnto holinesse there 's the sowing and the end euerlasting life there 's the Reaping Obedientia in terris regnabit in coelis He that serues God on earth and sowes the seed of Obedience shall in heauen reape the haruest of a kingdome They sowe in Repentance and this seed must needes grow vp to blessednesse Psalm 126. They that sowe in teares shall reape in ioy Hee that goeth forth and weepeth bearing precious seed there 's the sowing shall doubtles come againe with reioycing bringing his sheaues with him there 's the Haruest Many Saints haue now reaped this croppe in heauen that sowed their seed in teares Dauid Marie Magdalen Peter as if they had made the Prouerbe No comming to heauen with dry eyes Thus nature and God differ in their proceedings To haue a good crop on earth we desire a faire Seed-time but heere a wet time of sowing shall bring the best Haruest in the Barne of heauen Blessed are they that mourne there 's the seeding for they shall be comforted there 's the Haruest Lastly they sowe in renouncing of the world and adherence to Christ and they reape a great Haruest Behold saith Peter to Christ we haue forsaken all and followed thee there 's the Seeding What shall wee haue therefore what You shall sit on twelue thrones iudging the â—…vvelue tribes of Israel all that you haue lost shall bee centupled to you and you shall inherit euerlasting life ther 's the Haruest Sow to your selues in righteousnesse and reape in mercy For Charitie He that sowes this seed shall be sure of a plentifull crop Whosoeuer shall giue to drinke to one of these little ones a cup of cold water onely a little refreshing in the name of a Disciple verily I say vnto you he shall in no wise lose his reward But if he that giueth a little shall be thus recompenced then He that soweth bountifully shall reape bountifully Therefore sparse abroad with a full hand like a Seeds-man in a broad field without feare Doth any thinke he shall lose by his charitie No worldling when he sowes his seed thinkes hee shall lose his seed he hopes for amendment at haruest Darest thou trust the ground and not God Sure God is a better pay-master then the earth Grace doth giue a larger recompence then nature Below thou may est receiue forty graines for one but in heauen by the promise of Christ a hundreth fold a measure heapen and shaken and thrust together and yet running ouer Blessed is he that considereth the poore there 's the Seeding the Lord shall deliuer him in the time of trouble there 's the Haruest Is this all No Math. 25. Ye fedde me when I was hungry and gaue me drinke thirsty comforted me in misery there 's the sowing Veni beati Come ye blessed of my Father inherit the Kingdome prepared for you there 's the Haruest I shut vp this point with the Apostles Blessing Now hee that ministreth seede to the sower both minister bread for your food and multiply your seed sown and increase the fruits of your righteousnesse God send you a good Haruest I conclude Whatsoeuer a man soweth that shall he also reape O that this Text might be true vpon all vs at this time The Lord hath sowne the seede of his Gospell O that he might reape your soules to his glory But shall we hope for that which the Prophets found not I haue laboured in vaine I haue spent my strength for nought saith Esay Nor the Apostles I haue fished all night and caught nothing saith Peter No nor Christ himselfe who spake as neuer man spake Yet himselfe telleth vs Math. 13. that of foure sorts of ground wherein the seed was sowne three were barren and returned no fruit Alas how much seed is sowne among thornes rockes and high-way grounds you come to receiue this seed but it fructifies not You bring forth hedge-fruit like the Heathen scarce so good We heare often and as often forget Yet still Beloued this Text shall be true God hath sowne and he will reape sowne his
this world our second is a gate into the world to come There is some paine in both For this vvorld but little ioy after the paine for the other after short sorrow eternall glory Sanctification Is the second gate Make your calling and election sure saith Peter by a holy life For so an Entrance shall be ministred vnto you abundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ. But there shall in no wise enter into it any thing that defileth neither whatsoeuer worketh abomination or maketh a lie Therfore Paul prayes the God of Peace to sanctifie vs wholly Holinesse is the way to Happinesse Grace the gate of Glory But some may obiect frō that of Paul that this Sanctification must be totall and perfect but who can come so furnished to the gate therefore who can enter the Citie I answer There is required onely Sanctificatio viae non Patria such a Sanctitie as the gate can afford though farre short of that within the Citie The Schoole distinguisheth vvell It must be communiter in toto vniuersaliter in singulis partibus but not totaliter et perfectè This Sanctification must be communicated to the whole man and vniuersally propagated to euery part though it haue in no place of man a totall perfection Indeed Nullum peccatum retinendum est spe remissionis No sinne is to be cherished in hope of mercy But wee must striue for euery grace vve haue not and for the encrease of euery grace wee haue Quaerendum quod deest bonum indulgendum quod adest Let vs make much of that we possesse and still seek for more striuing to the marke And yet when all is done Profectio haec non Perfectio est Wee haue made a good steppe forward but are not come to our full home But stil Lord be mercifull to me a sinner And Enter not into iudgement with vs. Now sith this gate stands in our owne Heart giue me leaue to describe it and that briefely by The Properties The properties are 2. It is Lovve Parts Little Lowe Heauen is well called a Building not made with hands for it differs both in Matter and Forme from earthly edifices For matter it is Eternall not momentany for maner fabricked without hands Great Mannors on earth haue large answerable Porches Heauen must needes be spacious when a little starre fixed in a farre lower Orbe exceedes the earth in quantitie yet hath it a lowe gate not a lofty comming in They must stoope then that will enter here He hath filled the bungry with good things and the rich hee hath sent empty away The rich in their owne conceits and proud of their owne worth shall be sent empty from this gate Zaccheus climes vp into a Sycamore tree to behold Iesus but when Iesus beheld him got vp so high he said Come downe Zaccheus Luke 19. Make haste and come downe Whosoeuer will entertaine Iesus must come down The haughtie Nebuchadnezzar that thinks with his head to knock out the starres in heauen must stoope at this gate or hee cannot enter Be you neuer so lofty you must bend Gods honour must be preferred before your honours It is no discredite to your Worships to vvorship GOD. Little Christ calls it a narrow gate They must be little that enter little in their owne eyes slender in the opinion of themselues Whosoeuer shall not receiue the kingdome of God as a little child he shall not enter therin Samuel to Saul When thou wast little in thine own sight wast thou not made the Head of the Tribes of Israel When Iesse had made all his Sonnes passe before Samuel he asked him if none remained yet Iesse answeres Yes a little one tending the flockes Fetch that little one saith Samuel for wee will not sit downe till he come That little one was hee Sayes the Angell to Esdras 2. Esdras 7. A citie is built and set vpon a broad field full of all good things Yet the Entrance thereof is narrow This is spatiosa speciosa Ciuitas A citie beautifull and roomthy yet it hath but a narrovv wicket a little Gate Alas how will the surfeted Epicure do to enter whose gluttonous body is so deformed that it moues like a great Tunne vpon two pots What hope hath an Impropriator with foure or fiue Churches on his backe to passe this little gate The bribing Officer hath a swolne hand it will not enter and the gowtie Vsurer cannot thrust in his foote The factious Schismaticke hath too bigge a head the swearer such forked blasphemies in his mouth that here is no entrance Pride hath no more hope to get into the gates of that Citie aboue then there is hope to cast it out the gates of this City below Much good do 't with earthly Courts for it must not come into the Courts of Heauen Thinke O sinners you cannot goe with these oppressions with these oathes frauds bribes vsuries with these wickednesses into the gates of this Citie You must shift them off or they will shut you out You heare the Properties the Parts are now to bee considered and these are foure The foundation the two sides and the roofe The Foundation is Faith One of the sides Patience The other Innocence The Roofe Charitie Faith Is the foundation Coloss. 1. Be ye grounded and setled in the Faith Credendo fundatur saith Augustine It is grounded in faith All other graces are as it were built on this foundation Credimus quōd speramus quod credimus speramus diligimus quod credimus speramus diligimus operamur What we hope wee beleeue what wee beleeue and hope we loue what we beleeue hope and loue wee endeuour to attaine So all is built on Faith Hope on faith Nulla spes increditi it is impossible to hope for that wee beleeue not to be Charity on faith why should a man giue all to the poore vnlesse hee belieued an abundant recompence Repentance on faith why else suffer we contrition for sin if we beleeued not remission of sinne Temperance on faith why forbeare wee the pleasing vanities of the world but that we belieue the transcendent ioyes of eternity whereof these harlots would robbe vs Patience on faith why would we endure such calamities with willing quietnesse and subiection if wee belieued not an euerlasting peace and rest to come All obedience on faith that God would accept it in Iesus Christ. If all bee built on faith I may call it the basis and foundation of this Gate Without faith it is impossible to please God for hee that commeth to God must belieue that he is and that hee is a rewarder of them that diligently seeke him Faith is the passage-way to God not one of that holy ensuing Legend entred the City of life without this He that hath faith shall enter yea hee is entred Iohn 5. He hath euerlasting life and shall not come into condemnation but
is passed from death to life Patience Is one of the Pillars Hebr. 10. Ye haue need of Patience that when you haue done the will of God yee might receiue the Promise That when you haue suffered before the gates ye may enter the Citie There bee three Enemies that assault the soule before shee enter the gates a Lyon a Leopard and a Foxe The Lion is the Deuill who roareth with hideous cryes and bloudy iawes The Leopard is the world which hath a gay spotted hide but if it take vs within the clutches it deuoures vs. The Foxe is our Concupiscence bred in vs which craftily spoyles our grapes our young vines our tender graces Patience hath therfore an armed Souldier with her called Christian Fortitude to giue repulse to all these encounters And what he cannot conquer feriendo by smiting she conquers ferendo by suffering Uincit etiam dum patitur She ouercomes euen while shee suffers Patience meekely beares wrongs done to our owne person Fortitude encounters couragiously wrongs done to the Person of Christ. She will not yeeld to sinne though she die She hath the spirit of Esther to withstand things that dishonour God If I perish I perish Innocence Is the other Pillar As Patience teacheth vs to beare wrongs so Innocence to doe none Patience giues vs a Shield but Innocence denyes vs a sword Our selues we may defend others we must not offend Innocence is such a vertue Quae cùm alijs non nocet nec sibi nocet Which as it wrongs not others so nor itselfe Hee that hurts himselfe is not innocent The Prodigall is no mans foe but his owne saith the prouerbe but because hee is his owne foe he is not innocent Triumphus Innocentiae est non peccare vbi potest It is the triumph of Innocence not to offend where it may No testimony is more sweet to the conscience then this Remember O Lord how I haue walked before thee in truth and with a perfect heart So Iob My heart shall not condemne me for my dayes Blessed soule thus comforted it smiles at the frownes of earth and dares stand the thunder Though there bee no Innocency but reioyceth to stand in the sight of Mercy Yet thus in the middest of iniuries it cheeres it selfe O Lord thou knowest my innocence The wicked couer themselues with violence as with a garment therefore confusion shall couer them as a cloake But Blessed are the meeke for they shall inherit the earth That part of the earth they liue in shall afford them quiet and their part in heauen hath no disquiet in it Si amoueanâ—… admouentur in locum à quo non remouentur in aeternum If they be mooued they are moued to a place from whence they shall neuer be remoued I will wash mine hands in Innocency so will I compasse thine Altar O Lord. If Innocence must leade vs to the Altar on earth sure that must bee our gate to the glory of heauen Charity Is the Roofe Diligendo perficitur loâ—… makes vp the building Now abideth faith hope and charity but the greatest of these is charity It is a grace of the loueliest Countenance and longest Continuance For Countenance it is amiable all loue it The poore respect not thy faith so much as thy charity For Continuance faith and hope takes their leaues of vs in death but charity brings vs to heauen-dore vshers vs in to glory I know not what to say more in thy praise O charity then vt Deum de coelo traheres hominem ad coelum eleuares Then that thou didst bring downe God from heauen to earth and dost lift vp man from earth to heauen Great is thy vertue that by thee God should be humbled to man by thee man should be exalted to God You haue the Gates described Let vs draw a short conclusion from these two former circumstances and then enter the Citie The Summe There is no entrance to the Citie but by the Gates no passage to Glory but by Grace The wall of this Citie is said to be great and high High no climbing ouer Great no breaking through So Christ saith No theefe can breake through and steale Therefore through the gates or no way Corruption doth not inherit incorruption This corrupted man must bee regenerate that hee may bee saued must be sanctified that he may be glorified Babel-builders may offer faire for hâ—…uen but not come neer it the Gyants of our time I meane the monstrous sinners may imponere Pelion Ossae lay rebellion vpon presumption treason vpon rebellion blasphemy vpon all as if they would sinke heauen with their loud and lewd ordinance and plucke God out of his Throne but hell gapes in expectation of them This Gate is kept as the gate of Paradise with a flaming sword of Iustice to keepe out Idolaters Adulterers theeues couetous drunkards reuilers extortioners and other dogges of the same litter from the kingdome of God Some trust to open these gates with golden keyes but bribery is rather a key to vnlocke the gates of hell Let Rome sell what she list and warrant it like the Seller in the Prouerbs It is good it is good Yet it is naught but were it good God neuer promised to stand to the Popes bargaines Others haue dream't of no other gate but their owne righteousnesse Poore soules they cannot finde the gate because they stand in their owne light Others thinke to passe through the gates of other mens merits as well one bird may flie with another birds wings For all those hote promises of the workes of Saints for their ready money they may blow their nailes in hell Onely grace is the gate Per portam Ecclesiae intramus ad portam Paradisi Wee must bee true members of the Church or the dore of life will be shut against vs. Heauen is a glorious place therefore reserued for gracious men Admittuntur ad spiritus iustorum non nisi iusti To those spirits of iust men made perfect must be admitted none saue they that are iustified Kings are there the Companie none of base and ignoble liues can be accepted Heauen is the great White Hall the Court of the high King none are entertained but Albi such as are washed white in the bloud of Christ and keepe white their owne innocence Vngracious offenders looke for no dwelling in this glory You that haue so little loue to the gates are not worthy the Citie If you will not passe through the gates of holinesse in this life you must not enter the Citie of happinesse in the life to come Thus wee haue passed the gates and are now come to The Citie Now if I had beene with Paul rapt vp to the third heauen or had the Angels Reed wherewith he measured the wall I might say something to the description of this Citie But how can darkenesse speake of that light or the base
prescribes his iourney From Faith to vertue from vertue to knowledge from knowledge to temperance from temperance to patience c. till hee comes to enter into the euerlasting Kingdome of our Lord Iesus Christ. Hence we see there is somwhat more hope of a vicious person that hath a good vnderstanding then of an vtterly darke and blind soule though he walkes vpon zealous feete Let them knovv that they will come to heauen without eyes when the wicked come out of hell without feet Which lets vs see the kind loue of the Popish Clergie to their people and how vnfainedly they desire their going to Heauen when they pluck out their eyes send them thither So they may grope for it as the Sodomites did for the dore of Lots house That which they call the Mother of Deuotion Ignorance Augustine calls Pessimā matrem the worst Mother Pessimae matris Ignorantiae pessimae itidem duae filiae sunt scilicet falfitas et Dubietas illa miserior ista miser abilior illa perniciosior ista molestior There are two euill daughters of the most euill Mother Ignorance Falshood and Doubting the former is more miserable the latter more pityable that more pernicious this more troublesome Let them that plead so impetuously their Religion authenticall from the Fathers not cum Patribus reijci◅r read the opinion of a great Father concerning a maine point of their doctrine Ignorance Chrysostome saies Praecedit scientiae virtutis c◅ltum knowledge of vertue must euer goe before deuotion For no man can earnestly affect the good he knowes not and the euill whereof he is ignorant hee feares not So that true loue to good and hatred to euill cannot occurre to a heart nescient of them both For Scientia conscientiam dirigit conscientia scientiam perficit Knowledge rectifies conscience so well as conscience perfits knowledge Con must euer be in composition and so kindly vniting knowledge to deuotion there ariseth Conscience If they allow not then their people eyes they may as well lame their feet and so send them like the Syrian band in stead of Dothan to Samaria They say This is not the way to heauen nor is this the Citie of life follow me I will bring you to the man Iesus Christ whom yee seeke But he led them to Samaria 2. This reprehends a common fashion of many Auditors When the Preacher beginnes to analyse his Text and to open the points of doctrine to informe the vnderstanding they lend him very cold attention That part of the Sermon is spent in slumber as if it concern'd vs not But when he comes to apply his conclusions and to driue home the vse of his inferences by application then they beginne to rouse vp themselues and lend an eare of diligence As if they had onely need to haue their hearts warmed and not to haue their minds warned enlightned with knowledge But alas no eyes no saluation Your affections are stirred in vaine without a precedent illumination of your soules You must know to doe before you can doe what you know And indeed hee that attends onely to exhortation and not to instruction seemes to build more vpon mans zeale then Gods Word Both doe well together attend to the Doctrine and suffer also the Word of exhortation that you may haue both cleare eyes and sound feete those which God hath ioyned together let no man put asunder I come from the Situation to the Qualification Of this spirituall eye enlightned For this blessing the Apostle prayes to the Father of lights from whom comes euery good and perfect gift from him and from him onely comes this grace of Illumination Mans mind is not onely darke but darknesse till the Spirit of knowledge light on him and lighten him Though Zedekiah was in Nebuchadnezzars Court that great Monarch newly deliuerd of his monstrous ambition to whom all the glories and pleasures of the world came a gossiping yet hee saw none of this pompe and magnificence his eyes vvere wanting So blind Samson among the merry Philistins saw none of their rich apparrell costly cheere and glorious triumphs When the naturall man comes into the Temple among the Cōgregation of Gods Saints his soule is not delighted with their prayers praises psalmes and seruice he sees no comfort no pleasure no content in their actions True he doth not hee cannot for his vnderstanding is not inlightned to see the hope of their calling and the glorious riches which the Spirit of grace and consolation sheds into them Hee sees no whit into the awfull Maiestie of God filling all with his glorious presence and ruling all euents with his prouidence euen disposing euill to his glory Nothing of the beautie mercy pitie of his Sauiour sitting at the right hand of his Father not his Highnesse being in heauen nor yet his Nighnesse to his brethren on earth Nothing of Mount Sion the Citie of the liuing God the celestiall Ierusalem not of the company of innumerable Angels nor of the generall assembly and company of the first borne which are written in Heauen not of God the Iudge of all nor of the spirits of iust men made perfect nor of Iesus the Mediator of the new Testament nor the bloud of sprinkling that speaks better things then that of Abel What more then a world of happinesse doth this mans eye not see Hereupon wee call a meere foole a naturall The worldlings haue esteemed and misnamed Christians Gods fooles but wee know them the fooles of the world The greatest Philosopher is but a sot to the weakest Christian therefore Philosophy vnbaptized vvith grace is said to be monoculate to haue but one eye and that is of naturall Reason a left eye of the soule But the Christian hath two eyes the left eye of Reason whereby he may see into the secrets of nature as farre as the Philosopher and the right eye of faith which the other wanting cannot conceiue the mystery of godlinesse This mysterie to him is but like a high candle to a blind man God onely then must giue Salomon wisedome and to his Father a knowledge aboue his Teachers If any of you lacke wisedome let him aske of God The first Character our forefathers taught vs was Christs Crosse. Our first spelling lesson In the Name of the Father c. To teach vs that euen all humane knowledge much more diuine is deriued from Gods fountaine There are two reasons why we must all begge of God for our selues as Paul did for his Ephesians this grace of Illumination 1. Our spirituall blindnesse came vpon vs by Gods iust curse for our sinnes As the Philistins put out Samsons eyes for his many mischiefes done them so GOD on farre greater cause blinded Adam and his perpetuall issue He had pure and good knowledge but because his ambition was appetere prohibitum to desire that was forbidden his punishment was perdere concessum to lose that hee had
Now the same hand that layd on this penaltie must take it off The blind men in the Gospell recouer'd not their sight till Christ came They were as types to vs to teach vs that only the Spirit of Christ can restore our spirituall eyes Therefore of this Spirit are we counselled to buy eye-salue to annoint our eyes that vvee may see 2. This originall defect is encreased by actuall transgressions We were borne ignorant wee haue made our selues blind putting out euen that remaining sparke of nature Wee mind earthly things setting not onely our affections but euen fixing our whole knowledge on this World And it is impossible that mans eye should looke on earth and heauen also at one instant It is a rule in Philosophy Nothing receiues any thing but that is emptie of all other things of a contrary nature The eare must be empty of all sounds the taste of all sauours the eye of all colours before there can be entertainement giuen to a new obiect The smell possessed with Rew cannot sent the Rose the taste infected with gall imagines all morsels bitter and a greene glasse held before the eyes presents all things looked on greene So if the soules eye be taken vp with the gawdy vanities of this py'd world it cannot discerne the things that concerne euerlasting peace The vnderstanding then must be with-drawn from earth that it may contemplate heauen This confutes their practices that haue vowed a Monkish life addicted to speculation eying of heauen yet are perpetually raking in the mudde of the earth to get money with an impossibilitie of reconciling these two opposite obiects to their eyes at once In vaine they lift vp ceremoniall eyes of a forc'd deuotion for the eye of their heart is fixed downwards Vnlesse they haue squint-ey'd soules that can looke two wayes at once But I rather think that like watermen they looke one way and rowe another for hee must needs be strangely squint-ey'd that can at the same instant fasten one of his lights on the light of glory the other on the darknes of iniquitie The riches aboue and below are remote things Quorum dum aliud contemplatim aspicimus aliud contemptim despicimus vvhereof whiles we admire the one we vilipend the other This blindnesse then being both hereditarie to our natures and hereditary diseases are not easily cured and augmented by our wilful disorders can be taken away by no hand but Gods Since the World beganne was it neuer heard that any man not man but God opened the eyes of one that was borne blind and had encreased this caecitie by his owne accessiue and excessiue wickednesse He that would desire inspection into others blindnes had need of cleare eyes himselfe Cast out the beame in thine owne eye that thou maist pull out the mote in thy brothers saith our Sauiour Let vs take with vs then the eyes of grace that wee haue that we may the better looke into that blindnesse of nature we had There is in this blind eye diseases and defects The diseases are double so are the defects The Diseases 1. The Cataract which is a thicknesse drawne ouer the eye and bred of many causes this especially either from the rheume of vaine-glory or the inflammation of malice From this eye there is no reflection or returning the owne beames whereby a man may contemplate himselfe But euen the optick nerues and the visory spirits are corrupted the memorie cannot reuolue nor the mind present it selfe what it is nec in se descendere tentat This darke mind is the vault where Satan keepes his Seminarie and sits hatching a blacke brood of lusts The meanes to expell this disease is to take Gods Law into thy hand and heart and through that glasse to looke into thy selfe Consider your owne wayes in your hearts saith the Prophet Teipsum Concute tecum habita te consule dic tibi quis sis Plumbe-deepe into thy owne brest Animi tui abyssum intra A man offends lesse by searching sinne with too deepe then with too short an instrument Though this be saith Abselme grauis angustia a hard exigent Si me inspicio â—…ipsum non tolero si non inspicio nescio Si video horror si non videro mors est If I looke into my selfe I cannot indure my selfe if I looke not I cannot knovv my selfe If I see my selfe there is horror if I see not there is death This inspection is difficult Difficile est se nosse sed beatum It is a hard but a happy thing to know ones selfe Priuate sinnes are not easily spied out Difficilius est inuenire quà m interficere as Casar said of the Scythians It is harder to finde them out then to roote them out Innumerable sinnes are in a man if not in actuall and ripe practice yet in growing seeds Qui indulget vno vitio amicus est omnibus Hee that is partially indulgent to one sinne is a friend to all It is a paines well taken to study thy selfe How sweet a rest doth that night bring whose sleepe is preuented with a recognition of our selues Bernard teacheth man a three-fold consideration of himselfe Quid quis qualis fit What by nature who in person what kinde of man in conuersation Which particulars when he casteth vp he shall finde in summe Himselfe a miserable sinner Si cupis bonus fieri primùm crede quòd malus fis If thou wouldest be good first know that thou art euill Chrysostome amplifies this selfe knowledge by teaching a man to consider what he is in himselfe dust and ashes what is within him much wickednesse what aboue him an offended Iustice what below him a burning lake what against him Satan and sinne what before him vaine pleasure what behinde him infallible death But alas what is all this that hath beene said of the eye if God enlighten not that mentall eye to see it Hee must open our eyes to behold the wonderfull things of his Law Otherwise mans sight to these obiects is but as oculus noctuae ad lumen solis Spirituall ioyes he cannot perceiue and what hee conceiues of death and hell hee thinkes of them senselesly like a beast or desperately like a Deuill If his conscience begins to wake he sings her asleep againe And as in some the fuliginous vapours arising from the lower parts of the body blinde the eyes so in him the fumous euaporations of the fleshes lusts haue caused absolute blindnesse The spirit of God with the sauing instrument of grace can onely take away this Cataract 2. There is another disease called the Pearle in the eye a dangerous disease and heereof are all worldlings sicke for earthly riches is such a pearle in their eye that they cannot see the pearle of the Gospell which the wise Merchant sold all he had to purchase By distrusting and distracting cares of the world this intellectuall eye is not onely depraued but depriued of light Affectio
liued knowne to all dyes in ignorance of himselfe I cannot leaue this excellent Organ the eye till I haue shewed you two things 1. The danger of spirituall blindnesse 2. The meanes to cure it Spirituall blindnes shall appeare the more perilous if we compare it with naturall The bodies eye may be better spared then the soules As to want the eyes of Angels is farre worse then to want the eyes of beasts The want of corporal sight is often good not euill euil in the sense good in the consequence He may the better intend heauenly things that sees no earthly to drawe him away Many a mans eye hath done him hurt The sonnes of God saw the daughters of men Dauid from the roofe of his Palace saw Bethshabe Per oculorum beneficium intrat cordis veneficium The lightning of lust hath scorched the heart through those windowes Malus oculus malus animus An euill eye makes an euill mind The Apostle speakes of eyes full of adultery it is a feareful thing to haue an eye great with whoredome And there be eyes full of couetousnesse lusting after the grounds and goods of other men as Ahabs eye was full of Nabaoths vineyard But non tutum est conspicere quod non licitum est concupiscere Let not thine eye be enamoured of that which thy heart must not couet You see therefore that sometimes the losse of corporall sight doth the soule good and the eye of faith sees the better because the eye of flesh sees not at all Besides the bodily blind feeles and acknowledgeth his want of sight but the spiritually thinks that none haue clearer eyes then himselfe He that wants corporall eyes blesseth them that see this man derides despiseth them Their blindnesse is therefore more dangerous Qui suam ignorant ignorantiam that know not they are blind as Laodicea Reue. 3. This conuiction Christ gaue to the Iewes If yee were blind yee should not haue sinne but now yee say We see therefore your sinne remaineth The blind in body is commonly led either by his seruant or his wife or his dogge there may be yet some respect in these guides But the blind in soule is led by the world which should be his seruant is his traytor or by the flesh which should be as a wife is his harlot or by the deuill which is a dog indeed a crafty curre not leading but misleading him He that is blind himselfe and led by such blind or rather blinding guides how should he escape the rubs of transgression or the pitte of destruction Now the meanes to cleare this Eye is to get it a knowledge of God of our selues That the eye may be cured this knowledge must be procured Now God must be knowne by his Works Word Spirit 1. By his Works The booke of Nature teacheth the most vnlearned that there is a Deitie This may be called naturall Theologic For his invisible things may be vnderstood by his visible workes Praesentemque refert qualibet herba Deum Not a pile of grasse wee tread on but tells vs there is a GOD. Aske the beasts and they will tell thee the foules of the ayre the fishes in the Sea the earth will declare vnto thee that the hand of the Lord hath wrought this When an Eremite was found fault with that hee wanted bookes hee answered that there could be no vvant of bookes when Heauen and Earth stood before his eyes The heauens declare the glory of GOD and the firmament sheweth his handy worke Day vnto day vttereth speech and night vnto night sheweth knowledge There is no speech nor language where their voice is not heard All these creatures speake GOD in whom is the act of all powers from whom the power of all acts whether thou haue a carnall affection filled with vanitie or a curious head filled with varietie or a Christian heart filled with veritie despise not the paedagogie and manuduction of the World leading thee to know God 2. But this booke reads onely to vs that aske An sit Deus est that there is a God If wee aske further Quis sit Who this God is or how to be worshipped it cannot expound it It brings vs onely like that Athenian Altar Adignotum Deum To the vnknowne God Wee must turne ouer a new leafe search another booke to take out this lesson Search the Scriptures for they giue this testimony So Zachary Tenne men out of all languages of the Nations shall take hold of the skirt of him that is a Iew saying We will goe with you for we haue heard that GOD is with you In the former the booke is the VVorld the schoole Natures light the scholer man quatenus homo as he is man But here the Booke is the Scripture the Schoole the light of grace and the scholer Christian man as he is a Christian. There was the eye of Reason exercised here of faith There was taught GOD in his creatures here God in his Christ. 3. But this Scripturall knowledge common to the wicked is not sufficient there must be a spiritual knowledge vvhereby though he sâ—…es not more then is in the Word yet he sees more then they that see onely the letter of the Word The annointing which you haue receiued teacheth you all things Call wee then earnestly vpon the Spirit of Illumination for this knowledge For it is not obtained per rationem sed per orationem not by reason but by prayers For this cause I how my knees to the Father of our Lord Iesus Christ c. That you may be able to comprehend with all Saints what is the bredth and length depth and height to know the loue of Christ which passeth knowledge Now we must learne to see our selues and this selfecontemplation must be made by a Naturall glasse by a Morall glasse by a Spirituall glasse 1. Naturally by looking into the constitution composition of our owne persons as Paul distinguisheth vs into Body Soule Spirit For thy Body it was not onely fashioned beneath on the earth but of the earth Our first Parents were made of the earth of the earth vvas their meate of their meat their bloud of their bloud their seed of the seed our bodies Corrupta et corrumpentia corpora bodies corrupt of themselues and corrupting the soules For thy Soule it is a reall spirituall inuisible and indiuisible substance diffused by God into thy body Who by placing this soule in thy flesh hath set thee in the mid-way betwixt the bodilesse Spirits aboue and the mindlesse bodies belowe This soule is preserued by neither element nor aliment but by him onely that made her and to whom she resteth not till she returnes For thy Spirit it is called vinculum and vehiculum a bond and a Chariot It is a bond to vnite a diuine and heauenly soule to an earthly elementary body both these extremes meete friendly by this Tertium a firmamentall Spirit It is
rest in thee Nothing but the Trinity of persons in that one Deity can fill the triangular concaue of mans own heart The fire flieth to his sphere the stone falleth to his center the riuers run to the sea as to their end and rest and are but violently detained in any other place The needle touched with the Loadstone stands euer trembling and quiuering till it enioy the full aspect of the Northerne Pole Thus the Lord is onely our Center the very life of satisfaction full of perfect and infallible comfort and he alone can content the boundlesse apprehension of this intellectuall eye All other are but shadowes and vanities but this matter obiected in my Text satisfies The world cannot but this can the hope of Gods calling and his glorious inheritance c. 5. Clearnesse of space betwixt the Organ and the obiect For the interposition of some thicke and grosse body preuents the faculty of the Eye The quickest eye cannot see through hils and a crasse cloud is able to hide the Sunne from vs at noone day On necessity that wee may behold with our vnderstandings eyes this celestiall obiect the hope of our calling there must be a remouing of all thicke and impenetrable obstacles 1. Some haue whole mountaines betwixt their eyes and heauen the mountaines of vaineglory hinder their sight They are rauished with the brauery of earth they thinke there is no heauen but at Court no further scope of ambition then to be great in this world If you tell them of the glory of Gods Inheritance giuen to his Saints alas they beleeue not your prattle they cannot see it They cannot indeed for who can see through mountaines 2. Others to make surer preuention against their sight of heauen haue rolled the whole earth betwixt that and their eyes These are the couetous who are rooting downe to the Center If you tell them of this hope c. they answere Non videmus nisi terram wee see nothing but earth Well may they say so for what eyes can see through the vast and condensed body of the earth 3. Others yet haue interiected such obscure and pitchy clouds between their sight and this Sunne of glory that they cannot see Whether of errors that darken the light of the truth Or of affected ignorance that blindes their owne eyes Or of blasphemous Atheisme they will see nothing but what they doe see Where is the promise of his comming Since the Fathers fell asleepe all things continue as they were from the beginning of the creation Nil noui video I see no new thing it was so and it is so Non aliud vidêre patres aliudue nepotes Aspicient Or of rude and crude impieâ—…ies which both bleare their owne eyes and shadow heauens graces from them Thus the Deuill deales with theÌ„ as the Pharises seruants dealt with Christ first they blinde him and then buffet him and bid bim prophecie who smote him First hee puts out their eyes with their owne iniquities and then leades them about to make himself sport They cannot see the way to blisse they haue blinded themselues interposed such clouds betwixt them and heauen that this glorious light cannot shine vnto them There must be then a clearer space and this God grants to faith Stephen full of the holy Ghost looked vp stedfastly into heauen and saw the glory of GOD c. Behold I see the heauens open and the Sonne of man standing on the right hand of God Though this bee taken for more then a spirituall sight yet hence we haue this comfort that our eyes of Faith shall see God now in Grace and our eyes of flesh heereafter in glory 6. Lastly the obiect must be stable and firme for if it moue too swiftly it dazeleth the eye and cannot be truly according to the perfect forme of it beholden An oare in the riuer often seems to the passengers as if it were brokeâ—… by reason of the swift and violent motion of the water An arrow cuts the ayre with such quicknesse that we can scarce discerne it which lying at the marke is easily seene God hath therefore answered our desires and fitted our vnderstandings with a stable obiect which Paul calls an exceeding eternall waight of glory A waight substantiall and permanent not a light transient matter nor a swift voluble nature but waighty Therefore let vs not looke on the things which are seene but on the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall It is here called an Inheritance which none can take from vs that subtle Lawyer Satan shall neuer be able to picke cauils against it You must not expect that I should enter into a particular resolution of our obiected comforts I must reserue that to a more liberall time Onely now let vs set them in our meditation and settle our selues to attaine them Contemne we condemn we the foolish choice of worldlings in regard of our portion and better part neuer to bee taken from vs. Why should I dislike my gold because he preferres his copper The least dramme of these ioyes shall outwaigh all the pleasures of earth And as one torment in hell shall make the reprobate forget all earthly vanities so the least drop of this pleasure shall take from vs the remembrance of our former miseries Wee shall not thinke on our pouerty in this world when we possesse those Riches and forget our contemptible basenesse when God shall giue vs that Glory of Saints Hee shall not much remember the dayes of his life because God answereth him in the ioy of his heart God giue vs to see these things now in grace that we hereafter may see them in glory Amen THE COSMOPOLITE OR WORLDS FAVOVRITE LVKE 12. 20. But God said vnto him Thou foole this night thy soule shall be required of thee then whose shall those things be which thou hast prouided THIS is the Couetous mans Scripture and both like an vnflattering glasse presents his present condition what he is and like a fatall booke premonstrates his future state what hee shall bee And because as no man would be thought of others or will thinke himselfe a worldling so nor apply to himselfe the terrour of this Text therefore this Scripture doth both indigitate and single him out with a Tu es hâ—…mo and when it hath set himselfe before himselfe it tels him how he shall stand before the Tribunall of God vvith a lost name with a lost soule with a lost world with a lost and neuer to be recouer'd heauen We shall perceiue more plainly the Cosmopolites fearefull iudgement if we take a precursory view of the Parables former passages First we haue the Rich man vers 16. prospering in his wealth not onely in the vsurious gaines which his money fraud oppression or vniust dealing might get but euen in those things which God by the hand of nature did reach
