of his little Mat. 18. 10. ones saith The Angels of his little ones doe alwaies behold the face of his Father which is in Heaven Miraculously doth hee keepe us untill the day of our death Therefore saith David Thou hast shewed mee great troubles and adversities but Psal 71. 18. thou wilt returne and revive mee and wilt come againe and take mee from the depth of the earth Miraculously doth he continue his benefits towards us Therefore saith the sweet Singer of Israel Cast me not away in the time of my age forsake me not when my strength Psal 71. 8. faileth me let it be our Prayer If God had not aswell preserved us and kept us it had beene to small purpose to call us and sanctifie us This Doctrine then is a Doctrine of comfort that God preserveth us it is as Davids Harpe which rejoyced Saul in his melancholy God hath not onely made us but also preserved us in a wonderfull mercy He telleth all our steps He numbreth Iob 14. Psal 56. Psal 38. Psal 139. Psal 34. Mat. 10. our teares He counteth our dayes and times He telleth our members He reckoneth our bones Yea he telleth our haires Our steps our teares our dayes our members our bones our hayres are told and yet all these are but little a steppe is but a little space a teare is but a little water a member is but a little flesh a bone a little substance our dayes a little time our haire a little exerement yet all these are kept of God he that keepeth these little things will keepe our bodies and soules As Paul prayed for Thessalonica Now the very God of peace sanctifie you throughout and I pray God that your whole spirit soule and body may 1 Thes 5. 23. bee kept blamelesse untill the comming of our Lord and Saviour â—esus Christ. God therefore is continually to be praised quoth Ambrose The Saints though afflicted yet delivered In prosperis quia consolamnur in adversis quia corrigimur in prosperity because we are comforted in adversity because we are corrected before we were borne because he made us after we were borne because he saveth us in our sinnes because hee Ambr. in ora fu nebri in Theodosium Apoc. 2. 10. pardoneth us in our conversion because hee helpeth us in our preservation because he keepeth us and crowneth us But some will say doe we not see good men take harme sometime breake an arme a legge yea and sometime their necke Where is Gods providence how are they preserved I say that GOD sometime throwes them down and leaveth them to themselves that they may the better see their weakenesse and Gods power and being delivered glorifie him in it according to that precept of the Almighty call upon me in the day of trouble I will deliver thee and thou shalt glorifie mee Hereof come all those tragicall Psal 50. 15. speeches of the Saints that God maketh them as Buts and all his arrowes sticke deepe in them that hee feareth them with Iob 7. 12. 14 19. dreames and astonisheth them with visions and will not give them so much rest as to swallow their spettle that their heart panteth that their strength faileth the light of their eyes is Psal 38. 5. 8. 10. gone that their wounds are putrified and corrupt that they are weakened and sore broken and doe rore for the very disquietnesse of their hearts that they are as water powred out that all their bones be out of ioynt that their heart is as waxe melted Psal 22. 14. in the middest of their bowels that God bruiseth them as a Lion like a Crane or Swallow so God maketh them to chatter and to mourne like Doves True it is that they bee often Esay 38. 12 13. 14. in perill for a time Iacob lyeth in the Fields Gen. 30. 1 Sam. 24. Psal 125. Ier. 20. Dan. 3. David in the Wildernesse Ioseph in Prison Ieremy in the Dungeon The Three Children in the Oven Iohn in the hot Oyle at Ephesus Elias among Crowes Moses among Sheepe 1 Reg. 17. Exod. 2. Mat. 12. Dan. 6. Luke 16. Acts 27. Ionas among Fishes Daniel among Lions Lazarus among Dogges Paul among Snakes But at last commeth the yeere of Iubile and they are freed the cloud is dispersed and the Sunne shineth the clay is removed and the water runneth the ashes is scattered and the fire burneth the snare is broken and the Birds are delivered It is God that preserveth all things that he may have the glory Psal 174. 7. He kept the old world many yeeres from perishing and when it was destroyed he reserved a seed of 8. persons He will keep Gen. 8. this new World in the great burning For there shall bee a new God hath preserved his Scriptures God preserves Bodies and Soules Heaven and a new Earth Hee kept the primitive Church from ten great persecutours when the rivers were dyed with bloud when five thousand died every day except the Calends of Ianuarie hee kept the Scriptures from Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Dioclesian the one made monthly Inquisition for the Bibles and 2 Pet. 3. beheaded them that kept them the other commanded all to bee burnt yet Ezra and they continue to our good hee kept the knowledge of his Name in all the darkenesse of the World For as Iosephus saith Adam made two tables of stone or pillars Euseb lib. 1. in the one hee wrote Hominis lapsum Mans fall In the other Promissionem de Messia the promise of the Messiah and so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continueth to this day hee kept the Religion in the dayes of Queene Mary as hee kept the Law in the dayes of Manasses and Amon two or three Berries were left on the top of the tree some grapes after the vintage some eares of corne after the gleaning Hee kept our late blessed Queene when Stephen Gardiner bad Hew at the roote and when some others used her roughly when the plot of her death was layd Let our Soules praise the Lord and Psal 103. all that is within us praise his holy name God preserved the Fathers Aegypt received Athanasius from exile having beene seven yeeres in a Cisterne at Treveris France received Hilary returning from battell Antioch received Chrysostome from the malice of Arcadius and Eudoxia Italy welcomed Eusebius from exile and Millaine entertained Ambrose from the rage of Valentinian and Iustina God preserveth the World and all men in it and this preservation of the World is greater than the Creation of the World greater than the Ios 10. Iohn 2. John 6. drying up of the redde Sea greater than the standing of the Sunne and Moone in Aialon greater than the turning of Water into Wine greater than the feeding of five thousand men with five loaves and two fishes Et tamen haec omnes mirantur non quia majora sed quia rariora Vilescunt miracula
tie them together that these all agree in one to worke mischiefe They have Seven heads and tenne hornes Here in the wicked his members are Apoc. 12. like to their Head for howsoever they hate one another in private quarrels yet agree they in the maine point against God and good men Ephraim against Manasses Manasses against Ephraim Esa 9. yet both against Iuda The Pharises against the Saduces the Saduces against the Pharises yet both against Christ The Iewes Mat. 22. against the Gentiles the Gentiles against the Iews and yet both against Paul The Canonists against the Schoolemen and the Acts 19 9. Schoolemen against the Canonists for auricular Confession yet both against the Gospell Parish against Parish one against another yet all against the Minister This may be a good lesson to us that wee may learne all to joyne together against the common enemy If wee will not learne of God and good men to love one another and to cling and cleave together as one man for shame let us learne of Divels for they cleave together like burres Howsoever wee differ in private matters yet let us all agree together against the adversarie Division the cause of Confusion the Papists and other Hell-hounds of division that remaine within and without the Land Division in Christendome opened a way to the Turke to get Constantinople Buda Belgrade Strigonium and all Hungaria almost The division in Italy Inter Guelfos Gibelinos brought all into the hands of that man of Rome The division in England brought in the Spanish Navy hither Anno 1588. Sub spe vincendi In hope to have conquered us and that the Papists would have revolted to them But let not the Papists thinke that the Spaniards would have spared them all had beene fish that had come to net All had bin Huguenotes So was it in the massacre of Paris by the Guise So was it in the conquest of Antwerpe by Parma Therefore that Papist that hath an English heart left in his breast to knocke upon let him pray for our Soveraigne and State now and God blesse both the one and the other and make Gods and our foes his and our foot-stoole THE THIRTEENTH SERMON VERS 6. Hee hath reserved in everlasting chaines under darknesse The Angels that fell are reserved in eternall slaverie HAving already spoken of the sinne of the Angels wee are now come to handle their punishment their fall was great so was their punishment Quanto gradus altior tanto casus gravior the higher their state and condition the grievouser their fall Sin and punishment goe together like Ionathan and his harnesse-bearer Sin goeth before and punishment follows after If it was much for Caine Gen. 4. Gen. 3. to be a vagabond and Adam to be driven out of Paradise and Ismael out of his Father Abraham his house how much more for the Angels to bee driven out of heaven and not to returne like Noahs Dove to the Arke but to live in darkenesse for ever Let the earth tremble let the Sea make a noyse let the Ayre bee darke let all hearts melt and all faces gather blackenesse at the hearing of this Iudgement The Lords face is burning his lips are full of indignation Esa 30. 27 28. and his tongue is as a devouring fire his spirit is as a river that over-floweth up to the necke c. And when hee is kindled The rivers shall bee turned to pitch and the dust thereof into brimstone and the Cap. 34. 9 19. 11. land thereof shall be burning pitch it shall not be quenched night nor day the smoke thereof shall goe up ever it shall be desolate from generation to generation none shall passe through it for ever but the Pelicane and the Hedgehog shall possesse it the great Owle and the Raven shall dwell in it and hee shall stretch out upon it the line of vanity and the stones of emptinesse The Angels now are Divels reserved in chaines If The Divels malice infinite but his power iimited you aske mee where I say in the earth as it appeareth by the words of our Saviour When the uncleane spirit is driven out of a man hee walketh through drie places seeking rest and findeth none c. And not in the earth onely but in the ayre For hee is a Prince that ruleth Mat. 12. 43. Apoc. 20. 1 2 3. in the ayre and not in the earth and ayre onely but in the deepe also For saith Saint Iohn I saw an Angel come downe from Heaven having the key of the bottomelesse pit and a great chaine in his hand and hee tooke the Dragon that old Serpent which is the Divel and Satan and hee bound him a thousand yeeres and cast him into the bottomelesse pit and shut him up and sealed the doore upon him that hee should deceive the people no more But in that God hath reserved them in chaines it is a thing of singular comfort as was Davids harpe to Saul in his melancholly and the Dove to Noah in the deluge Like the news brought unto the shepheards whiles they were watching their flockes in the Gen. 8. Luk. 2. night Here therefore wee learne that they cannot passe their linckes and bounds they are under God Pendent exillius nutu they depend on his becke For God useth Satan to serve his justice yet Satan knoweth it not hee is Gods ban-dogge let slip at wandering sheepe and lawlesse swine he is Gods hangman or executioner to punish the reprobate yet can he goe no further than God will For he hath him in chaines as Clemens had Dandalus the Duke of Venice as Sapor had Valerian the Emperour Heereupon saith Gregory Diaboli semper iniqua voluntas nunquā injusta est potestas the Greg. will of the Divell is alwayes wicked but his power never unjust and he giveth the reason Voluntatem habet a se potestatem verò à domino he hath his will of himselfe but his power from God The spirit therefore that vexed Saul is called the evill spirit of the 1 Sam. 18. Lord evill in regard of his will the spirit of God in regard of the power given him of God Isodore saith Adversaria potestas non habet Isodore vim cogendi sed perswadendi the Divell hath no power to compell but to perswade For then he would not leave one man alive He is like the Libberd who is so hatefull to man that if he see but his Luk. 8. picture he will teare it in peeces The Divell could not enter into the swine but by licence An euill spirit vexed Saul but it is added That God sent him An evill spirit deceived Ahab but it is added that God put him into the mouths of the Prophets Satan 1 Sam. 16. 1 Reg. 22. Iob. 1. Exod. 11. could not touch Iob but as God permitted him Moses was a figure of Christ Pharaoh of the Divell now as Pharoah could not hold Israel in