of the Saints as they did the soule of Lazarus into the bosome of Abraham haue no commission for this mans soule This rich man might be wheeled and whirled in a Coach or perhaps Pope-like be borne on mens shoulders but the poore begger vvhose hope is in heauen though his body on earth that could neither stand goe nor sitte is now carried in the highest state by the very Angels when the other dying hath no better attendance then deuils And so if you aske who then require his soule sith neither God nor heauē nor the blessed Angels wil receiue it why deuills they that haue right to it by Gods iust decree for his vniust obedience Gods iustice so appoints it for his sinnes haue so caused it Sathan chalengeth his due his officers require it Thou hast offended oh miserable Cosmopolite against thy great Soueraignes Law Crowne and Maiestie now all thou hast is confiscate thy goods thy body thy soule Thou whose whole desires were set to scrape all together shalt now find all scattered asunder thy close congestion meets with a vvide dispersion Euery one claimes his owne the vvorld thy riches the wormes thy carkase the deuill thy soule Lust hath transported thine eyes blasphemie thy tongue pride thy foote oppression thy hand couetousnesse thy heart now Satan requires thy soule Not to giue it ease rest or supply to the defects of thy insatiate desires no dabit in cruciatum he shal deliuer it ouer to torment When. This night In this darke Quando lie hid two fearefull extremities Sadnesse and Suddennesse It is not onely said In the night but in This night 1. In the Night this aggrauates the horror of his iudgement The night is a sad and vncomfortable time therefore misery is compared to the Night and ioy said to come in the Morning Pray that your flight be not in the night saith Christ to the Iewes as if the dismall time would make desperate their sorow The night presents to the fantasie which then lies most patient of such impressions many deceiuing and affrightfull imaginations Well then may a true not fantasied terror worke strongly on this wretches heart whiles the night helps it forward All sicknesse is generally stronger by night then by day this very circumstance of season then aggrauates his miserie making at once his greefe stronger himselfe vveaker But what if wee looke further then the literall sense and conceiue by this night the darknesse of his soule Such a blindnesse as he brings on himselfe though the day of the Gospell be broke round about him The cause of night to a man is the interposition of the earth betwixt him and the Sunne This worldling hath placed the earth the thicke and grosse body of riches betweene his eyes and the Sunne of righteousnesse And so shine the Sunne neuer so cleare it is still night with him There is light enough without him but there is darknesse too much within him And then darkenesse must to darkenesse inward to outward as Christ calls it vtter darkenesse He would not see whiles he might hee shall not see when he would Though hee shall for euer haue fire enough yet it shall giue him no light except it bee a little glimmering to shew him the torments of others and others the torments of himselfe 2. This night the sadnesse is yet encreased by the sodainnesse It will be fearefull not onely to bee surprised in the night but in that night when hee doth not dreame of any such matter when there is no feare nor suspition of apprehension His case is as with a man that hauing rested with a pleasing slumber and beene fedde with a golden dreame suddenly waking findes his house flaming about his eares his wife and children dying in the fire robbers ransacking his coffers and transporting his goods all louers forsaking no friend pitying when the very thrusting in of an arme might deliuer him This rich man was long asleepe and beene delighted with prety wanton dreames of enlarged barnes and plentifull haruests as all worldly pleasures are but waking dreames now he starts vp on the hearing of this Soule-knell and perceiues all was but a dreame and that indeed hee is euerlastingly wretched The suddennes encreaseth the misery The rich man hath no time to dispose his goods how shall he doe with his soule If in his health wealth peace strength succoured with all the helps of nature of opportunity preaching of the Gospell counsell of ministers comfort of friends he would not worke out his saluation what shall hee doe when extreame pangs deny capablenesse to receiue them and shortnesse of his time preuents their approaching to him He hath a huge bottome of sinne to vnrauell by repentance which he hath beene many years winding vp by disobedience now a great worke and a little time doe not well agree This sudden call is fearefull This night shall thy soule be required Yet before I part from this point let me giue you two notes 1. There is mercy in God that it is hac nocte this night not this houre not this moment Hac nocte vvas suddaine but hoc momento had beene more sudden and that this larger exhibition of time is allowed was Gods meere mercy against the worldlings merit He that spared Niniueh many forties of yeares will yet allow her forty daies He that forbore this wretch many daies receiuing no fruit worth his expectation will yet adde a few houres God in the midst of iustice remembers mercie much time he had receiued and abused yet he shall haue a little more When the Lords hand is lifted vp to strike him yet he giues him some lucida interualla monitionis warning before he lets it downe But let not the worldling presume on this sometimes not an houre not a minute is granted Sword Palsie Apoplexie Impostume makes quicke dispatch and there is no space giuen to cry for mercy But what if a paucity of houres be permitted ancient wounds are not cured in haste the plaister must lie long vpon them There was one man so saued to take away desperation and but one so saued to barre presumption Conuersion at the eleuenth houre is a wonder at the twelfth a miracle All theeues doe not goe from the gallhouse to glory because one did no more then al Asses speak because God opened the mouth of one Flatter not thy selfe with hope of time Nemo sibi promittat quod non promittit Euangelium Let no man promise himselfe a larger patent then the Gospell hath sealed to him 2. The day of the wicked turnes at last to a night After the day of vanity comes the night of iudgment Now is the time when the rich mans Sunne sets his light and his delight is taken from him His last sand is runne out the clocke hath ended his latest minute his night is come His day of pleasure was short his night of sorrow is euerlasting Extremum gaudij luctus occupat Vexation treads on the
heeles of vanity Mans life is compared to a Day This day to some may be distinguished into twelue houres The first giues vs natiuity euen in this houre there is sin an originall prauity indisposition to good pronenesse to euill Secondly Infancy God now protects the cradle Thirdly Childhood and now we learn to speake and to sweare together the sap of iniquity begins to put out Fourthly Tender age wherein toyes and gawdes fill vp our scene Fiftly Youth this is a madding a gadding time Remember not the sins of this time prayes Dauid their remembrance is bitter sayes Iob. Sixtly Our high noone God that could not be heard before for the loud noyse of vanity now looks for audience for obedience Seuenthly This is full of cares crosses the dugs of the world taste bitter it is full time that this houre should weane vs. Eightly Brings vs to a sense of mortality we feele our bloud decaying Ninthly Our bodies goe crooked and stooping to put vs in minde that they are going to their originall earth Tenthly We are euen as dying we do dye by degrees our senses first faile vs our eyes are dimme like old Isaacs our eares deafe our taste dull our grinders are done our stilts vnable to support vs. Eleuenthly We are a burden to our selues to our friends we long for death if any hope of a better life hath possessed our hearts The twelfth houre it comes Which of these houres pass ouer vs without Gods mercies without our voluntary vnthankfulnesse vnlesse those first houres wherein our ignorance is vncapable of such obseruance All thy day long haue I stretched out my hands vnto thee saith God If none of these houres reclaime vs our day is spent and the night comes that night wherein no man can worke actiuely to comfort though passiuely he worke for euer in torment I knovv that God cuts many one short of most of these houres and often shuts vp his day-light before hee comes to his noone But howsoeuer man passe from Infancy to childhood from childhood to youth from youth to age yet senectutem nemo excedit none can be more then olde Though tam senex nemo quin putet se annum posse viuere no man is so old but still he thinks hee may liue another yeare And therefore lightly the older the more couetous and Quò minus viae restat eò plus viatici quâ—…ritur the lesse iourney men haue the more prouision they make God allowes this liberall time to some but what enemies are we to our selues that of all these twelue houres allow our selues not one Many post off their conuersion from day to day sending Religion afore them to thirty and then putting it off to forty and not pleased yet to ouertake it promise it entertainment at threescore at last death comes and allowes not one houre In youth men resolue to allow themselues the time of age to serue God in age they shuffle it off to sicknesse when sicknes comes care to dispose their goods lothnesse to dye hope to escape martyrs that good thought and their resolution still keepes before them the length of Gracious street at least If wee haue but the lease of a Farme for twenty yeares we make vse of the time and gather profit But in this precious Farme of Time we are so ill husbands that our Lease comes out before we are one penniworth of grace the richer by it Take heed it is dangerous trifling out thy good day lest thou heare this message in the euening This night shall thy soule be required of thee Then whose shall those things be which thou hast prouided This is the Question It were somewhat if thou mightest perpetually enioy them thy selfe if thou couldst fetch downe eternity to them As those in the 49. Psalme whose inward thought is that their houses shall continue for euer and their dwelling places to all generations they call their lands after their owne names But there is a Quamdiù and a Quousque Hovv long Hab. 2. How long Thou that lodest thy selfe vvith thicke clay How farre Esa. 14. How farre Thou that madest the earth to tremble and didst shake the Kingdomes Here is a Non vltra to both thy power is confined thy time is limited both thy latitude and extention are brief'd vp heere 's thy period a full stop in the midst of the sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose shall those things bee which thou hast prouided He that should read thy history being ignorant of thy destiny and finde so plentifull a happinesse in the first page of the booke grounds so fertill cattell so prospering house so furnished possibilities stroâ—… king thy hopes hopes milking thy desires desires dancing to the tune of thy pleasures promises of larger barnes more opulent fruites and all this with ease yea with hearts-ease Soule be merry and comming now to the end of the page but not of the sentence turning ouer a new leafe thinking there to reade the maturity and perfection of all should finde a blanke an abrupt period an vnlook'd for stoppe would surely imagine that eyther destiny was mistaken or else some leaues were torne out of the booke Such a Cuius erunt haec omnia would be a terrible dash in a story of happinesse so fairely written and promising so good an Epilogue But here is his end you must read him no further He whom you haue seene this day you shall see him againe no more for euer Whose shall these things be O worldling Were thy grounds as Eden and thy house like the Court of Iehoiakim yet dost thou thinke to raigne because thou closest thy selfe in Cedar no aduenit finis tâ—…us Thy end is come Whose shall these things be It were something yet if thy children might enioy these riches But there is a man that hath no child yet is there no end of his labour neyther is his eye satisfied vvith wealth And he sayth not For whom doe I trauell and bereaue my soule of this good The prodigall would bee his owne heyre and Executor but this couetous man bequeaths neyther legacy to himselfe nor to any knowne Inheritour The other desires to see en end of all his substance this man to see onely the beginning Hee hunts the world full cry yet hath no purpose to ouertake it he liues behind his wealth as the other liues beyond it But suppose hee hath children and then though hee famish himselfe to feed them fatte though he be damned yet if his sonne may be made a Gentleman there is some satisfaction But this Cuius erunt is a scattering word and of great vncertainty Whose shall they be perhaps not thy childrens They say Happy is that sonne whose father goes to the Deuill but thou maist goe to the Deuill and yet not make thy sonne happy For men make heritages but God makes heyres He will wash away the vnholy seed and cut off the generation of the wicked Salomon had
is the root of pride Diuitiarum vermis superbia saith S. Augustine When the summe of prosperity heates the dunghill of riches there is engendred the snake of pride Wealth is but a quill to blow vp the bladder of high-mindednesse Saint Paul knew this inseparable consequence when hee charged Timothy to Charge them that are rich in this world that they be not high-minded And doe we thinke that the heat of malice will be slaked by riches no it is fired rather into combustion and now bursts forth into a flame what before was forced to lye suppressed in the embers of tâ—…e heart Is any man the more continent for his abundance No. Stat quaeuis multo meretrix mercabilis auro whores are led to hell with golden threds Riches is a warm nest where lust securely sits to hatch all her vncleane brood From fulnesse of bread the Sodomites fall to vnnaturall wantonnesse Ceres et Liber pinguescunt Venerem Oppression is not abated by multiplication of riches but rather Longiorem magis strenuam reddit manum giues it a longer and stronger arme For as the poore cannot withstand so the rich will not restraine the tyranny of great oppressors They couet fields and take them by violence how Because their hand hath power For Punishment what security is in money Doth the Deuill balke a Lorldly house as if hee were afraid to come in Dares he not tempt a rich man to lewdnes Let experience witnes whether he dare not bring the highest Gallant both to sin shame Let his food be neuer so delicate he will be a guest at his table and perhaps thrust in one dish to his feast drunkennes Be his attendance neuer so complete yet Satan will waite on him too Wealth is no charme to coniure away the Deuill such an amulet the Popes holy-water are both of a force Inward vexations forbeare not their stings in awe of riches An euill conscience dares perplexe a Saul in his Throne and a Iudas vvith his purse full of money Can a silken sleeue keepe a broken arme from aking Then may full Barnes keepe an euill conscience from vexing And doth hell fire fauour the Rich mans limbes more then the poores Hath hee any seruant there to fanne cold ayre vpon his tormented ioynts Nay the namelesse Diues goes from soft linen to sheetes of fire from purple robes to flames of the same colour purple flames from delicate morsels to want a droppe of water Herod though a King on earth when he comes to that smokie vault hath not a cushion to sitte on more then the meanest Parasite in his Court. So poore a defence are they for an oppressed Soule 2. Nor from the body can riches remoue any plague The lightning from heauen may consume vs though we be clad in gold the vapours of earth choke vs though perfumes are still in our nostrills and poison burst vs though we haue the most virtuall Antidotes What iudgement is the poore subiect to from which the rich is exempted Their feet do as soone stumble and their bones are as quickly broken Consumptions Feuers Gowtes Dropsyes Pleurisies Palseys Surfets are houshold guests in rich mens families and but meere strangers in cottages They are the effects of superfluous fare and idlenes and keepe their Ordinary at rich mens tables Anguish lies oftner on a Downe-bed then on a pallet diseases waite vpon luxurie as close as luxurie vpon wealth These frogs dare leape into King Pharaohs chamber and forbeare not the most sumptuous pallace But money can buy medicines yet what sicke man would not wish that hee had no money on condition that he had no maladie Labour and moderate diet are the poore mans friends preserue him from the acquaintance of Master Doctor or the surfeted bills of his Apothecarie Though our worldling heere promiseth out of his abundance meat drinke and mirth yet his bodie growes sicke and his soule sadde he was before carelesse and hee is now curelesse all his vvealth cannot retaine his health when God will take it away 3. But what shall we say to the Estate Euills to that are pouertie hunger thirst wearinesse seruillitie Wee hope wealth can stop the invasion of these miseries Nothing lesse it rather mounts a man as a Wrastler does his combatant that it may giue him the greater fall Riches are but a sheeld of Waxe against a sword of power The larger state the fairest marke for misfortune to shoote at Eagles catch not after flies nor will the Hercules of ambition lift vp his clubbe but against these Giants There is not in pouertie that matter for a Great mans couetous fire to worke vpon If Naboth had had no Vineyard to preiudice the command of Ahabs Lordship hee had saued both his peace and life Violent winds blow through a hollow willow or ouer a poore shrubbe and let them stand whiles they rend a peeces Oaks and great Cedars that oppose their great bodies to the furious blasts The tempests of oppressing power meddle not with the contemptible quiet of poore Labourers but shake vp rich men by the very rootes that their blasted fortunes may be fit timber for their owne building Who stands so like an eye-sore in the tyrannous â—…ight of Ambition as the wealthy Imprisonment restraint banishment confiscation fining and confining are Greatnesses Intelligencers instruments and staires to climbe vp by into rich mens possessions Wealth hath foure hindrances from dooing good to the State 1. God vsually punisheth our ouer-louing of riches with their losse He thinks them vnworthy to be riualls with himselfe for all height and strength of loue is his due So that the ready way to lose wealth is to loue it Et delectatio perdet 2. The greatnesse of state or of affection to it opens the way to ruine A full and large saile giues vantage to a Tempest this pulled downe the danger of the gust and of shipwracke by it is eluded and it passeth by vvith onely waues roring as if it was angry for being thus preuented He that walks on plaine ground either doth not fall or riseth againe with little hurt He that climbes high towres is in more danger of falling and if he fall of breaking his necke 3. We see the most rich Worldlings liue the most miserably slaued to that vvealth whereof they keepe the key vnder their girdles Esuriunt in popina as we say they starue in a Cookes shoppe A man would thinke that if wealth could doe any good it could surely do this good keepe the owner from want hunger sorow care No euen these euills riches doe not auoide but rather force on him Whereof is a man couetous but of riches when these riches come you thinke he is cured of his couetousnesse no he is more couetous Though he hath receiued desiderium animi yet he keeps still animum desiderij The desires of his mind granted abolish not his mind of desires So a man might striue to extinguish the Lampe by
putting oyle into it but this makes it burne more And as it is with some that thirstily drink harish and ill-brewed drinks haue not their heate hereby allayed but inflamed So this vvorldlings hote eagernesse of riches is not cooled but fired by his abundance 4. That which makes a man easie to hit makes also his wound greeuous The Poet tells vs that when Codrus his house burnes a little cottage in the Forrest he stands by and warmes himselfe at the flame hee knowes that a fewe sticks straw and clay with a little labour can rebuild him as good a Tabernacle But if this accident light vpon the Vsurers house distraction seizeth him withall he cryes out of this Chamber and that chest of his Closet and Cabinet of his bonds morgages money and plate and is so much the more impatient as hee had more to lose In a vvord here is all the difference betwixt the rich and poore the poore man would be rich while he liues and the rich would be poore when he dies For it is small greefe to leaue hunger cold distresse bondage hard lodging and harder fare but to forsake full Barnes full purses musike wine iunkets soft beds beautious vvomen and these lust-tickling delights and to goe vvith death to the Land of forgetfulnesse this is the terrour I end then as Paul concludes his counsell to rich men Lay vp for your selues a good foundation against the time to come that you may lay hold on eternall Life THE BAD LEAVEN OR THE CONTAGION OF SINNE GALAT. 5. 9. A little Leauen leaueneth the whole lumpe THIS Epistle was written with St. Pauls owne hand chap. 6. 11. Ye see how large a letter I haue written vnto you with my owne hand It is for quality excellent for quantitie large Hee wrote not so long an Epistle to any other Church with his owne hand Indeed he wrote a letter to Philemon with his owne hand vers 19. I Paul haue written it with mine own hand but it was short He wrote longer Epistles to the Romanes and Corinthians but not with his owne hand but by Scribes Wee haue cause therefore to regard it more as his pains were greater in writing so let our diligence bee greater in obseruing The maine purpose of it is to discouer 1. That ill coniunction of Moses and Christ the ceremonies of the Law with the sanctimony of the Gospell 2. The free Grace and Iustification by the bloud of Christ without the workes of the Law In this the Galatians had receiued a beginning but now had admitted a recidiuation For this cause the Apostle chides vers 7. Yee did runne well who did hinder you that you should not obey the Trueth Where there is a Concession and a Conuiction a step and a stop The Concession or Step ye did runne well The Conuiction or Stop Who did hinder you that you should not obey the truth In the former he compares Christianity to a race all men must first be viatores in this valley of teares before they can be Assessâ—…res and sit with Christ in his kingdome of glory Onely as it agrees with a Race in many things as labor it 's no idle thing to be a Christian shortnesse it is a Race the perplexity is recompenced vvith the breuity continuance the runner must hold out the last steppe if he will obtaine the prize So there are some differences 1. In other races many runne onely one winnes the goale but in this all that runne faithfully shal raigne triumphantly Though they cannot runne so fast as others nor so farre as others yet euen they that came at the eleuenth houre into the Vineyard receiued they penny so well as they that came at the third For the Lord regards not Quantum but ex quanto not how much but how well What euer houre they are called let them spend the aftertime in a zealous diligence 2. In other races one hinders another but in this iourney one helpes another The more the merrier no enuy or grudging eyther in the way or the goale Dispar gloria singulorum sed communis latitia omnium There may bee different glory of some yet there is a common ioy of all Euery good man is a spurre to his brother Peter and Iohn ranne to Christs Sepulcher Iohn out-ran Peter vnto the graue Peter out-went Iohn into the graue But we run together vnto Christs Throne some come before some after all meet in the Communion of Saints 3. In other races the runner obtaines a prize that shall perish all the runners heere get an incorruptible crowne They runne for a little prize a little praise we for eternall glory Runne wee then cheerefully behold a kingdome lyes at the stake God giue vs all eyes of faith to see it and hearts of obedience to runne to it through the power of Iesus Christ. In the latter the Apostle may seeme to put a superfluous question Who did hinder you For there are many aduersaries As first Satan the General of that damned crue that hinder our passage to heauen Paul excuseth himselfe to the Thessalonians Wee would haue come vnto you once and againe but Satan hindered vs. Zach. 3. Ioshua the high Priest stood before the Angell of the Lord and Satan stood at his right hand to resist him Where God hath his Church Satan hath his chappell So also wicked men such as haue taken the Deuils oath of Allegiance What the Deuill cannot doe immediately by himselfe hee does mediately by his Instruments To erre Humanum is the weakenes of a man but to seduce diabolicum is the part of a Deuill It is ill to play the woman worse to play the beast worst of all to play the Deuill But what speciall hinderers the Apostle meanes wee shall haue precise occasion in some future passages to demonstrate Onely I must not omit that the Apostle giues a direct resolution by way of negation vers 8. This perswasion comâ—…eth not of him that calleth you God is no wayes the Author of error and sin He that wils the death of no sinner will not lead him into the wayes of destruction Indeed he suffes Satan to temptal but to a diuerse purpose the good to try them the reprobate to destroy them The temptations of the godly are for their instruction of the wicked for their destruction Iames tells vs that euery good gift comes downe from the Father of lights is it euill it commeth not from God The Apostle telling the Ephesians of lusts blindnesse wantonnesse obstinacy concludes piercingly Non sic didicistis Christum Yee haue not so learned Iesus Christ. Art thou peruerted thou neuer learnedst this of Christ. Let no man say when hee is tempted I am tempted of God for God tempteth no man In him we liue moue and haue our being A Gentile Poet sung it a Christian Apostle sanctified it all the creatures in heauen and earth cry Amen vnto it Life is his whether we liue well
or ill motion is his whether wee lift vp our hands to prayer or murder but the prauity and corruption of these is none of his Is any part of body or power of soule depraued This commeth not from him that calleth vs. What is then the cause of sinne I answere properly nothing it hath indeed a deficient cause but no efficient cause It is a defect priuation or orbity of that God made the thing it self he neuer made Will you aske what is the cause of sickenesse I answere the destitution of health If what 's the cause of darknes the absence of the Sunne if of blindnesse the deficiency of seeing What is the cause of silence no cause there are causes of speech organs ayre c. take away these what followes but silence you see the light who euer saw darkenesse you heare speech who euer heard silence Man forsooke grace sinne came in at the backe-dore It is a bastard brought into Gods house by stealth Woe to them that shall roote their filthinesse in the deity If they bee seduced to cry Lord thou hast deceiued vs. No destruction is of thy selfe O Israel in mee is thy 〈◊〉 We haue all gotten this sinne from Adam Mulier quam tu c. The woman which Thou gauest me as if GOD had giuen him a woman to tempt him Haec est ruina maxima Deum putare causam ruinae This is the greatest destruction that can be to charge God with the cause of our destruction No O Father of heauen be thou iustified and the faces of all men ashamed Let vs looke home to our owne flesh from thence it commeth that destroyeth Me me adsum qui feci The Lord put not onely this confession in our mouthes but this feeling in our hearts that all our euill commeth from our selues all our good from Iesus Christ. Of him that called you He hath called you to liberty will you intangle your selues in new bondage who pitties him that being redeemed from prison wilfully recasts himselfe into it Or that saued from the fire will runne into it againe Art thou Titio ereptus and yet hast a mind to be burned He hath called you not to the ceremonies but to their Antitype not to those legall Lambes but to that Euangelicall Lambe of God that taketh away the sins of the world Will you be directed by Lampes when the Sunne is risen no hee hath called you to the truth and comforts of the Gospell obey that call And then he that hath perswaded you to vertue by calling you to grace shall crowne you with eternall glory Now one argument whereby the Apostle deterres them from blending Iudaisme with Christianity is deriued from the danger of corrupting the doctrine of the Gospell A little Leauen leaueneth the whole lumpe One ceremony of the legall rites obserued with an opinion of necessity sowreth all that sweetnesse of redemption that commeth by Christ. This Diuine Aphorisme may thus logically be resolued into a Predicate Subiect and Copula The Predicate leauen the Subiect lumpe the Copula leaueneth Or thus there is a thing Actiue Leauen Factiue sowreth Passiue the lumpe But because the whole speech is allegoricall let vs first open the metaphor with the key of proper analogie and then take out the treasure such obseruations as may be naturally deduced from it Most properly our Apostle by leauen vnderstands false doctrine and by lumpe the truth of the Gospell so the sense is this one heresie infects a masse of truth Or if we restraine it to persons by leauen he meaneth false Teachers and by lumpe the Church of Galatia and so a teacher of the bondage to the Law sowres the liberty of the Gospell Behold I Paul say vnto you that if ye be circumcised Christ shall profit you nothing Or if yet we will looke vpon it with more generall view we may by leauen vnderstand sinne by lumpe man by leauening Infection Here are three respondences and all worthily considerable First taking leauen for false Doctrine so we find in the new Testament foure sorts of leauens Math. 16. Beware of the leauen of the Pharises and of the Sadduces there bee two of them the Pharisaicall and the Sadducean leauens Mark 8. Beware of the leauen of Herod there 's the third The fourth is my Text the leauen of mingling Mosaicall ordinances with Christs Institutions It will not bee amisse to take a transient view of these Leauens for though former times had the originals wee haâ—…e the Counterpaines we haue paralell leauens 1. To begin with the Pharises to these I may well liken our Seminaries one egge is not liker another Euen a Iesuite wrote in good earnest Non malè comparari Pharisaeos Catholicis Papists are fitly compared to the Pharises Whether he spake it ignorantly or vnwittingly or purposely I am sure Caiphas neuer spoke truer when he meant it not Shall we take a little paines to confer them The Pharises had corrupted yea in a manner annulled the Law of God by their Traditions and for this Christ complaines against them Now for the Papists this was one of their Tridentine decrees With the same reuerence and deuotion doc we receiue and respect Traditions that wee doe the bookes of the olde and new Testaments Shut thine eyes and heare both speake and then for a wager vvhich is the Pharise which the Seminary Indeed to some traditions we giue locum but locum suum a place but their owne place They must neuer dare to take the wall of the Scripture Again the Pharises corrupted the good Text with their lewd Glosses The law was that no Leper might come into the Temple their traditionall Glosse was that if hee were let downe through the roofe this was no offence As that drunkard that hauing for sworne going to a certaine Tauerne yet being carried thither euery day on mens shoulders thought hee had not broken his oath Their Sabbath dayes iourney was a thousand Cubits their Glosse vnderstood this without the walls and walking all day through the city no sinne The Papists are not behinde them in their foule interpretations not shaming to call that sacred Writ a nose of waxe formable to any construction Paul subscribes his two Epistles to the Thessalonians thus Missa fuit ex Athenis a Papist cryes out strait Here 's a plaine text for the Masse Psal. 8. Omnia subiecisti pedibus eius Thou hast put all things vnder his feete This is spoken of the beasts subiection to man their Glosse construes it of mens subiection to the Pope So Esa. 49. They shall bow downe to thee with their face toward the earth and licke vp the dust of thy feete Here saith their Glosse is a plaine proofe for kissing the Popes feet Our Sauiour sayes Except ye become as little children ye shall not enter the kingdome of heauen Heereupon Saint Francis commands one Massaeus to tumble round on the earth like a little childe that he might
sowsed in a deluge and then after Noahs sacrifice is said to Smell a sauour of rest For this cause they had their Altar of Incense and God commanded a Perfume to be made to him The Lord said to Moses Take vnto thee sweet spices Stacte and Onicha and Galbanum with pure frankincense and thou shalt make it a Perfume pure and holy Both signified that we all stunke by nature and are onely perfumed by the Incense of Christs prayers and righteousnes 2. It is offensiue to his Tasting I looked after all my paines and kindnesse for good grapes and the Vine brought forth wilde grapes When hee comes to taste the vintage of our sinnes they are sowre grapes Yee turne iudgment into wormwood Iustice is pleasant vnto the Lord but iniurie bitter as wormewood So the Iewes serued Christ in stead of wine they gaue him vineger to drink He turned their water into wine they turne his wine into vineger Good workes of faith and obedience are that best wine which we should giue our Beloued that goeth downe sweetly causing the lips of those that are asleep to speak But euill deeds are sowre to his palate 3. It is offensiue to his Feeling so sharp that the Speare Thornes Whips and Nailes were blunt to it Our iniquities were so heauy to his sense that he plaines himselfe burdened vnder them as a Cart is pressed with sheaues The Lord of heauen lay groueling on the earth and as if he were cast into a furnace of his Fathers wrath sweating drops of bloud They are so harsh still to his feeling that he challengeth Saul for wounding himselfe Why strikest thou me Saul strikes at Damascus Iesus Christ suffers in heauen 4. It is offensiue to his Hearing The cry of Sodome and Gomorrah is great because their sinne is very grieuous Our dissensions and quarrels are as iarring in Gods eares as if diuers distracted Musicians should play vpon diuers bad Instrument so many seuerall tunes at one time The confusion of sinnes brought the confusion of languages Gods eare could not endure the distraction of their harts therefore their owne eares shall not distinguish the dissonance of their voyces The cry of bloud and oppression makes so grieuous a noyse to heauen that vengeance must onely quiet it Our murmurings our oathes blasphemies slanders are like the croking of frogs howling of dogs and hissing of serpents in Gods hearing 5. It is offensiue to his Seeing Though thou vvash thee with Nitre yet thine iniquity is marked before me saith the Lord. Our oppressions are like running vlcers our adulteries as most sordid and filthy things The Prophet compares it to the most feculent defilement lothsome turpitude that can be vttered Thou art of purer eyes then to behold euill and canst not looke on iniquity O let vs abhorre that filthinesse which will turne the face of God from vs. Neyther are they displeasing onely to his senses but grieuous to his minde Is it a small thing for you to grieue men but you will grieue God also It is dangerous to anger him that can anger all the veines of our hearts It was the Prophet Esay's complaint of Israel They rebelled and vexed his holy Spirit Yea they are offensiue to his very soule Your new Moones and appointed feasts my soule hateth This he protesteth against recidiuation Heb. 10. 38. If any man draw back my soule shal haue no pleasure in him This is an emphaticall speech and an argument of Gods hearty detestation The wicked and him that loueth violence his soule hateth Therefore he is said to bend his Soule to reuenge Shall not my soule be auenged on such a nation as this 2. Sowre to the Angels for if they reioyce at our conuersion then they grieue at our peruersion How sowre is that sinne which brings griefe vnto the thresholds of ioy They blush at our falls reioyce at our integrity Are they not all ministring spirits sent forth for them who shall be the heyres of saluation Let vs then feast them with integrity not with the leauen of iniquity 3. Sowre to the Saints the Church is our Mother and shee laments to see any childe of her wombe auerse from goodnes Therefore as a louing Mother whose husband was slaine for the safety of her selfe children if she sees any childe transgresse the rules and breake her husbands Testament she tels them of their Fathers kindnesse she describes his deadly wounds and gastly lookes and to make their facts more odious shee sheweth some garment of his embrued with bloud So the Church often offers to our considerations how Christ her deare Loue and Lord was betrayed condemned crucified tels vs our sinnes haue done this that they were the Iudas betraying the Herod mocking the Pilate condemning the Longinus wounding the band of Iewes re-crucifying Christ. Now as Dâ—…do adiur'd departing Aeneas Per ego te has lacrymas c. Per si quid vnquam Dulce fuit nobis horum miserere laborum So our Mother intreats vs yet intreating is too low a phrase for a Mother per talem cruorem per tantum amorem by so precious bloud and by so gracious loue to sinne no more at least to abhor such precipices of sinne and forbeare as it were to choake him with such cursed Leauens 4. Sowre to the sinner himselfe for it euer leaues behinde it a sting of conscience It may taste pleasing and palatable at first but Leuen is not sowrer at last Perhaps our iudgements may be out of taste as men in feuers or Satan that crafty Apothecary hath mingled the potion cunningly yet though saporem amisit venenum retinet poyson is poyson though it come in a golden cup. Esaus pottage went downe merrily but the losse of his birth-right was a bitter farewell Whatsoeuer seruice sin doth vs it shewes vs but an ill-fauoured tricke at the last It brings vs to the dore of Terror and then bids vs shift for our selues It is like Lysimachus his draught of cold water that refreshes him for a moment and captiues him for euer By Salomons rule vexation is intailed to vanity A hedgehogge must dwell in Babylon a pricking Conscience in a prophane brest Thy way anâ—… thy doings haue procured these things vnto thee this is thy wickednes because it is bitter because it reacheth vnto thine heart Salomon hath the like promotion Reioyce O young man in thy youth c. but know that for all these things God will bring thee into iudgement The verse begins with pleasure but ends with terror Sinne will be sowre at the last The Allegory thus opened the speciall treasure or Instruction remaines yet to bee drawne out Wee perceiue what the Leuen signifies and what the Lumpe Now wee must consider the relation betwixt modicum and totum a little Leuen and the whole lumpe A little Leauen leueneth the whole lumpe A little sinne infecteth a great
giues a cup of cold water to a Disciple shall not lose his reward This hire and reward is not the stipend of our labours but of Gods loue He giues vs the good of grace and then rewards it with the good of glory It is a reward Secundum quid a gift simpliciter Compare eternall life to the worke looking no farther it is a reward Reioyce and be glad for great is your reward in heauen But examine the Originall from whence it proceedes then it is the gift of God Eternall life is the gift of God through Iesus Christ. He is said to Shew mercy to them that keep his Commande◅ents the very keeping the Commandements is not merit it hath neede of mercy Loe thus the Lord giues grace then praiseth it blesseth it rewards it Christ cloatheth his Spouse with his owne garments the smell of Myrrhe Alloes and Cassia A white robe of his perfect righteousnesse imputed with his golden merits and inestimable Iewels of graces and then praiseth her Thou art all faire my Loue there is no spot in thee When God made the world with all creatures in it he beheld it and Euge bonum behold it is exceeding good so when hee makes a Christian Maiorem meliorem mundo and hath furnished him with competent graces hee turnes backe and lookes vpon his owne workemanship Ecce bonum it is exceeding good hee forbeares not to commend it Now what doth hee specially commend in this conuerted Leper his praysing of God The Leper prayseth God God praiseth the Leper He prayseth in his praysing two things the Rightnesse and the Rarenesse 1. The Rightnesse that he gaue praise to God directed it thither where it was onely due He returned to giue glory to God non mihi sed Deo saith Christ not to me but to God Perhaps his knowledge was not yet so farre enlightned as to know him that cured him to be God therefore bestowed his praise where hee was sure it should be accepted where onely it is deserued on God I seeke not my owne praise saith Iesus but mittentis the praise of him that sent me If I honour my selfe my honour is nothing 2. The Rarenesse and that in two respects 1. That hee alone of tenne blessed God God had but his Tenth it is much if the tenth soule goe to heauen The godly are so rare that they are set vp for markes and signes and wonders as if the world stood amazed at them 2. That hee onely was the Stranger a Samaritan Many great vertues were found among the Samaritans Faith Charity Thankfulnesse First Faith Many of the Samaritans of that Citie beleeued on him Secondly Charity It was the Samaritan that tooke compassion on the man wounded between Ierusalem and Iericho The Priest and the Leuite passed by him without pitie but the Samaritan bound vp his wounds Thirdly Gratitude exemplified in this Samaritan Leper none of the Iewes gaue God praise for their healing but only the Samaritan It was strange that in Gentiles should be found such vertue where it was least looked for Verily I say vnto you I haue not found so great faith no not in Israel The least informed did proue the best reformed Samaritan was held a word of reproach amongst the Iewes as appeares by their malicious imputation to Christ. Say we not well that thou art a Samaritan and hast a Diuell They were esteemed as dogges It is not meete to take the childrens bread and to cast it to dogs And at the first promulgation of the Gospell the Apostles receiued a manifest prohibition Goe not into the way of the Gentiles and into any City of the Samaritans enter ye not It was therefore rare to reape such fruites out of the wild Forrest cursed like the mountaines of Gilboa Let there be no dew neither raine vpon you nor fields of offerings To be good in good company is little wonder for Angels to be good in heauen Adam in Paradise Iudas in Christs Colledge had been no admirable matter to apostate in these places so exemplary of goodnesse was intolerable weakenesse But for Abraham to be good in Chalde Noah in the old world Lot in Sodome for a man now to be humble in Spaine continent in France chaste in Venice sober in Germany temperate in England this is the commendation Such a one is a Lilly in a Forrest of thornes a handfull of wheate in a field of cockle Let me not here omit two things worthy my insertion and your obseruation 1. Gods iudgement and mans do not concurre the Samaritans were condemned of the Iewes yet here nine Iewes are condemned by one Samaritan They that seeme best to the world are often the worst to God they that are best to God seeme worst to the world When the Moone is lightest to the earth she is darkest to heauen when she is lightest to heauen she is darkest to the earth So often men most glorious to the world are obscurest to the diuine approbation others obscure to the worlds acknowledgement are principally respected in Gods fauor Man would haue cleared the Pharise and condemned the Publican when they both appeared in the Temple together the one as it were in the Quire the other in the Belfrey But Christs iudgemēt is that the Publicane departed rather iustified The Iewes thought that if but 2. men in the world were saued the one should be a Scribe the other a Pharise But Christ saith neither of them both shall come there You shall see others in the Kingdome of heauen and you your selues thrust out Some like the Moone are greater or lesse by the Sunne of mens estimation Samuel was mistaken in Eliab Abinadab and Shammah for the Lord had chosen Dauid Isaac preferred Esau but God preferred Iacob and made the father giue the blessing to that sonne to whom he least meant it All this iustifies that my thoughts are not your thoughts neither are your wayes my wayes ◅aith the Lord. 2. Learne we here from Christ to giue men their due praise to them that deserue praise God ◅akes of vices with commination of vertues wit◅◅endation Let vs speake of others sinnes with griefe of their good workes with praise and ioy Of others sinnes with griefe so did S. Paul Many walke of whom I haue told you often and now tell you weeping that they are enemies of the crosse of Christ. So Dauid Riuers of waters ru◅ downe mine eyes because men keepe not thy Law Our Sauiour wept ouer apostate Ierusalem he wept ouer the people beholding them as scattered sheep without a shepheard Who can forbeare weeping to see soules muffled misse-led by ignorance like the babes of Niniuch not able to distinguish the right hand from the left Alas there are innumerable soules that know not their owne estate O pitie them Because thou wilt not heare this my soule shall weepe in secret for thy pride But let vs mention
Libera nos Domine wee are naturally downe do thou O Lord graciously raise vs vp 3. Wee must Arise before we can Goe First arise then goe thy way saith Christ. Hee that is downe may creep like a serpent cannot go like a man Thou art to sight with cruell enemies Not flesh and bloud but Principalities and Powers wicked spirits in high places Thou wilt performe it poorely whiles thou art along on the ground The flesh will insult ouer thee with vndenyed lusts Quicquid suggeritur caeteris aggeritur there is not a sinfull motion suggested but it is instantly embraced and added to that miserable dunghill of iniquity And is not this wretched to haue Chams curse vpon thee to be a slaue to slaues The world will hold thy head vnder his girdle whiles he tramples on thy heart thou shalt eate no other food then he giues thee he will feed thee with bribes vsuries iniuries periuries blasphemies homicides turpitudes none of these must be refused The deuill will tyrannize ouer thee thou canst hardly grapple with that great Red Dragon when thou art mounted like Saint George on the backe of faith Alas how shouldst thou resist him being downe vnder his feet Arise therefore and take the whole armour of God that you may both Stand and Withstand Arise lest God comming and finding thee downe strike thee lower From him that hath not shall bee taken away that he seemed to haue Pauper vbique tacet is a Prouerbe more plentifully true in a mysticall then temporall pouerty We say Qui iacet in terris non habet vnde cadat hee that lies on the ground hath no lower a descent to fall to yes there is a lower place Iudas found a lower fall then the earth when hee departed In locum suum into his owne place Such was that great Monarchs fall How art thou fallen from heauen O Lucifer how art thou cut downe to the ground This was a great descent from heauen to earth But ver 15. Thou shalt be brought downe to hell to the sides of the pit This was a greater descent from heauen to hell Wee esteeme it a great fall ceremonially from a Throne to a Prison and the deuill meant it a great fall locally from the Pinacle to the ground But there is Abyssus inferna a lower precipice Dauid beginnes a Psalme of prayer De profundis Out of the depths haue I cryed vnto thee O Lord. But there is a depth of depths and out of that deepe there is no rising Arise now lest you fall into that deepe then Arise for if thou wilt not thou shalt be raised Si non surrexeris volenter suscitaberis violenter If thou refuse to rise willingly thou shalt be rowsed against thy will If thou wilt not heare the first Surge which is the Ministers voice thou shalt heare the last Surge which is the Arch-angels voyce Dicis Surgam thou saist I will rise but when Modo Domine modò Anon Lord all in time Will not this be a silly excuse at the day of Iudgement I will rise anon Thou must rise in a moment in the twinkling of an eye at the last Trumpe Though thou cry to the Mountaines Fall on me and to the Rockes Hide me yet Nulla euasio thou must arise and appeare There are two voices that sound out this Surge one Euangelicall and that is of mercy yet we drowne this as Italians do thunder by Drums Bels Cannons The other Angelicall and that is of Iustice a voice vnpossible to be auoided This is that last Sermon that all the world shall heare Arise ye dead and come to iudgement Arise let vs now raise vp our selues from corruption of soule that we may one day be raised from corruption of body They that will not rise their soules must must and carry their bodies to iudgement This vvorld was made for man not man for this world therfore they take a wrong course that lye downe there He that lyes downe when he should arise and goe shall rise and goe when he would lie downe He that sleepes in the cradle of securitie all his life sinnes soundly without starting when he once starts and wakes he must neuer sleepe againe The deuill and mischiefe are euer watching and shal man whom they watch to hurt sleepe Hee that would deceiue the deuill had need to rise betimes The Lyon is said to sleepe with one eye open the Hare vvith both the worldling with both eyes of his soule shut He neuer riseth till he goes to bed his soule wakens not till his body falls asleepe on his death-bed then perhaps he lookes vp As sometimes they that haue been blind many yeeres at the approching of death haue seene whereof Physicians giue many reasons so the death-bed opens the eyes of the soule Indeed at that time there is possibilitie of waking but hazard of rising That poore winter-fruit wil hardly rellish with God Miserum incipete viuere cum definendum est It is wretched for a man then to begin his life when hee must end it It is at the best but morosa et morbosa panitentia a wearish and sick repentance wheras God requires a quicke and liuely sacrifice this is as sick as the person that makes it This indeed is not a Conuersion but a Reuersion or meere refuse To raise the secure from their vnseasonable vnreasonable sleepe God doth ring them a peale of fiue Bells 1. The first Bell is Conscience this is the trebble and doth somewhat trouble especially if the hand of GOD pulls it Many thinke of their consciences as ill Debtors doe of their Creditors they are loth to talke with them Indeed God is the Creditor and Conscience the Seriant that will meet them at euery turne It makes a syllogisticall conclusion in the mind Reason like Dauid drawes the sword and Conscience like Nathan knocks him on the brest with the hilts Dauid made the Proposition The man that hath done this shall dnee the death Nathan the Assumption Thou art the man Conscience the Conclusion Therefore thou must die If you heare not yea feele not the sound of this bell suspect your deadnesse of heart for that Citie is in danger where the Alarme-bell rings not 2. The second Bell is the Stint or certaine to all the rest Uox Euangelij the voice of the Gospell This Bell of Aaron is so perpetually rung amongst vs that as a knell in a great mortalitie quia frequens non terrens so cōmon that no man regards it Indeed if some particular clapper ring melodiously to the eare we come to please that rather then the soule Luxurient wits thinke the Scripture-phrase grosse nothing delights them but a painted and meretricious eloquence There are some that vvill not heare this Bell at all like Ieroboam they will not trauell to Ierusalem for a Sermon but content themselues with a Calfe at home Others looke that the Preachers tongue should incessantly walke but let their
the other walke after that direction and they vvill bring the soule to heauen For Transition or Passing as the feete corporally so these spiritually mooue and conduct the man from place to place Indeed none can come to the Sonne vnlesse the Father draw him but when he hath giuen vs feet he looks we should goe Hee that hath eares to heare let him heare he that hath hands let him worke hee that hath feet let him goe Hence is that exhortation Draw neer to God he will draw neer to you In this foot-manship there is Terminus à quo recedimus Terminus ad quem accedimus motus per quem procedimus From the waies of darknes from the wages of darknes to the fruition of light to the counersation in light From darknes exterior interiour inferiour Outward this land is full of darknes fraught operibus tenebrarum with the works of darknesse Inward Hauing the vnderstanding darkned being alienated froÌ„ the life of God through the ignorance that is in them because of the blindnes of their heart Outer darkenesse that which Christ cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lower darkenesse Hee hath reserued the Lost angels in euer lasting chaines vnder darkenesse Vnto light externall internall eternall Outward Light Thy word is a lampe vnto my feet and a light vnto my path Inward light In the hidden parts thou shalt make mee to know wisedom Euerlasting Light They shall shine as the brightnesse of the firmament and as the starres for euer and euer Blessed feet that carry vs to That light which lightneth euery man that commeth into the world and to the beames of that Sunne which giues light to them that sit in darkenesse and in the shadow of death happy feet they shall bee guided into the way of peace Looke to thy foote wheresoeuer thou treadest beware the gardens of temporall pleasures Est aliquid quod in ipsis floriâ—… angat It is worse going on fertile ground then on baâ—… the smooth wayes of prosperity are slippery in rough â—…fflictions we may take sure footing Let your feet bee â—…od saith Paul your affections restrained barre lust of her vaine obiects turne her from earth to heauen Set her a trauelling not after riches but graces Keepe the foot of desire still going but put it in the right way direct it to euerlasting blessednes And this is 3. The End whither we must goe to perfection Thou hast done well yet goe on still Nihil praesumitur actum dum superest aliquid ad agenduÌ„ nothing is said to be done whiles any part remaines to doe No man can goe too far in goodnesse Nimis iustus et nimis sapiens potes esse non nimis bonus Thou maiest be too iust thou maist be too wise but thou canst neuer be too good Summae religionis est imitari quem colis It is a true height of religion to be a follower of that God of whom thou art a worshipper Come so nigh to God as possibly thou canst in imitation not of his power wisedome maiestie but of his mercie Be holy as the Lord is holy Be merciful as your heauenly Father is mercifull The going on forward to this perfection shall not displease him but crowne thee Giue not ouer this going vntill with Saint Paul thou haue quite finished thy course Aime at perfection shoot at this marke though thou cannot reach it When the wrastling Angel said to Iacob Let me goe for the day breaketh he answered I will not let thee goe except thou blesse me happy perseuerance When I caught him whom my soule loued I held him and would not let him goe O sweet Iesus who would let thee goe Qui tenes tenentem apprehendentem fortificus fortificatum confirmas confirmatum perficis perfectum coronas Thou that holdest him that holdeth thee that strengthenest him that trusteth thee confirmest whom thou hast strengthened perfectest whom thou hast confirmed and crownest whom thou hast perfected In the behalfe of this continuance the Holy Ghost giues those exhortations Hold fast Stand fast Hold that thou hast that no man take thy crowne The same to the Church of Thyatira Tene quod habes Reu. 2. 25. Stand fast in the libertie wherewith Christ hath made vs free It is an ill hearing Ye not doe but did runne well The Prophet in his threnes weepes that they which were brought vp in scarlet embrace dunghils It is iust matter of lamentation when soules which haue beene clad with zeale as with scarlet constantly forward for the glory of God fall to such Apostacie as with Demas to embrace the duÌ„ghil of this world and with an auarous hausture to lick vp the mudde of corruption Ioseph had a coat reaching downe to his feete our religion must be such a garment neither too scant to couer nor too short to continue ad vltimum to the last day of our temporary breath Be thou faithfull vnto the death and I will giue thee the crowne of life this crowne is promised to a good beginning but performed to a good ending Striue to comprehend with all Saints what is the breadth and length and depth and height If we can comprehend with the Saints not onely the height of hope the depth of faith the breadth of charity but also the length of continuance we are blessed for euer Euen the tired horse when he comes neere home mends his pace be good alwaies vvithout wearinesse but best at last that the neerer thou commest to the end of thy dayes the neerer thou mayest be to the end of thy hopes the saluation of thy soule Omnis coelestis Curia nos expectat desideremus eam quanto possumus desiderio The whole Court of heauen waites for vs let vs long for that blessed society with a hearty affection The Saints looke for our comming desiring to haue the number of the elect fulfilled the Angels blush when they see vs stumble grieue when vve fall clappe their vvings vvith ioy when vve goe cheerefully forward our Sauiour Christ stands on the battlements of heauen and with the hand of helpe and comfort wafteth vs to him When a noble Souldier in a forraine Land hath atchieued braue designes wonne honourable victories subdued dangerous aduersaries and with worthy Chiualry hath renowned his King and Country home he comes the King sends for him to Court and there in open audience of his Noble Courtiers giues him words of grace commendeth and vvhich is rarely more rewardeth his Valour heapes dignities preferments and places of honour on him So shall Christ at the last day to all those Souldiers that haue valiantly combated and conquered his enemies in the sight of heauen and earth audience of men and Angels giue victorious wreathes crownes and garlands long white robes to witnesse their innocency and Palmes in their hands to expresse their victory and finally he shall giue them a glorious kingdome
shall manumit and set free our soules from the prison of the body there shal be a second meeting Many haue come from east from west farre remote in place and haue met with Abraham and Isaac and the holy Patriarches which liued long before them in this world in the kingdome of heauen So already in Mount Sion are the Spirits of iust men made perfect The purer part is then glorified and meets with the triumphant Church in blisse This meeting exceeds the former in comfort 1. In respect that our miseries are past our conflict is ended teares are wiped from our eyes The very release from calamitie is not a litle felicitie So Austin meditates of this place negatiuely Non est ibi mors non luctus c. There is no death nor dearth no pining nor repining no sorrow nor sadnes neither teares nor feares defect nor lothing No glory is had on earth without grudging emulation in this place there is no enuie Non erit aliqua inuidia disparis claritatis quum regnabit in omnibus vnitas charitatis None sâ—…all malice anothers glorious clearnesse when in all shall be one gratious dearenesse God shall then giue rest to our desires In our first meeting we haue Desiderium quietis in this second Quietem desiderij Here we haue a desire of rest there we shall haue rest of desire 2. In regard that we shall see God behold him whose glory filleth all in all This is great happinesse for in his presence is the fullnesse of ioy at his right hand are pleasures for euer We shall not only meete with the spirits of iust men made perfect but also with him that made them iust and perfect Iesus the mediatour of the new couenant euen God himselfe 3 Our last meeting which is called the Generall assembly and Church of the first borne written in heauen is the great meeting at the end of the world When our re-vnited bodies soules shall possesse perfect glory and raigne with our Sauiour for euer When as no mountayne or rocke shall shelter the wicked from doome terrour so no corruption detayne one bone or dust of vs from glory We shal be caught vp together in the cloudes to meet the Lord in the ayre and so shall we be euer with the Lord. Who We. There is a time when the elect shall meete in one vniuersalitie Though now weare scattered all ouer the broad face of the earth dispersed and distressed yet we shall meet There is now a Communion of Saints 1. As of all the members with the Head all haue interest in Christ. For he is not a garden flower priuate to few but the Rose of Sharon and the Lillie of the valleys common to the reach of all faythfull hands So Iude calls this our common saluation 2. So of one member with another euen of the Church triumphant with this militant They sing Hosanna's for vs we Halleluia's for them they pray to God for vs we prayse God for them For the excellent graces they had on earth and for their present glory in heauen We meete now in our affections to solace one another and serue our God there is a mutuall sympathie betweene the parts If one member suffer all suffer with it But this meeting shal be voyd of passion and therfore needlesse of compassion though loue shall remaine for euer This Instruction is full of comfort We part here with our parents children kinred friends death breakes off our societie yet there shall be a day of meeting Comfort one another with these wordes Hast thou lost a wife brother child you shall one day meete though not with a carnall distinction of sexe or corrupt relation which earth afforded No man carries earth to heauen with him the same body but transfigured purified glorified There shall be loue hereafter not the offals of it A wife shall be knowne not as a wife there is no marriage but the Lambes Thou shalt reioyce in thy glorified brother not as thy brother according to the flesh but as glorified It is enough that this meeting shall affoord more ioy then we haue knowledge to expresse This giues thee consolation dying with griefe thou leauest those thou dearely louest Yet first thou art going to one whose loue is greater then Ionathans that gaue his life to redeeme thee And well pondering the matter thou art content to forsake all to desire a dissolution that thou mayest be with Christ. Yet this is not all thou shalt againe meet those whom thou now departest from and that with greater ioy then thou hast left in present sorow This comforts vs all if it be a pleasure for friends to meet on earth where Satan is still scattering his troubles of dissention what is it to meete in heauen where our peace is free from distraction from destruction where if there be any memorie of past things meminisse iunabit it shall rather delight vs to thinke of the miseries gone and without feare of returning It is some delight to the merchant to sitte by a quiet fire and discourse the escaped perills of wrackes and stormes Remoue then your eyes from this earth whether you be rich for whom it is more hard or poore for whom it is easier and know it is better liuing in heauen together then on earth together So then run your race that in the end you may meet with this blessed societie the Congregation of Saints in glory We yea All we In this world we must neuer looke to see an vniuersall Church but at that generall day we shall All meete In heauen there are none but good in hell none but bad on earth both good and bad mingled together I confesse that the Church militant is the Suburbes of heauen yea called the Kingdome of heauen because the King of heauen gouernes it by his celestiall lawes but still it is but heauen vpon earth In Gods floore there is chaffe mixed with the wheat in his field cockle with corne in his net rubbish with fish in his house vessells of wrath with those of honour The Church is like the moone somtimes increasing somtimes decreasing but when it is at the full not without some spottes Now this mixture of the vngodly is suffred for two causes either that themselues may be conuerted or that others by them may be excercised Omnis malus aut ideo viuit vt corrigatur aut ideo vt per illum bonus excerceatur 1. For their owne emendation that they may be conuerted to embrace that good which they haue hated So Saul a persecutor becomes Paul a professor Mary Magdalen turpissima meretrix fit sanctissima mulier a putrified sinner a purified Saint Zacheus that had made many rich men poore will now make many poore men rich when he had payed euery man his owne and that now he iudged their owne which he had fraudulently got from them Behold halfe my goods
I giue to the poore The theefe after a long lewd life hath a short happy death and goes from the Crosse to Paradise If these had bene rooted vp at the first Gods Garner had wanted much good wheat He that is now cockle may proue good corne 2. For the excercise of the godly For the reprobate doe not onely fill vp the measure of their sinnes that so not beleeuing the truth they might be damned for their vnrighteousnes making their condemnation both iust and great But they serue also for instruments to exercise the faith and patience of the Saints Babilon is a flaile to bruise the nations at last it selfe shall be threshed They are but the rubbish where with the vessells of honour are scowred the vessell made bright the scowring stuffe is throwne to the dunghill They are Apothecaries to make vs bitter potions for the recouerie of our spirituall health but so that they cannot put in one dramme more then their allowance and when they come to be payd for their bills they find the sum totall their owne vengance They are like shepheards dogges that serue to hunt the lambes of Christ to the sheepfolds of peace but their teeth are beaten out that they cannot worry vs. Frâ—…mit lupus tremit agnus the wolfe rageth and the Lambe quaketh but feare not little flocke he is greater that is with you then all they that are against you Illorum malitia est veâ—…ra militia their malice is your warfare but in all you shall conquer They shall make you better not worse Hence let vs learne 1. Not to flie from the Church because there are some wicked men in it Non propter malos boni sunt deserendâ—… sed propter bonos mali sunt tolerandi Forsake not the good because of the euill but suffer the euill because of the good when we can brooke no imperfection in the Church know then Diabolum nos tumeâ—…acere superbia that the Deuill doth blow vs vp with pride sayth Caluin I hold the Church saith Augustin full of both wheat and chaffe I better whom I can whom I cannot I suffer Fugio paleam ne hoc sine non aream ne nihil sim. I auoid the chaffe least I become chaffe I keepe the floore least I become nothing We sinne all in many things and many in all things let vs flie from all sinnes not from all sinners for then we must goe out of the world out of our selues But I beleeue the holy catholicke Church I beleeue it though through the shadowe of infirmities I cannot see it Intelligit fides quae non vides If it was perspicuous to sence there was no place to faith no vse or excercise of beleeuing But here we walke by faith not by sight All the glory of the Kings daughter is Intus within Psal. 45. shee is glorious within wretched are they that forsake her and when they speake of her blesse themselues that they are fled out of Babel Blind fooles that will not know Ierusalem from Babel Their fault is the more hainous for two causes 1. They seemed our most zealous professors and a lewd seruant is easilyer brook'd then an vndutifull sonne 2. They know so much that their owne conscience tells them Ignorance cannot excuse their separation An ignorant iniurie is in more hope both of amends and mercie All their hote vrging was our purging not from our vices but our good order which when they could not effect they purged themselues out of our companie And their very malice did vs good for I am sure we haue beene euer since the cleaner They send vs word of many vnreformed vncensured euills among vs for which they separate It cannot be denyed it cannot be auoided but that among so many millions of men there will be some lepers but what must their vncleannes needs infect all Certè nullius crimen inficit nescientem Let me not participate of their sinne not shunne the Church because they are in it yea I am commanded to come though they be there If a man will come vnworthy the sinne is his but if I come not because he comes the sinne is mine God sayes to the wicked guest How cammest thou in hither not to the prepared How came you in with such a guest His fault cannot dispense with my dutie nor shall my dutie be charged with his fault But our euills are innumerable I would to God they were lesse yet I am sure the Gospell is faire though our liues be fowle Our profession is good though many mens conuersation be full of euill And yet the number of our euills is somewhat abated by their absence we cannot complaine of all euills whiles we want them To the vncleane they say all things are euill yet they are content to take some euill from vs. They will eate victualls yea and eate them vp as if for anger rather then hunger They will purse vp our moneys take advantages of their forfeted bonds and plead a prouidence in it their owne prouidence they meane and so though not pray with vs yet pray vpon vs. If all our things be euill I perceaue they loue some of our euill Let them goe they from vs not vs from our selues But rather 2. Seeing there are wolues among the Lambes let vs be wise to saue our selues and patient to suffer others The good are for thy comfort the wicked for thy excercise let thy life be good to the consolation of the one and conuiction of the other Non valdè laudabile est bonum esse cum bonis sed bonum esse cum malis For as it is a wretched fault not to be good among the good so it is a worthy prayse to be good among the euill Let your light so shine that others may glorifie God for your good and be ashamed of their owne euill You are the light of the world if there be any dimnesse in your shining the whole Countrey is full of snuffers In the Temple were golden snuffers we haue not many of those to make vs burne brighter but base stinking ones that would rather put vs out 3. Let vs abhorre wicked societies knowing that they shall be conuented againe in hell There must be some acquaintance with them must be no familiarity A meare commerce with them is not vtterly in it selfe vnlawfull but dangerous Factum licitum prohibetur propter vicinitatem illiciti Thou hadst better lose a good bargaine at a worldlings hand then purchase some of his wickednesse The second Chariot of Egypt taught Ioseph to sware by the life of Pharaâ—…h Let them see thy good life heare thy gratious words thy true detestation and wise reprehension of their wickednesse Gods seruants would haue all serue their master that they might haue the more companie with them to heauen But let thy delight be with the Saints on earth and with those that excell in vertue Let vs meete now in synceritie
that can helpe thee No measure of earthly things can giue thee ease but this measure of grace that shall bring thee to the full measure of glory Grow thou as high in this world as Ionas gourd a worme shall smite thee and thou shalt wither Grow vp to this stature of Christ so fast as thou mayest and so farre as thou canst and what is here wanting to thy holy endeuours God shall make vp with his happy mercies Of the fullnes of Christ. Adulti Christi It is not meant the full growth of Christ in the flesh which was as other children Luk. 2. The child grew and waxed stronger We reade him a babe sucking at 12. yeares old disputing at 30. preaching and about 33. dying His encreasing was not habitualiter sed effectualiter But here we must consider Christ as Head of his Body the Church and so said to haue mensuram staturae adultae the measure of full stature when his body is Perfected now some predestinated members of this Body are yet vnborne which must concurre to the perfection and making vp of this stature of the fullnesse of Christ. Whence we haue a sweet and comfortable obseruation offred vs. Till the church be fully gathered together there is in some sort a want to the perfection of Christ. But we must consider Christ two wayes Personally and mistically Personall or abstractiuely in himselfe he is not onely perfect but perfection it selfe Colos. 1. For it pleased the Father that in him should all fullnesse dwell And. chap. 2. In him dwelleth not passeth by the fullnesse not a good reasonable measure and this not onely a sufficient fullnes but all the fullnesse not of any created nature but of the Godhead and that not fantastically but bodily Mistically or in relation to his Bodie the Church now ye are the bodie of Christ and members in perticular And Christs will is that where he is his members may be there also So that till the whole Bodie be gathered to the Head the head is in some sort not perfect And in this sence may that Cant. 3. be vnderstood Behold King Solomon with the Crowne wherewith his mother crowned him in the day of his espousalls where the Church is sayed to set a Crowne on Christs head as if his full and perfect coronation were not come till the day of his espousalls and marriage in heauen when his whole Church shall be crowned together with him Time was that the other Disciple out ranne Peter to the Sepulcher and Peter out went that other Disciple into the sepulcher but at this day they that are aliue shall not preuent them that sleepe For God hath prouided better for vs that they without vs should not be made perfect We shall all goe together to glory What a treasure of ioy and comfort is heere opened vs Our Sauiour so loues vs that he thinkes not himselfe perfect without vs. What is man O Lord or the sonne of man that thou soreckonest of him Thou hast Saints the spirits of iust blessed and obedient Angells thy owne infinite selfe to delight thee Quid opus vermiculo What need hast thou of a worme What am I O Sauiour that thou shouldest not thinke thy selfe perfect without me Well may this sweeten all our pouertie miserie disgrace and ignominie that the world casts vpon vs. A great Gallant blusheth to see thee take acquaintance of him lookes vpon thee betwixt scorne and anger thinkes himselfe disparaged by thy companie be content the God of heauen and earth thinkes himselfe not perfect without thee He that can breake thy contemners to pieces respecteth thee Thou art vnworthy of the fauour of Iesus Christ if thou canst not content thy selfe with it without the worlds What a terrour shal this be to the wicked to see those men crowned Kings with Christ to whom they disdained to giue notice in the world Diues lookes with pitifull eyes on glorified Lazarus who once lay at his gates without the releese of crummes It shall be no small aggravation to the vngodly's torments to say of the Saint This was he whom we had some times in derision and a proverbe of reproch We fooles accounted his life madnesse and his end without honour Now he is numbred a mong the children of God and his lot is among the Saints I conclude Euery Saint shall enioy this full measure of glorie there shall be no scanting no limitation None shall complaine of lacke there is the fountaine drinke thy fill there is the heape take as much as thou wilt There shall be in all an equalitie though not of quantitie yet of proportion which ariseth not from the obiect wherein is plenitude but from the subiect which is not alike capable A vessell throwne into the sea can be but full another is but full though it containe a greater measure Euery one shall possesse this fulnesse and being full there is no want therefore no enuie But let vs take no thought who shall sit highest in this kingdome with the sonnes of Zebedee it is enough that we shall be crowned kings Trouble not thy selfe for order onely striue for admission We cannot desire to be more then blessed Let vs get into the Citie of glory and let God appoint vs a roome Here we see the great difference betwixt this life and the next In this life we grow vp to our full Stature and then we decrease till we decease we decline and die In the other we come at first to a perfect stature and so continue for euer We are here subiect to sorrowes and sinnes the first grieuous to vs as we are men the other as we are good men loe we shall one day be freed bee perfect It is a sweete meditation that fell from a reuerend Diuine that many vegetable brute creatures doe exceede men in length of dayes and in happinesse in their kind as not wanting the thing they desire The Oake the Rauen the Storke the Stagge fill vp many yeares in regard of whom man dies in the minoritie of child-hood This made the Philosophers call Nature a Stepdame to man to the rest a true mother For shee giues him least time that could make best vse of his time and least pleasure that could best apprehend it and take comfort in it But here diuinitie teacheth reacheth a large recompence from our God Other creatures liue long and then perish to nothing man dies soone here that hereafter he may liue for euer This shortnesse is recompenced with eternitie Dost thou blame Nature O Philosopher for cutting thee so short that thou canst not get knowledge Open thine eyes perfect knowledge is not to be had here though thy dayes were double to Methushalems Aboue it is Blesse God then rather for thy liues shortnes for the sooner thou diest the sooner thou shalt come to thy desired knowledge The best here is short of the least there Let no man blame God for