and from noone unto night In the day Ios 10. of Ezechia the Sunne went tenne degrees backward In the day of Christs passion the Sunne waxed darke and the Moone lost her light the 1 Reg. 20. earth quaked the graves opened the stones brake the dead rose but in the day of Christ there shal be no Sunne no Moone no Heaven no earth For the Heavens shall passe away in manner of a tempest the Element shall melt for fervent heat the 2 Pet. 3. earth and all that is therupon shall burne and yet this burning shall not be a consuming of the substance but only a purging of the creatures from the drosse of those alterable qualities wherunto they are now subject And therfore finely to this purpose saith venerable Bede Per imaginem transeunt per essentiam subsistunt praeterit figura hujus mundi non substantia their image Beda faileth their essence remaineth the figure of this world passeth away not the substance For if the day of Christs humiliation was so glorious what shal be the day of his glorification Where then will appeare those that make the world and the things of the world their stay when the world and all the wealth and substance of the world must passe away And wher ewill the penny-father and covetous person appeare who like the serpent is ever licking up the dust of the earth and scraping up gold and silver that red and white earth when silver and gold and earth shal be no more Where will the proud ones appeare that fold themselves in silkes and loade themselves with pearles and Iewels when Iewels and pearles shal be no more Where then shall appeare the greedie oppressour whose throate hath beene an open sepulcher When he shal not find a man to oppresse any more Where shall the whoremonger appeare whose body hath beene as the Oven of a Baker when he shall find none to defile any more Where shall the slanderer appeare whose tongue hath cut like a sharpe rasor when he shall not finde any to slander any more where will the drunkard appeare that hath washed his soule with wine and strong drinke when there shal be no liquor any more Where will these magnificent and stately builders appeare when building and state shall fall all to the ground Where shall the usurer appeare who is worse than Hell for Hell torments only the bad but the usurer crusheth and oppresseth both good and bad I say where shall he appeare seeing his house here is the banke of the Divell and his purse Os diaboli the mouth of the Divell Surely he with the Divell must abide in Hell and torments surely all these and The fearfull estate of all sinners at the last judgment all other that have sowen in sinne shall reape miserie for these that have plowed wickednesse shall reape iniquitie Vanitie was their traffique and griefe will be their gaine Detestable was their life and damnable shall be their death For as they have sowen Hos 10. 13. so shall they reape they have sowen in the flesh and of the flesh they Gal. 6. 8. shall reape corruption Tribulation and anguish shall be upon the soule of every one of them when this great day shall be Let us pray therfore that in this great day Christ his wisdome may answere for ourfollie his humilitie for our pride his meekenesse for our crueltie his righteousnesse for our sinnes that this Lambe that was without spot may answere for us who like Iacobs Lambes are full of spots Ostende patri latus vulnera Shew the father thy side and wounds that thy side and wounds may heale us from these sinnes that like the blood of Abel crie against us Amen THE FOVRTEENTH SERMON VERS VII As Sodom and Gomorah and the Cities about them which in like manner as they did c. Sodomesfinne all kind of uncleanesse WEE are come to the third example of Sodome and Gomorah Wherin also he noteth their Sinne. punishment Their sinne was uncleanesse Fornication whordome Incest Buggerie their punishment hell fire the second death the burning lake fletus stridor dentium the horrour of conscience torments unspeakeable Now for their sinne it appeareth how filthy it is seeing that Paul would not have vs eate with whoremongers If any 1. Cor. 5. 11. saith he that is called a brother be a fornicator or covetous or an idolater or a rayler or a drunkard or an extortioner With such see yee eate not And in another place he would have us to be so far from this sinne that he would not have it to be once named amongst us much lesse committed For so runne his words But fornication and all uncleannesse or covetousnesse let it not be once named amongst you Ephes 5. 3. The name as it were darkeneth the Ayre and polluteth the earth the Lord Iesus condemneth the very intent of the heart even lusting after a woman though the act be not done you have heard Mat. 5. 27. 28. saith he that it was said unto them of the old time thou shalt not commit adulterie but I say unto you whosoever looketh upon a woman to lust after her hath committed adulterie with her alreadie in his heart Whordome is one of the manifest workes of the flesh For the Apostle reckoning up the workes of the flesh nameth adulterie Sodoms sinne all kind of uncleanesse first and placeth is as Vrias in the forefront of the battell The workes of the flesh saith he are manifest adultery fornication uncleanesse wantonnesse c. Yea this sinne brings with it horrible dishonour If a theefe saith Salomon steale to satisfy his soule because Gal. 5. 9. he is hungry men doe not so despise him but he that committeth adultery with a woman is destitute of understanding he shall find a wound Pro. 23. 27. and a dishonour that shall never be put away for a whore is a deepe ditch and a strange woman is a narrow pit Yea this sinne will make a man make shipwracke of innocency and honesty A man may aswell Pro. 6. 27. take fire in his bosome and not be burnt or goe upon coales and his feet not be burnt as goe into his neighbours wife and be innocent Pro. 23. 28. The strange woman increaseth the transgressors among men so that it is impossible to be incontinent and honest It is a sinne Hos 4. 11. Pro. 9. 18. Pro. 18. Pro. 6. 26. of which a man or a woman can hardly repent For whordome and wine as the Prophet notes take away the heart The Guests of a strange woman art most of them in Hell For the wiseman further avoucheth Surely her house tendeth to death and her pathes unto the dead This sinne will bring Gods curse upon a mans estate many a man by it is brought to a morsell of bread For fornication is a fire that will devour to destruction and roote out all a mans increase
Woe be to them that joyne Esa 5. 8. to house and lay field to field till there be no place that they may bee placed by their selves in the middest of the earth And againe Esay 30. 1. Woe to the rebellious children saith the Lord that take councell and Esa 30. 1. not at mee and cover with a covering but not by my Spirit c. And Habakuk 2. 9. Woe be to him that coveteth an evill covetousnesse to his Hab. 2. 9. house that he may set his nest on high and escape from the power of evill And Amos 6. 1. Woe to them that are at ease in Sion and trust in the mountaine of Samaria And Luke 6. 24. Woe bee to you that are Amos 6. rich for yee have received your consolation And Saint Iames saith Luke 6. 24. Iam. 5. 1 2 3. Plorate divites Goe to now ye rich men weepe and howle for the miseries that shall come upon you your riches are corrupt your garments moth-eaten your gold and silver is cankered and the rust of them shall be a witnesse against you and shall eat your flesh as it were fire And no marvell though so many woes are threatned against this sinne of covetousnesse for it is the originall of all sinne committed against God or man Against God the covetous man maketh gold his hope and saith to the wedge of Gold Thou art my confidence His Oxen his wealth his Iob 31. 24. riches is his creator redeemer and sanctifier his God the Father his God the Sonne his God the Holy Ghost His Creator for when he gets abundance of riches he thinks himselfe made but when by some accident he loseth a yoake of Oxen or some other temporall thing hee thinkes himselfe undone The Father Almighty maker of heaven and earth is not his Creator he sings that old song Sol re me fa sola res me facit only his wealth makes him God the Sonne is not his Redeemer his money delivers him from evill Hath he escaped any danger He thankes not God he thankes his gold Is he like to fall into any mischiefe hee puts his trust in his uncertaine riches Soule thou hast much goods in store take thy rest Luke 12. The Holy Ghost is none of his Sanctifier Ille sanctior qui ditior he is best that hath most he is good enough that hath gold enough goods enough And as covetousnesse is hatefull to God so is it to men Avarus nemini bonus sibi verò pessimus hee is good to none but worst to himselfe for covetousnesse exposeth the heatt to all manner of lothsome sinnes for the divell hath the covetous alwayes upon Covetousnesse makes uncapable of all the eight beatitudes the hip as we speak that is ever at such advantage that he will be sure to overthrow him for whatsoever sinne hee will have him to commit let him but hollow and cast up the lure of commodity he stoopes presently and falls upon it Would ye have him lye promise him but profit and he will tippe his tongue with lyes Will ye have him forsweare himselfe shew him but a commodity use silver perswasions he will pollute the name of God with a thousand othes Would ye have him murther shead blood the glistring shew of gold will make him wade up to the chin in a streame of blood This mercinary souldier doth never thinke himselfe too good for any service the Divell will command him Covetousnesse is the Divels great Ordnance wherewith he hath battered the wals of mens consciences as it is most pittifull to consider yea and farther a man may fall into other sinnes and repent for them but this sinne of covetousnesse is like the harlot a deepe and a narrow ditch and like the wicked woman Prov. 23. 27. Prov. 5. that Salomon calls more bitter than death whose heart is as nets and snares and her hands as bands to keepe a man fast in the ward and prison of the divell For whosoever is overtaken with this sin cannot set one step to heauen his couetous desires are as lead to pull him downe Yee know that our Saviour hath Mat. 5. 3 4 c. eight beatitudes The first to be poore in spirit The second to mourne inwardly The third to be meeke The fourth to hunger and thirst after righteousnesse The fifth to be mercifull The sixth to be pure in heart The seventh to be a peace maker The eighth to suffer persecution for righteousnesse sake These are the steps and stayres to bring men to Heaven and and therefore so long as men be covetous it is impossible for them to come there First poore in spirit he cannot be for he so feareth purse-poverty that he feeles not the misery into which the fall of Adam and his owne sinnes have cast him Secondly he cannot mourne for his sinnes for worldly sorrow and vexation doe turne the streame of weeping quite another way Thirdly he cannot be meeke in spirit for the Spirit of God calls him a trouble-house saying Hee that is greedy of gaine troubleth Prov. 15. 