making him too soone happie Say rather with the Psalmist My soule is a thirst for the liuing God O when shall I come to appeare in the glorious presence of the Lord who would not forsake a prison for a pallace a tabernacle for a Citie a sea of daungers for a firme land of blisse the life of men for the life of Angels In the bed of this ioy let me repose your soules for this time meditating of that eternall glory whereof you shall haue a perfect and full measure thinking that the full coronation of your Sauiour carries for you and lifting vp your eyes of sorrow from the valley of teares to the mount Sion of blessednesse whereon the Lambe of GOD standeth to gather his Saints about him to a perfect man to the measure of the stature of his owne fulnesse To which place himselfe for his owne merits and mercies sake in due time bring vs. Amen PRESVMPTION running into DESPAIRE Reuel 6. 16. They sayd to the mountaines and rockes Fall on vs and hide vs from the face of him that sitteth on the Throne and from the wrath of the Lambe THis verse may be distinguished into Errour Terrour The errour of the reprobate the terrour of the Iudge Their errour is manifested in their Inuocation in which wee may obserue To what Mountaines rocks For what To fall on them To hide them Thus their amazed errour and ignorance is expressed in their Prayer For the terrour the Iudge is described by his Omniscience from the face of him that sitteth on the Throne Omnipotence from the wrath of the Lambe Euery circumstance serues to aggrauate their follie and desperate feare 1. They feare God but too late 2. They open their lippes to confesse the inuincible power of Christ before they were either dumbe in silence or blasphemous in contumelies 3. They pray to the Mountaines and rockes which heare not 4. To fall on them which they dare not 5. To hide them which they cannot 6. They begge to bee concealed from him that is all eye from the face of him that sittes in the Throne 7. To bee protected from him that is all power from the wrath of the Lambe Before we come to their Errour and matter of their inuocation let vs examine two things What they were did The Persons Thus amated with errour and amazed with terrour are described in the precedent verse The Kings of the earth and the great men and the rich men and the chiefe captaines and the mightie men the bond and the free hidde themselues in the dennes and rockes of the mountaines The greatnesse of man when it comes to encounter with God is weakenes and vanitie Is the reprobate a king the crowne on his head is not thunder-proofe lift he his scepter neuer so high there is a scepter of iustice shall smite it downe Is he Great in his countrey that as they write of the Sea about the castle of Mina the currant goes euer with the wind of his will be he neuer so high there is one higher then he and the highest of all regardeth it and will subiect it Is he Rich were he the eldest sonne of Mammon and sole heire to all the vsurers in the world can his gold saue him Is vengeance afraid to strike his vessell because his sailes be of silke and it is ballaced with refined aure Shall he buy out his damnation with coine No the Samuell of heauen will neuer take bribes Is he a Chiefe Captaine Be his lookes neuer so sterne his speech neuer so imperious impetuous he may command here and goe without Were he Generall of Xerxes armie yet he shall find the words of the Psalme truth Man is not saued by the multitude of an Heast Is hee mightie were hee as Alexander thought himselfe till he saw his owne bloud the Sonne of Iupiter Hammon yet woe to man when he shall wrastle with his maker Proud worme hee may dare to lift vp his head but shall quickly be troden into slime When the Lord of hoastes is angry whose wrath shakes the earth and burnes to the bottome of hell who shall proudly without confusion looke him in the face Silly Giant of men that thou shouldst dare to grapple to parle yea so much as to looke at God! Loe greatnes Time was when if a friend in the Court shall say to thee as Elisha to the Shunamite What is to be done for thee Wouldst thou be spoken for to the King or to the Captaine of the hoast It would haue seemed as high a gratifying and ratifying of his loue to thee as thou couldst haue desired or he expressed What fauour will it be at this day to be spoken for to all the Kinges of the earth great men rich men mighty Captains Alas they haue need to be spoken for themselues The greatest Potentate if reprobate hath now his honour laid in the dust from a publicke Throne he creepes into a hole As ambitious Herod receiued his pride and glory with derogation to God Vox Dei. in a Theater so now his shame confusion is in the sight of the whole world of good and bad Angels of good and bad men Zenacherib in his ruffe could once say Where is the King of Hamath and the King of Arphad the King of the Citie of Sepharvaim Zena and Iuah But now where is the King of Ashâ—…r Thus Godleadeth Princes away spoiled and ouerthroweth the mighty For their wickednes hee powreth contempt vpon Princes Then shall be manifest the vnresistable power and vnblameable iustice of God Who sitteth vpon the circle of the earth and the inhabitants thereof are as grashoppers stretching out the heauens as a curtaine spreading them as a tent to dwell in He bringeth the Princes to nothing and maketh the Iudges of the earth as vanitie What priuiledge then doth these inferior authorities bring with them That the bondman should thus striue to be free the freeman to be mightie the mightie to be a chiefe Captaine the chiefe Captaine to be rich the rich to be great the great to be Kings till in their opinion nil restat quod praestat nothing remaines to be aspired to Whereas to these men Omnia in praesenti parua in fine nulla post finem mala all is for the present little for Vt Luna sic sublunaria as the moone it felfe so all things vnder it are subiect to ecclipses and changes In the end they are nothing death when the game is done shuffling King and Pawne into one bagge After the end found euill things for perduntur perdunt they are both lost themselues and make lost their owners These so popular wonders the terror of slaues and mirror of fooles on whom the eye of the world was fixed with admiration are glad to hide themselues in holes where are you ye great men that were so ambitions of fame and made humane praise stand in competition with conscience as if it were
and faculties run to the soule to saue that which is principall The bloud and spirits striue to saue the life of the bodie faith hope to saue the life of the soule So that at the suddaine assault of some daunger a man shall best iudge of his owne heart It may bee at other times a dissembler for mans heart is false who can know it yet at such time it will manifest it selfe and cannot deceiue If God hath beene our familiar friend and accustomed helper danger doth not sooner salute vs then we salute him by our prayers The first thought of our hearts is Iesus Christ the first voyce of our lips is Peters on the sea in such an extremitie Lord saue mee our faith is reposed on his wonted mercy and protection Wee know whom we haue beleeued Daniell cals on GOD ere hee fals to the Lions this stoppes their mouthes The wicked in such miserie are either heauie and heartlesse as Nabal whose heart dyed within him and he became as a stone Or desperate as Iulian throwing his bloud vp into the ayre with a blasphemous confession Or sottish as these here running to the mountaines vnprofitable vnpossible helpes When the blow of vengeance strikes the couetous he runs to his counting house if his bagges can giue him no succour he is distracted If any broken reed bee their confidence in these ouerwhelming woes they catch drowning hold of that so they and their hopes perish together There are some whose tongues are so poysoned with blasphemie that in an vnexpected accident the very first breath of their lips is a curse or an oath As if they would sweare away destruction which euery vngodly speech drawes on neerer If these men hadde beene acquainted with God in faire weather they would not forget him in a storme But they that will haue no familiaritie with God in peace shall haue him to seeke in extremitie When therefore some sudden perill hath threatned thee with terrour note seriously how thou art affected Though the danger came vnlook'd for let it not passe vnthought of but as thou blessest God for deliuery so examine the good or ill disposednesse of thine owne heart If thou find thy selfe couragious and heauenly minded on thy confidence in God take at once assurance of thy faith and Gods mercie Hee that nowe stood by thee will neuer leaue thee If otherwise lament thy sinnes which darken thy soules way to the mercie-seate and beseech Iesus Christ to store thy heart with better comforts If thy treasure be in heauen and thy soule hath beene vsed to trauell often thither when danger comes it knowes the way so well that it cannot misse it 2. Affirmatiuely this presents a soule amazed with feare and follie They call to the Mountaines that can neither heare nor answere When the world was destroyed with water men climbed vp to the tops of the Mountaines when it shall be dissolued with fire they will desire the holes of the rockes and to lie vnder the hils The mountaines are but swellings of the earth and the rockes are surd things that haue no eares can they heare or if they heare can they answere or if they answere can they saue when the graues must vomite vp their dead shall the rockes conceale the liuing Those fiue Kings could not be hid in the caue of Makkedah from Ioshua and shall any caue hide from Iesus Whiles guilt and feare consult of refuge how vaine shifts they imagine Adam would hide his disobedience in the bushes Saul his rebellion in the crowd of the people So the hood-wink'd foole seeing no body thinkes no body sees him Helplesse euasions when Adoniah heard the trumpets sounding at Salomons coronation he quaked and fled to the hornes of the Altar When the vngodly shall heare the Archangels Trumpe proclaiming the coronation of Christ they haue no Sanctuarie they neuer loued it in all their liues but flie to the rockes and mountaines The graue is a darke and priuatiue place yet as a prisoner that comes out of a sordid and stinking dungeon into the open ayre for his triall in a desperate cause had rather keepe the prison still So these reprobates newly raysed from the earth cry to it to receiue them againe glad to remaine though not on the face of it with pleasure in the bowels of it with rottenesse and solitude rather then in the open light to come before the iudgement seat of Christ. The graue is a drowne-bed to hell They suddainly start out of their sleepe and meet with gastly amasednesse at the mouth of their sepulchers beholding on the one side sins accusing on another side hellish fiends vexing an anguish'd conscience burning within heauen earth without aboue them the countenance of an angry Iudge below them a lake of vnquenchable fire round about howling and bitter lamentations no maruell then if at the worlds end they be at their wittes end and cry to the mountaines Fall on vs. Let all this declare to men the vanitie of their worldly hopes God is the Preseruer of men not hils rocks The rich man is brought in vpon a Premunire can his gold acquit him in this Starre-chamber The Epicure thinkes to drowne sorrow in lustie wines the oppressor mistrusts not the power of his owne hand the proud refugeth his troubled heart in his trunkes the lustfull in his punkes what is this but running to rockes and mountaines Thus madly doe men commit two errors Ier. 2. They forsake the creator which would neuer forsake them and adhere to the creatures which can neuer helpe them O Lord the hope of Israell all that forsake thee shall be ashamed and all that depâ—…t from thee shall be written in the earth Nowe at this day perhaps they would seeke to the Lord but they are answered Goâ—… to the gods whom ye haue serued Loe then of these gods they shall be wearie as in the 2. of Esay where these very words of my Text are deliuerd ver 19. They shall goe into the holes of the rockes c. it is immediatly added In that day a man shall cast his Idols of siluer and his Idols of gold which he made for himselfe to worship 〈◊〉 the moules and to the battes Euen the spirituall Idolater the Couetous shall throw his Images golden or siluer shrines for the Diana of his auarice his damned coyne to combustion with a vae Woe vnto it it hath lost my soule As the sicke stomacke lothes the meate whereof it surfetted Well let vs leaue inuocation to these Rockes worldly refuges and remember that there is one to be called on who is onely able to defend vs a spirituall holy and happy Rocke Iesus Christ. Dauid often cals God his Rocke and his refuge A rocke that beares vp the pillars of the world Their Rocke is not as our Rocke euen our enemies themselues being iudges He that builds his house of assurance on this rocke shall stand
immoueable to wind or weather he needs not the shelter of mountaines for he shall stand like Mount Sion that a hideth fast for euer They that despise him shall find him a Rocke also if they fall on it they shall be broken if it fall on them it will grind them to powder He is a Stone the Stone the head-stone of the corner cut out of the Quarrey of heauen without hands Of whome we are made liuing stones He is strong without all things all things weake without him trust in him and you shall haue no need to flie to rockes and mountaines For What The benefit that they would haue the Rockes and the Mountaines doe them is to Fall on them hide them Whence we deriue three obseruations 1. Despaire is euer wishing for death often impatiently snatching at it in this world but when the last day comes so greedily longing for it that to be sure of it they desire the mountaines to dispatch them Death by the wicked is now most feared death at the last shall be the thing most wished They shall desire death and shall not find it They that sit in the warme nest of riches hatching vp their brood of lusts quake at the hearing of death There are some feare to die others not so much to die as to be dead The former are cowardly the other vnbeleeuing soules Some feare both to whom nothing in life then life is more desireable But when thâ—s last extremitie comes mâ—…ricupiunt they desire to die And that death like a merciles executioner might not haue too many strokes at their liues they begge helpe of the Mountaines that they might be throughly dispatched at once without need of a second blow Cain at his arraignement for his brother would needs liue God grants it as if it were too much fauour for him to die But hee yeelds it for a curse as if he heard his prayers in anger He liues but banished from God carrying his hell in his bosome and the brand of vengeance in his forehead God reiects him the earth repines at him and men abhorre him Loe now Cain would die himselfe now wisheth the death he feared and no man dares pleasure him with a murther As Nero in the like case Nec amicâ—…m nec mimicum hâ—…beo I haue neyther friend nor enemie or as Sauâ—… found in his Armour-bearer not a will to kill him though he had a will to be killed by him Death these reprobates feared and onely death is now desired They cry to the mountaines Fall on vs. 2 Obserue that rockes and mountaines are farre lighter then sinne Zachary compares it to a Talent of lead Esay cals it a Burden Such a waight bore our Sauiour that he groned vnder it I am pressed vnder you as a cart is pressed that is full of sheaues The wicked that like Babel-builders thinke to aspiâ—…e to heauen by multiplying of earth would bee glad if â—…umulitumuli their bodies might be buried vnder their heapes of wealth where their soules had beene buryed long before But what is a load of earth a mountaine huger then Aetna vnder which Iupiter was sayd subter fulminare Gigantes what is the whole massie bodie of the earth to the waight of sinne Thinke of it ye Theomachor that striue in your rebellions imponere Pelioâ—… Ossae ye rapacious couetous that load your selues with thicke clay you lay heauie burdens on the poore heauier on your owne consciences Sin may seeme light for a season as a packe made vp but not assayed with one of your fingers when Sathan shall lay it on you it will breake your backes You beare it now like corke and feathers at that day you shall iudge it heauier then rockes and mountaines Now in contempt of law and Gospell honestie and conscience earth and heauen they call to pride ambition blasphemie ebrietie luxurie oppression Fall on vs and couer vs wearing pride as a chaine and couering themselues with crueltie as with a garment Siâ—… lyes at the dore and they haue no sense to take it vp The deuill puts his shoulders vnder the waight and thus supported they feele it not But when Gods iustice shall reproue them and set their sinnes in order before their 〈◊〉 yea impose them on their weake and yeelding consciences howe different will their cry be 〈◊〉 fâ—…ll 〈◊〉 â—…ockes couer vs. The swearer saying to these heauie creatures you are lighter then my oathes the â—…uetous you are not so ponderous as my oppressions the adulterer the whole earth is a gentle pressure â—…o the burden of my lustes Custome in sinne obstupefies a â—…sense and still like that Romaine Milo his strength eâ—…creasing with his burden he that first carried sinne a wanton Calfe can at last beare it a goaring Oxe Menlocke vp their iniquities as the vsurer his money in a Chest where the light of reproofe may not finde them out They packe all their iniquities vpon Hâ—… that will beare them for none but His. Or reserue them to an houres repentance setting them a day of cancelling but they breake it as if their last breath could dispell and scatter them all into ayre But alas sinnes then are found heauiest of all and here like malefactors pressing to death they cry out for more waight the accession of rockes and mountaines to dispatch them Loath they are to come before the Iudge therefore would be pressed to death by these ponderous and massy creatures The mountaines haue not beene more barren then they of goodnes the rockes not so hard as their hearts The crosse of Christ hath beene held too heauy repentance too troublesome a guest for their houses faith and obedience haue beene cast off as poore friends all godlynes too waightie now rockes and hils are light Christs yoke was not for their shoulders Satans must His law might not be borne it was so heauy his wrath must be borne and that is heauyer Oh then thrice blessed they whose sinnes God bindeth vp in a bundle and sinkes them in the whirlepoole of forgetfulnes that they may neuer be imposed for they are too heauy to be borne 3. Obserue that before these wicked were Lords of nations and Countreys for they are said to be Princes Captaines Conquerors rich men now they would be glad of one to hide them Of all their dominions they begge but the barrenest parcell a rocke or mountaine and that to doe them a poore office to conceale them How much doth mans auarice and ambition couet here how little contents him hereafter In death the wickedest Potentate must be content with a graue after death he would be content with a graue still yea glad if in the bottome of a mountaine he might be hidden Heare this ye couetous that ioyne house to house and land to land by disioyning the societies of men as if you would leaue the whole earth to your babes Excutit natura redeuntem sicut intrantem Nature shall
as strictly examine your going out as it did your coÌ„ming in Nonne telluris tres tantum cubiti te expectant doe not only three cubites of ground allotte themselues to receiue you Onely a graue remaynes and all you that boast of your great lands shall at that day say haec terrâ—… mea and terra tua this is all my land this is all thy land euen so much roome as thy dusts will take vp all the remainder of mighty Hercules will scarce fill a little pitcher A litle quantitie of ground hath nature proportion'd thee distst thou possesse as much as euer the Tempter shewed Christ. When certaine Philosophers intentiuely beheld the Tombe of Alexander sayth one Heri fecit ex auro thesaurum bodie aurum ex eo facit thesaurum Yesterday he treasured vp gold to day gold treasures vp him Another Yesterday the world did not content him to day ten cubites containe him Socrates carried Alcibiades bragging of his lands to a mappe of the world and bad him demonstrate them Alcibiades could not find them for alas Athens it selfe was but a small and scarce discernable point A wiser man spake otherwise of his lands O Ager quà m multorum fuisti eris nunc meus postea mescio cuius O Land how many mens hast thou beene and shalt be now mine and herafter I know not whose So litle ground contents vs when we are dead But when the wicked shall rise againe would it not serue them still with all their hearts Had they not rather lie in rottennesse then combustion Were not a cold graue more welcome then a hote furnace Yes rather had they be dead without sense then aliue in torment Now they beg not a cittie though a little one as Zoar not a house though poore and bleake as Codrus his not an open ayre though sharpe and irkesome scorched with the Indian Sunne or frossen with the Russian cold there is no hope of these fauours Giue them but a mountaine to fall on them and a rocke to hide them and they are highly pleased Here is a strange alteration for the wicked When they shall goe from a glorious mansion to a loathsome dungeon from the table of surfet to the table of vengeance from fawning obseruants to afflicting spirits from a bed of downe to a bed of fire from soft linnen and silken couerings to wish a rocke for their pillow and a mountaine for their couerlet Nay and yet they that commanded so farre on earth cannot command this peece of earth to doe them such a kindnesse They could in the dayes of their pride speake imperiously enough this land is mine this towne is mine as Naball sayd Shall I take my meate and my drinke c. but nowe they feele it was none of theirs not one hole must shelter them not one hillocke doe them seruice Nothing helpes when God will smite mountaines and rockes are no defence when God pursues Doest thou thinke to raigne because thou cloathest thy selfe in Cedar What is Cedar against thunder GOD hath a hand that can strike through Forts Rockes and Bulwarkes The seuenfold wals of Babilon cannot defend the Tyrant within them The heauens melt at the presence of the Lord if he touch the mountaines they smoake for it The of-spring of the reuiued world offer to build a Tower whose toppe might reach to Heauen What securitie could be in it Are not thinges nearer to heauen more subiect to the violences of Heauen lightning thunder and those higher inflammations Feriunt summos fulgura montes In se magna ruunt summisque negatum est stare diù God soone made it a monument of their follie and his power He giues confusion of their voyces and their worke at once When God raigned from heauen that greatest showre that euer the earth did or shall sustaine you knowe their shifts They thinke to ouer-climbe the iudgement and being got vp to the highest mountaines looke downe with some hope on the swimming valleys When the water began to ascend vp to their refuged hils and the place of their hope became an Iland loe now they hitch vp higher to the toppes of the tallest trees till at last the waters ouertake them halfe dead with hunger and horror The mountaines could not saue them in that day of water nor shall the mountaines in this day of fire It is not then the defence of forts or ports the secrecie of caues or graues the bottome-burroughes of hils or vaultie dens of rockes not a league with all the elements of the world beastes of the earth stones of the street that can secure them Be hidden they cannot what should they then wish but death they that once trembled to die doe nowe more quake to liue they would bee glad of a riddance and kisse the instrument of their annihilation They would prise and embrace it as the best happynes that euer saluted them if like beasts they might perish to nothing Here they enuie the storke stagge rauen oake for long life and chide nature for their owne shortnesse But at this day they would change with any flower though the continuance thereof were not so much as Ionah's Gourds and thinke not to be was to be happy The pangs of the first death are pleasures in respect of the second But what hope is there of their securitie or refuge in mountaines when ver 14. The very heauen shall depart a sâ—…rowle that is rolled vp together and euerie mountaine and Iland shall be moued out of their places Heauen is expansum tanquam linteum diducta laâ—…ina but shall then be folded vp like a garment whose beautie is not seene or rolled together like a volume whose large contents are as it were abridged not that the matter of the world shall be quite abolished For as we say now of grace Adolet non abolet naturam gratia so we may say of glorie Perficit non perdit mundum gloria Corruption shal be taken away not all the matter that was corrupted But if all things be thus narrowly searched how shall the vngodly hope to lye hidden We haue now considered the horror of the Reprobates let vs looke to the Iudge from whom they desire to be hidden From the presence of him that sitteth on the throne and from the wrath of the lambe In whom we find an omniscience and an omnipotence which circumstances the time allowes me but to mention First for his all knowing Wisdome From the face It was euer the fashion of guiltines to flie from the presence of God Adam had no sooner sinned but he thrusts his head in a bush Sins ineuitable effect is Shame Though impudence beare it our for a time Ier. 6. They were not ashamed when they had committed abomination yet they shall one day beare the reproch of their sinnes and be ashamed yea euen confounded Shame must come either first to repentance Rom. 6. what fruit had you then in those things wherof
you are now ashamed or at last in vengeance let them be ashamed that transgresse without a cause Let this teach vs how to iudge rightly of sinne that driues vs from the face of God But doth not the glory of the Lord fill all the earth Whither then shall they goe from his face whither fly from his presence we shall find the Prophet concluding in that Psalme that there is neither heauen nor hell nor vttermost part of the sea nor day nor night light nor darknes that can hide vs from his face Our sitting lying downe rising vp the words of our tongues wayes of our feete thoughts of our hart our reines bones and mothers wombes wherein we lay in our first informitie are well knowne to him Let vs not flatter our selues as if we would plucke out the eye of knowledge God hideth his face he will neuer see vs. For there is neither couch in chamber nor vault in the ground neither bottomes of mountaines nor holes of rockes neither secret friend nor more secret conscience neither heauen nor hell that can conceale vs. Of him that sitteth Christ now sittes in glory Whiles he was on earth how little rested he He dearly earned that voice before he heard it Sitte thou at my right hand now behold he sittes Good rest is the reward of good labour the weeke of our dayes spent we shall haue an eternall Sabboth enter into Gods rest Apoc. 14. rest from our labours Hast thou laboured thou shalt haue ease hast thou trauelled in the wayes of grace thou shalt sitte on the seate of glory On the throne Christ at this day shall appeare in his true Maiestie on earth he would not be crowned the reason of his refusall was my Kingdome is not of this world now he sittes in his Throne He hath a Kingdome here but it is secret in the conscience then it shall be conspicuous sitting in his Throne His maiestie hath beene despised but now Bring those mine enemies that would not haue me raigne ouer them and slay them before me Thus differs Christs first comming and his second Then in humilitie now in glory then with poore shepheards now with mightie Angells then the contempt of nations now the terror of the world then crowned with thornes now with maiestie then iudged by one man now iudging all men then in a cratch now in a Throne You see his All-knowledge now for his Almightines From the wrath The wrath of Christ is his Iustice Attribuitur ira Deo per effectum As man offended seekes reuenge so when God executes iudgment it is called his wrath But passion in vs perfection in him He hath long beene prouoked giue him now leaue to stricke You that made so light to trample his bloud vnder your sensuall feet shall now find what his wrath is Let vs now thinke of this wrath that we may escape it The commination of hell doth not lesse commend Gods prouidence then the promise of heauen Nisi inâ—…ntata esset gehenna oâ—…es in gehennam Câ—…beremur Now or neuer is this wrath to be escaped therefore Kisse the Son least he be angry and so ye perish from the way if his wrath be kindled yea but a little Blessed are all they that put their trustin him Of the Lambe Christ was called a Lambe in his passion so here in his comming to iudgment not that he should suffer any more but to shew that the same Lambe that was slaine shall giue sentence on his murderers The Father iudgeth no man but hath committed all iudgment vnto the Sonne And hath giuen him authoritie to execute iudgment because he is the sonne of man It shall aggrauat their vexation that the Lambe who offred his bloud for their redemption shall now censure them for despising He that would haue beene their mediatour to pray for them their aduocate to plead for them must nowe bee their Iudge to sentence them The Lambe that saueth the sheepe on the right hande shall cast off the goats on the left The Lambe they haue contemned by this Lambe they shall be condemned Woefull men whome the wrath of the Lambe lights on for he shall giue them an Ite maledicti What shall then become of them but to knocke at the gates of heauen whiles those gates are standing and crie for euer to God but to no purpose I haue no will to end with a terrour yet no time to sweeten your thoughts with those comforts which fayth might sucke from this last word the Lambe I say no more the godly shall find him a Lambe indeede as willing now to saue them as before to suffer for them He hath purchased promised and prepared a kingdome they shall Raigne mith him that sittes on the Throne and with the Lambe for euermore To whom be eternall glory Amen MAIESTIE IN MISERIE OR The power of Christ euen dying MATH 27. 51. And behold the vaile of the Temple was rent in twaine from the top to the bottome and the earth did quake and the rockes rent and the graues were opened and many bodies of Saints which slept arose IN the lowest depth of Christs humiliation GOD neuer left him without some euident and eminent testimony of his diuine power He hangs here on the crosse dying yea dead his enemies insulting ouer him whereis now his God If he be able to saue vs let him saue himselfe He beares not onely the wrath of God but euen the reproch of men Yet euen now shall his Diuinitie appeare and breake like a glorious Sunne through these clouds of miserie he rents the vaile shakes the earth breakes the stones raiseth the dead These two verses stand gloriously adorned with foure myracles 1. The vaile of the Temple was rent in twaine You will say perhaps the substance of it was not so strong but an easie force might rend it But ver 50. Christ was dead before or dyed at that very instant It was aboue nature that a dying yea a dead man crucified in so remote a place from it should rend the vaile within the Temple 2. The earth did quake Say the vaile was of lesse substance yet the huge bodie of the earth will trie a mans strength In vaine should silly man contend with that which shall deuoure him He cannot moue the earth the earth shall remoue him from walking aliue on it to lie dead in it Behold the power of Christ Terram mouet hee makes the vast bodie of the earth to tremble 3. The rockes rent Will any yet say naturall causes can shake the earth then let their malicious cauill bee choaked with this third myracle beyond exception he breakes the stones not little stones but huge massie rockes 4. Lastly to stop the mouth of all aduersaries to his diuine power he rayseth vp the dead Suscitare mortuos esepulchro is onely proper to God No man can giue a ransome to God for his brother that hee should liue for euer and
with the workes that are therein shall be burnt vp The workes of mens hands the workes of their brines their very thoughts shall perish The Lords voyce shooke the earth and hee hath saide yet once againe I will shake not the earth onely but also heauen O blessed place that is not subiect to this shaking whose ioyes haue not onely an amiable countenance but a glorious continuance The things that are shaken shall be remoued but the things that are not shaken remaine for euer All the terrours of this worlde mooue not him that is fixed in heauen Impauidum ferient ruinae They that put their trust in the Lord shall be as mount Sion which cannot beremoued but abideth for euer But the Tabernacles and hopes of the wicked shall perish together For the world passeth away and the lust thereof but he that doeth the will of God abideth euer Whereon sayth August Quid vis Vtrum amare temporalia transire cum tempore an amare Christum viuere in aeternum Whether wilt thou loue the world and perish with it or loue Christ liue for euer 3. Myracle The rockes rent A wonderfull act to breake stones and rend rockes This giues vs two obseruations 1. This did foresignifie the power and efficacie of the Gospell that it should bee able to breake the very rockes As the death and passion of Christ did cleaue those solid and almost impenetrable substances so the publishing of his death and passion shall rend and breake in pieces the rockie hearts of men So Iohn Baptist said God is able of stones to rayse vp children vnto Abraham The hearts of Zaccheus Mary Magdalene Paul were such rockes yet they were cleft with the wedge of the Gospell This is that Rod of Moses able to breake the hardest Rockes till they gush out with flouds of penitent teares This is Ieremies hammer powerfull to bruise the most obdurate hearts The bloud of the Goate sacrificed of force to dissolue Adamant There is power in the bloud of Iesus to put sense into stones Blessed are you if you be thus broken-hearted for him whose heart was broken for you For the broken heart the Lord will not despise 2. Obserue the wonderfull hardnesse of the Iewes hearts The stones rent and claue in sunder at the cruell death of Iesus but their hearts more stony then stones are no whit moued They rend not their garments much lesse their hearts when as the earth rent the Stones her bones and the rockes her ribbes The flints are softer then they the flints breake they harden They still belch their malicious blasphemies the rocks relent the stones are become men and the men stones O the sencelesnesse of a hard heart rockes will sooner breake then that can be mollified Euen the hardest creatures are flexible to some agents flints to the raine iron to the fire stones to the hammer but this heart yeelds to nothing neyther the showers of mercie nor the hammer of reproofe nor the fire of Iudgements but like the stithy are still the harder for beating All the plagues of Egypt cannot mollifie the heart of Pharaoh It is wondrously vnnaturall that men made the softest hearted of all should be rigidiores lupis duriores lapidibus more cruell then wolues more hard then stones I woulde to GOD all hard-heartednesse had dyed with these Iewes but it is not so Howe often hath Christ beene here crucified in the word preaching his Crosse to your eares in the Sacraments presenting his death to your eyes thinke thinke in your owne soules haue not the stones in the walles of this Church beene as much moued God forbid our obduratenesse should be punished as theirs was since they would be so stony-hearted Ierusalem was turned to a heape of stones and the conquering Romanes dasht them pitifully against those stones which they exceeded in hardnesse Here let the wicked see their doome the stones that will not be softned shall be broken There is no changing the decree of God but change thy nature and then know thou art not decreed to death Stony harts shall bee broken to pieces with vengeance doe not striue to alter that doome but alter thy owne stony heart to a heart of flesh and so preuent it in the particular Wolues and goates shall not enter into heauen thou maiest pull starres out of heauen before alter this sentence but doe it thus Leaue that nature and become one of Christes sheepe and then thou art sure to enter No adulterâ—… nor couetous person sayth Paul shall inherite the kingdoâ—… of heauen this doome must stand but not against thee if thou bee conuerted Such were ye but ye are washed c. You are not such Had the Iewes ceased to be stones they had beene spared God will roote thornes and bryers out of his vineyard if thou wouldst not haue him roote out thee become a Vine and bring forth good grapes God threatens to breake the hairy sealpe of him that goes on in sinne yet mayest thou ward this blow from thy selfe Goe no further on in sinne When God comes in iudgement to visite the earth to shatter rockes and breake stones in peeces thou hast a heart of flesh mollified with repentance Let the earth quake and the rockes teare thy faith hath saued thee goe in peace 4. Miracle The graues were opened and many bodyes of Sanits which slept arose Concerning this two questions are moued 1. Where their soules were all this while before I answere where the scripture hath no tongue we should haue no eare Most probably thus their soules were in heauen in Abrahams bosome and came downe to their bodyes by diuine dispensation to manifest the power and Deitie of Christ. 2. Whither they went afterwards I answere by the same likelyhood that they died no more but waited on the earth till Christs resurrection and then attended him to heauen But these things that are concealed should not be disputed Tutum est nescire quod tegitur It is a safe ignorance where a man is not commanded to know Let vs then see what profitable instructions we can hence deriue to our selues They are many and therefore I will but lightly touch them 1. This teacheth vs that Christ by his death hath vanquished death euen in the graue his owne chamber That gyant is subdued the graues flie open the dead goe out This beares ample witnesse to that speach of Christ. I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue The bodies of the Saints what part of the earth or sea soeuer holds their dusts shall not be detayned in prison when Christ cals for them as the members must needs goe when the Head drawes them He shall speake to all creatures Reddite quod deuorastis restore whatsoeuer of man you haue deuoured not a dust not a bone can be denyed The bodyes of the Saints shall be raised sayth August Tanta
facilitate quanta faelicitate with as much easynes as happynes Desinunt ista non pereunt mors intermittit vitam non eripit Our bodies are left for a time but perish not death may discontinue life not conclude it Intermittitâ—… non interimitur it may be paused cannot be destroyed 2. Obserue that all the dead doe not rise but Many and those Saints The generall resurrection is reserued to the last day this a pledge or earnest of it Now who shall rise with this comfort none but Saints as here Christ takes no other company from the graues but Saints The dead in Christ shall rise first Christ is called The first borne from the dead He hath risen and his shall next follow him Euerie man in his owne order Christ the first fruits afterward they that are Christs at his comming Wormes and corruption shall not hinder he that sayd To Corruption thou art my mother and to the wormes you are my brethren and sisters sayd also I know that my Redeemer liueth and one day with these eyes I shall behold him The wicked shall also be raised though with horrour to looke vpon him whom they haue pierced But as Christ did here so will he at the last single out the Saints to beare him companie 3. This sheweth the true operation of Christs death in all men We are all dead in our sins as these bodies were in their graues now when Christs death becomes effectuall to our soules we rise againe and become new creatures From the graue of this world we come into the Church the holy Citie But thou complainest of the deadnes of thy hart it is well thou complainest there is some life or thou couldst not feele the deadnesse The houre is comming now is when the dead shall heare the voice of the Sonne of God and they that heare it shall liue If this word hath raysed thee from death and wrought spirituall life in thy heart thou shalt perceiue it by thy breathing words glorifying God by thy mouing in the waies to the workes of obedience 4 Obserue that these Saints which arose are sayd to haue Slept The death of the godly is often called a Sleepe So it is sayd of the Patriarches and Kings of Iudah they slept with their fathers So Paul saith they sleep in Christ. The Coffin is a couch In quo molliùs dormit qui benè in vita laborauit wherein hee takes good rest that hath wrought hard in the worke of his saluation before he went to bed Foelix somnus cum requie requies cum voluptate voluptas â—…um aeternitate It is a sweete sleepe that hath peace with rest rest with pleasure pleasure with euerlastingnes So the godly sleepe till the Sound of a Trumpet shall waken them and then eternall glory shall receiue them 5. Lastly obserue that Ierusalem is called the Holy citie though she were at this time a sinke of sinne and a debaushed harlot Either as some thinke that she is called holy because she was once holy So Rahab is called the harlot because she was a harlot Simon is termed the Leper for that hee was a leper and Mathew the Publican for that he was a Publican Or els she was called holy for the couenants sake in regard of the Temple sacrifices seruice of God and of the elect people of God that were in it Whence we may inferre how vnlawfull it is to separate from a Church because it hath some corruptions Is apostate Ierusalem that hath crucified her Sauiour called still the holy Citie and must England that departeth in nothing from the faith and doctrine of her Sauiour for some scarce discernible Imperfections be reiected as a foedifragous strumpet But there be wicked persons in it what then Shee may be still a holy Cittie Recedatur ab iniquitate non ab iniquis Let vs depart from sinne we cannot runne from sinners Thus we haue considered the Miracles let vs now looke into the causes wherefore they were wrought These may be reduced into fiue In respect of The Sufferer dying The Creatures obeying The Iewes persecuting The Women beholding The Disciples forsaking 1. In regard of Christ to testifie not onely his Innocencie but his Maiestie His Innocencie that hee was as Pilates wife acknowledged a Iust man His Maiestie as the Centurion confessed Seeing the earth quake and the things that were done Truely this was the Sonne of God He seemed a worme no man the contempt and derision of the people forsaken of his confidence in the midst of all God will not leaue him without witnesses but raiseth vp senseles creatures as Preachers of his deitie Est aterni filius qui illic pendet mortuus He that hangs there dead on the Crosse is the Sonne of the eternall God Rather then the children of God shall want witnesses of their integritie God will worke myracles for their testimonie 2. In regard of the Creatures to shew their Obedience to their Creator they are not wanting to him that gaue being to them These demonstrate it was their Lord that suffered and that they were ready to execute vengeance on his murderers The heauen that was darke would haue rained fire on them the earth that quaked shooke them to peeces the rockes that rent tumbled on them and the graues that opened to let out other prisoners haue swallowed them quicke They all waited but his command to performe this revengefull execution Who shall now dare to persecute Christ in his members The stones are thy enemies the earth gapes for thee hell it selfe enlargeth her iawes if the Lord but hisse to them they are suddenly in an vprore against thee Goe on in your malice ye raging persecutors you cannot wrong Christ no not in his very members but you pull the fists of all creatures in heauen earth and hell about your eares flies from the aire beasts from the earth poison from sustenance thunder from the clouds yea at last also though now they helpe you the very deuils from hell against you All creatures shoote their malignancie at them that shoot theirs at Christ. 3. In respect of the Iewes his enemies to shame and confound them The rockes and graues are moued at his passion not they Lapides tremunt homines fremunt The stones rent the huge earth quakes with feare the Iewes rage with malice We see how difficult it is to mollifie a hard heart harder then to remoue a mountaine raise the dead cleaue a rocke shake the whole earth It is a great mryacle to conuert a wicked man greater then rending of rockes Moses rod stroke a Rocke thrice and did it ministers haue stroke mens rocky harts three hundreth times and cannot The graues sooner open then the sepulchers of sinne and darkenes the vast earth sooner quakes then mens hearts at Gods iudgements 4. In respect of the women that stood by that their faith might be confirmed For seeing him on the Crosse at their mercie
whose bowels neuer knew the softnes of such a nature exposed to all the tyrannie of their hands and tongs hands that like cruell Chirurgions searched euery part of his blessed body tongues that ranne nimbly through all the passages of obloquie till they had ouertaken reproch it selfe and cast it on him His body at the full will of the tormenters and his soule not without intolerable terrors as they might iudge by strange speech that came from him My God my God why hast thou forsaken me Doth man triumph ouer him and doth God forsake him This might breed in their hearts a suspition either that hee was a deceiuer or else vtterly cut off To stifle this doubt in the very birth hee shakes the earth and rends the rockes that as they knew him dying Hominem vâ—…rum so they might perceaue him doing these myracles not Hominem merum but the euerliuing God These wonders blow the sparke of their faith almost dying with Christ and roote in their hearts a deepe and infallible perswasion of their Sauiour Something there is to keepe the faith of the elect from quenching though Satan raigne on it showres of discomforts Though no obiect greets the eye of flesh but discouragement yet there is a secret Spâ—…it within that will neuer suffer the faith to faile 5. In regard of the Disciples to shame and conuince them for leauing him Christ had said before Luk. 19. Si hitacerent loquerentur lapides If these speaking of his Disciples should hold their peace the stones would immediatly cry out Loe this saying is here come to passe the Disciples hold their peace the stones speake they forsake Christ the rockes proclaime him Such a shame is it for Apostles and ministers of Christ to hold their peace that if they be silent the very stones shall preach against them The walles windowes pauements of Churches shall cry out against such Pastors that vndertake the office of a sheep-heard and feed Christ his flocke with nothing but ayre And euen you that come to heare if no remorse can be put into your hearts at the relation of our Sauiours death if you haue no feeling of his sorrowes no apprehension of these mysteries no repentance of your sinnes no emendation of your liues know that the very seates whereon you sit the walles of your Temples the very stones you tread on shall beare witnesse against you Now the Lord Iesus that at his death brake the Rockes by the vertue of his death breake our rocky hearts that being mollified in this life they may be glorified in the life to come Grant this O Father for thy mercies sake O Christ for thy merits sake O holy Spirit for thy names sake To whom three persons one onely wise and eternall God be glory and prayse for euer Amen THE FOOLE And His Sport PROV 14. 9. Fooles make a mocke at sinne THE Prouerbes of Salomon are so many select aphorismes or diuinely morall Sayes without any mutuall dependance one vpon another Therefore to studie a coherence were to force a marriage betweene vnwilling parties The words read spend themselues on a description of two things the Foole and his Sport The Foole is the wicked man his Sport pastime or babble is Sinne. Mocking is the medium or connexion that brings together the Foole and Sinne thus he makes himselfe merry they meete in mocking The foole makes a mocke at sinne Fooles The foole is the wicked an ignorant heart is alwayes a sinfull heart and a man without knowledge is a man without grace So Thamar to Ammon vnder his rauishing hands Doe not this folly If thou doest it Thou shalt be as one of the Fooles in Israell Ignorance cannot excusare a toto wilfull not a tanto Christ shall come in flaming fire rendring vengeance to them that knowe not God The state of these Fooles is fearefull Like hooded Hawkes they are easily carryed by the Infernall Falconer to hell Their lights are out how shall their house scape robbing These Fooles haue a knowledge but it is to doe euill They haue also a knowledge of good but not scientiam approbationis they know but they refuse it So God iustly quites them for though hee knowe them ad scientiam he will not know them ad approbationem But giues them a Discedite nescio vos I know you not depart from me ye workers of iniquitie A man may be a Foole two wayes by knowing too Little Much. 1. By knowing too little when hee knoweth not those things whereof he cannot be ignorant and doe well I determined not to know any thing among you saue Iesus Christ and him crucified But euery man sayth hee knowes Christ. If men knew Christ his loue in dying for them they would loue him aboue all thinges how doe they know him that loue their money aboue him Nemo verè nouit Christum qui non verè amat Christum No man knowes Christ truely that loues him not syncerely If men knew Christ that he should be Iudge of quicke and dead durst they liue so lewdly Non nouit Christum qui non odit peccatum Hee neuer knew Christ that doth not hate iniquitie Some attribute too much to themselues as if they would haue a share with Christ in their owne saluation Nesciunt Christum seipsos they are ignorant of both Christ and themselues Others lay too much on Christ all the burden of their sinnes which they can with all possible voracitie swallow downe and blasphemie vomite vp againe vpon him But they know not Christ who thus seeke to diuide Aquam a sanguine his bloud from his water and they shall faile of iustification in heauen that refuse sanctification vpon earth 2. By knowing too much when a man presumes to know more then he ought His knowledge is apt to be pursie and grosse and must be kept low Mind not high things sayth the Apostle Festus slandered Paul that much learning had made him madde Indeed it might haue done if Paul had bin as proud of his learning as Festus was of his honour This is the knowledge that puffeth vp It troubles the braine like vndigested meate in the stomach or like the scumme that seeths into the broth To auoyd this follie Paul fortbids vs to be wise in our owne conceites Whereof I find wo readings Be not wise in your selues and Be not wise to your selues Not in your selues coniure not your witte into the circle of your owne secret profit Wee account the simple Fooles God accounts the crafty Fooles He that thinkes himselfe wise is a Foole ipso facto It was a modest speech that fell from the Philosopher Si quando fatuo delectari volo non est mihi longè quaerendus me video Therfore Christ pronounced his Woes to the Pharises his doctrines to the people The first entrie to wisedome is Scire quod nescias to know thy ignorance Sobrietie is the measure for knowledge as the
Gomer was for Manna Curiositie is the rennet that turnes our milke into curds Not to your selues Let thy fountaines be dispersed abroad sayth the wisest king communicate thy knowledge Math. 5. Christians must be like lights that wast themselues for the good of those in Gods house Scire tuum nihil est nisi te scire hoc sciat alter Hee that will be wise onely to himselfe takes the ready way to turne foole Non licet habere priuatam ne priuemur eâ The closer we keepe our knowledge the likelier wee are to loose it Standing water soone puddles the gifts of the mind if they be not imployed will be empaired Euery wicked man is a foole by comparing their properties 1. It is a Fooles propertie Futuranon prospicere to haue no foresight of future things So hee may haue from hand to mouth he sings care-away So the grashopper sings in haruest when the Ant labours and begges at Christmasse when the Ant sings The wicked takes as litle care what shall become of his soule as the naturall foole what shall become of his body Modo Potiar sayth the Epicure Let me haue pleasure now It is better to a liuing dogge then to a dead Lyon They doe not in faire weather repaire their house against stormes nor in time of peace prouide spirituall armour against the day of warre They watch not therefore the day of the Lord shall come vpon them as a theefe in the night and spoyle them of all their pleasures The maine busines of their soule is not thought of nor dreame they of an Audite till they be called by death away to their reckoning 2. It is a Fooles propertie to affect things hurtfull to himselfe Ludit cum spinis he loues to be playing with thornes Neither yet Quod nocuit docuâ—…t hath that which hurt him taught him caution but hee more desperately desires his owne mischiefe The wicked doe strongly appropriate to themselues this qualitie Cum illis ludunt quae illis laedunt they loue to dally with their owne vexation who else would do at on the world and houer like waspes about the galley-pot till for one licke of the honey they be drownd in it What is your ambition O ye world-affecters sayth August but to be affected of the world what doe you seeke but per multa pericula peruenire ad plura per plurima ad pessima but through many dangers to find more through easier to find the worst of all Like that doating Venetian for one kisse of that painted harlot to liue her perpetuall slaue The world was therefore called the Fooles Paradise there he thinkes to find heauen and there he sells it to the deuill Noxia quaerunt improbi they hast as a bird to the snare the deuill doth but hold vanitie as a sharpe weapon against them and they run full brest vpon it They need no enemies let them alone and they will kill themselues So the enuious pines away his owne marrow the adulterer poysons his owne bloud the prodigall lauisheth his owne estate the drunkard drownds his owne vitall spirits Wicked men make warre vpon themselues with the engines of death 3. It is a Fooles propertie to preferre trifles and toyes before matters of worth and waight The foole will not giue his bable for the kings Exchequour The wicked preferres bodyes of dust and ashes to their soules of eternall substance this sinne corrupted and time-spent world to the perfect and permanent ioyes of heauen short pleasures to euerlasting happines a puffe of fame before a solid waight of glory What follie can be more pitiable then to forsake corne for acornes a state of immortalitie for an apple as Adam did a birthright with all the priuiledges for a messe of pottage belly-cheare as Esau did a kingdome on earth yea in heauen too for asses as Saul did all portion in Christ for bacon as the Gergesites did a royaltie in heauen for a poore Farme on earth as the bidden guest did This is the worldlings follie Villa bones vxor c. Mundus cura caro caelum clausere vocalis To esteeme grace and glory lesse then Farmes oxen wiues manna then onions mecrie then vanitie God then Idols They may be fitly paralelld with the Prodigall Hee forsooke 1. His Fathers house for a strange countrey these the Church Gods house for the world a place wherein they should be strangers and wherein I am sure they shall not be long dwellers 2. His Fathers inheritance for a bag of money so these will not tarrie for their heritagein heauen but take the bags which Mammon thrusts into their hands on the present Who but a Foole will refuse the assured reuersion of some great Lordship though expectant on the expiration of three liues for a ready summe of money not enough to buy the least sticke on the ground This iâ—… the worldlings folly rather to take a piece ofâ—… p-coine in hand then to trust God for the inualuable masse of glory 3. He forsakes his louing friends for harlots creatures of spoile and rapine so these the company of Saints For the Sonnes of Beliall those that sing praises for those that roare blasphemies 4. Lastly the bread in his Fathers house for huskes of beanes so these leaue Christ the true bread of life for the draffe which the swine of this world puddle in Here is their Folly to fasten on transient delights and to neglect the pleasures at the right hand of God for euermore 4. It is a Fooles propertie to runne on his course with precipitation Yet can he not out-runne the wicked whose driuing is like Iehu's the son of Nimshi he driueth as if he were mad As if he had receiued that commission salute no man by the way The wise man seeth the plague and hideth himselfe but the foole runneth on and is punished He goes he runnes he flies as if God that rides vpon the wings of the wind should not ouertake him Hee may passe a pace for he is benefited by the way which is smooth without rubbes and downe a hill for hell is a bottome Facilis descensus Auerni Hast might be good if the may were good and good speed added to it But this is Cursus celerrimus praeteruiam He needs not run so fast for numquamserò ad id venitur a quo nunquam receditur the foole may come soone enough to that place from whence he must neuer returne Thus you see the respondencie of the spirituall to the naturall Foole in their qualities Truly the wicked man is a Foole so Salomon expounds the one by the other Eccl. 7. Be not ouermuch wicked neither be thou foolish why shouldst thou die before thy time Fooles Obserue this is plurally and indefinitely spoken The number is not small Stultâ—…rum plena sunt omnia Christs flocke is little but Satans kingdome is of large bounds Plurima possima vile thinges are euer most plentifull Wisedome flies
fall into the hands of the liuing God It is then wretchedly done thou Foole to iest at sinne that angers God who is able to anger all the vaines of thy heart for it 6. Sinne which was punished euen in heauen Angeli detruduntur propter peecatum 2. Pet. 2. God spared not the Angels that sinned but cast them downe to hell It could bring downe Angels from heauen to hell how much more men from earth to hell If it could corrupt such glorious natures what power hath it against dust and ashes Art thou better or dearer then the Angelles were Dost thou flowt at that which condemned them Goe thy wayes make thy selfe merry with thy sinnes mocke at that which threw downe Angels Vnles God giue thee repentance and another minde thou shalt speed as the lost Angels did For God may as easilie cast thee from earth as he did them from heauen 7. Sinne which God so loathed that hee could not saue his owne elect because of it but by killing his owne Sonne It is such a disease that nothing but the bloud of the Sonne of God could cure it He cured vs by taking the receits himselfe which we should haue taken He is first cast into a Sweat such a sweat as neuer man but he felt when the bubbles were droppes of bloud Would not sweating serue he comes to incision they pierce his hands his feete his sides and set life it selfe abroach Hee must take a potion too as bitter as their malice could make it compounded of vineger gall And lastly he must take a stranger and stronger medicine then all the rest he must die for our sinnes Behold his harmles hands pierced for the sinnes our harmefull hands had committed His vndefiled feete that neuer stood in the wayes of euill nailed for the errors of our pathes Hee is spitted on to purge away our vncleannesse clad in scornefull Robes to couer our wickednesse whipped that we might escape euerlasting scourges He would thirst that our soules might be satisfied the Eternall would die that we might not die eternally He is content to beare all his Fathers wrath that no pang of that burden might be imposed vppon vs and seeme as forsaken a while that we by him might be receiued for euer Behold his side become bloudie his heart dry his face pale his armes stiffe after that the streame of bloud had ran downe to his wounded feet O thinke if euer man felt sorrow like him or if he felt any sorrow but for Sinne. Now is that Sinne to be laughed at that cost so much torment Did the pressure of it lie so heauie on the Sonne of God and doth a son of man make light of it Did it wring from him sweat and bloud and teares and vnconceiueable groanes of an afflicted spirit and dost thou O foole iest at it Alas that which put our infinite Redeemer God and man so hard to it must needs swallow vp and confound thee poore sinfull wretch It pressed him so farre that he cryed out to the amasement of earth and heauen My God My God why hast thou forsaken me Shall he cry for them and shal we laugh at them Thou mockest at thy oppressions oathes sacriledges lusts frauds for these hee groaned Thou scornest his Gospell preached he wept for thy scorne Thou knowest not O foole the price of a Sinne thou must doe if thy Sauiour did not for thee If he suffred not this for thee thou must suffer it for thy selfe Passio aeterna erit in te si passio Aeterni non erat pro te An eternall passion shall be vpon thee if the Eternals passion were not for thee Looke on thy Sauiour and make not a mocke at Sinne. 8 Lastly Sinne shall be punished with Death you know what death is the wages of it not onely the first but the second death Inexpressible are those torments when a reprobate would giue all the pleasures that eâ—…er he enioyed for one drop of water to coole his tongue Where there shall be vnquencheable fire to burne not to giue light saue a glimmering ad ag grauationem vt videant vnde doleant non ad consulâ—…ionem ne videant vnde gandeant to shew them the torments of others and others the torments of themselues But I cease vrging this terrour and had rather win you by the loue of God then by his wrath and Iustice. Neither neede I a stronger argument to disswade you from sinne then by his passion that dyed for vs being enemies For if the agonie anguish and heart-bloud of Iesus Christ shed for our sinnes will not moue vs to repentance we are in a desperate case Now therefore I fitly leaue Pauls adiuration so sweetely tempered in your bosomes commending that to your consciences and your consciences to God I beseech yâ—… brethren by the mercies of God that ye present your bodies a liuing sacrifice holy and acceptable vnto GOD. THE FIRE OF CONTENTION OR The trouble that followes the Gospell Lvk. 12. 49. I come to send fire on the earth and what will I if it be alreadie kindled BEfore I run vpon Diuision and yet Diuision is the subiect of my Text and for methods sake I must vse some diuision in my discourse I must let you vnderstand what this Fire is that is sent and how innocent our Sauiour is that sendeth it 1. There may be Dessention betwixt the good and the good and hereof is the Deuill the author It is the Enemie that sowes those Tares This is one of the abominations that the Lord abhorreth A false witnes that speaketh lies and him that soweth discord among brethren God is neuer the immediate cause of that which he abominates If any man seeme to be contentious we haue no such custome neither the Churches of God To cleare Christ and his Gospell from causing this the tenour of all Scriptures admonisheth vs with Saint Peter Be ye all of one mind hauing compassion one of another loue as brethren be pitifull be courteous Vnitie is the badge of Christianitie wee are all the members of one bodie The eye cannot say to the hands I haue no need of you c. We are all stones of one building therefore must not iarre one with another least we ruine the whole house Christ sayth that a kingdome diuided cannot stand The Souldiours would not diuide the vnseamed coate of Christ farre bee it from vs to rent his bodie There are three grounds of loue vertue pleasure profite Vertue all consent to be the surest and best That then which is grounded on the best vertue is the best vnitie and this is Faith Loue issuing from Faith is a bond able to tie God to man man to God and therefore man to man This knot is tyed so fast that the powers of hell cannot vndoe it All other vnities but the Communion of Saints may be broken There is no peace so indissoluble as the peace of faith So contrarily there
of God bestowed on vs to the edification and consolation of others spending our selues like torches to giue others light A Christian though he be the freest man of all yet he is seruant to all to Christ for himselfe to others for Christ serue one another in loue Let this affection of vnitie be encreased by considering three inconueniences of dissension 1. A great aduantage is giuen to the enemie They boast the goodnes of others errours whilst wee agree not in our truth They take opportunity to shuffle in their counterfet coine whiles wee consent not in our gold I say not so much for the waight or purenes of sub stance as for the fashion Is it not a shame for the children of God to dissent when the children of hell are at peace It is a military principle Tempt not an enemie by giuing him the aduantage What is this but to harten their malignant opposition to assault vs when they spie in the Citie a Breach Qui vnionem rumpit vnitatem ruit Hee that dissolues the vnion of parts ouerthrowes the vnitie of the whole 2. Sinne by this meanes steales vp nor is there an aduantage giuen only to our aduersaries of Rome but to our enemies of hell Wickednes is a crafty theefe which spying a towne on fire and all hands labouring to quench it takes his aduantage of booties and what others redeeme he steales Whiles we are busie about this Fire the deuils factors come abroad like Nicholas Clarkes and steale away soules Whiles so many disagree about Christs descending into â—…ell Sathan gathers many thether 3 Our soules by this meanes often become 〈◊〉 gather corruption for want of scowring them by repentance Whiles we are carefull and curious about mint and cummin Iustice and Pietie goe away neglected We at once grow hote in contention and cold in deuotion The fire of the Altar goes out whiles this fire of sedition is fewelled It was the comparison of a worthy Diuine The meanes whereby the sheepheards take the Pelican is to lay fire neere her nest which she in a foolish pitie to saue her young ones offers to flap out with her wings and so is burned her selfe So many in a fond compassion to quench this fire burne their owne wings rather then help others If our ashes could quench it we should not grudge them but since it encreaseth with part-takings let vs either quench it with our teares or by our prayers moue God to put it out Howsoeuer neglect wee not the estate of our owne soules nor suffer our hearts ouer-growne with the rust of corruption or mosse of securitie So thou mayest be like the gold-finer that is all day purifying of mettals till himselfe be reezed smooted and soiled all ouer Take heede thou mayest be so long about the fire till thou be made blacke with the smoke We haue brought together the Fire and the Fewell now we must looke for Kindlers The Kindler Of this fire is principally Satan it is hee that brings the fewell of good mens sanctitie and the fire of euill mens iniquitie together and so begets a great flame This he doth performe either by his Instruments or by himselfe He is the great Bustuarie himselfe and hath other deputed inflamers vnder him Sometimes immediately by himselfe Reu. 12. That great red Dragon with seauen heads and ten hornes and seauen Crownes on his heads stands before the woman which was ready to be deliuered for to deuoure her child so soone as it was borne When he perceiued that the Great Light Christ was come into the world by throwing downe his oracles of darknes he begins to bustle and howsoeuer he speeds he wil fight two or three bouts with him in a monomachie or duell person to person He durst not trust this battell to an instrument or fight by Attourney this fire he will kindle himselfe As proud as he is rather then he will hazard the escaping of a soule from his blacke kingdome he will in his owne proper person take the paines to hamper him with his strongest temptations Sometimes by his instrumentes which are many thousands for if we compare numbers he hath more helpers on earth to kindle this fire then Christ hath servants to put it out Therfore he is called the God of this world where sub nomine mundi are meant mundani worldlings Reu. 12. He is said to deceiue the whole world He labours to deceiue all that are in the world but he doth deceiue all that are of the world It was he that stirred vp couetousnes in the Sabeans and couetousnes stirred vp their harts against Iob. He incenseth Haman and Haman Ahashueroch against the Iewes He prouoked Iudas almost all Iudah against Iesus He kindleth malice in their harts that kindle these damnable fires shall burne in vnquenchable fire for his labour It is he that prouoketh the Magistrate to tyrannie the people to disobedience trecherie the learned to heresie the simple to securitie all to rebellion and impietie Men litle thinke whose instruments they are whose businesse they goe about when they put their finger in this fire It is the diuel that puts slander in their tongues malice in their hearts mischeefein their hands wherby they labour either seducere or abducere to corrupt mens soules or to cut their throates For Satans whole intent is to draw men a cultu Dei debito ad cultuâ—… suimet indebitum from worshiping the God of light to worship him that is an Angell of darknes Oh that men would consider what eternall fire is prepared for them by whom this mysticall fire is kindled Now Sathan kindleth two sorts of fires Generall or speciall And either of these is double The generall are extended either to errour or terrour 1. He kindles the fire of open warre He is the great generall of that armie Psal. 2. that doe band themselues against the Lords annointed The Dragon and his angels fight against Michael and his Angels There is no fighting against the Saints but vnder his colours Hee was the captaine in that ParisiaÌ„ massacre the Pilot to that inuincible nauie 88. He is the great master of the inquisition the grand Cair of all confederacles abroad the Machiauell of all conspiracies at home There was no treason but was first hammer'd in his forge tooke the damned fire from his breath The Pope hath bin his applauded Instrument many yeares to kindle these belluine Belial fires Innumerableseditions of warres haue bin sent from the enginous studie of his holy brest to vexe Christian Emperours and kings wherein continually the Pope gaue the battell but the Lord gaue the victorie and that where his vicar least intended it Hildebrand Hell-brandrather promised Rodolphus whom he incensed against his liege-Emperour Henricus assured conquest but it seemes the Bishop had small power in heauen whatsoeuer he pretended on earth for Rodolphus his ouerthrow gaue Henricus direct proofe to the contrary It
them casting vp white and red earth in abundance Wherewith his amazed eyes growing soone enamoured he desires a participation of their riches They refuse to ioyne him in their gaines vnlesse he wil ioyne himselfe in their paines Hereupon he fals to toyling digging deluing til some of the earth fals so hea uie vpon him that it lames him and he is able to goe no further There he dies in the sight of that Citie to which he could not goe for want of feet looseth a certaine substantial gift for an vncertain shadow of vaine hope You can easily apply it God of his gracious fauour not for our deserts giues man his creature a glorious Citie euen that whose foundations are of Iasper Saphyre and Emerald c. He doth more directes him the way to it Goe on this way Walke in loue He begins to trauell and comes within the sight of heauen but by the way he spies worldlings toyling in the earth and scraping together white and red clay siluer and gold the riches of this world Hereof desirous he is not suffered to partake except hee also partake of their couetousnes and corrupt fashions Now Mammon sets him on worke to digge out his owne damnation where after a while this gay earth comes tumbling fo fast vpon him that his feet be maimed his affections to heauen lost and he dyes short of that glorious Citie which the king of heauen purchased with his owne bloud and gaue him Thinke of this ye worldlings and seeing you know what it is to be charitable put your feet in this way Walke in Loue. There be yet others whose whole course is euery step out of the way to God who is Loue and they must walke in Loue that come vnto him 1. There is a path of Lust they erre damnably that call this the way of Loue. They turne a spirituall grace into a carnall vice and whereas Charitie and Chastity are of nearer allyance then sound these debauched tongues call vncleanesse Loue. Adulterie is a cursed way though a much coursed way for a whore is the high-way to the Deuill 2. There is a path of malice and they that trauell it are bound for the Enemie Their euill eye is vexed at Gods goodnes and their hands of desolation would vndoe his mercies Other mens health is their sicknes others weale their woe The Iesuites and their bloudy Proselyts are pilgrims in this way We know by experience the scope of their walkes Their malice was strong as Sauire in saxa but they would turne Ierusalem in aceruum Lapidum into a heape of stones Yea such was their rage that Nil reliqui fecerunt Vt non ipsis elementis fieret iniuria they spared not to let the elements know the madnesse of their violence They could not draw fire from heauen their betters could not do it in the dayes of Christ on earth therefore they seeke it they digge it from hell Flectere cùm nequeunt Superos Acheronta movebunt Here was a malicious walking 3. There is a counterfeit path the Travellers make as if they walked in loue but their loue is dissimulation It is not dilectio vera true love which S. Ioh. speakes of nor dilectio mera as Luther not a plaine-hearted loue They will cosen you vnseene and then like the whore in the Proverbes wipe their mouthes and it was not they Their art is Alios pellere aut tollere to giue others a wipe or a wound Iudas-like they salute those with a kisse against whome they intend most treason 4. There is a way directly crosse to loue which neither obeyes God for loue keepes the commandements nor comforts man for loue hath compassion on the distressed These haue feete swift enough but swift to shed bloud Destruction and miserie are in their wayes They are in Zedechiahs case both their eyes are put out and their feete lamed with the captiue chaines of Satan so easily carried downe to his infernall Babilon These are they that devoure a man and his heritage Therefore Christ calles their riches not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things without them as if they had swallowed them down into their bowels The phrase is vsed by Iob He hath swallowed downe riches he shall vomit them vp againe God shall cast them out of his belly When this vomit is given them you shall see strange stuffe come from them Here the raw and vndigested gobbets of vsurie there the mangled morsels of bloudy oppressions here fiue or sixe impropriate Churches there thousand acres of decayed tillage here a whole casket of bribes there whole houses and patrimonies of vndone orphans here an Inclosure of commons there a vastation of proper and sanctified things Rip vp their conscie nces and this is the stuffing of their hearts These walke crosse to the Crosse of Christ as Paul sayth they are Enemies cursed walkers Whereupon we may conclude with Bernard Periculosa tempora iam non instant sed extant the dangerous times are not comming but come vpon vs. The cold frost of indevotion is so generall that many haue benūmed ioynts they cannot walke in loue Others so stiffe and obdurate that they will meete all that walke in this way and with their turbulent malice striue to iustle them out of it Therefore David prayes Preserue me from the violent men that haue purposed to ouerthrowe my goings Let vs then vpon this great cause vse that deprecation in our Let any From pride vain-glory hypocrisie from envy hatred malice all vncharitablenes Good Lord deliver vs. I am loth to giue you a bitter farewell or to conconclude with a menace I see I cannot by the times leaue drinke to you any deeper in this cup of Charity I will touch it once againe and let every present soule that loues heauen pledge me Walke in loue The way to life everlasting is loue and hee that keepes the way is sure to come to the end We knowe that we haue passed from death to life because we loue the brethren For this are the workes of mercie charity piety and pitty so much commended in the Scriptures by the Fathers with so high titles because they are the appoynted way wherein we must walke and whereby we must worke vp our owne salvation Therefore the Apostle claps in the necke of good workes laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life Thereby wee lay the ground of saluation in our consciences and take assured hold of eternall life He that goes on in loue shall come home to life This comforts vs not in a presumption of merite but in confident knowledge that this is the way to glory wherein when we find our selues Walking wee are sure we are going to heauen and sing in the wayes of the Lord Great is the glory of the Lord.