27. his owne house and it is impossible that his heart should bee mâ—eke and quiet when hee cannot suffer his owne house so to bee Fourthly for hungring and thirsting after righteousnesse it cannot be that his appetite should stand that way for the dogs-hunger and the dropsie-thirst of wealth doth so gnaw and torment his The covetous subiect to all the curses contrary to the eight beatitudes soule that hee makes no account of CHRISTS righteousnesse Fifthly to bee mercifull stands not in any sort with his profession to open his heart to pitty and his purse to relieve a poore man he thinkes will undoe him a piece of money goes from him as a drop of blood from him heart with griefe and sorrow enough Sixthly Pure in heart hee cannot be for he that hath the root of all evill in his heart cannot have a pure heart Seventhly he is no peacemaker crosse him in his penny and he will trouble all the world for all the world can tell that covetousnesse is the father mother and nurse of most debates and strifes that are in the world covetousnesse wil not lose a penny he will give the Lawyer a pound first Eighthly the covetous man will never suffer persecution for righteousnesse sake his goods are his god and if he come to those termes that he must either leave riches or righteousnesse 't is righteousnesse that hee will forsake before riches the world is his Mistresse hee must embrace her then farewell righteousnesse So that now a man may very truely turne the speech of our Saviour against the covetous man and say Cursed be the covetous for he is not poore in spirit and therefore the kingdome of Hell is his Cursed be the covetous for he cannot mourne for his sinnes but for his losses onely therefore hee shall never bee comforted Cursed be the covetous for he is not meeke but froward
this my text Blacknesse of darknesse for evermore yet all these doe but shadow out the matter they cannot paint it lively Tophte and Gehinnon shadowed out hell there they sacrificed their children to Moloch in hot brasse had a noise of instruments to darken the cry of their children Christ alludeth unto it in the word Gehenna Ier. 19. 4 5. Mat. 5. 2. But as all the ioyes of the elect heere are but earnest pennies and first-fruits of heaven for here is but the seed-time there is the harvest There is fulnesse of ioy and pleasure for evermore so all Psal 16. 11. the paines and torments that the wicked suffer here they are but moll-hilles to mountaines as a sparke to the fire as a drop of water to the maine Ocean nothing in respect of that which they shall feele there all the paines of Achitophel Saul Iudas Francis Spira are nothing to their paines now Christ having reckoned up many plagues as how that nation shall rise up against nation and Kingdome against Kingdome Luke 21. 10 11 25 26. and great earth quaks shall be in divers places and hunger and pestilence and fearefull things and great signes shall there bee from heaven in the Sunne and in the Moone and in the Starres and upon the earth trouble among the nations with perplexity For mens hearts shall faile them for feare and for looking after those things that shall come on the world at last he addeth Initium dolorum haec these are but the beginnings of sorrow as if he should have said All these things are but smoake in respect of the terrible fire ensuing as a muster of souldiers before the terrible bloody battel What will the end be if the beginning be so grievous If his little finger be so heavy what will be the weight of his loines He beateth us on earth with whips but he will beate us in hell with Scorpions as Rehoboam said of the ten tribes The torments invented by tyrants and inflicted upon the Saints and servants of God have beene most hideous and fearfull as the teeth of wild beasts hot glowing Ovens and Furnaces caldrons of boyling oyle fiery brazen bulles powning to death in morters rowling in barrelles of nayles rosting upon spits boaring with angers parting the nayles and fingers ends with Needles nipping the flesh with pinsers racking and rending asunder the joynts with wilde horses no pitty no remorse taken whilest there was either flesh or blood or synew or bone but the torments of Hell are greater the mourning of Hannah the griefe of Iob the sorrow of David the lamentations of Ieremie the bitter smart of Ierusalem were great as much as mortality could beare yet all nothing to the mournings grief The torments of Hell opposed to the ioyes of Heaven sorrowes and lamentations of the wicked in Hell If all griefes and woes and as many besides as ever wrung and wrested the spirit and heart of man since the breath of life was breathed into him were put together to part the torments of Hell among them part after part as if they would empty the store-houses and breake the streame of it yet hath the hand of Hell an unmeasurable portion behinde to distribute to her children an endlesse patrimony of how ling and wringing and gnashing which all the foreprized griefes and torments of this life have scarce beene shadowes and counterfeits of all the paines in the World are nothing to the paines of Hell therefore saith our Saviour If thy hand and thy foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt and maimed than having two hands and two feete to bee cast into everlasting fire Mat. 18. 8. Againe as two contraries set together the one doth set out the other as blacke being set by white seemeth the blacker and gall set by honey seemeth the bitterer for contrariorum contraria est ratio therefore whatsoever can bee said of the joyes of Heaven may bee said of the paines of Hell Well of the one Paul saith The eye hath not seene the eare hath not heard the heart of man cannot comprehend nor containe the great joyes of Heaven 1. Cor. 2. 9. then of the other side it may be said of the paines of Hell that the eye hath not seene the eare hath not heard nor the heart cannot conceive the paines of Hell O brethren if all the trees and plants in the World were pennes all the Earth paper all the water of the Sea Inke and all creatures in Heaven and Earth Pen-men yet are they not able to set out the paines of Hell No if a man had the learning of Moses the understanding of Esay the zeale of Elias the thundering tongue of Iames and Iohn the eloquence of Apollo yet they cannot give thee a shadow of the torments of Hell Againe as touching Heaven it is said of the faithfull But ye Heb. 12. 22. 23. are come to Mount Sion to the City of the living God to the colestiall Ierusalem to the company of innumerable Angels and to the Congregation of the first borne which are written in Heaven and to God the Iudge of all and to the spirits of just and perfect men but the wicked come to mount Ebal where the sixe Tribes cursed to the valley of Achor they come not to the celestiall but the infernall Ierusalem c. not to the company of innumerable Angels but to a company of innumerable Divels not to the spirits of perfect and just men but to the damned spirits of wicked and vile men not to Iesus the Mediator of the New testament but unto Belzebub the Prince of darkenesse Againe as touching the elect Augustine saith they shall have joy every way joy within joy without joy beneath and joy above and joy round about them Ioy within for they shall have The damned tormented in all parts in hell peace of conscience joy without for they shall have the fellowship of God and Angels joy above from the sight of God joy beneath from the beautie of the World For there shall be a new Heaven and a new Earth wherein shall dwell righteousnesse and joy round about them for they shall see all the delights that may be God shall be a glasse to their eyes musicke to their eares a Iubilee to their hearts yea God shall bee unto them all in all as 1. Cor. 15. Is it thus with Gods elect then the damned shall have sorrow within and sorrow without sorrow above and sorrow benath and sorrow round about them sorrow within from the worme of their conscience sorrow without by meanes of the accusation of the Divels sorrow above for the angry Iudge sorrow beneath for the gaping gulfe of hell fire ready to swallow them up and sorrow round about them for the world burning For à dextris erunt peccata accusantia à sinistris infinita daemonia subtùs horrendum Chaos inferni desuper Iudex
the heart of man conceive Even for thousands and thousand yeeres What Arts and Sciences have beene found out by man yet cannot the eye see nor the eare heare nor the tongue utter nor the heart conceive of Life eternall The Apostle maketh a glorious comparison and yet speaketh but of an earthly building and of earthly and corruptible things So the Prophet Esay describeth the Church militant and triumphant but yet by earthly things For it passeth his skill and cunning to set out the perfect beauty and glorie of it God is infinite so the reward layd up for the just is infinite like unto himselfe the infinite God giveth infinite paines to sinners and infinite joyes unto the just Peter having but a glimmering of Heaven was ravished and cryed out Master here is good being let us build Tabernacles one for thee another for Moses and another for Elias How great then is Mat. 17. 4. the full sight of Heaven There bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such joyes as are not possible for a man to utter Mount Thabor was a goodly 2 Cor. 12. 4. Mount but in the celestiall Mount in Heaven you shall see that that eye never saw riches without measure glorie without comparison life without death day without night solace without ceasing joy without ending a land that floweth with milke and hony there wee shall see the City of the living God the celestiall Ierusalem a company of innumerable Angels the congregation of the Hebr. 12. 22. first borne which are written in Heaven the Spirits of just and perfect men Iesus the Mediator of the new Testament and the bloud of sprinkling speaking better things than the bloud of Abel But to reason from the lesse to the greater If here in an Inne bee so many pleasures what are in our owne home For whiles wee are strangers in the body wee are absent from the Lord but when wee 2 Cor. 5. 6. shall remove out of the body wee shall ever dwell with the Lord and abide in Heaven which is our home If in a prison our senses are filled with so many delights what shall bee in a Palace There shall bee fulnesse of joy and pleasures for evermore If here in a Iayle there bee so many pleasures to entertaine us such variety Psal 16. 11. of colours for the eye such melody and sweete sounds for the eare such fragrant odors for the nose such multitude of dishes for the taste if in Mount Horeb are so many things What are in Mount Sion in our owne Countrey For here wee are but strangers and pilgrimes but wee seeke another Countrey and wee desire a Hebr. 11 13 16. better that is to say an Heavenly If a corruptible body feele Our glorified boâ—y shall have Spirituall and Heavenly qualities such great sweetnesse what shall a glorified body feele For our bodies shall one day bee glorified Though they be sowne in dishonour they shall bee raised in glory though sowne in weakenesse they shall be raised in power though sowne a naturall body it shall be raised a spirituall body There is no comparison betweene Light and Hebr. 11. 13 16. 1 Cor. 15. 42 43. Darkenesse Gold and Lead Glasse and Pearle Men and Angels Heaven and Earth Corruption and Glory Weakenesse and Power Honour and Dishonour Our life is hid with Christ in Col. 3. 