Now therefore Put on as the elect of God holy and beloued bowels of mercies kindnes humblenes of minde c. As you claime any portion in those gracious blessings Election Sanctification and the loue of God as you would haue the sweet testimonie of the Spirit that you are sealed vp to the day of Redemption Put on mercie kindnes meeknes long suffering let them be as robes to couer you all ouer Yea bowels of mercies let them be as tender and inward to you as your most vitall parts Lay forbearance and forgiuenes as deare friends in your bosomes Depart from iniquitie for the high way of the vpright is to depart from euill and he that keepth his way preserueth his soule And above all these things put on Charitie which is the bond of perfectnesse Walke in loue And as many as walke according to this rule peace be on them and mercie and vppon the Israell of God Amen LOVES COPIE OR The best Precedent of Charitie EPHE 5. 2. As Christ loued vs. WE distinguished the whole verse into a Canon and a Crucifixe The Canon consisted of a Precept and a Precedent Loue is the Subiect and it is both commanded and commended Commanded in the Charge which you haue heard Commended in the Example which you shall heare I determined my speach with the Precept Walke in loue The Precedent or Patterne remaines to be propounded and expounded As Christ loued vs. Every word is emphaticall and there be foure signifying foure seuerall natures Here 1 As is a word of 1 Qualitie 2 Christ 2 Maiestie 3 Loued 3 Mercie 4 Vs 4 Miserie Two of these words be Vincula or Media that ioyne and vnite other things Sicut and Dilexit As and Loued As directs our loue to God and Man by the exemplified rule of Christ louing vs. Walke in loue to others As Christ loued vs. Loued is that blessed reconciling nature whereby Gods good Greatnes descends to our bad basenesse and the Iust giues to the vniust Saluation For what other nature but Mercie could reconcile so high Maiestie and so low Miserie As According to Zanchius his obseruation on this place is a note of Qualitie not Equalitie of Similitude not of Comparison We must loue others As Christ loued vs As for the manner not for the measure His loue was strong as Death for to the death hee loued vs. It was a bright cleare fire many maters could not quench it yea water and bloud could not put it out God so loued the World so freely so fatherly so fully as no tongue can tell no heart thinke The loue of Christ passeth knowledge To thinke of equalling this loue would be an impossible presumption Our loue is inconstant weake a mingled and often a mangled loue mingled with selfe loue and mangled with the wounding affections of the world Our loue is faine his strong ours ficle his constant ours limited his infinite Yet wee must follow him so fast as we can and so farre as wee may Walking in loue as he loued vs. His Walking in loue was strange and admirable hee tooke large steps from heauen to earth and from earth to heauen As Bernard on that speech of the Church concerning her Beloued Behold hee commeth leaping vpon the mountaines skipping vpon the hils He leaps from heauen to the Virgins wombe from the wombe to a manger from the manger to Egypt from Egypt to Iudah from thence to the Temple from the Temple vp to the Crosse from the Crosse downe to the graue from the graue vp to the earth and from the earth vp to the highest glory And he shall yet haue another leap from the right hand of his Father to iudge quicke and dead These were great iumpes large paces of loue When he made but one stride from the clouds to the cradle and another from the Cradle to the crosse and a third from the crosse to the crowne To come from the bosome of his immortall father to the wombe of his mortall mother was a great step From the lowest hell or depth of his humiliation to the highest heauen or top of his exaltation was a large pace We cannot take such large steps nor make such strides These leaps are beyond our agilitie our abilitie Yet we must follow him in loue stepping so farre as we can and walking so fast as we may Follow we carefully and chearfully though non passibus aequis The Father that takes his yong son into the field with bowes shafts and bids him shoot after him doth not expect that the child should shoote so farre as he but so farre as he can Though we cannot reach Christs marke yet If there be a willing mind it is accepted according to that a man hath not according to that he hath not Now this particle As is not barely similitudinary but hath a greater latitude and serues To Confine the Measure of our Imitation Define Matter Refine Manner 1. This Sicut Confines Our imitation and limits it to that circumference which the present rule or compasse giues it We may not follow Christ in all things but in this thing Loue As he loued vs. Our imitation hath a limitation that it may not exorbitantly start out of the circle There are speciall workes which God reserues to himselfe and wherein he did neuer commaund or commend mans following but rather strikes it downe as presumption His Power his Maiestie his Wisedome his Myracles cannot without a contumacious ambition be aymed at When Lucifer aspired to be like God in Maiestie he was throwne out of heauen When Adam contended to be like God in knowledge he was cast out of Paradise When Nebuchadnezzar arrogated to be like God in Power he was expulsed his kingdome When Simon Magus mounted to be like God in working Miracles and to flie in the ayre he was hurld downe and broke his necke God must not be imitated in his Finger in his Arme in his Braine in his Face but in his Bowels Not in the Finger of his Myracles nor in the Arme of his Power nor in the Braine of his Wisedome nor in the Face of his Maiestie but in the Bowels of his Mercy Be ye mercifull as your heauenly Father is mercifull And sayth Paul Put on the Bowels of mercy as Christ put them on Forbeare forgiue Walke in Loue As hee loued vs. Neither Angell nor Man did euer or shall euer offend in coueting to be like God in Loue Grace Mercy Goodnes So that this Sicut excludes his Myracles and directs vs to his Morralls Walke in Loue 〈◊〉 c. 2. This Sicut Defines What our Loue should be As Christ was to vs. Now his loue to vs had an infinite extention and is past the skill of men or Angels to describe Yet because this is the perfect Copy of our imitation and the infallible Rule whereby we must square our Charitie I must according to my shallow power wade a litle
is the Lord himself annointed And here all tongues grow dumbe admiratio sealeth vp euery lippe This is a depth beyond sounding You may perhaps drowsily heare this and coldly be affected with it but let me say Principalities and Powers Angels and Seraphins stood amazed at it We see the Ascent shall we bring downe againe this consideration by as many stayres 1. Consider him Almightie God taking vpon him Mans nature this is the first steppe downe wards The word was made flesh and dwelt among vs. And God sent forth his Sonne made of a woman And this was done Naturam suscipiendo nostram non mutando suam by putting on our nature not by putting off his owne Homo Deo accessit non Deus a serecessit He is both God and man yet but one Christ one not by confusion of substance but by vnitie of person Now in that this Eternall God became man he suffered more then man can suffer either liuing or dead That man should be turned into a beast into a worme into dust into nothing is not so great a disparagement as that the glorious God should become man He that thought it not robbery to bee equall with God was made in the likenesse of man Hee that is more excellent then the Angels became lower then the Angels that hee might aduance vs as high as the Angels Euen the brightnesse of Gods glorie takes on him the basenesse of our nature and hee that layd the foundations of the earth and made the world is now in the world made himselfe This is the first descending degree 2. The second stayre brings him yet lower He is made man but what Man Let him be vniuersall Monarch of the world and haue fealtie and homage acknowledged to him from all kings and Emperors as his viceroyes Let him walke vpon Crownes and scepters and let Princes attend on his Court and here was some Maiestie that might a little become the Son of God No such matter Indust formam serui He tooke vpon him the forme of a seruant He instructs vs to humilitie by his owne example The Sonne of man came not to be ministred vnto but to minister O Israel thou hast made me to serue with thy sinnes He gaue himselfe for a Minister not for a Master ad seruitutem non ad dominationem He that is Gods Sonne is made mans seruant Proudly blind blindly poore man that thou shouldest haue such a seruant as the Sonne of thy maker This is the second steppe downewards 3. This is not low enough yet I am a worme no man sayth the Psalmist in his Person Yea the shame of men and contempt of the people He is called Psal. 24. the King of glory Be yee open yee euerlasting doores and the King of glorie shall come in But Esa. 53. He is despised and reiected of men we hid as it were our faces from him he was despised and wee esteemed him not O the pittie of God that those two should come so neare together the King of glory and the shame of men Quo celsior maiestas eò miserior humilitas Thus sayth the Apo stle hee made himselfe of no reputation Hee that requires all honour as properly due to him makes himselfe not of little but of no reputation Here was deiection yea here was reiection Let him be layd in his poore cradle the Bethlemites reiect him the manger must serue no roome for him in the Inne Yea Hee came to his owne and his owne receiued him not All Israel is to hote for him hee is glad to flie into Egypt for protection Come hee to Ierusalem which he had honourd with his presence instructed with his Sermons amazed with his myracles wet and bedewed with his teares they reiect him I would and ye would not Comes he to his kindred they deride traduce him as if they were ashamed of his alliāce Comes he to his Disciples They goe backe will walke no more with him Will yet his Apostles tarry with him So they say ver 6. 8. Lord to whom shall we goe thou hast the words of eternall life Yet at last one betrayes him another forsweares him all forsake him Iesus is left alone in the middest of his enemies Can malice yet adde some further aggrauation to his contempt Yes they crucifie him with malefactors The qualitie of his companie is made to encrease his dishonour In medio Latronum tanquam Latronum immanissimus In the middest of theeues as it were the Prince of theeues sayth Luther He that thought it no robbery to be equall to the most holy God is made equall to theeues and murderers yea tanquam Dux as it were a Captaine amongst them This is the third step 4. But wee must goe yet lower Behold now the deepest stayre and the greatest reiection Affligit me Deus the Lord hath afflicted me in the day of his fierce anger It pleased the Lord to bruise him he hath put 〈◊〉 to griefe No burden seemes heauy when the comforts of God helpe to beare it When God will giue solace vexation makes but idle offers and assaults But now to the reiection of all the former the Lord turnes his backe vpon him as a stranger the Lord wounds him as an enemie He cryes out My God my God why hast thou forsaken me How could the Sunne and starres heauen and earth stand whiles their maker thus complained The former degree was deepe he was crucified with euill doers reckoned amongst the wicked Yet theeues fared better in death then he We find no irrisio no insultation no taunts no invectiues against thē They had nothing vpon them but paine hee both contempt torment If scorne and derision can vexe his good soule he shall haue it in peales of ordinance shotte against him Euen the basest enemies shall giue it Iewes Souldiours Persecutors yea suffering malefactors spare not to flowte him His bloud cānot appease them with out his reproch But yet the disciples are but weake men the Iewes but cruell persecutors the Deuils but malicious enemies all these doe but their kind but the lowest degree is God forgets him and in his feeling hee is forsaken of the highest Weigh all these circumstances and you shall truely behold the Person that gaue himselfe for vs. What We come to the Action Dedit Giuing is the argument of a free disposition Ioh. 10. I Lay downe my life No man taketh it from me but I lay it downe of my selfe I haue power to lay it downe and I haue power to take it againe He that giues life to vs gaue vp his owne life for vs. Hee did not sell set let or lend but giue Oblatus est quia ipse voluit He was offered because he would be offered No hand could cut that stone from the quarrey of heauen no violence pull him from the bosome of his Father but Sua misericordia his owne mercie he gaue
He commeth leaping vpon the mountaines skipping vpon the hils He comes with willingnesse and celeritie no humane resistance could hinder him not the hillockes of our lesser infirmities not the mountaines of our grosser iniquities could stay his mercifull pace towards vs. He gaue his life who could bereaue him of it To all the high Priestes armed forces he gaue but a verball encounter I am he and they retire and fall backward His very breath disperst them all Hee could as easily haue commanded fire from heauen to consume them or vapours from the earth to choake them He that controlles Deuils could easily haue quailed men More then twelue Legions of Angels were at his becke and euery Angell able to conquor a Legion of men Hee giues them leaue to take him yea power to kill him from himselfe is that power which apprehends himselfe Euen whiles he stands before Pilate scorned yet tels him Thou couldst haue no power against me nisi datam desuper vnlesse it were giuen thee from aboue His owne strength leads him not his aduersaries He could haue beene freed but he would not Constraint had abated his merite he will deserue though he die The losse of his life was necessary yet was it also voluntary Quod amittitur necessarium est quod emittitur voluntarium Therefore he gaue vp the Ghost In spight of all the world hee might haue kept his soule within his bodie he would not The world should haue bin burnt to cinders and all creatures on earth resolued to their originall dust before he could haue beene enforced Man could not take away his Spirit therefore he gaue it Otherwise if his Passion had beene onely Operis and not voluntatis materiall and not formall it could not haue beene meritorious or afforded satisfaction for vs. For that is onely done well that is done of our will But it is obiected out of Hebr. 5. that hee offered vp prayers and supplications with strong crying and teares vnto him that was able to saue him from death Hence some blasphemers say that Christ was a coward in fearing the naturall death of the bodie If hee had so feared it hee needed not to haue tasted it Christ indeed did naturally feare death otherwise he had not bin so affected as an ordinary man Yet he willingly suffered death otherwise he had not beene so well affected as an ordinary Martyre But he prayes thrice Let this cuppasse Diuines vsually distinguish here the Sententiaries thus That there was in Christ a double humane or created will the one voluntas vt natura a naturall will the other voluntas vt ratio a reasonable will Christ according to his naturall will trembled at the pangs of death and this without sinne for Nature abhorreth all destructiue things But in regard of his rationall will he willingly submits himselfe to drinke that cup. Not as I will O Father but as thou wilt Aman sayth Aquinas will not naturally endure the lancing of any member yet by his reasonable will he consents to it for the good of the whole bodie reason masters sense and cutting or cauterizing is endured So Christ by the strength of his naturall wil feared death but by his Reason perceiuing that the cutting wounding crucifying of the Head would bring health to the whole Bodie of his Church and either he must bleed on the Crosse or we must all burne in hell behold now he willingly and chearfully giues himselfe an offering and Sacrifice to God for vs. But was it a meere temporall death that our Sauiour feared No he saw the fierce wrath of his Father and therefore feared Many resolute men haue not shrunke at a little diuers Martyrs haue endured strange torments with magnanimitie But now when he that gaue them strength quakes at death shall wee say he was a Coward Alas that which would haue ouerwhelmed man would not haue made him shrinke that which he feared no mortall man but himselfe euer felt Yet hee feared The despaire of many thousand men was not so much as for him to feare He saw that which none saw the anger of an infinite God He perfectly appre hended the cause of feare our Sinne and torment He saw the bottome of the Cup how bitter and dreggish euery drop of that viall was He truely vnderstood the burden which we make light of Men feare not Hell because they know it not If they could see through the opened gates the insufferable horrors of that pit trembling quaking would run like an ague through their bones This insupportable lode he saw that the spunge of vengeance must be wrung out to him and hee must sucke it vp to the last and least drop Euery talent of our iniquities must be laid vpon him till as a cart he be loden with sheaues And with all this pressure hee must mount his Chariot of death the Crosse and there beare it till the appeased God gaue way to a Consummatum est It is finished The Philosopher could say that Sapiens miser magis est miser quà m stultus miser a wise man miserable is more miserable then a foole miserable because he vnderstands his miserie So that our Sauiours pangs were aggrauated by the fulnesse of his knowledge No maruell then if he might iustly take Dauids words out of his mouth Thy terrors haue I suffered with a troubled minde This thought drew from him those teares of bloud His eyes had formerly wept for our misdoings his whole bodie now weepes not afaint dew but hee swett out solid drops of bloud The thornes soourges nailes fetched bloud from him but not with such paine as this Sweat Outward violence drew on those these the extremitie of his troubled thought Here then was his cause of feare He saw our euerlasting destruction if he suffered not he saw the horrors which hee must suffer to ransome vs. Hinc illae lachrymae hence those grons teares cryes and sweat yet his loue conquerd all By nature he could willingly haue auoided this cup for loues sake to vs he tooke it in a willing hand So he had purposed so he hath performed And now to testifie his loue sayth my Text he freely Gaue. Whom Himselfe This is the third circumstance the Gift Himselfe Not an Angell for an Angell cannot sufficiently mediate betweene an immortall nature offended and a mortall nature corrupted The glorious Angels are blessed but finite and limited and therefore vnable to this expiation They cannot bee so sensibly touched with the feeling of our infirmities as hee that was in our owne nature in all poynts tempted like as we are sin onely excepted Not Saints for they haue no more oyle then will serue their owne Lampes They haue enough for themselues not of themselues all of Christ but none to spare Fooles cry Giue vs of your cyle They answere Not so least there be not enough for vs and you but goe ye rather to them that sell and buy for your selues They could not
one take a handfâ—…ll out of this sheafe put it into his own bosome So â—…rning this Fâ—…r vs into For me As Paul Gal. 2. I liue by the faith of the Son of God who loued me gaue himselfe for me Blessed faith that into the plurall Vs puts in the singular soule Me. Se dedit pro me Euery one is a rebell guiltie conuicted by the supreme Law death waites to arrest vs and damnation to receiue vs. What should we doe but pray beseech cry weepe till we can get our pardon sealed in the bloud of Iesus Christ and euery one find a sure testimonie in his owne soule that Christ gaue himselfe for me 2. This should moue vs was all this done for vs and shall we not be stirred Haue ye no regard Is it nothing to you that I suffer such sorrow as was never suffred All his agonie his cries and teares and groanes and pangs were for vs shall he thus grieue for vs and shall wee not grieue for our selues For our selues I say not so much for him Let his passion moue vs to compassion not of his sufferings alas our pittie can do him no good but of our sinnes which caused them Daughters of Ierusalem weepe not for me but weepe for your selues and for your children For our selues not for his paeynes that are past but for our owne that should haue beene and except our faith settes him in our stead shall bee Shall hee â—…eepe â—…o vs for vs and shall wee not mourne Shall he drinke so deepely to vâ—… in this cup of sorrow and shall we not pledge him Doth the wrath of God make the Sonne of God shriâ—…ke oâ—…t and shall not the servants for whome he suffered tâ—…mble Omâ—…s creatura compatitur Christâ—… 〈◊〉 Euery creature seemes to suffer with Christ. Sunne earth rockes sepulchers Solus miser 〈◊〉 non compatitur pro quo solo Christus patitur Onely man suffers nothing for whome Christ suffered all Doth his passion teare the Uaile rent the stones cleaue the rockes shake the earth open the graues and are our hearts more hard then those insensible creatures that they cannot be penetrated Doth heauen and earth Sunne and elements suffer with him and is it nothing to vs We wretched men that wee are that were the principals in this murder of Christ whereas Iudas Caiphas Pilate Souldiours Iewes were all but accessaries and instrumentall causes We may seeke to shift it from our selues driue this haynous fact vpon the Iewes but the exeâ—…utioner doth noâ—… properly kâ—…l the man 〈◊〉 peccatum 〈◊〉 est Sin our sinnes were the murderers Of vs he suffered and for vs he suffered vnite thâ—…se in your thoughts and tell me if his passion hâ—…th noâ—… cause to moue vs. And yet so obdurate are our hearâ—…s that wee cannot endure one houres discourse of this great busines Christ was many houres in dying for â—…s we cannot sit one houre to heare of it O that wee should find fault with heat or cold in harkning to these heauenly â—…isteries when he endured for vs such a 〈◊〉 such a sweat such agonie that through his flesh and skinne hee sweate drops of bloud Doth hee weepe teares of gorebloud for vs and cannot wee weepe teares of water for our selâ—…es 〈◊〉 how would wee die for him as hee dyed 〈◊〉 〈◊〉 we are wâ—…ry of hearing what he did foâ—… vs 3. This should 〈◊〉 〈◊〉 Christ deliuered 〈◊〉 to death for ouâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vs from death and 〈◊〉 〈◊〉 Hâ—… 〈◊〉 〈◊〉 〈◊〉 deâ—…troy the deuill but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither doth he take onely from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power to condemnâ—… 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 the power to rule and 〈◊〉 〈◊〉 〈◊〉 Chriâ—… death as it answers the Iustiâ—… of 〈◊〉 for 〈◊〉 〈◊〉 so it must kill in 〈◊〉 the will of 〈◊〉 Christ in â—…ll parts suffered that â—…e in all parts might 〈◊〉 mortified His â—…fferings were so abundant that men câ—…not know theâ—…r number nor Angels their naâ—…ure neiâ—…her 〈◊〉 nor Angels their measure His Passion â—…ound an end our thoughts cannot He Suffered At all times In all places In all senses In all members In body and soule also All for Vs 1. At all times in his childhood by pouertie and Herod in the strength of his dayes by the powers of earth by the powers of hell yea euen by the powers of heauen In the day hee lackes meate in the night a pillow Euen that holy time of the great Passouer is destined for his dying When they should kill the Paschall Laâ—…be in thankfulnesse they slay the Lambe of God in wickednes They admire the shadow yet condemne the substance All for vs that all times might yeelde vs comfort So the Apostle sweetly He dyed for vs that whether we wake or sheepe wee should liue together with him 2. In all places in the cradle by that Foxe in the streets by reuilers in the mountaine by those that would haue throwne him downe headlong in the Temple by them that toâ—…ke vp stones to cast at him In the high Priests hall by buffeâ—…rs in the garden by betrayers by the way loden with his crosse Lastly in Caluary a vild and stinking place among the bones of malefactors crucified Still all for vs that in all places the mercy of God might protect vs. 3. In all Senseâ—… For his tast loe it is â—…icted with gall vineger a bitter draught for a dying man His touch felt more the nailes driuen into his hands and feete and in those places wounded lies the greatest paine being the most sinewy parts of the bodie His Eares are full of the blasphemous contumelies which the sauage multitude belcâ—…ed out against him Not him but Barabbas they crie to Pilate preferring a murderer before a Sauiour Will you reade the speeches obiectuall to his hearing See Math. 27. ver 29. 39. 42. 44. 49. In all consider their blasphemie his patience For his Eyes whether can hee turne them without spectacles of sorrow The dispight of his enemies on the one side shewing their extremest malice the weeping and Lâ—…menting of his mother on the other side whose teares might wound his heart If any Sense were lesse afflicted it was his Smelling yet the putrified bones of Caluarie could be no pleasing sauour Thus suffered all his Senses That Tast that should be delighted with the wine of the vineyard that goeth downe sweetly is fed with vineger He lookes for good grapes behold Sower grapeâ—… he expects wine 〈◊〉 receiues vineger That Smell that should bee refreâ—…hed with the odorâ—…ferous sent of the beds of spices the pietie of his Saints is filled with the stence of iniquities Those hands that sway the Scepter of the heauenâ—… 〈◊〉 faineto carry the Reed of Reprâ—… endâ—… the â—…ailes of death Those eyes that were as a 〈◊〉 of Fire in respect of whom the very Sunne was darknes must be hold the
Which mysterie they thus resolue that the Lyon of Iudah should one day giue himselfe for vs a perfect expiatory Sacrifice Thus Once in the end of the world hath hee appeared to put away sinne by the sacrifice of himselfe 7. The last poynt is the Effect Of a sweet smelling sauour Here is the fruit and efficacie of all Neuer was the Lord pleased with sinfull man till now Were he neuer so angry here is a pacification a sweete sauour If the whole world were quintessenced into one perâ—…ume it could not yeeld so fragrant a smell We are all of our selues putida putrida cadâ—…vera dead and stinking carkases the pure nostrels of the most holy cannot endure vs behold the perâ—…ume that sweetens vs the redeeming bloud of the Lord Iesus This so filles him with a delightfull sent that hee will not smell our noisome wickednesse Let me leaue you with this comfort in your bosomes How vnsavoury soever our owne sinâ—… haue made vs yet if our hand of faith lay hold on this Saviours censor God will sent none of our corruptions but we shall smell sweetely in his nostrels Beâ—…d for all O deare Iesus Mori debâ—… tusolvis 〈◊〉 peccaviâ—…us tu â—…uis Opus sine exemplo gratia sine merito châ—…as sine â—…do We should die thou payest it we haue offended thou art punished A mercie without example a favour without merite a loue without measure Therefore I conclude my Sermon as we all shut vp our prayers with this one clause Through our Lord Iesus Christ. O Father of mercie accept our Sacrifice of Prayer and Prayse for his Sacrifice of payne and merite even for our Lord Iesus Christ his sake To whom with the Father blessed Spirit be all glory for ever Amen THE GOOD POLITICIAN DIRECTED MATTH 10. 16. Be ye wise as Serpents and harmelesse as Doues OVâ—… of euery creature simply considered there is some good to bee learned The diuine Poet sweetly The World 's a Schoole where in a generall siâ—…rie God alwayes reads dumbe lâ—…ctures of his glorie It is a three leau'd booke Heauen Earth and Sea and euery leafe of this booke euery line of euery leafe euery creature in this vniuerse can read to man for whom they were made a Diuinitie lecture In a speaking silence they preach to vs that Deitie which made both them and vs and them for vs. Seculâ—…m Speculum the world is a glasse wherein wee may behold our Creators Maiestie From the highest Angell to the lowest worme all instruct vs somewhat For one and the same almightie hand that made the Angels in heauen made also the wormes on earth Non superior in illis non inferior in istis Besides this generall lecture they haue all their particular schoole Salomon sends vs to the Aâ—…t to learne Prouidence Esay to the Oxe to learne thankfulnesse Many beasts doe excell Man in many naturall things Nos aper auditu praecellit aâ—…anea tactu Vultur odoratu Lynx visu simia gustu The Bore excels vs in hearing the spider in touching the Vulture in smelling the Lynx in seeing the Ape in tasting Some haue obserued that the art of curing the eyes was first taken from the Swallowes The Eâ—…gles haue taught vs architecture we receiued the light of Phlebotomie from the Hippopotamas The Egyptian bird Ibis first gaue to Physicians knowledge how to vse the Glister The Spider taught vs to Weaue Here the Serpent instructs vs in Policie the Doue in simplicitie Now we are falne among Serpents stinging serpents enemies to man can wee fetch away any good from them Yes those very venemous and malicious creatures shall afford vs Documenta not Nocumenta they shall teach vs not touch vs. I may say of them as it is sayd of the Iewes Hostes sunt in cordibus suffragatores in codicibus They are our enemies in their hearts our friends in their bookes The malice of Serpents is mortall their vse shall be vitall So it may so it shall if our sobrietie keepe the allowed compasse For our imitation is limited qualified We must not be in all points like Serpents nor in all respects like Doues but in some but in this Be ye wise as serpents harmelesse as doues Perhaps other vses might be accommodated As the Serpent might teach vs how with wisedome to dwell below on the earth and the Doue with wings of innocence to flie vp to heauen aboue We may in earthly matters keepe a serpentine and winding motion but to heauen with the Doue we must haue a strait course But I confine my selfe to the pith of the Text and our Sauiours meaning Be wise as Serpents innocent as Doues The words may not vnfitly be distinguished into a Perhibition Cohibition as it were the Raines and the Curbe The Perhibition allowance or Raines Be wise as serpents The Cohibition correctiue restraint or Curbe Be harmelesse as Doues They must goe hand in hand without disiunction Vnited they are commodious parted dangerous There is a necessitie of their vnion to our peace diuide them and you loose your selues Witte without innocence will offend others Innocence without witte will not defend our selues Prudentia sine simplicitate malitia simplicitas sine prudentia stultitia Witte without innocence is wickednesse innocence without witte is foolishnes Whosoeuer hath the one and wants the other must needs be either guiltie of follie or of dishonestie Least we be too craftie and circumuent others let vs keepe the innocencie of the Doue least we be too simple and others circumuent vs let vs keepe the wisedome of the Serpent Let vs first see from the Serpent how we should bee wise and then goe to the Doue for innocence Sixe principall Lessons of Wisedome the Serpent may teach vs. 1. Their first policie is by all possible meanes to defend their head If they must encounter with danger they expose their whole body to it but howsoeuer they will safeguard their head They write of them that though all a serpents body be mangled vnlesse his head be cut off which he cunningly hides by a kind of attractiue power and vigor one part will come to another againe This is to vs a singular document of Wisedome to looke well to our Head Christ is our Head and the sinewes and nerues that knitte vs to him is our Faith and Hope let vs preserue these indanted indamaged We fight against an enemie that seekes especially to wound vs there He strikes indeed at euery place he hath sayth Ierome noâ—…ina mille mille nocendi artes therefore Paul chargeth vs to Put on the whole armour of God that we may be able to stand against all the wâ—…les of the Deuill but especially the head Aboue all take the shield of Faith and the Helmet of saluation saue the Head Protect all parts if it be possâ—…le let not oppression wound thee in the hand nor blasphemie in the tongue nor wantonnes in the eye nor couetousnesse
the eyes of Doues by the riuers of water washed with milke â—…d fitly set as a precious stone in the foile of a Ring A white doue is a pleasing sight but not like a white soule 2. Chastitie Nescit aduâ—…erij flaâ—…am inteâ—…erata Columba The Doue knowes not the luxurious pollution of an adulterate bed Who euer saw Doue sicke of that lustfull disease Happie bodie that hath such continencie and blessed soule which shall be presented a pure virgin to Iesus Christ. They are virgines and follow the Lambe whether sâ—…euer he goeth 3. Fruitfulnesse Most moneths in the yeare they bring forth young The faithfull are in this respect Doues for faith is euer pregnant of good workes trauels with them and on all occasions brings them forth 4. Amitie They loue their owne mates not changing till death giue one of them a bill of diuorce Gâ—…mit â—…urtur the turtle groanes when hee hath lost his mate Nature teacheth them what Reason aboue nature and Grace aboue Reason teacheth vs to reioyce with the wiues of our youth 5. Vnitie They liue feed flie by companies Many of them can agree quietly in one house Euen teaching vs how good and pleasant it is for brethren to dwell together in vnitie That as we haue one hopâ—… so to haue one heart Therefore the holy Ghost came downe in the likenesse of a Doue of all birds and it was the Doue that would not leaue Noahs Arke But these are but circumstances my Câ—…nter is their Innocence Columba simplex est animal felle caret rostro non lâ—…dit Other fowles haue their talons and beakes whereby they gripe and deuoure like vsurers and oppressors in a Common-wealth The Doue hath no such weapon to vse no such heart to vse it They write that she hath no gall and so free from the bitternesse of anger Talem Columbam audiâ—…imus non talem hominem We haue heard of such a Doue not of such a Man Who can say he hath innocent hands and a simple heart Indeed none perfectly in Gods sight yet some haue had and may haue this in part by the witnesse of their owne consciences Samuel could chalenge the Israelites to accuse him Whose â—…xe haue I taken Whom haue I defrauded Of whose hâ—…d haâ—…e I receiued any bribe And Iob sweetly My heart shall not condemne me for my dayes If I haue lift vp my hand against the fatherles let it be broken If I reioyced at the destruction of him that hated me For that is true Innocence sayth Augustine quae nec inimico nocet that hurts not our verie enemie If my land cry against me or the furrowes thereof complaine Let thistles grow in stead of wheat and cockles in stead of barley How few amongst vs dare thus plead So Dauid O Lord thou knowest mine innocencâ—… O blessed testimonie This is Munus aâ—…eneus a wall of brasse about a man In 〈◊〉 sperâ—…re bonum nisi innocens nâ—… potest To hope for good in the middest of euils no man can but the Innocent He goes fearlesse of danger though not secure Impauidum ferient ruinae Neâ—… suspectus est paâ—… quod se non 〈◊〉 fecisse He cannot looke to suffer that wrong which he knowes hee hath not done Innocence sayth Chrysoft is free in seruitude safe in danger ioyfull in bonds Cum humiliatur erigitur â—…um pugnat vincit cum occiditur coronatur When it is cast downe it is raysed vp when it fights it conquers when it is killed it is crowned This is that â—…elesnes which must be ioyned with the Serpents Wisedome So Paul to his Romans I would hâ—…ue you wise vnto that which is good and simple concerning euill This is an excellent mixture sayth Gregor Vt simplicitatem 〈◊〉 astâ—…ia serpentis instrueret vt serpentis astutâ—… simplicitas coluâ—…â—…emperaret That the wisedome of the Serpent might instruct the simplicity of the Doue that the Doues simplicitie might temper the Serpents policie So â—…eda on the first of Iob. Iob is sayd to be simple and vpright simple in innocencie vpright in discreet equitie Simplex quia alijs non lâ—…dit rectus quia se ab alijs non corrumpi 〈◊〉 Simple in that he did not hurt others vpright in that he suffered not himselfe to be corrupted by others Non mulâ—…ùm distat in vitio aut decipere aus decipiposse There is small difference in that vice which either deceiues or may be deceiued The one is weakenesse the other wickednesse This is that grace to which the gates of heauen stand open Innocence But alas where shall the robbers and workers of violence appeare What shall become of the vsurer No creature in heauen or earth shall testifie his innocencie But the sighes cryes and grones of vndone parents of beggard widdowes and Orphanes shall witnesse the contrary All his money like Hempe seede is sowed with curses and euery obligation is written on earth with inke and bloud and in hell with bloud and fire What shall become of the Encloser of Commons Who shall plead his innocence Hedges ditches fields and townes the weeping of the poore the very lowings of beastes shall witnesse against him Where shall fraud cosenage racking of rents iniurie periurie mischiefe appeare You may conceale your craft from the eyes of man defraud the minister beguile your neighbour impouerish the Common-wealth vnperceiued vnpunished but know that the Lord will not hold you innocent I conclude Make you the picture of Innocencie and hang it in your houses but especially draw it in the table of your hearts Let it bee a Virgin faire and louely without any spot of wrong to blemish her beautie Let her garments be white as snow and yet not so white as her conscience Let the teares of compassion drop from her eyes and an Angell holding a bottle to catch them Let her weepe not so much for her owne afflictions as for the wickednes of her afflicters Let the wayes be milke where she sets her foote and let not the earth complaine of her pressure Let the Sun offer her his beames the clouds their raine the ground her fruits euery creature his vertue Let the poore blesse her yea let her very enemies be forced to prayse her Let the world be sommoned to accuse her of wrong and let none be found to witnesse it Let peace lie in her lappe and Integritie betweene her brests Let religion kisse her lippes and all Lawes reuerence her Patience possesse her heart and humilitie sit in her eyes Let all Christians make her the precedent of their liues and studie the doctrine that her mouth teacheth Let the Angels of heauen be her guardians and the mercie of God a shield of defence vnto her Let her tread vpon iniurie and stampe the Deuill and violence vnder her feete Let her greatest aduersaries Oppression and Hypocrisie flie from her presence Let rapine malice extortion depopulation fraud and wrong be as farre