3. God and when Christ which is our life shall appeare then shall wee also appeare with him in Glory For life is threefold Of Nature Grace and Glory The life of Nature is sweete the life of Grace sweeter and the life of Glory sweetest of all and this life of Glory is hid with Christ in God and in this life of Glory there shall bee in our bodies first Claritas beauty and cleerenesse in so much that as Saint Chrysostome saith that the bodies of the Saints shall bee septies clariora Sole seven times brighter than the Sunne Secondly in this life of Glory there shall bee in our bodies spirituall agility and hence is it that some ascribe the activity and quicknesse of our soule spirit to a glorified body saying that such bodies are not spirits but spiritualized bodies Thirdly in this life of Glory there shall be in our bodies Impassibility For though here we suffer of every thing yet there wee shall bee subject to no corruptible passion or suffering Lastly in this life of Glory there shall bee in our bodies Immortality here indeed orimur morimur at our byrth wee beginne to dye accedimus wee enter into the world succedimus wee succeede one another in the world and last of all decedimus wee depart all out of the world but in this life of Glory wee shall have immortall bodies And as the body so the soule in this life of Glory shall bee glorified and this her glory consisteth of two things in her union with God and in our vision of God both of these may be gathered out of that of Saint Iohn When hee shall appeare we shall bee like him and see him as hee is wee shall be like unto him there 1 Iohn 3. is our union we shall see him as hee is there is our vision Others adde to the beatitude of the soule two other actions one the fruition the other the eternall retention of God and it is a question among the Learned in which of these foure the felicity of the soule doth consist some in her vision of God some in her fruition of God some in her retention of God I will not determine onely I say that in this life of Glory both soules and bodies shall have triumphum gaudium triumph and joy they shall triumph over Death for Death shall bee no more over him that hath the Lordship of Death the Divell for hee shall never bee able to hurt him Againe they shall have joy God all in all to the glorified Saints first in the Majestie of God secondly in the humanity of Christ thirdly in the society of Angels and Saints Vide intùs extrà suprà infrà circumcircà ubique gaudium Looke Aug. within thee and without thee above thee and beneath thee about thee and every-where there is joy Nay Gaudium super gaudium joy above joy joy surmounting all joy and without the which there can be no joy within thee shall bee joy in the glorification of body and soule without thee in the company of the blessed Saints and Angels above thee in the sight of God beneath thee in the beauty of the Heaven and Earth For there shall bee a new Heaven and a new Earth wherein dwelleth 2 Pet. 3. righteousnesse round about us in the delight of all our senses for God himselfe shall bee the object of all our senses Erit enim speculum visui Hee shall bee a glasse to our eyes musicke to our eares hony to our mouthes a flowre to our hands balme to our nose Ibi erit candor Aestatis
amaenitas Veris abundantia Autumni Bern. requies Hiemalis There shall bee the fairenesse of Summer the sweetenesse of the Spring the pienty of the Autumne and the Winters rest Nay God shall bee all in all unto us Heaven is described in the Apocalyps that the walls are of precious stones 1 Cor. 13. the gates pearles the porters Angels the streetes payed with gold the City Interlaced with crystall rivers the bankes set with trees of life which beare fruit monethly and the leaves cure the Nations Their Sunne is the countenance of God their day never endeth their felicity never decayeth their state never altereth You have beene in mount Horeb where you saw thunderings and lightenings now are yee called to mount Thabor where yee shall injoy the glory of Christ Iesus and say with Peter Bonum est hic esse It is good to bee here Let them make account of this life who make their Lusts their guides their Belly their god their Kitchin their faith the World their Friend and are not onely in it but of it But our Countrey is Heaven our friends Angels our companions the Saints our Father God our mother the Church our brother Christ our guyde the holy Ghost our inheritance Ierusalem that is from above The Saint by loving another as himselfe hath as many joyes as fellowes and for that they all love God more than themselves they take more pleasure of his blisse than all their joyes besides the damnation of their friends grieveth them not because it standeth with the glory of God which is more to them than all their blisse And thus yee see the joyes of life and yet all that I have said of Heaven where wee shall leade a life eternall and possesse a Paradise of infinite pleasure is nothing it is but stilla mari a drop of water to the whole sea scintilla igni comparata as a sparke compared to the great fire of Aetna it is nothing there In Heaven no decay or damping of ioy needeth no Sunne to shine no Moone to give light no porters the gates of it are open continually there is food better than the Mann that fell from Heaven apparell finer than Aarons Ephod Ecclus. 18. 9. Exod. 16. Exod. 30. Psal 133. 2. Mat. 24. Apoc. 2. Hebr. 12. 22. Mat. 17. Esa 11. perfume sweeter than the perfume of the Tabernacle a building more stately than Salomons Temple there is Paradise without any Serpent to tempt us Mount Horeb without any Thunder to feare us Mount Thabor without any change to greeve us Libanon without any Wildernesse to rent us there is mirth without mourning and such joyes and delights that if all the plants of the Earth were Pennes if all the Earth were Paper if all the Sea were Inke if every Man Woman and Childe were a good Pen-man yet they were not able to expresse the thousandth part of these joyes Hic in terris omnium rerum est vicissitudo here in earth all things alter and change after Day commeth Night after Winter Summer after Sickenesse Health after Life Death after Youth old Age after Pleasure Paine but there is Day without Night Summer without any Winter Health without any Sicknesse or Sorrow Life without Death Youth without old Age Pleasure without any Paine there is the Beauty of Absolon without Deformity the Strength of Samson without any Debility the Wisedome of Salomon without any Folly We shall come from Faith to Sight Aug. Epist. 121. Proâ—e Viduae from the Glasse to the Face from Aenigma to a plaine Truth Hic enim ambulamus per fidem non per aspectum here wee walke by Faith and not by Sight Nunc in spe â—unc in re Now in Hope then in Deede Nuncforis tunc domi Now abroad then at home For when this earthly house of this Tabernacle shall bee destroyed wee shall have an house not made with hands but eternall in Heaven For 2 Cor. 5. 1. as the Father said Quid ibi deesse potest ubi Deus est cui nihil deest What can there bee wanting where God is to whome nothing is wantings O beati visio videre Regem Angelorum Sanctum sanctorum Deum Coeli Rectorem terrae Patrem viventium O blessed sight to behold Aug. lib. despir c. cap. 57. the King of Angels the Holy of holies the God of Heaven the Ruler of the Earth the Father of the Living Woe to mee miserable creature quoth August which am not where the holy Saints bee for your life is without all gunne-shot and danger of death your knowledge without errour your love without offence your joy without any annoy I alas am in the region of the shadow of death I know not my end I would depart hence but I know not when I would dye and this haply shall bee my last day But many have no regard at all of this life they looke too much to the pleasures of the world which makes them not to looke into the powers of the life to come not to looke to eternity It is said of Moses that he chose rather to suffer afflictions with the Hebr. 11. 25. people of God in Aegypt then to enjoy the pleasures of sinne for a season The wicked the Infidels have made a Covenant with death and are Divers errors concerning eternall life with Hell at an agreement they beleeve not eternall life they hold with the Sadduces that there is no resurrection nothing maketh us loth to dye but unbeliefe Withipoll wished to live five hundred Esa 28. 15. Mat. 22. yeers though but in the shape of a toade Paulus tertius said at his death Nunc tria experiar Now shal I trie three things Num sit Deus whether there bee a God num anima sit immortalis whether the soule bee immortall num sit vita post mortem and whether there be a life after death The Borussians and the Irish cry to their dead Quare mortuus es Why diddest thou dye Thou hadst wife children corne cattell oh why didst thou dye They have no hope But brethren things present will bee past and things future will 1 Thess 4. bee present and last for ever this life is no life It were long to rehearse all the errors that Satan hath troubled the Church withall in this point I will name but some of many first the Libertines erre who say that all men shall be saved all shall goe to Heaven contrary to that which our Saviour saith Not every one that saith Lord Lord shall enter the Kingdome of Heaven And Mat. 7. 14. againe Many shall come in that day and shall say Lord Lord have not wee prophesied in thy name cast out Divels in thy name and done many miracles in thy name But he shall answere them Depart from me for verily I know you not And the Prophet telleth us That though the Esa 10. 21. number of the children of Israel bee as the sand
sola Dei misericordia benignitate reponere For the uncertainty of our owne righteousnes and danger of vaine glory it is the safest way to repose all our confidence in Gods only mercy and bounty Then is it not as hee disputes Lib. 1. de justificatione cap. 4. wrought by charity but contrariwise charity doth arise from faith I will conclude with Bernard Omnia merita Dei dona sunt ita homo magis propter ipsa Deo debitor est quà m Deus homini all our merits are the gifts of God so man is rather a debtour to God for them then God to man So much as touching this life Touching the other life hee commends them to God that they may behold the presence of his glory with joy for in the life to come wee shall have plenitudinem gaudy fulnes of joy Here all Psal 16. joy is at an ebbe it is mixed with some sorrow light with darkenesse heate with cold health with sicknes life with death glory with ignominy but there is joy and nothing but ioy no change no alteration day without night light without darkenesse summer without winter youth without age life without death there we shall have all teares wiped away from our eyes and there shall be no more death neither sorrow neither crying neither shall Apoc. 21. 4. there bee any more paine but they shall have perpetuall ioy death The ioyes of Heaven fill all powers of soule body and Hell shall bee cast into the lake of fire and shall bee destroyed for ever The second death shall have no power upon them that be in heaven but they shall bee the Priests of God and of Christ and shall raigne with him a thousand yeeres That is for ever We looke too much to Apoc. 20. 6 5 14. Hebr. 6. the pleasures of this world which maketh us care lesse for Heaven but looke into the powers of the world to come vide intùs extra supra infra circumcirca ubique erit gaudium Looke within and without above and beneath and round about and yee shall find ioy every where within shall be ioy for the glorification of the body and soule for our Saviour even The Lord Iesus shall change our vile body and make it like his glorious body according Phil. 3. 21. to the working whereby he is able to sub due all things unto himselfe It is much to have our bodies changed more to have our vile bodies changed but to have our vile bodies so changed that they shall be facioned like the glorious body of the Lord Iesus is most of all and must needs fill us with ioy Wee shall have ioy without by reason of the company of the blessed Angels for wee shall inioy not onely the celestiall Ierusalem but also the company of innumerable Angels which shall glad us and reioice us exceedingly Wee shall have ioy above in the sight of God for wee shall bee like God and see him as hee is Wee shall have ioy beneath of the beauty of Heaven and of the world for 1 Iohn 3. 2. Wee looke for new Heavens and a new earth wherein dwelleth righteousnesse 2 Pet. 3. 13. Wee shall have ioy round about of the delight of all our senses when God shall bee the obiect of them all for he shall be a glasse unto our eyes musicke unto our eare hony to our taste a flowre to our hands and sweet Balsamum to our smell there shall be the fairenes of the Summer the sweetnes of the Spring the plenty of the Autumne the rest of the Winter yea God shall 1 Cor. 13. bee all in all unto us This life is as a seed-time in teares as the travell of a woman as a weary prentice-hood as a tedious iourney but the harvest is in the life to come there shall we reape joy there Psal 126. 5. are wee delivered of our child birth and forget our sorrow for ioy that salvation is come our sorrow shall be turned into ioy A Iohn 16. 21 22. woman when shee travaileth hath sorrow because her houre is come but as soone as shee is delivered of her Child she remembreth no more the anguish for joy that a man is borne into the world In this world wee have sorrow but in Heaven joy there wee shall rejoice and our joy shall no man take from us Looke to Iesus the Author and finisher of our faith and let the same animate us that did him hee for the joy that was set before Hebr. 12. 2. him endured the Crosse and despised the shame and is set at the right hand of the Throne of God Let us so doe and wee shall follow the Lambe and be partakers of the price of our high calling which is in Christ Iesus tantum gaudebunt quantum amabunt tantum amabunt quantum cognoscunt Deum sic cognoscunt ut cogniti Rom. 8. sunt so much shall they reioice by how much they love and so The land of the living cōpared with the land of the dead much shall they love by how much they know God and they so know as they are knowne The situation and height of Heaven may teach us the quantity and quality of the glory of heaven Coelum Empyraeum is 1 Cor. 13. higher greater and more excellent than all Heavens the Scripture calleth it The land of the living as if the earth which we inhabit were the land of dead men and indeed Wee are dead and Psal 116. 9. our life is hidde with Christ in God and when Christ which is our life Col. 3. 3. shall appeare then shall wee also appeare in glory Now if in this land of dead men the creatures bee so precious what shall they bee hereafter in the land of the living In this dead land see the greatnesse of the heavens the brightnesse of the Sunne and Moone and starres the beauty of the earth how pleasant is it to see the height of the mountaines the plaines of the fields the greenenesse of the vallies the fountains of waters the current of the streames and rivers which like veines runne thorow the earth the mines of gold and silver pearle the mines of metals If all these bee in the land of the dead what is in the land of the living There shall bee a new Heaven and a new earth and new creatures 2 Pet. 3. 15. Againe there be three places in this life The first is in the wombe from our corruption The second is in the world from our birth The third is in Heaven after death Betwixt these three there is a proportion looke how much the world is bigger and pleasanter than the wombe so much is Heaven bigger and fairer than the world as well in length of time as in beauty Touching durance the first life in the 2 Mathab 7. wombe is not above nine moneths the second life is foure score yeeres at the most the third is infinite and
eternall the Psal 90. 1 Cor. 13. wombe of the mother is nothing to the world and the world is nothing to heaven seeing one starre is bigger than the earth Iob 38. Againe the difference of the inhabitants maketh a difference betwixt Heaven and earth that is full of living men this of dead Luk. 9. 2 Pet. 3. 13. Rom. 3. men that of iust men this of sinners this of men Rom. 3. 24. that of Angels Dan. 7. here dwell the penitent there the perfect here dwell the militant there the triumphant here dwell friends and enemies there friends onely and the elect there Hebr. 12. 23. Iob 7. Apoc. 14. God shall be plenitudo lucis nostro intellectui fulnesse of light to our understanding Multitudo pacis voluntati multitude of peace to our will Et continuatio aeternitatis memoriae and continuance of eternity to our memory It is said of the Swannes that they sing dying Cantator Cignus funeris ipse sui And we like Swans in the assurance of the glory that shall bee revealed to us should live and die reioycing For we shall be made an eternall joy and glory from generation to generation salvation shall The happines of Heaven set out by comparison bee our walles and praise our gate we shall have no more Sunne to shine by day neither shall the brightnes of the Moone shine unto us for the Lord shall bee our everlasting light and our God our glory our Sunne shall never goe downe neither shall our Moone be hidde for the Lord shall be our Esay 60. 15 18 19 20 21. everlasting light and the dayes of our sorrow shall bee ended wee shall bee all righteous and possesse the land for ever Wee shall come with Israel from Mount Horeb where was nothing but thunder lightning and clowdes to mount Thabor where wee shall injoy the glory of Christ Iesus and say with Peter Bonum est hîc esse It is Mat. 17. good for us to bee here Let them make account of this life who make the world their friend and are not onely in it but of it whose eyes the God of this world hath blinded that they looke 2 Cor. 4. 3. not for future things wee are here pilgrimes our Countrey is Heaven our friends the Angels our companions Apoc. 21. the Saints our City the new Ierusalem how can wee sit among the rivers of Babylon and not weepe to remember the heavenly Sion O curvae in terris animae coelestium inanes O crooked soules on earth and devoid of heavenly things Wee marvell at the Pigmaeans that are but a cub it high and live but seven yeeres and yet our life to eternity is not seven yeeres nor seven dayes nor seven houres nor one houre it is but a moment 2 Cor. 4. 17. so S. Paul calleth it Saturne one star is thirty yeeres in motion in circuit and we may goe round about the world in three yeeres and odde dayes so little a space is it What is a drop of water to the whole Sea An acre of land to the mappe of the world the light of a candle to the brightnes of the Sunne the life of a child to the yeeres of Methusalah the conceite of a foole to the experience of Noah who saw two Worlds or one drop of raine to all the waters in the Clowds which drowned a whole world Such is our life to eternity and the glory of this world to the glory of Heaven a thousand yeeres are but a day nay S. Iohn calleth 2 Pet. 3. all the time since Christs comming but an houre he maketh sixteene hundred yeeres but an houre to eternity to the dayes 1 Iohn 3. everlasting Oh thinke oftner of heaven and the glory of it Oh seeke the things that bee above where Christ sitteth at the right hand of Col. 3. 1. God set your affections upon Heavenly things and not upon earthly Paul prayed for the Ephesians that they might see the hope of their calling Ephes 1 17. the riches of the glorious inheritance And pray you for it for as yet these things are hid from our eyes videmus tantum terrena we behold onely earthly things If in a golden game some should step aside and runne after flies and feathers would wee not count them mad so is it in Christianity our life is a race wee all are runners heaven is the goale eternall life the prize but many step aside after flies and 1 Cor. 9. vanity We tire our selves in the way of wickednes and destruction and Wisd 5. 7 8 9. wee have gone thorow dangerous wayes but we have not knowne the way of the Lord what hath pride profited us Or what profit hath the pompe One day in Heaven more ioyous than many in the greatest honour of riches brought us All these things are passed away as a shadow and as a poast that passeth by If a man knew the thoughts of Alexander Magnus when hee died of the poison of Styx after all his victories or the thoughts of Iulius Caesar receiving in the Senate 52. wounds and all deadly after that hee had conquered the world hee shall see that they tooke little pleasure in their former honors and victories Philip Mornay saith of Carolus quintus whom of all men the world judged most happy that hee cursed all his honors in his old age his victories trophees riches saying Abite hinc abite longè Get yee hence get yee away a sarre off hee found more joy in one dayes contemplation of Heaven than in all his Imperiall life Then then was his mourning turned into joy and his sacke loosed and hee girded with gladnesse Hee that knew the Psa 30 11. thoughts of the soule of the rich man in hell hee shall see that hee crieth Woe woe to all the wealth honour pompe and glory of the world and had rather bee one day in Paradise than tenne thousand yeeres in this world hee curseth gold house land credit and saith Vae domni lutâ—ae ob quam perdidi auream in coelis Wo to this house of clay that hath made me lose an house 2 Cor. 5. 1. of gold in Heaven In Saint Lukes Gospell wee doe reade that when some spake of the temple how it was garnished with goodly stones and consecrate things O saith our Saviour are these the things that yee looke upon The dayes will come when a stone shall not bee left upon a Luk. 21. 6. stone So say I O then looke up higher Againe in Heaven is the presence of glory As there is no light but that which is derived from the Sunne so there is no glory but that which is derived from the glory of God that is true everlasting glory As there is no right Balme but in Gilead no right incense but in Sheba so there is no true glory but the Heavenly glory Gloria mundi ut fumus The glory of the world is but
this Apostle Nay better for Iudas Iscariot was Christs steward his pursebearer disburser of all things for Christ and his company and yet a theefe a traytor a devill Non omnes filii Sanctorum qui loca sancta tenent They are not all the sonnes of Saints nor Saints themselves which hold the places of Saints God oftentimes bestoweth upon wicked men lofty titles and high places partly to their greater condemnation the mighty shall be mightily tormented and partly for the punishment of ungratefull people as Saul over the Israelites Againe in that Iude was not ashamed of his name but in the very first inscription of this Epistle setteth downe his name wee which are the Ministers of God are taught not to be ashamed of our calling though scornefully by scorners of Religion wee are termed Priests The Iewes though they mocked Christ when bowing their knees they cryed Haile King of the Iewes against their wils they honoured him for indeed he was King of the Iewes and of the Gentiles So these gracelesse contemners of our glorious calling when they thinke to vilifie us by calling us Priests against their wils they magnifie us their reproachfull scoffes should not daunt us nor discourage us in our calling for he that hath called us and sent us will bee with us as hee was with Moses and as he was with Ieremie Be not affraid Exod. 3. 12. Ier. 1. 8. of their faces I will be with thee Secondly the person writing is described by his calling for he calleth himselfe Servum Dei The servant of God Of servants there bee three sorts Some are servants by slavish and voluntary subjection these the Apostle calls The servants of sinne Qui facit peccatum servus est peccati He which Iohn 8. 34. Rom. 6. 16. committeth sinne is the servant of sinne and they which serve sinne Duram serviunt servitutem serve an hard service for the wages of sinne is Death Secondly There be servants by condition which are either born such by nature or taken captives in Warre or bought with money To these servants Saint Paul speaketh thus Servants obey those which are your Masters according to the flesh with feare and Ephes 6. 