skip out of the way of righteousnes at euery dog that reproachfully barkes at it nor at euery Siren that temptingly would call it aside The Deuill with all his force of terror or error cannot seduce it Constancie it is euer trauelling though through many hindrances It hath a heauy load of flesh to burden it and make euery step tedious yet it goes Cares for family troubles of contentious neighbours frowning of great aduersaries malicious turbulencie of the world all offer to stay it but it goes on As if it had receiued the Apostles Commission Salute none of these Remora's by the way it resteth not till it see the saluation of God The Lord deliuers the feete from falling that it may walke before God in the light of the living 3 We must not returne backe to Herod Why not to Herod He was a fit type of the Deuill and they that are recouered and escaped from him should not fall backe into his clutches The Deuill is like Herod both for his subtletie and crueltie The Herods were all dissemblers all cruell There was Herod Ascalonita Herod Antipas and Herod Agrippa all cruell in the butchering of Gods Saints Ascalonita necat pueros Antipa Iohannem Agrippa Iacobum mittitque in carcere Petrum Ascalonite makes an earnest shew of zeale to Christ but he desired not subijcerese Christ◅ sedsib◅ Christum not to become subiect to Christ but to make Christ the sub iect of his furie Antipas seemed to loue Iohn the Baptist but he suffers a dancing foote to kicke off his head The crueltie of the other Herod was monstrous He slew all those whom hee could suspect to issue from the line of Dauid all the Infants of Bethlem vnder two yeares old at one slaughter Hee slew his kinred his sister his wife his sonne Hee cut the throates of many noble Iewes whiles he lay on his death bed Yea made it in his will that so soone as euer the breath was out of his body all the sonnes of the nobler Iewes shut vp into a safe place should be instantly slaine to beare him company By this meanes hee resolued that some should lament his death which otherwise would haue bin the cause of great ioy A wretched Testament and fit for such a deuill to make That Deuill wee are charged not to returne to exceeds this both in subtletie and crueltie euen as much as a father may his Sonne Herod was not so perfect a Master of his art The wise men deceiued Herod hee must be a wise man indeed that ouer-reaches Satan Herod was a bungler to him he trusted to instruments to destroy Christ the Deuill lookes to that busines himselfe Hee can transforme himselfe into an Angel of light and rather then not draw men to hell hee will dissemble a loue to heauen He will speake good that he may worke euill and confesse the truth that therby hee may procure credit to greater falshood He can stoope to the reprobate like a tame horse till they get vp and ride him but when he hath them on his backe he runs post with them to hell When he hath thus excercised his policie wil he spare his power when his Foxes part is done hee begins his Lyons Bloud massacre destruction are his softest embraces horror and amazement are the pleasures of his Court kill kill burne burne is the language of his tongue to those miserable wretches which must euer be burning neuer consumed euer killing and neuer die Oh then let vs neuer returne to Herod nor venture on his mercie The poore bird that hath escaped the hawkes talons is carefull to auoyd his walke The strayed Lambe falne into the wolfes caue and deliuered by the Shephard will no more straggle out of the flocke If the Lord Iesus hath sought and brought vs to himselfe by the Starre of his Gospell let vs no more goe backe to Herod flying the workes of darknes and seruing the liuing God with an vpright heart Indeed they that are truely freed from his seruitude will neuer more become his vassalls Many seeme escaped that are not If the adulterer returne like the Hogge to the mire and the drunkard like the Dog to his vomit it is likely that they loue Herod well for they goe backe to him The minister may desire to offer them vp a liuing sacrifice to the Lord but like wild beasts they breake the rope and will not bee sacrificed But wee being deliuered by Christ out of the hands of our enemies must serue him without feare in holinesse and righteousnesse all the dayes of our life 4. Wee must goe to our owne Countrey In this world wee are but strangers though perhaps we thinke too well of these vanities yet they are but forraine things wee haue another home We may be rauished with this earth as Peter with Tabor Bonum hic it is good being here but if wee looke vp to that heauen which is our Countrey Mundi calcamus inutile pondus Behold the very outside is faire the outmost walls are beautified with glorious lights euerie one as a world for greatnes so a heauen for goodlinesse All those spangles bee as radiant stones full of Lustre pure gold to the drosse of earthly things What may wee then thinke there is within Yea whatsoeuer the wicked thinke yet this world is but the through-fare and it is not their home neither though indeede they haue their portion in this life It is sayd of Iudas going to hell that he went to his owne place therefore that and not this is their owne countrey as sure as they thinke themselues of this world In heauen there is all life no death in hell all death no life on earth men both liue and die passing through it as the wildernes either to Egipt or Canaan This earth as it is betweene both so it prepares vs for both and sends euery one to their owne countrey eternall ioy or euerlasting sorrow Hee that here dies to sinne shall hereafter liue in heauen he that liues in sinne shall hereafter die in hell All soiourne either with GOD feeding on his graces or with Satan surfe◅ing on his iniquities They that will haue Sathan for their host in transgression shall afterwards be his guests in perdition But they that obey God as theyr master shall also haue him their father and that for euer Contemne we then this world what though we haue many sorrows here a still succession of miseries we are not at home What stranger looks for kind vsage amongst his enemies As well might the captiue Iewes expect quiet among the Babilonians Thou art sure of a countrey wherein is peace In that heauen the wicked haue no part though here much pleasure When thou considerest this truely thou wouldst not change portions with them Let it be cōfort sufficient since we cannot haue both that we haue by many degrees the better Their owne countrey Heauen is our owne countrey 1. Ours ordained for vs by
heauen hic affuit inde non defuit Humana natura assumpta est Diuina non consumpta est Hee tooke Humanitie he lost not his Diuinitie He abideth Mariae Pater the Father of Mary who is made Mariae Filius the Sonne of Mary To vs a child is borne to vs a sonne is giuen Whereon Emissenus Natus qui sentiret occasum datus qni resciret exordium Hee was borne that should feele death hee was giuen that was from euerlasting and could not die Natus qui matre esset iunior datus quo nec Pater esset antiquior He that was borne was younger then his mother hee that was giuen was as eternall as his father He was Sonne to both God and Mary Non alter ex Patre alter ex Virgine sed aliter ex Patre aliter ex virgine As the flowers are said to haue Solem in coelo patrem solum in terra matrem so Christ hath a father in heauen without a mother a mother on earth without a father Here is then the wonder of his Humanitie The euerlasting Father is become a litle child He that spreads out the heauens is wrapd in swadling clouts Hee that is the Word becomes an Infant not able to speake The Sonne of God calls himselfe the Sonne of man His Humilitie If your vnderstandings can reach the depth of this bottome take it at one view The Sonne of God calls himselfe the Sonne of man The omnipotent Creator becomes an impotent creature As himselfe sayth Greater loue hath no man then this that a man lay downe his life for his friends So greater humilitie neuer was then this that God should be made man It is the voyce of Pride in man I will bee like God but the action of Humilitie in God I will be man Proud Nebuchadnezzar sayes Ero similis altissimo I will be like the Highest meeke Christ sayth Ero similis infimo I will be like the lowest hee put on him the the forme of a seruant yea hee was a despised Worme God spoke it in derision of sinfull man Behold hee is become as one of vs but now we may say God is become as one of vs. There the lowest aspires to bee the Highest here the Highest vouchsafes to be the lowest Alexander a sonne of man would make himselfe the sonne of God Christ the Sonne of God makes himselfe the sonne of man God in whose presence is fullnesse of ioy becomes a man full of sorroâ—…es Eternall rest betakes himselfe to vnrest hauing whilst hee liued i passiue action and when hee dyed actiue passion The LORD ouer all things and Heire of the world vndertakes ignominie and pouertie Ignominie the King of glory is become the shame of men Pouertie Pauper in nativitate pauperior in vita pauperrimus in cruce Poore in his Birth for borne in another mans stable poore in his Life fed at another mans table poore in his Death buried in another mans sepulcher There are sayth Bernard some that are humbled but not humble others that are humble not humbled and a third sort that are both humbled and humble Pharaoh was humbled and cast downe but not humble smitten with subuersion not moued with submission Gothfrey of Boloigne was not humbled yet humble for in the very heate and height of his honour he refused to be crowned in Ierusalem with a Crowne of gold because Christ his master had bin in that place crowned with a crowne of thornes Others are both humbled and humble When he slew them they sought him they returned and enquired early after GOD. Our Sauiour Christ was Passiuely humbled hee was made lower then the Angels by suffering death the Lord did breake him Actiuely he humbled himselfe he made himselfe of no reputation and tooke vpon him the forme of a seruant he humbled himselfe Habitually hee was humbled Learne of me for I am meeke and lowly in heart Let this obseruation lesson vs two dueties 1. Esteeme wee not the worse but the better of Christ that hee made himselfe the Sonne of man Let him not lose any part of his honour because hee abased himselfe for vs. Hee that tooke our flesh is also over all GOD blessed for ever Amen There is more in him then humanitie not alia persona but alia natura not another person but another nature Though hee bee verus homo hee is not merus homo And euen that Man that was crucified on a crosse and layed in a graue is more high then the heauens more holy then the Angels Stephen saw this very Sonne of man standing on the right hand of God The bloud of this Sonne of man giues saluation and to whome it doth not this Sonne of man shall adiudge them to condemnation Vnder this name and forme of Humilitie our Sauiour apposed his Disciples Whome do men say that I the Sonne of Man am Peter answeres for himselfe and the Apostles whatsoeuer the people thought Thou art Christ the Sonne of the living God He cals himselfe the Sonne of man Peter cals him the Sonne of God The Iewes see him onely a stâ—…mbling blocke and the Greekes foolishnesse but Christians see him the Power of God and the Wisedome of God The wicked behold him without forme or comelynesse or beauty to desire him but the faithfull behold him crowned with a Crowne his face shining as the Sunne in his glory Therefore Quantò minorem se fecit in humilitate tantò maiorem exhibuit in bonitate Quanto pro me vilior tanto mihi charior The lower hee brought himselfe in humilitie the higher hee magnified his mercie By so much as hee was made the baser for vs by so much let him be the dearer to vs. Obserue it O man quia limus es non sis superbus quia Deo iunctus non sis ingratus because thou art dust of thy selfe be not proud because thou art made immortall by Christ be not vnthankefull Condemned world that despisest him appearing as a silly man The Iewes expected an externall pompe in the Messias Can hee not come downe from the Crosse how should this man saue vs They consider not that hee who wanted a Rest for his head Bread for his followers fed some thousands of them with a few loaues that hee which wanted a pillow giues rest to all beleeuing soules that hee could but would not come downe from the crosse that the deare price of their redemption might be payed Many still haue such Iewish hearts what beleeue on a crucified man But Paul determines to know nothing but this Iesus Christ and him crucified They can be content to dwell with him on mount Tabor but not to follow him to mount Caluary They cleaue to him so long as hee giues them bread but forsake him when himselfe cryes for drinke Oderunt pannos tuos O Christ they like well
thy robes of glory but not thy rags of pouertie They loue him whiles the people cry Hosanna but shrinke backe when they cry Crucifie him All pleaseth them but the Crosse all the faire way of delights they will accompany him but at the Crosse they part They would share with him in his kingdome but they will none of his vassalage The Lyon in a Fable had many attendants and he prouided for them good cheare They like well of this and are proud of their master to whom all the other beastes gaue awe and obedience But it chanced that the Lyon fell into the daunger of the Dragon who had got him downe readie to deuoure him His followers seeing this quickly betake them to their heeles and fell euery beast to his old trade of rapine Onely the poore Lambe stood bleating by and though hee coulde not helpe would not forsake his Lord At last the Lyon gets the victory and treads the Dragon vnder his feet to death Then he punisheth those revolting traytors with deserued destruction and sets the Lambe by his owne side The great Lyon of Iudah feeds many of the Iewes and at this day profane wretches whilest his bountie lasts Christ and none but Christ. But when the Red Dragon hath got him vnder nailed him to the crosse Crucified him dead away goe these runnagates no more peny no more Paternoster If affliction come for Christ his cause they know where to find a kinder Master Backe to the world one to his fraud and hee will ouer-reach others with the sinne of deceitfulnesse though himselfe be ouer-reached with the deceitfulnesse of sinne Another to his vsurie and hee chymically proiects money out of the poores bowels A third to his couetousnesse and hee had rather that the very frame of the world should fall then the price of corne A fourth to his Idols and hee hopes for cakes from the Queene of heauen as if the King of heauen was not able to giue bread If the Lord pinch them with distresse they runne to Rome for succour expecting that from a blocke which they would not tarry to obtaine from the God of mercie Then they cry like the Israelites Vp make vs gods to goe before vs for as for this Moses wee know not what is become of him But at last this Lyon conquers the Dragon ouercomes Sathan his damnation what shall he then say to those Rebelles that would not haue him raigne ouer them But Bring those mine enemies and slay them before me But the poore and pure innocent Lambs that suffer with him shall raigne with him Blessed are they that suffer persecution for righteousnesse sake for theirs is the kingdome of heauen 〈◊〉 The other vse is St. Pauls Let the same minde be in you which was in Christ Iesus What mind is that Humilitie Ver. 7. He that thought it no robberie to bee equall with God humbled himselfe to become Man we should haue found it no robberie to be equall with Deuils and shall we be proud What an intolerable disproportion is this to behold Humilem Deum superbum hominem an humble God and a proud man Who can indure to see a Prince on foot his vassall mounted Shall the Sonne of God be thus humble for vs shall not we be humble for our selues For our selues I say that deserue to be cast downe among the lowest for our selues that we may be exalted He that here cals himselfe the Sonne of man is now glorified they that humbly acknowledge themselues to be the Sonnes of men that is mortall shal be made the Sonnes of God that is immortall In the first of King 19. There was a mightie strong winde that rent the mountaines and brake the rockes but God was not in the Wind the Lord will not rest in the turbulent spirit puffed vp with the wind of vaine-glory There was an earth-quake but God was not in the earth-quake He will not dwell in a couetous heart buryed in the furrowes of the earth and cares of the world There was a Fire but the Lord was not in the fire Hee will not rest in a cholericke angry soule full of combustion and furious heate There was a still soft voyce and the Lord came with it In a milde and humble spirit the God of heauen and earth will dwell The high and loftie One that inhabiteth eternitie will dwell in the contrite and humble soule It is a sweet mixture of Greatnesse and Goodnesse Vt dum nihil in honore sublimius nihil in humilitate submissius When the highest in dignitie are the lowest in courtesie Augustine called himselfe Minimum non solùm omnium Apostolorum sed etiam Episcoporum the least not onely of all the Apostles but of all the Bishops wheras he was the most illuminate doctor and best Bishop of his times Paul thought himselfe not worthy to be called an Apostle and behold he is called The Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Paul but The Apostle Abraham that esteemed himselfe dust and ashes is honoured to bee the Father of all them that beleeue Dauid sits content at his sheepe-folds the Lord makes him King ouer his Israell But as Humilitie like the Bee gathers Honey out of ranke Weeds very sinnes mouing to repentance So Pride like the Spider suckes poyson out of the fairest flowers the best graces and is corrupted with insolence Vna superbia destruit omnia Onely Pride ouerthrowes all It thrust proud Nabuchadnezzar out of mens societie proud Saul out of his kingdome proud Adam out of Paradise proud Haman out of the Court proud Lucifer out of heauen Pride had her beginning among the Angels that fell her continuance in earth her end in hell Poore man how ill it becomes thee to be proud when God himselfe is humble Is come We vnderstand the person let vs come to his Comming And herein Ecce veritatem behold his Truth Did God promise a Sonne of a virgin Emanuell a Sauiour He is as good as his word Venit he is come Did the sacrificed bloud of so many Buls Goates and Lambes prefigure the expiatory bloud of the Lambe of God to be shed Ecce agnus Dei Behold that Lambe of God that taketh away the sinnes of the world Is the Seed of the woman promised to breake the head of the serpent Behold he breakes the heauens and comes downe to doe it For this purpose the Sonne of God was manifested that he might destroy the workes of the Deuill Did God ingage his word for a Redeemer to purge our sinnes Call his name Iesus for he shall saue his people from their sinnes Against vnbeleeuing Atheists and mis-beleeuing Iewes here is sufficient conviction But I speake to Christians that beleeue he is come Hac fide credite venturum esse qua creditis venisse Beleeue that he will come againe with the same faith wherewith you beleeue he is come alreadie Doe not curtall Gods
word beleeuing onely so much as you list Faith is holy and catholicke if you distrust part of Gods word you prepare infidelitie to the whole Did God promise Christ and in the fulnes of time to send him Then since he hath againe promised him and appointed a day wherein he will iudge the world by that man he shall come As certainly as he came to suffer for the world so certainely shall he come to iudge the world Christ was once offered to beare the sinnes of many and vnto them that looke for him shall he appeare the second time without sinne vnto saluation He that kept his promise when he came to die for vs followed by some few poore Apostles will not breake it when he shal come in glory with thousaÌ„ds of Angels Neither did God onely promise that Christ should come but that all beleeuers should be saued by him As many as receiued him to them gaue he power to be the sonnes of God euen to them that beleeue on his Name Misit filium promisit in filio vitam He sent his Sonne to vs and saluation with him Wretched and desperate men that distrust this mercie Whosoeuer beleeues and is baptised shall be saued Whosoeuer Qui se ipsum excipit seipsum decipit Did not God spare to send his promised sonne out of his bosome to death and will hee to those that beleeue on him deny life No all his promises are Yea and Amen in Christ may these also be Yea and Amen in our beleeuing hearts A yeelding Deuill could say Iesus I knew yet some men are like that tempting deuill Math. 4. Si filiu Dei sis If thou be the sonne of God Si if as if they doubted whether he could or would saue them Is come There is a threefold Comming of Christ according to the threefold difference of Time Past Present Future As Bernard Venit Ad homines In homines Contra homines 1. First for the time past he came among men Iohn 1. 1. The word was made flesh and dwelt among vs. 2. For the present he comes into men by his Spirit and grace Reu. 3. I stand at the dore and knock if any open vnto me I will come into him 3. For the time to come hee shall come against men Rom. 2. At the day when God shall iudge the secrets of all hearts by Iesus Christ. Or as it is wittily obserued the Sunne of righteousnesse appeareth in three signes Leo Virgo Libra 1. In the Law like a Lyon roaring out terrible things with a voice not indurable And they sayd to Moses Speake thou with vs and we will heare but let not God speake with vs least we die 2. In the Gospell hee appeared in Virgo an Infant borne of a virgin Math. 1. 25. 3. At his last Audite hee shall appeare in Libra weighing all our thoughts words and workes in a balance Behold I come quickly my reward is with me to giue euery man according as his worke shal be Is come He was not fetched not forced sponte venit of his owne accord he is come No man taketh my life from me but I lay it downe of my selfe Ambrose on these words of Christ Are ye come out against a theefe with swords and staues to take me Stultum est cum gladijs eum quarere qui vltro se offâ—…rt It was superfluous folly to apprehend him with weapons that willingly offered himselfe to seeke him in the night by treason as if he shunned the light who was euery day teaching publiquely in the Temple Sed factum congruit tempori personis quia cùm essent tenebrae in tenebroso tempore tenebrosum opus excercebant The fact agrees to the time and Persons they were darknesse therefore they doe the worke of darknesse in a time of darknesse Indeed hee prayes Father saue mâ—…e from this houre but withall hee corrects himselfe Therefore came I to this houre But he is said to feare dâ—…th Hebr. 5. What is it to vs Quòd timuit that hee feared nostrum est quòd sustinuit that hee suffered Christs nature must needs abhorre destructiue things but his Rationall ouercame his Naturall will Hee feared death Ex affectu sensualitatis not Ex affectu rationis Hee eschewed it secundum se but did vnder goe it propter aliud Ex impetu naturae hee declined it but ex imperio rationis considering that either hee must come and die on earth or wee all must goe and die in hell and that the heads temporall death might procure the bodies eternall life behold the Sonne of man is come Neither was it necessary for him to loue his paine though hee so loued vsto suffer this paine No man properly loues the rod that beats him though hee loues for his soules good to be beaten As Augustin sayd of crosses Tollerare iubemur non amare Nemo quod tollerat amat etsi tollerare amat We are commanded to beare them not to loue them No man that euen loues to suffer loues that he suffers Voluntarily hee yeelds himselfe saluting Iudas by the name of Friend Amice â—…r venis He suffered not his followers to offend his enemies nor commands the Angels to defend himselfe O blind Iewes was it impossible for him de paruo slipite ligni descendere qui descendit a coelorum altitudine to come downe from a peice of wood that came downe from heaueÌ„ Nunquid tua vincula illuÌ„ possunt teâ—…ere quem câ—…li non possunt capere Shall your bonds hold him when the heauens could not containe him He came not to deliuer himselfe that was in freedome but to deliuer vs that were in bondage Is come Is Christ come to vs and shall not wee come to him Doth the Sonne of God come to the Sonnes of men and doe the Sonnes of men scorne to come to the Sonne of God Proud dust wilt thou not meet thy maker If any aske Whether is thy beloued gone that wee may seeke him with thee The Church answers My beloued is gone downe into his garden to the beds of spices to feed in the gardens and to gather Lillies You shall haue him in his Garden the Congregation of the faithfull Wheresoeuer a number is gathered together in his Name Behold Venit ad limina virtus Manna lies at your thresholds will you not goe forth and gather it The Bridegrome is come will you not make merrie with him The nice piece of dust like Idolatrous Ieroboam cryes the Church is too farre off the iourney too long to Christ. Hee came all that long way from heauen to earth for vs and is a mile too tedious to goe to him Goe too sede ede perde sit still eate thy meate and destroy thy selfe who shall blame the iustice of thy condemnation But for vs let vs leaue our pleasures and goe to our Sauiour Non sedeas sed cas ni pereas
occîdit peccatum he killed sinne In loue he seekes vs in wisedome he saues vs here was Amare sapere This sweet and comfortable note I must leaue to your meditations my speech must end his sauing though of his saluation there be no end Paruum est seruare bonos it is a small thing to saue those that are in no danger of spilling therefore lastly looke to the Obiect The lost There Ecce Potestatem behold his power He is that strongest man that vnbound vs from the fetters of sin and Sathan Fortissimus for caetera excellit caetera expellit he excels the rest he expels the rest He had need be powerfull that redeemes so weake man from the hands of so strong enemies Magnus venit medicus quia magnus iacebat aegrotus The whole world was sicke there had need be a great Physician for there was a great Patient Loe where wretchednes lies at the foot of Goodnesse ecce miserum ante misericordem What but infinite Miserie should be the fit obiect of infinite Mercie Here was then the purpose of Christs comming to seeke the lost to recall wanderers to heale the sicke to cleanse the Leprous to reuiue the dead to saue sinners He came not to call the righteous but sinners to repentance He leaues the nintie nine in the Wildernesse to seeke the lost sheepe Whether it bee meant of the iust Angels in Heauen as Ambrose Chrysostome Hilary Euthymius thinke Or those that thought theÌ„selues iust as Bucer and Ludolphus the Scribes and Pharises that presumed they needed no repentance He embraceth Publicans and sinners that confesse themselues sicke and lacking a Physician sinfull wretches and needing a Sauiour Those worldlings in the Gospell haue better cheare at home what care they for Christs supper It is the dry ground that thinkes well of raine the hungry soule that is glad of sustenance The mercie of God falls most welcome on the broken spirit They that feele themselues miserable and that they stand in need of euery droppe of his sauing bloud to those it runnes fresh and sweet They that feele themselues lost are found They are least of all lost that thinke themselues most lost they are nearest to their health that are most sensible of their sicknesse These hee seekes these he saues to these Nascens se dedit in socium conâ—…escens in cibum moriens in pretium regnans in praemium In his birth he became their companion in his life their food in his death their redemption in his glory their Saluation Lost but where was man lost There are diuerse loosing places 1. A garden of delights and there the first man lost himselfe and all vs in a Garden therefore our Sauiour found vs againe We were Lost in a garden of rest we are found in a garden of trouble The serpent could neuer take the hare he was too light footed for him till hee found him sleeping in a garden of sweet flowers vnder which the serpent lay hidden Whilst man not onely surfeits on pleasures but sleepes in them Satan that old serpent wounds him to death 2. A wildernesse is a place able to loose vs and that 's this world a wide and wilde forrest many lost in it Wee read of a rich man Luk. 12. that lost himselfe in one corner of this wildernesse his very barnes strange to be lost in a barne And yet how many loose themselues in a lesse roome their Counting house The vsurer hath there lost his soule and no man can find it It is so long wrapped vp among his bonds till Satan take the forfeit The depopulator takes a larger field to loose his soule in and to make sure worke that grace may neuer find it he hedges and ditches it in 3. Another loosing place is a Labyrinth or Maze In the Orchard of this world the God of it hath made a Labyrinth which St. Iohn describes The lust of the flesh the lust of the eyes and the pride of life The entrance hereinto is easie as you haue seene in that Embleme of Suretiship the Horne a man goes gently in at the Butte end but comes hardly out at the Buckall the comming forth is difficult It is so full of crooked meanders windings and turnings out of one sinne into another from consent to delight from delight to custome from custome to impenitencie that in this Labyrinth men soone grow to a maze and know not how to be extricated Labyrinthus quasi labor intus the wicked wearie themselues in the wayes of destruction Lust of the flesh lust of the eyes pride of life Haec trâ—…a pro trino Numine mundus habet This is the trinitie the world worships Lust of the flesh The adulterer looseth himselfe in the forbidden bed Inter mammillas perditur he is lost betweene the brests of a Harlot He that seekes for him must as the Pursuivant for the Seminary not forbeare the Mistresses bed to find him Lust of the eyes Ahab casts a couetous eye at Naboths vineyard Dauid a lustfull eye at Bathsheba The eye is the pulse of the soule as Physicians iudge of the heart by the pulse so wee by the eye A rolling eye a rouing heart The good eye keepes minute-time and strikes when iâ—… should the lustfull crotchet-time and so puts all out of tune Pride hath lost as many as any her fellow Deuils They say shee was borne in heauen and being cast downe wandred vpon earth where a woman tooke her in and there shee hath dwelt euer since Indeed Esay 3. the shop of pride is the womans wardrobe in this wardrobe many soules both of women and men too are lost The common studie is new fashions but it is an ill fashion thus to loose the soule If we would get out of this maze we must as God warned the Wisemen depart another way Out of lust we must wind forth by Chastitie out of couetousnesse by Charitie out of Pride by Humilitie Penitence is the clew to guide vs forth howsoeuer wee came in we must goe out by Repentance 4. A fourth loosing place is the multitude of new and strange wayes wherein men wander as Saul after his Asses and are lost There is a way to Rome a way to Amsterdam a way to the sillinesse of ignorance a way to the fullennesse of arrogancie None of all these is the way to Sion In the multitude of wayes multitude of soules loose themselues 5. Lastly some are lost in the darke vault of ignorance applauding themselues in their blindnes and like Bats refusing the Sun-shine They haue an Altar but it is Ignoto Deo to an vnknowne God Like the Hoast of the King of Syria they are blind and lost betwixt Dothan and Samaria They may grope as the Sodomites for the dore of heauen but let not the Pope make them beleeue that they can find it blind-fold Ignorance is not Gods Starre-chamber of light but the Deuils vault of darkenes By that doctrine