5 6. August de Civu Dei lib. 19. Cap. 15. trembling and with simplicitie of heart not with eye-service as men-pleasers but as the servants of Christ Nomen istud culpâ mervit non natura This name of servant not nature but sinne deserved For the name of servant was never heard of till Noah cursed Canaan the sonne of Cham Who discovered his fathers nakednesse Cursed be Canaan a servant of servants shall he bee Gen. 9. 25. Thirdly Servants by Office Calling and Profession and these are of two sorts for men are either the servants of God generally or particularly Generally they are Gods servants which acknowledge Servants of God divors kinds of them To be Gods servant the greatest honour him for their Lord and doe that service which is due to him Hi veri servi Dei These are the true servants of the true God and such servants must wee bee if wee will be saved Particularly they are the servants of God who in some severall calling doe service to God as Magistrates and Ministers these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a speciall service be the servants of God Now Iude professeth himselfe a servant of Iesus Christ First by condition because by Christ hee was redeemed and delivered from the slavery of Sinne and tyranny of Satan Secondly by Office and calling also hee was the servant of Iesus Christ not onely in his generall calling as hee was a Christian but also in his particular as he was an Apostle And note that Saint Iude doth not call himselfe a governor a or teacher or an Apostle but the servant of Iesus Christ as Paul doth and as Iames and Peter did For this is the best title above the title of Lords Dukes Phil. 1. 1. Iam. 1. 1. 1 Pet. 1. 2. Esa 40. 23. Kings Emperours who perish For God bringeth the Princes to nothing and maketh the Iudges of the Earth as Vanitie It is more to bee the servant of Iesus Christ than to be the greatest Prince Potentate or Personage in the World for if the servants of Iesus Christ though never so poore base and beggerly yet happy and blessed if not the servants of Iesus Christ though never so rich noble and great yet miserable and wretched This knew Paul and therefore trode all his titles under his feet as Phil. 3. 5 6. dung so that he might know Christ and serve him This service lasteth for ever as a colour set on with oyle And the Lord Iesus as Man is called a servant as God he was Lord of men and Angels for he was the man Iesus and the Lord Iesus Gods service is perfect 1 Cor. 8. freedome Gods servants on Earth are freemen in Heaven Citizen with the Saints Free Denizens of the celestiall Ierusalem their Ephes 2. 19. Rom. 6. 22. fruit is in holinesse and their end everlasting life What honour should wee desire but this to bee the servants of God Godlinesse 1 Tim. 1 6. is great gaine and to serve God hath promise both of this life and the life to come If the service of Salomon was so good a service That they were counted happy that stood before him 1. Chro. 12. What is the service of God and how happy are his servants Many thinke themselves much graced and honoured if they can get into some Noblemans service and weare his Livery as did Doeg and the servants of Saul how much more honour is it to 1 Sam. 22. bee Gods servant Who will make us of servants Sonnes heires Ephes 5 6. and coheires with Christ The Israelites found Gods service to be the best service 2 Chron. 12. 8. Cyrus at the conquest of Babylon offered largely to them that would serve him but God offereth more largely Theodosius held it more noble to be membrum Ecclesiae quam caput imperii a member of the Church than the head of the Empire So we may resolve that it is better to be a servant of God than Lord of all the World For while wee serve him all other creatures in earth and in heaven serve God needs not our service wee need his Lordship us But if we will be Gods servants we must addict our selves wholy to his service and to serve God in earth as the Angels doe in heaven for so wee pray Thy Will be done in earth as it is in heaven And for this end were wee created therefore saith the Mat. 6. 10. Apostle Wee are the workemanship of God created in Christ Iesus unto good workes And what better worke than to serve the Lord Iesus Nay the service of God is the end of our Redemption For he Luke 1. 74. hath delivered us from the hands of our enemies that wee should serve him without feare in holinesse
and righteousnesse all the dayes of our life Nay the service of God is the end of our glorification Therefore the Apostle would have us to walke worthy our God who hath 1 Thess 2. 12. called us unto his Kingdome of glory And therefore unlesse wee esteeme vilely of our Creation Redemption and Glorification wee must become Gods servants and serve him in feare and rejoyce Psal 2. 11. before him with trembling Austine Observeth God was never called Lord until he had placed Adam in Paradise before he was called God simply but now the Lord God because hee was not so much a Lord to Angels and other creatures as unto man to teach him that hee must live under Gods lordship and serve him For though Adam was lord of the creatures and the creatures must serve him yet Adam had a Lord whom he must serve And yet God needeth not our service and therefore saith David O my soule thou hast said unto Psal 16. 2. Psal 50. 10 11. the Lord my well doing extendeth not to thee all the beasts of the Forrests are his and the beasts on a thousand Mountaines hee knowes all the fowles on the Mountaines and wilde beasts of the Fields are his Who saith the Apostle hath knowne the minde of the Lord or Who was his Counsellor or Who hath given unto him first and hee shall bee recompenced Rom. 11. 35 36. But howsoever hee standeth not in need of our service wee stand in need of his Lordship and protection that wee may bee safe under his Wings that wee feare not the feare of the Psal 91. night nor the arrow that flyeth by day nor the pestilence that walketh in the darke nor the plague that destroyeth at noone-day And doe wee stand in need of his Lordship Let us understand our wants and performe our service and duty to the Lord For thus hee reasoneth by the Prophet The Sonne honoureth his Father the Servant Mal. 1. 5. his Master If I bee your Father where is my honour If your Master where is my feare Let not God say of us as of the Israelites I have nourished and brought up children but they have rebelled against mee Ravenna saith thus A move radium a Sole non lucet rivulum Esa 1. 2 3. a fonte arescit a radice ramum exiccatur a corpore membrum putrescit obedientiam a Christiano perit Take away the beame from the Sunne and it shineth not the river from the Fountaine and it dryeth up the bough from the Roote and it withereth the member from the Body and it rotteth and obedience from a Christian and hee perisheth Consider what Adam lost by his evill service he fell from purity Adams losse for his evill service If we wil serve God the creatures shall serve us to corruption from eternitie to mortalitie from Angels to men from heaven to hell had not the promised seed come in Hee was expelled out of Paradise as a Rebell an Outlaw and a shaking Sword hanging to keepe him out Hee came out of Eden a pleasant garden to toyle among Nettles Bryers brambles like the men of Penuel Hee became a slave to the creatures Gen. 3. 15. Iudg. 9. the creatures rebels against him to this day Homo nascitur cum dolore man is borne with griefe Vivit cum labore he lives by labour Moritur cum moerore hee dyes with sorrow Quis mihi dabit fontem lachrymarum ut defleam hominis miserabilem ingressum culpabilem Innocentius progressum desolatum egressum Who shall give mee a fountaine of teares that I may bewaile mans miserable ingresse his culpable progresse and desolate egresse I know that God hath turned this curse into a blessing for Plus in Christo lacrati sumus quam perdidimus in Adamo wee have gained more in Christ than ever wee lost in Adam For if by the offence of one saith Saint Paul Death raigned through one much more shall they which Rom. 5. 17. 18. receive the abundance of grace and of the gift of righteousnesse reigne in life through one that is Iesus Christ Likewise then as by the offence of one the fault came on all men to condemnation So by the justifying of one the benefit abounded toward all men to the justification of life Thus wee have gained more in Christ than wee lost by Adam Yet this is of mercy not of merit of favour not of duty Witnesse the Apostle saying But when the bountifulnesse and love of God our Saviour towards man appeared not by the workes of Tit. 3. 4 5. righteousnesse which wee had done but according to his mercie hee saved us by the washing of the new birth and the renewing of the holy Ghost Which he shined on us abundantly through Iesus Christ our Saviour But Augustine answereth this more fully and saith That Adams disobeying God lost his honour hee serving God all creatures served him hee disobeying God all disobeyed him The earth bringeth forth Weedes Thornes Venimous things The sea swallowes us up with flowes and stormes the ayre fighteth against us with Thunders Lightenings Tempests the heavens conspire against us with mortality of Pestilence the wilde beasts devoure us But to them that serve God God maketh his creatures serve them the earth to bring forth corne grasse fruits the ayre to be sweet the sea to bee calme the beasts to be helpefull Even so the Lions hurted not Daniel the Viper stung not Paul the Whale crushed not Ionas the Crowes Dan. 6. Act. 28. Iob. 2. 1. Reg. 19. Luke 16. Num. 21. fedde Elias the dogges licked Lazarus the Serpents of Sinai poisoned not Israel The Ecclesiasticall and tripartite historie tels us how the Crowes nourished Anthony an Hermit and Paulus Thaebeus how a Lionesse fedde Marcarius how an Hart brought Egidius meat into the Wildernesse how Helenus commanded a wilde Asse to carry his burthen I passe over that of Linus Romulus and Rhemus nourished of a shee-Woolfe and God must bee served sinne brought in the first service that of Plutarch of the Elephant that loved a Maid of Etholia and that of Plinie of a Panther that ledde a man out of the desart into a plaine way and that of Lucian of a Dolphin that carried Arion If wee serve God The stones in the streete shall bee in league with us and the beasts of the field shall bee at peace with us Ieb 5. 23. that is all creatures shall serve us Let us then addict our selves wholy unto his service not serving any other Master but him not the World not the Flesh not the Divell not Antichrist Not the World Ne illecti lest wee are allured with vaine pleasures and the lying vanities thereof not of the Flesh Ne infecti lest stayned polluted defiled therewith not the Divell Ne interfecti lest devoured and destroyed by him not Antichrist Ne decepti lest seduced and misled by him It is a base service to serve the
So Christ doth regenerate and sanctifie us by the vertue of his Spirit quo homo Deus est as he is man and God not as he is man alone or as he is God alone and yet he doth not transferre his essence into us and therefore Osiander is much deceived The place of Paul quoted by him helpeth him nothing for we are the righteousnesse 2 Cor. 5. 21. of Christ ut ille fuit peccatum pro nobis as he was sinne for us but sinne was not really in Christ no more is Christs righteousnesse really in us but onely imputatively faith as the hand applyeth it unto us and flyeth into heaven and there maketh us partakers of his Sanctity Our faith wrastleth with God in heaven our charity wrastleth with men here below on earth both of them are exercised neither idle nor unfruitfull and therefore the Apostle joyneth Faith in Christ and love toward Col. 1. 4. all Saints together O Brethren how many bee there that can tell a smooth tale of Christ and yet cannot speak one wise word of Iustification and Sanctification and yet Peter requireth it of all Hence am I to derive an exhortation to all men to holinesse and sanctification seeing that Rahabs house was knowne by a Ios ◠Iudg. 11. Mat. 26. 2 Reg. 9. red thread and the Ephramites by lisping and Peter by speaking and Iehu by driving his Chariot So Christians are knowne by sanctification Every child of God is sanctified Secundum plus aut minus either more or lesse But first let me speake of the diverse acceptions of the word ne inpingamus ubi non est lapis lest we stumble where there is no stone 1. It is taken for that which is pure and perfect and cleane Levit. 19. 2. So God alone is said to be holy 2. It is taken for that which is lawfull as 1 Cor. 7. 14. The unbeleeving husband is sanctified by the wife and the unbeleeving wife is sanctified by the Husband else were your children uncleane but now they are holy 3. For that which is separated and set apart from common uses and reserved to sacred and holy uses Thus in the Law those things were called holy and sanctified which were taken from the common use of the people and set apart for the use and service of God as the Oyle Shew bread first fruits vessels of the Tabernacle In this sense the Priests were called holy because they were separate from the common life of men to serve in the Tabernacle Thus the people of Israel separated from the rest of the Nations were called by Moses a sanctified people to the Lord and by Ieremy a thing hallowed to the Lord. 4. For that which is consecrated to a godly and holy use Wee must bee holy because God is holy In which respect it is opposite to prophanenesse So the Temple was holy Ieremy was sanctified that is consecrated to be a Prophet So Christ sanctified himselfe that is dedicated himselfe to be a sacrifice for the sinnes of the world 5. It is taken for purity of body and minde as 2 Cor. 7. 5. So it is taken here And that wee should bee holy that is pure both in body and in minde it is the will and commandement of God Would you know his will and doe it that thou maist enter into heaven For not every one that saith Lord Lord shall enter into heaven but hee that doth the will of my Father which is in heaven then be holy For Mat. 7. 21. this is the will of God even your holinesse 1 Thes 4. 3. There be many reasons to move us to Sanctification to Holinesse whereof one is often used drawne from the person of God our Father that children must resemble their Father else are they Bastards rather than sonnes So reasoneth God Ye shall be holy for I the Lord your God am holy repeated by Peter As hee Levit. 19. 2. which hath called you is holy so be ye holy in all manner of conversation because it is written Be ye holy for I am holy All that is in God our Father is holy all that pertaineth to Gods name is holy Holy is his name His person is holy Hereupon the Seraphins cryed Luke 1. 49. one unto another and said Holy holy holy is the Lord of Hosts the whole world is full of his glory his workes are holy So saith David Esay 6. 3. The Lord is righteous in all his wayes and holy in all his Workes His Iudgements are holy O my God saith the Prophet in his distresse Psal 45. 17. I cryed by day but thou hearest not and by night but have no audience but thou art holy c. His Temple or House is holy so Psal 22. 1 2. saith Paul The Temple of God is holy which ye are His Mountaine is holy and therfore called A holy Mountaine His Kingdome is 1 Cor. 3. 17. holy for no uncleane thing shall enter his Kingdome neither whatsoever Psal 15. worketh abomination or lyes Therefore we must be holy if wee Apoc. 21. 27. looke to live with God Extra sunt Canes without bee dogges prophane and polluted persons Apoc. 22. 15. The same reason holdeth for holinesse that doth for mercy clemency love meeknesse and all other attributes of the Lord. Let mee reason as the Scripture reasoneth God is mercifull therefore wee must bee mercifull God forgiveth his enemies therefore we must forgive So reasoneth Christ himselfe Love your enemies blesse them that curse you doe good to them that hate you and pray for them that hurt you and persecute you that you may bee the Children of your Father which is in Heaven God is love therefore we must love So reasoneth Saint Iohn Beloved let us love one another 1 Iohn 4. 7 8. for love commeth of God and every one that loveth is born of God and knoweth God he that loveth not knoweth not God for God is love God is meek therfore we must be meek Learn of me saith Christ for I am meek c. So God is holy therefore we must be holy Mat. 11. 29. Another reason is taken from the end of our Redemption urged Holinesse the end of our Redemption without it wee shall not see God by the Apostle saying The grace of God that bringeth salvation to all men hath appeared and teacheth us that we should deny ungodlinesse and worldly lusts and that wee should live soberly righteously and holily in this present world Hath Christ sweat water and blood hath his heart beene molten like waxe his strength dryed up Tit. 2. 11 12. Psal 22. 14 15. like a potsheard hath his tongue cloven to his iawes and brought to the dust of the earth that wee should be wantons O caecas hominum mentes O pectora caeca nati sumus è silice nutriti lacte ferino O blinde mindes of men O blind hearts wee are borne of a flint-stone and nourished
with the milke of wilde beasts If Iacob sorrowed so for Ioseph if David would have dyed for Absalom if Rachel wept for her children and would not be comforted because they were not Let the death of Christ Gen. 37. 35. 2 Sam. 17. Mat. 2. Luke 1. 75. Luke 7. Mat. 26. Psal 51. pierce our hearts and move us to holinesse and let us serve him in holinesse and righteousnesse all the dayes of our life The Lord sustaine our hearts that with Mary we may wash his feet with our teares and with Peter wee may weepe bitterly Create in us Lord a cleane heart and renue in us a right spirit Another reason is taken from our Salvation for without holinesse we cannot be saved For though wee be not saved for it yet we are not saved without it Hereupon saith the Apostle Follow peace with holinesse without the which yee cannot bee saved A Heb. 12. 14. sore a fearefull speech like the thunder in Mount Horeb which I adde the rather because men mocke at holinesse Oh say they you are holy men you are men of the Spirit you are Saints you are Sermon-men The Bastard Ismael flowted at Isaac Gal. 5. 29. 2 Sam. 6. Ier. 18. Michol skorneth at Davids dancing before the Arke the men of Anathoth did smite Ieremy with their tongue the Adversaries of Iuda jested at the people But if thou beest not holy if thou beest not a Saint thou art a divell and know that if ye Esra 4. Rom. 8. 13. Gal. 6. 8. live after the flesh ye shall dye for he that soweth to the flesh shall of the flesh reape corruption As Naomi said Call me not Naomi but Mara So call not these men Christians Gospellers but call them swine dogges that tread pearles under their feet call them Adders that will not be charmed call them Wolves that heare Mat. 7. Psal 58. Iohn 10. Hebr. 12. Iohn 6. not their shepheard call them Bastards and not sonnes yea call them divels as Christ called Iudas and say unto them as Christ said to Peter Come behind me Satan thou understandest not the things that bee of God but of man I marvell that the Sunne that is witnesse of these villanies standeth in the heavens that the heavens raine not downe fire and Brimstone as Gen. 19. 23. that the earth swallow them not up as Numb 16. that the creatures put not on their harnesse as Ioel 1. Lastly wee are sanctified wee must therefore be holy that our names and our natures our calling and conversation may be correspondent if then we will have part with Christ we must live after the example of Christ if wee will have Communion Causes of Sanctification The whole Trinity sanctifie with the Saints on Earth wee must bee Saints on Earth if wee will have the company of Saints in Heaven our conversation on Earth must bee heavenly Partly Wee are chosen in Christ that wee should bee holy and without blame before him and partly because the heavenly Court receiveth none but such as are pure Ephes 7. 4. Apoc. 21. 27. holy innocent David saith holinesse becommeth thy house for ever If holinesse become Gods house much more us which are the servants of his house Wel the God of peace sanctifie you throughout and I pray God that your Spirits Soules and Bodies may bee holy and harmelesse untill the comming of the Lord Iesus For all our sanctification and holinesse is from the Lord as it appeareth plainely by the words of my Text Sanctified of God the Father Causa efficiens sanctitatis the efficient cause of holinesse is God the Father Instrumentalis causa fides the instrumentall cause is Faith for Fides cor purificat Faith purifieth the heart Materialis causa the materiall cause est energia sanctitatis quae est in Act. 15. 9. Iohn 1. 16. Christo for of his fulnes we have all received even grace for grace Formalis causa the formall cause est nostra renovatio ab impuris qualitatibus ad puras integras is our renewing from impure qualities to pure and sound Finalis Dei cultus the final Gods worship to the honour of God and the edifying of our neighbour But yet observe with mee that though sanctification bee attributed to the Father yet the Sonne and the holy Ghost are not excluded for wee hold the principle of the Schoolemen Opera Trinitatis quoad extra sunt indivisa the outward workes of God are common to the whole Trinity and so are we sanctified by Father Sonne and holy Ghost yet sanctification is here ascribed to the Father as being the ground and first author thereof For the Son ne sanctifieth by meriting sanctification the holy Ghost sanctifieth by working it but the Father sanctifieth both by sending his Sonne to merit it and also by giving the holy Spirit to worke Thus Opera Trinitatis the outward workes of God are common to the whole Trinitie Sed opera Trinitatis quoad intus esse singularia the inward workes of God are singular and proper to some persons of the Trinitie Vt patri potentia filio redemptio spiritu sanctificatio tribuitur as power is ascribed to the Father redemption to the Sonne sanctification to the holy Ghost and yet these three now and then bee attributed to all the three persons Quod Vrsinus servato ordine agendi for as the Father and the holy Ghost doe redeeme and yet mediately by the Sonne so the Father and the Sonne doe sanctifie yet mediately by the Holy Ghost The proper or incommunicable workes of the Trinity are the inward eternall and hypostaticall properties as thus Pater generat the Father begetteth the Sonne is begotten and the holy Ghost proceedeth Distinction of persons in the Trinitie and yet the Father is not the Sonne nor the Sonne the Father nor the holy Ghost either Father or Sonne The other workes of the Trinity are indivisible how soever sometimes distinct as Creation to the Father Redemption to the Sonne Sanctification to the holy Ghost Peter Martyr sayth thus Pater ut fons filius ut flumen spiritus ut rivus ab utroque procedens The Father as the Fountaine the Sonne as the flood the Spirit as the River proceeding from them both The fountaine is not the flood nor the flood the fountaine nor the river either fountaine or flood and yet all these bee one water So the Father is not the Sonne nor the Sonne the Father nor the Spirit either Father or Sonne and yet but one God Et hi tres sanctificant and all these three sanctifie quoth Lactantius Ab uno omnia per unum omnia in uno omnia a quo per quem in quo omnia unus a se unus ab uno unus ab ambobus una tamen eadem operatio All things from one all things by one all things in one from whom by whom and in whom are all things one of himselfe one from one one from both and yet one