man should dye by the corruption of the aire from the cocatrice then the cocatrice by the resultance of it owne similitude from the glasse As the harlot will sooner peruert a man then he shall conuert the harlot Indeed they say if they first see vs they kill vs if we first see them they die So if we first see the damnation of a Courtezan we saue our selues if they first see wound vs we dye of it 6. There 's the Catterpillar you all know this to be the Couetous I confesse that other Serpents are also fit emblemes of the couetous as the Toad that eats sparingly of the very earth for feare it should be all wasted no food left for her The Germane Painters to signifie Couetousnes doe picture an old woman sitting vpon a toade Or the Earth-worme these wormes eate vp the fatt of the earth toades eate vp those wormes and dragons eate vp those toades So lightly pettie vsurers eate vp the fatte of the Countrey great oppressors deuoure those litle extortioners and at last the great red dragon swallowes those oppressors But here I especially liken them to Catterpillars Pline sayth that litle wormes bred in the green leaues of plants proue in three dayes catterpillars eate vp those plants The Countrey breeds these couetous wretches and they deuour her He writes also that Catterpillars are bred by a dew incrassated and thicked by the heate of the Sun It is the warmth of prospertie that breedes and feeds our vsurers Others say that they come of butterflies egs the which heate of the Sunne hatcheth working so fit a passiue matter to the forme of a catterpillar So commonly your vsurer hatcheth his riches out of the Butterflies egs laid abroad by prodigall young gallaÌ„ts The Scripture calls them great deuourers Eracam vix pascit hortus vnam A whole couÌ„trey wil not content one auarous catterpillar At last the catterpillars perish of theÌ„selues as ours do wilfully through famine are transformed into a bare emptie bagge or case If they perish in summer out of their rind being broken comes forth a butterfly Iust as wee see often from the ruines of a dead vsurer that was a Catterpillar springs a prodigall Heire that is a painted Butterflie 7. We haue also the Aspeâ—… that 's the traitours Seminary Lucan writes that the originall of Aspes was Affrica and that merchants translated them into Europe Sed quis erit nobis Lucripudor Inde petuntur Huc Lybicae mâ—…tes fecâ—…mus Aspida merces But what is our gaine sayth hee We haue made the Aspos a merchandice So these our Aspes are bred in Italie and ship'd ouer into England as a precious merchandice They speake themselues so gentle that a sucking child may play 〈◊〉 the holâ—… of these Aspes but wee haue found their boroughs the holes of treason and their vaults the vaults of gunpowder There is feud betwixt the Ichneumon and the Aspe they oft fight if the Aspe bite first the Ichneumon dyes if the Ichneumon first the Aspe dyes Let vs strike them with punishment lest they strike vs with death These Aspes kill many soules in our Land Aspidis mersu Loesum dormire fatentur In mortem antidotum nec valuisse ferunt If the be witched people once receiue their poyson they sleepe to death and no helpe preuailes for they will not come to Church to be cured 8. There is also the Lyzard the Embleme of the Slothfull As is also the Slow-worme or the serpentine Tortoice They write of the Lyzard that hauing laid egges shee forgets the very place where shee laid them She will lie still till you cut her in pieces and then the forepart runns away vpon two Legs and the hinder part on other two liuing apart till they meete againe and then are naturally â—…onioyned If the Lazy will follow the qualities let them take the name of Lisards 9. There is also the Sea-Serpent and that 's the Pirate a theefe crosse to all kind of theeues For other theeues first fall to robberie and then are cast into prison but he first casts himselfe into a prison and then falls to robberie In a litle vessell a very iayle with a large graue round about it he does all mischeefe At last when he growes great he ruines himselfe They write of a Sea-dragon that growes to a huge vastnesse but then the winds take him vp into the aire and by a violent agitation shake his body to pieces A noble part of Gods prouidence to tame that himselfe which his creatures cannot 10. There is the Stellion and that is the Extortioner Extortion and Cossenage is prouerbially called Crimen Stellionatus the sinne of Stellature When the Stellion hath cast his skinne hee greedily deuoures it againe which sayth Theophrastus hee doth in enuie because he vnderstands that it is a noble remedie against the falling sicknes So in malice it lines the guts with that couered the backe eats that in summer wherewith it was clothed in winter It destroyes the honey of Bees Stellio saepe fauos ignotus adedit So the extortioner spoiles the hiues deuours al the honey of pooremens gathering It is a beast full of spottes Aptumque colori Nomen habet varijs stellatus corpore guttis The spots that sticke vpon an Extortioner are more innumerable Cosonage is called Stellature It were wel if such Extortioners were serued as Budaus relates a historie of two Tribunes Qui per Stellaturas militibus multum abstulissent whom the Emperor commaunded to be stoned to death 11. The last is the great Serpent of all Draco the deuill who is called the Great red Dragon In idolatrous times and places dragons haue beene worshiped The common distinction is Angneb 〈◊〉 Serpentes terrarum Dracones Templorum Snakes of the water serpents of the earth dragons of the Temple There are too many wicked worldlings that still worship this God of the world the red Dragon The dragons haunt principally trees of frankincense Satan loues to haue men sacrifice to him he tempted the son of God to fall downe worship him Nothing but the smoke of Styrax can driue away dragons not holy water not crossings but onely faith in the Lord Iesus can put the deuil to flight Serpens serpentem deâ—…rando fit Draco The diuel at first was but a Serpent now by deuouring many millios of these serpeÌ„ts the wicked he is become a Dragon I should here shew you two things 1. The remedie to draw out this poyson and to cure the soule which is onely Sanguis medici the bloud of our Phisician As Moses lifted vp the serpent in the wilder nesse so was Christ lifted vp us a serpent that what eye of fayth soeuer lookes on him he may be healed of the sting of those fiery serpents and haue the damnable poyson of sinne drawne out 2. That our next course is Repentance for our sinnes That as the oile of Scorpions is the best remedie
for them that are stung with scorpions so repentance for sin is the best remedie within vs to expell the poyson of sinne Thinke of the Wise mans counsell Flie from sin as from the face of a serpent if thou commest too neare it it will bite thee and follow it Their Deafnesse remaines to be spokeÌ„ must remaine vnspoken How should they be cured that are deafe to the counsel of their Phisician Though there be poison in vs euen the poiso of dragoÌ„s yet God blesse vs from the deafnesse of the Adder Let vs heare our remedie embrace it pray to God for it and receiue it and The bloud of Iesus Christ clenseth vs from all our sinnes To this Sauiour let all that are saued giue prayse and glory for euer and euer Amen HEAVEN MADE SVRE OR The Certaintie of Saluation PSAL. 35. 3. Say vnto my soule I am thy saluation THE words containe a Petition for a Benediction The Supplicant is a king and his humble â—…te â—…s to the king of kings the king of Israel prayes to the king of heauen â—…arth He doth begge two things 1. That God would saue him 2. That God would certifie him of it So that the Text may be distributed accordingly In salutem Dei cortitudinem rei into Saluation and Assurance of it The Assurance Lies first in the words and shall haue the first place in my discourse Wherein I conceiue two things the Matter and the Manner The Matter is Assurance the Manner how assured Dic anima Say vnto my soule From the matter or Assurance obserue 1. That Saluation may be made sure to a man Dauid would neuer pray for that which could not be Nor would S. Peter charge vs with a dutie which stood not in possibilitie to be performed Make your election sure And to stoppe the baâ—…ng throates of all cauilling aduersaries Paul directly proues it Know yee not your owne selues how that Iesus Christ is in you except yee be reprobates We may then know that Christ is in vs if Christ be in vs we are in Christ if we be in Christ we cannot be condemned for There is no damnation to them which are in Christ Iesus But I leaue this point that it may be sure as granted and come to our selues that we may make it sure The Papists deny this and teach the contrary that Saluation cannot be made sure much good do 't them with their sory and heartlesse doctrine If they make that impossible to any which God hath made easie for many Into their secret let not my soule come 2. That the best Saints haue desired to make their Saluation sure Dauid that knew it yet intreats to know it more Psal. 41. I know thou fauourest me yet here still Dic anima Say vnto my soule I am thy saluation A man can neuer be too sure of his going to heauen If we purchase an inheritance on earth wee make it as sure and our tenure as strong as the brawne of the law or the braine of Lawyers can deuise We haue conueyance bonds and fines no streÌ„gth too much And shal we not be more curious in the setling our eternal inheritaÌ„ce in heauen Euen the best certeÌ„tie hath often in this thought it selfe weake Here wee find matter of consolation of Reprehension of Admonition Comfort to some reproofe to others warning to al. 1. Of Cosolation Euen Dauid desires better assurance to keepe vs from deiection behold they often thinke themselues weakest that are the strongest Sum Peccatorum maximus dicit Apostolorum non minimus He calls himselfe the Chiefest of sinners that was not the least of Saints Indeed sometimes a deare Saint may want feeling of the spirit of comfort Grace comes into the soule as the morning Sun into the world there is first a dawning then a meane light and at last the Sunne in his excellent brightnesse In a Christian life there is Professio Profectio Perfectio A profession of the name of Christ wrought in our conuersion not the huske of religion but the sap a pure heart a good conscience and faith vnfâ—…ned Next there is a profection or going forward â—…n grace working vp our saluation in feare and trembling Last a perfection or full assurance that we are sealed vp to the day of redemption And yet after this full assurance there may bee some feare it is not the commendation of this certainty to bee void of doubting The wealthiest Saints haue suspected their pouertie and the richest in grace are yet poorest in spirit As it is seene in rich misers they possesse much yet esteeme it little in respect of what they desire for Plenitudo opum non implet hiatum mentis the fulnesse of riches cannot answere the insatiable affection Whence it comes to passe that they haue restlesse thoughts and vexing cares for that they haue not not caring for that they haue So many good men rich in the graces of Gods spirit are so desirous of more that they regard not what they enioy but what they desire complaining often that they haue no grace no loue no life God doth sometimes from the best mens eyes hide that sauing goodnesse that is in their hearts 1. To extend their desires and sharpen their affection By this meanes he puts a hunger into their hearts after righteousnes whereas a sensible fulnes might take away their stomaches Deferred comforts quicken the appetite 2. To enlarge their ioyes when they shall finde againe the consolation which they thought lost Defiderata diù 〈◊〉 veniâ—…t What we much wished before it came we truely loue when it is come Our Lady had lost our Lord. Luk. 2. three dayes who can expresse the ioy of her soule when shee found him Shee reioyced not onely as a Mother finding her Sunne but as a sinner finding her Sauiour Iucundè obtinetur quod diù detinetur What was detained from vs with griefe must needs be obtained of vs with ioy 3. To trie whether we will serue God gratis and be constant in his obedience though we find no present recompence Satan obiects that against Iob Pro nihilo Doth Iob feare God for nought Thus put to the Test whether our seruice proceed from some other oblique respect or meerely out of loue to God when nothing but smart is presented to our instant sense 4. That our care may be the greater to keepe this comfort when we haue it Quod lachrymanter Iugemus ademptum vigilanter seruamus adeptum If we so sorrowfully lamented the losse sure we will looke well to the possession In all this Deus dona sua non negat sed commendat God intends not to deny vs his comforts but to instruct our hearts how to value them Citò data viliscunt If we might haue them for the first asking their worth would fall to the opinion of cheapnesse and contempt Wee shall haue it though we stay for it And to comfort vs let vs assuredly know
that this mourning for Gods absence is an euident demonstration of his presence 2. Of Reprehension to others that say they are sure of the purchase before they euer gaue earnest of the bargaine Presumption is to be auoided so well as despaire For as none more complaine that they want this assurance then they that haue it so none more boast of it then they that haue it not The fond hypocrite takes his owne presumption for this assurance he liues after the flesh yet brags of the Spirit This false opinion ariseth partly from his owne conceite partly from Satans deceite 1. From his owne Conceit he dreames of the Spirit and takes it granted that it euer rests within him but when his soule awakes he finds there no such manner of guest the holy Spirit neuer lodged there There is a generation that are pure in their owne eyes yet are not washed from their filthinesse These pure people so vaunt theâ—… assurance of saluation that they will scarce change places in heauen with St. Peter or St. Paul without boote The infallible marke of distinction which the Apostle sets on the Sonnes of God is this they are led by the Spirit Rom. 8. So many as are led by the Spirit of God 〈◊〉 sonnes of God The holy Ghost is their God and their guideâ—… and this Spirit 〈◊〉 them into all truth and guides them into the land of righteousnes But these men will Spiritum dâ—…ere lead the Spirit They are not ductible they will not be led by the Spirit into truth and pence but they will lead the Spirit as it were ouer-rule the holy Ghost to patronize their humours Let them be adulterers vsurers bribe-corrupted sacrilegious c. yet they are still men of the Spirit But of what Spirit Nesâ—…tis we may say to them as Christ to hit two hote disciples ye know not of what Spirit you are It is enough they thinke to haue oculos in coelo though they haue manus in fundo animos in profundâ—… It is held sufficient to haue eyes fixed on heauen though couetous hands busie on earth and crafty minds deepe as hell This ouer-venturous conceite that heauen is theirs how base and debauched liues so euer they liue is not assurance but presumption 2. This ariseth from Satans Deceite who cryes like Corah Ye take too much vpon you seeing all the congregation is â—…ily euery one of them You are holy enough you are sure of heauen what would you more You may sit downe and play your worke is done Hereupon they sing peace and Requiems to their soules and begin to wrappe vp their affections in worldly ioyes But Tranquilitas ista tempestas est this calme is the most grieuous storme This is carnall securitie not heauenly assurance As the Iewes went into captiuitie with Templum Domini the Temple of the Lord c. in their lips so many go to hell with the water of Baptisme on their faces and the assurance of saluation in their mouthes 3. Of Instruction teaching vs to keepe the euen-way of comfort eschewing both the rocke of presumption on the right hand and the gulfe of desperation on the left Let vs neither be Tumidi nor Timidi neyther ouer bold nor ouer-fainting But endeuour by faith to assure our selues of Iesus Christ and by repentance to assure our selues of faith and by an amended life to assure our selues of repentance For they must here liue to Gods glory that would hereafter liue in Gods glory 3. In the next place obserue the meanes how we may come by this assurance This is discouered in the text Dic animae Say vnto my Soule Who must speake God To whom must he speake to the Soule So that in this assurance God and the Soule must meet This St. Paul demonstrates The Spirit it selfe beareth witnesse with our spirit that we are the children of God The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contestari to beare witnesse together Neither our spirit alone nor Gods spirit alone makes this Certificate but both concurring Not our spirit alone can giue this assurance for mans heart is alwayes euill often deceitfull At all times euill Euery imagination of the thoughts of his heart is onely euill continually At some times deceitfull The heart is deceitfull aboue all things and desperately wicked Who can know it Non noui animam meam sayth Iob. I know not my owne soule though I were perfect And Paul concerning his Apostleship I know nothing by my selfe yet am I not hereby iustified And if Dauids soule could haue made a sufficient testimony alone what needed he pray Dic animae say Thou to my soule Some haue a true zeale of a false Religion and some a false zeale of a true Religion Paul before his conuersion had a true zeale of a false Religion I was exceedingly zealous of the traditions of my Fathers The Laodiceans had a false or rather no zeale of a true Religion I know thy works that thou art neither hote nor cold So that when about this certificate a man deales with his heart singly his heart will deale with him doubly No nor doth Gods spirit alone giue this Testimony least a vaine illusion should be taken for this holy perswasion But both Gods spirit and our spirit meeting together are Concordes and Contestes ioynt witnesses Indeed the principall worke comes from Gods spirit he is the primary cause of this assurance Now he certifies vs by word by deed and by seale By word terming vs in the Scripture Gods children and putting into our mouthes that filiall voyce whereby wee cry Abba Father By deed the fruit of the spirit is loue ioy peace long-suffering c. By these is our Election made sure sayth Saint Peter By Seale Grieue not the holy spirit of God by whom you are sealed to the day of redemption Now our spirit witnesseth with him from the sanctitie of our life faith and reformation He that beleeueth on the sonne of God hath the witnesse in himselfe 4. Lastly this is the sweetest comfort that can come to a man in this life euen an heauen vpon earth to be ascertained of his saluation There are many mysteries in the world which curious wits with perplexfull studies striue to apprehend But without this he that encreaseth knowledge encreaseth sorrow Vnum necessarium this one thing is onely necessary whatsoeuer I leaue vnknowne let me know this that I am the Lords Qui Christum discit satis est si caetera nescit He may without danger be ignorant of other things that truely knows Iesus Christ. There is no potion of miserie so embittered with gall but this can sweeten it with a cofortable rellish When enemies assault vs get vs vnder triumph ouer vs imagining that saluation it selfe cannot saue vs what is our comfort Noui in quem credidi I know whom I haue beleeued I am sure the Lord will not forsake me Deficit
hee thinkes of Preachers as the Deuill sayd of CHRIST that we come to torment him before his time Well then Reioyce sayth GOD Let thy heart cheare thee in the dayes of thy youth But ironice hee mockes when hee sayes so Now quod Deus loquitur ridens tu lege lacrymans What God speakes laughing doe thou read lamenting If God once laughes itis high time for vs to weepe They will not heare God when he preacheth in their health God will not heare them when they pray in their sicknes They would not hearken to him in the Pulpit nor hee to them on their death bed 6. God speakes by his Spirit This spirit beareth witnesse with our spirit c. Perhaps this is that voyce behind vs as it were whispering to our thoughts This is the way walke in it This is that speaking Spirit It is not yee that speake but the Spirit of your Father which speaketh in you It is this Spirit that speakes for vs and speakes to vs and speakes in vs. It is the Churches prayer Let him kisse mee with the kisses of his mouth Sanctus Spiritus osculum Patris The holy Ghost is the kisse of God the Father Whom God kisseth he loueth Now by all these wayes doth God speake peace to our consciences and say to our soules that hee is our Saluation 1. Hee may speake with his owne voyce and thus he gaue assurance to Abraham Feare not I am thy shield thy exceeding great reward If God speake comfort let hell roare horrour 2. Hee may speake by his workes actuall mercies to vs demonstrate that we are in his fauour and shall not be condemned By this I know thou fauourest mee because mine enemie doth not triumph ouer mee 3. Hee may speake by his sonne Come to mee all that labour and are heauie laden and I will ease you 4. He may speake by his Scripture this is Gods Epistle to vs and his letters Patent wherein are granted to vs all the priuiledges of saluation An vniuersall Siquis Whosoeuer beleeues and is Baptised shall be saued 5. He may speake by his Ministers to whom he hath giuen the Ministerie of reconciliation 6. He doth speake this by his spirit he sendeth forth the spirit of his sonne into our hearts crying Abba Father By all these voyces God sayes to his elect I am your saluation To my Soule Many heare God speaking comfort to the corporall care that heare him not speaking this to the soule They heare him but they feele him not The best assurance is from feeling Come neare let mee feele thee my Sonne sayd Isaacto Iacob let me feele thee my Father say wee to God The thronging Iewes heard Christ but Zacheus that beleeuing Publican felt Christ. This day is saluation come to thy house My Soule There is no vexation to the vexation of the soule so no consolation to the consolation of the soule Dauid in this Psalme calls it his Darling Rescue my soule from their destructions my Darling from the Lyons The same Prophet complained of a great vnrest when his soule was disquieted within him Ionas of a grieuous sicknesse when his soule fainted Ioseph had a cruell bondage when The yron entred his soule So no comfort to the comfort of the soule In the multitude of my thoughts within me Thy comforts haue refreshed my soule The wicked heare tell of Gods mercies communitur audimus verbum salutis but God speakes not to their soules Therefore they cannot say with Mary My soule reioyceth This ioy when God speakes peace to the soule is ineffabile gaudium a iubilation of the heart which a man can neither recitare nor reticere neither suppresse nor expresse It giues end to all â—…arres doubts and differences ouercomes the world non-sutes the deuill and makes a man keepe Hilary Terme all his life To my Soule Mine I might here examine whose this Mea is who is the owner of this my A prophet a king a man after Gods owne heart that confessed himselfe the beloued of God that knew the Lord would neuer forsake him holy happy Dauid ownes this meae hee knowes the Lord loues him yet desires to know it more Dic animae Mea say to My soule But let this teach vs to make much of this My. Luther sayes there is great diuinitie in pronounes The Assurance that GOD will saue some is a fayth incident to Deuills The very Reprobates may beleeue that there is a booke of Election but GOD neuer told them that their names were written there The hungry begger at the Feast-house gate smells good cheare but the Master doth not say this is prouided for thee It is small comfort to the harbourlesse wretch to passe through a goodly Citie and see many glorious buildings When hee cannot say Haec mea domus I haue a place here The beautie of that excellent Citie Ierusalem built with Saphyres Emeralds Chrysolites and such precious stones the foundation and walls whereof are perfect gold affords a soule no comfort vnlesse hee can say mea ciuitas I haue a Mansion in it The all sufficient merits of Christ doe thee no good vnlesse tua pars portio hee bee thy Sauiour Happy soule that can say with the Psalmist O Lord thou art my portion Let vs all haue oyle in our Lampes lest if wee bee then to buy beg or borow wee be shut out of doores like the fooles not worthy of entrance Pray Lord say vnto my soule I am thy saluation I am thy saluation The Petition is ended I will but looke into the Benediction wherein I should consider these foure circumstances Quis quid Cui quando Who What to Whom When. Who. The Lord to the Lord Dauid prayes He hath made a good choice for there is saluation in none other Thou hast destroyed thy selfe but in me is thy helpe The world failes the flesh fals the Deuill kils onely the Lord saues What. Saluation a speciall good thing euery mans desire who would not bee saued Euery man would goe to heauen though perhaps hee runnes a course directly to hell Beatus vult homo esse etiam non sic viuendo vt possit esse Man would be blessed though he takes the course to be cursed I will giue thee a Lordship saith God to Esau. I will giue thee a kingdome sayth God to Saul I will giue thee an Apostleship sayth God to Iudas But I will be thy saluation he sayes to Dauid and to none but Saints Indeed this voyce comes from heauen comes vnto earth but onely through the mediator betwixt heauen and earth Iesus Christ. Hee is the alone Sauiour Worldlings possesse many things but haue right to nothing because not right to him that is the heire of all thinges Christ. The soule is the perfection of the bodie Reason of the Soule Religion of reason Faith of Religion Christ of faith A man can warrant vs vpon earth that
our land is ours our garment ours our money seruant beast ours and that he is a theefe who robs vs of these But all the men in the world cannot warrant vs our Saluation but onely Iesus Christ. Therefore that we may haue assurance that all these are ours and that wee shall neuer answere for euery bit of bread we haue eaten and for euery drop of wine we haue drunke that our possessions are our owne our gold robes rents revenues are our owne let vs be Christs Whether Paul or Apollo or Cephas or the World or life or death or thinges present or thinges to come all are yours and ye are Christ's and Christ is Gods Be sure of saluation and be sure of all For he that spared not his owne sonne but deliuered him vp for vs all how shall he not with him also freely giue vs all things To whom My saluation not others onely but Mine A man and a Christian are two creatures he may bee a man that hath reason and outward blessings he is onely a Christian that hath faith and part in the saluation of Christ. God is plentifull saluation but it is not ordinary to find a Cui to whom Much of heauen is lost for lacke of a hand to apprehend it All passengers in this world presume they are going to heauen but we may guesse by the throng that the greater part take the broader way Christ leauing the earth in respect of his bodily presence left there his Gospell to apply to mens soules the vertue of his death and passion Ministers preach this Gospell people heare this Gospell all boast of this Gospell yet himselfe foretels that when he comes againe he shall scarce find faith vppon earth No doubt he shall find Christians enow but scarce faith Saluation is common as St. Iude speaketh When I gaue all diligence to write vnto you of the common saluation but few make it proper to themselues That God is my saluation and thy saluation this is the comfort When. In the time present I am Sum non sufficit quòd ere It is comfort to Israell in captiuitie that God sayes Ero tua redemptio I will redeeme thee But the assurance that quiets the conscience is this I am thy saluation As God said to Abraham feare not I am with thee Deferred hope faints the heart Whatsoeuer God forbeare to assure vs O pray we him not to delay this Lord say to our soules I am your saluation To conclude it is saluation our Prophet desires that God would seale him vp for his childe then certifie him of it He requests not Riches he knew that man may be better fed then taught that wealth doth but franke men vp to death He that preferres Riches before his soule doth but sell the horse to buy the saddle or kill a good horse to catch a hare He begs not honour many haue leapt from the high throne to the low pitte The greatest commander on earth hath not a foote of ground in heauen except hee can get it by entitling himselfe to Christ. He desires not Pleasures he knowes there are as great miseries beyond prosperitie as on this side it And that all vanitie is but the indulgence of the present time a minute begins continues ends it for it endures but the acting knowes no solace in the memorie In the fairest garden of delights there is somewhat quod in ipsis floribus angat that stings in the midst of all vaine contents In a word it is not momentany variable apt to eyther change or chance that hee desires but eternall saluation He seekes like Mary that better part which shall neuer be taken from him The wise mans minde is euer aboue the moone saith Seneca let the world make neuer so great a noise as if it all ran vppon Coaches and all those full of roarers yet all peace is there It is not sublunary vnder the wheele of changeable mortalitie that he wishes but saluation To be saued is simply the best plot beate your braines and breake your sleepes and wast your marrowes to be wealthy to be worthy for riches for honours plot studie contriue be as politicke as you can and then kisse the childe of your owne braines hugge your inuentions applaud your wittes doat vpon your aduancements or aduantagements yet all these are but dreames When you awake you shall confesse that to make sure your saluation was the best plot and no studie shall yeeld you comfort but what hath bin spent about it What should wee then doe but worke and pray worke sayth Paul Worke vp your saluation with feare and trembling and then pray with our Prophet Lord say to our soules thou art our saluation with comfort and reioycing THE SOVLES REFVGE 1. PET. 4. 19. Let them that suffer according to the will of God commit the keeping of their soules to him in well doing as vnto a faithfull Creator ATRVE Christians life is one daie of three meales and euery meale hath in it two Courses His first meale is Nascâ—… renasci to be borne a sinner to bee new-borne a Saint I was borne in iniquitie and in firme did my mother conceive me there is one Course Except a man be borne againe he cannot see the kingdome of God there is the other Course His second meale is Benè agere malè pati to doe well and to suffer ill Doe good vnto all but especially to those that are of the houshold of Faith ther 's one Course of Doing c All that liue godly in Christ Iâ—…sus shall suffer persecution there 's the other Course of Suffering His third meale is Morâ—… viuere to die a temporall death to liue an eternall life The first is his Break-fast and herein he is naturally Natus daâ—… borne in sinne and condemned for sinne spiritually 〈◊〉 〈◊〉 borne againe in righteousnesse and iustified from sinne The last is his Supper wherein there is one bitter dish Death Statutum est omnibus semel mâ—…ri It is appoynted to all men to die once Omnibus semel plorisque bis to all once to many twice for there is a second death And that is truely a dâ—…th because it is mors vita the death of life the other rather a life for it is mors mâ—…rtis the death of death after which mors non erit vltra there shall be no more death Therefore rise that you may not fall rise now by a righteous life least you fall into an euerlasting death If the soule will not now rise the bodie shall one day bee raised and goe with the soule to Iudgement The second Course is incomparably sweet vinere post mortem to liue after death I say after death for a man mâ—…st die that hee may liue So that a good supper brings a good sleepe hee that liues well shall sleepe well Hee that now apprehends mercie mercie shall hereafter comprehend him Mercie is the vltimus 〈◊〉 no hope beâ—…nd
pardon they for merits we for mercies they for iustifying workes of their own we only for our sweet Sauiour Iesus Christ. 3. They that will neither trust others with their soule not keepe it theÌ„selues but either do sell it for ready money as Esau sold his Birthright Iudas 〈◊〉 Iesus Or pawne it for a good bribe some large teÌ„ptation of profit pleasure or honor they will not sell it out-right but morgage it for a while with a purpose that seâ—…dome speeds to redeeme it Or loose it walking negligently through the streets of this great Citie the world their soule is gone they are not aware of it Or giue away their soule as do the enuious and desperate haue nothing in lieu of it but terrors without horrors within they serue the deuills turne for nothing 4. They that will trust God with their soule but haue no warraÌ„t that God will keep it They lay al the burtheÌ„ vpon the shoulders of Christ meddle no more with the matter As if God would bring them to heaueÌ„ euen whilst they pursue the way to hel or keep that soule for the body when the body had quite giuen away the soule He neuer promised to saue a man against his will As he doth saue vs by his Son so he comands vs. to worke vp our saluation with feare trembling He that lies still in the myrie pitt of his sin trusts to heauen for helpe out without his owne concurring endeuour may hap to lie there still 2. Dying there is no comfort but to trust the soule with God So Dauid Lord into thy hands I commit my spirit So Steuen Lord Iesus receiue my spirit with these words our Lord Iesus himselfe gaue vp the Ghost It is iustice to restore whence we receiue It is not presumption but faith to trust God with thy spirit The soule of the king the soule of the beggar all one to him Dauid a king Lazarus a beggar God receiues both their soules From giuing vp the Ghost the highest is not exempted from giuing it into the hands of God the poorest is not excepted There is no comfort like this when riches bring aut nequam aut nequicquam either no comfort or discomfort when the wardrobe furniture iunkets wine offend thee when thy money cannot defend thee when thy doctors feed themselues at thy cost cannot feed thee when wife childreÌ„ friends stand weeping about thee where is thy helpe thy hope all the world hath not a dramme of comfort for thee this sweetens all Lord into thy hands I commend my soule Thou hast redeemed me O thou God of truth Our Spirit is our dearest iewell howle and lament if thou thinke thy soule is lost But let thy faith know that is neuer lost which is committed to Gods keeping Spiritum emittis non amittis Duriùs seponitur sed melius reponitur That soule must needs passe quietly through the gates of death which is in the keeping of God Woe were vs if the Lord did not keepe it for vs whiles we haue it much more when we restore it While our soule dwels in our breast it is subiect to manifold miseries to manifest sinnes temptations passions misdeedes distemper vs in heauen it is free from all these Let the soule be once in the hands of God nec dolore pro peccato nec peccato prae dolore torquetur it is neither disquieted with sorrow for sinne nor with sinne which is beyond all sorrow There may be trouble in the wildernesse in the land of promise there is all peace Then may we sing Our soule is escaped as a bird out of the snare of the foulers the snare is broken and wee are escaped Inuadit Satanas euadit Christianus It is there aboue the reach of the deuill There is no euill admitted into the citie of heauen to wrastle with the citizens thereof Death is ready at hand about vs we carry deaths enow within vs we know we shall die we know not how soone it can neuer preuent vs or come too early if our soules bee in the keeping of God Man was not so happy when God gaue his soule to him as he is when he returnes it to God Giue it cheerefully and then like a faythfull Creator that thou giuest to him in short paine hee will giue thee backe with endlese ioy And so we come fittly from the Comfort of our Integritie The Boldnesse of this Comfort As vnto a faithfull Creator Wherein our confidence is heartned by a double argument the one drawne ex maiestate the other ex Misericordia from Maiestie from mercie His greatnes a Creator his goodnes a Faithfull Creator 1. Creator not a stranger to thee but he that made the. It is naturall to man to loue the worke of his owne hands Pigmalion dotes vpon the stone which himselfe had carued But much more naturall to loue his owne Images his children the walking Pictures of himselfe the diuided pieces of his owne body God loues vs as our Creator because his owne hands haue fashioned vs. But creauit vermiculos hee also made the wormes yeeld it and therefore non odit vermiculos hee hates not the very wormes Creauit Diabolum hee made the deuill no God made him an Angell hee made himselfe a deuill God loues him vt naturam as he is a nature hates him vt Diabolum as he is a corrupted nature an euill a deuil But we are not onely his creatures the workmanship of his hands but his children so Adam is called The sonne of God His owne Image fecit hominem in similitudinem suam he made man after his likenes in his Image We are more then opus Dei the meere worke of God for Imago Dei the very Image and similitude of God We may therefore be bold to commend our soules to God as a faithfull Creator Diuerse men haue that for their God which neuer was their Creator The proud man makes his Honour his god the couetous makes his gold his God the voluptuous makes his belly his God now whereas God not onely charged in the first Precept Thou shalt haue no other Gods before me but added further in the next Thou shalt not make to thee any Image or Similitude of any thing whether in heauen aboue or earth beneath or water vnder the earth c. These three sinnes seeme to crosse God in these three interdicted places For the proud man hath his Idol as it were in the aire the couetous man hath his Idol in the earth the drunken Epicure hath his Idol in the water Let them take their Gods to themselues let no Rachel that hath married Iacob steale away Labans Idols Our Creator is in heauen boldly giue thy soule to him who should better haue it then he that made it 2. The other argument of our comfort is that he is Fidelis a Faithfull Creator He is faithfull to thee how vnfaithfull soeuer thou hast beene