Saint Peter out of darkenesse into his marvellous 1 Pet. 2. 9 10. light which in times past were not a people but now the people of God which in times past were not under Mercy but now have obtained Mercy We have not loved God but hee us Venit medicus ad aegrotos via ad errantes lux ad tenebras vita ad mortuos redemptor ad Bern. captivos The Physitian came unto the sicke the way to wanderers light to darkenesse life to the dead a redeemer to the captives Wee were sicke hee healed us wee wandered hee reduced us wee were blind hee lightend us wee were slaves hee redeemed us No man commeth to the Father but by him Iohn 14. 6. This is not onely that generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and Grace of God which pertaineth to all creatures Beasts Fowle Fishes whereof I spake before but this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiar to man only the Scripture calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the riches of his bountifulnesse c. For The Lord is rich in Mercy rich in mercy because Ephes 2. 4. the treasury of his Mercy and Grace is never exhausted the fountaine never dryed up rich in Mercy because he never ceaseth to communicate the riches of his Mercy and Grace to us rich in Mercy because hee pardoneth all our sinnes upon our true repentance rich in Mercy because he not only pardoneth al our sins upon our true repentance but giveth us repentance and The abundant riches of Gods mercies faith to beleeve the remission of our sinnes rich in mercy because he giveth us privative grace to escape evils and positive enabling us to doe good finally rich in mercy because he preventeth us with mercy and grace before we seeke him and followeth us with mercy and grace when we have found him Bernard in a certaine Sermon makes mention of a seven-fold De Evang. septem panum mercy or grace which hee saith each child of God may finde in himselfe The first is a preventing mercy or grace by which the Lord preserves his Elect from falling into grosse evils Fateor fatebor saith he nisi quia Deus adiuvit me paulo minus cecidisset in omne peccatum anima mea I doe and will ingeniously confesse that unlesse the Lord had preserved mee by grace my soule had gone neere to have fallen into all sinne The second is his forbearing mercy or grace whereby the Lord waiteth for the conversion of a sinner in regard whereof the same Author writeth thus Ego peccabam tu dissimulas non continebam a sceleribus tu à verberibus abstinebas I sinned O Lord and thou seemest not to regard it I contained not my selfe from wickednesse and thou abstainest from scourging me for the same The third is an altering and changing mercy or grace which makes a man setled in the resolution of holinesse whereas before he was prophane and loose in behaviour The fourth is an imbracing mercy or grace whereby God assureth the Convert of his favour The fifth is a confirming mercy or grace which strengthneth and upholdeth the righteous in his goodnesse The sixth is a mercy or grace that sets him in hope and expectation of glory The seventh is a crowning mercy or grace which is the Livery and seisin and full possession of the Kingdome of heaven Thus the LORD hath seven mercies or graces nay seventy times seven mercies even an innumerable multitude of compassions all which Saint Iude here wisheth unto the Saints by which it appeareth how great a blessing the Apostle wisheth in wishing mercy Mercy be unto you For indeed all that wee have is of mercy not of merit of favour not of debt of grace not of nature It is his mercy that wee Lament 3. 2. be not consumed therefore when we pray let this be our petition O God be mercifull unto me a sinner and when we give thankes let Luke 18. 13. Psal 36. this be the foot of our Song For his mercy indureth for ever For his mercy indureth for ever His mercy is Communis peccantium portus the common harbor of all penitent sinners For it is not the wisdome God nor his power noriustice that preserves us from destruction but his mercy So many idle words uttered in a day so many vaine Mercy that we are not consumed thoughts conceived so many evill workes committed I speake positively and now privatively so few prayers in us so few thankesgiving so few almes so weake faith so little knowledge so cold zeale so small love It is not a mercy but a miracle that we are not all consumed that the ayre infecteth us not as it did Iuda that the heavens raine not downe fire and brimstone 2 Sam. 24. as they did upon Sodome that the clouds open not and drowne us all as they did the old world that the earth doth not open Gen. 19. and swallow us all as it did Dathan such pride in the rich such envie in the poore such peevishnesse in age such riot in youth Gen. 6. Numb 16. such robbery on the land such piracy on the Sea such impiety in the Church such iniury in the Common-wealth such wickednesse and Atheisme in all it is a rare mercy that wee be not all consumed The Angels desire an end of this evill world the Saints departed wish the accomplishment of the Elect the number full the body of Christ made perfect The Saints in earth cry Veni Esa 6. Apoc. 6. Apoc. 22. Domine Iesu veni citò Come Lord Iesu come quickly Why doe wee not desire to be loosed that as wee are partakers of his generall speciall and temporall mercies and graces here so we may be partakers of his eternall mercies in heaven The second blessing which the Apostle prayeth for is peace which is taken three waies First for externall peace between man and man Secondly for internall peace betwixt God and man peace of conscience Thirdly for prosperity and the happy event of all things And in all these significations it may be taken in this place in a godly sense if wee take it in the first sense it is a notable blessing and to be prayed for of all men as Iude doth here for peace is the ornament of all places as a Crowne of gold upon their head the Kingdome of Christ is adorned by it The Wolfe shall dwell with the Lambe and the Leopard shall lye with Esa 11. 6. 7. 9. the Kid and the Calfe and the Lion and the fat beast together and a little Child shall lead them and the Cow and the Beare shall feed together their yong ones shall lye together and the Lion shall eat straw like the Bullocke and the sucking child shall play upon the hole of the Aspe and the weaned child shall put his hand upon the Cockatrice hole then shall none hurt nor destroy in all the Mountaine of my holinesse Here men by reason
of their cruell affections are called by the name of beasts but Christ by his Spirit shal so reforme them and work in them such mutuall peace and unity that they shall bee as Lambes favouring and loving one another and cast away all their cruell affections And againe the Prophet speaking of the Kingdome of Christ saith They shall breake their swords into mattocks and their speares into sithes Nation shall not lift up a sword against Nation neither Mich. 4. 3 4. shall they learne to fight any more but they shall sit every man under his Peace both good and pleasant Vine and under his Fig-tree and none shall make them afraid meaning that peace and unity shall flourish among them and division and dissention shall be utterly banished Our God is the God of peace the Divell on the contrary is Heb. 13. 20. the Author of all dissention it was he that caused division between Abimelech and the men of Sichem Hee was a murtherer Ind. 9. 23. from the beginning But God is the Author of peace Litigiosi Iohn 6. 44. ergo non sunt ex Deo Contentious persons therefore are not of God For God is not the author of confusion but of peace Peace is one fruit of the Spirit so saith the Apostle The fruits of the Spirit 1 Cor. 14. 33. are love joy peace c. but no peace no Spirit of God Paul is not earnester in any thing than in moving men to imbrace peace Writing to the Philippians he saith thus If there be any Phil. 2. 1 2. consolation in Christ if any comfort of Love if any fellowship of the Spirit if any compassion and mercy fulfill my joy that ye be like minded having the same love being of one accord and of one judgement that nothing bee done through contention or vaine-glory c. And againe I pray Phil. 4. 2. Evodias and beseech Syntiches that they bee of one accord in the Lord. This was Christs Ave and Vale ever Peace I leave with you my peace I give unto you Dulce nomen pacis res ipsa tum jucunda tum salutaris the very name of peace is sweet and comfortable the fruit and effect thereof pleasant and profitable Innumeris potior triumphis more to bee desired than innumerable Triumphes This blessed peace is the language of heaven the Angels brought it from heaven Glory in the highest heavens to God in earth peace towards Luke 2. men good will This is the Legacy which Christ bequeathed to his Disciples Pacem meam do vobis My peace I give unto Iohn 20. 19. you this was the usuall salutation of the Iewes Shenim Vbenim peace be unto you this is one of those speciall blessings which all the Apostles in all their salutations pray for Grace bee with you and peace this David commendeth O quà m bonum quà m Gal. 1. 9. jucundum O how good and pleasant a thing it is for Brethren to dwell together in unity it is not bonum non jucundum good Psal 133. 1. and not pleasant or jucundum non bonum pleasant and not good but bonum jucundum good and pleasant There bee some things that be bona sed non jucunda good and not pleasant as patience and discipline some things be jucunda sed non bona pleasant but not good as voluptuousnesse carnall pleasure some things are nec bona nec jucunda neither good nor pleasant as envie worldly sorrow c. and there be some things bona iucunda which are both good and pleasant as peace honesty charity This peace Christ commendeth to his Disciples Have salt in your selves and have peace one with another this was a Mar. 13. peece of the blessing which God taught the high Priest that God would grant them his peace When GOD would have a Numb 6. 6. Temple builded for his worship he would not have it in Davids 2 Sam. 7. 5. time because it was troublesome and full of Warre but in the Contention cause of Destruction dayes of Salomon who is interpreted Rex pacis the King of Peace When Christ came into the World it was in the dayes of Augustus when the whole World was at Peace and Christ is the corner Luke 2. stone making peace among men Tale bonum est bonum pacis Aug. ut in rebus creatis nihil gratiosius soleat audiri nihil delectabilius concupisci nihil utilius possideri such and so great a good is the good of Peace that among al the things created nothing is heard of more acceptable nothing desired which is more delectable nothing possessed more profitable Peace is the sweetest harmony that ever sounded the strongest bond that ever united politicall bodies together the chiefest prop pillar preservative of common wealths Cum alii sunt pacem recipientes alii retinentes alii facientes when some embrace Peace others retaine it others make it Let us therefore Brethren Bee diligent to keepe the unity of the Ephes 4. 3 4 5. spirit in the bond of peace being one body and one spirit even as wee are called into one hope of our calling For there is but one Faith one Baptisme one God and Father over all which is above all through all and in us all For contention breedeth division and division is the mother of destruction here and ever hereafter here it impoverisheth us so saith the Apostle If yee barke one at another and bite one another yee shall at last bee devoured one of another the end of Gal. 5. 15. barking is biting the end of contention is consumption the end of dissention destruction This Christ layeth out by two similitudes saying Every Kingdome divided against it selfe shall be Mat. 12. 25. brought to nought and every Citie or House divided against it selfe cannot stand hereafter it damneth us For unto them that are contentious and disobey the truth and obey unrighteousnesse shall bee Indignation and Wrath Tribulation and Anguish c. Herein the Divels are wiser than Men Est Daemonum legio concors there is an agreement among Aug. the Divels In Mary Magdalen of seven in another of a whole leagion and Christ saith That if Sathan cast out Sathan hee is divided against himselfe and how shall his Kingdome indure The Divels Mat. 12. 26. Luke 11. 15. agree in mischiefe and they all obey one head to do a mischiefe Conyes are but small things yet joyning together they overthrow the Isles of Anaph Maiorica and Minorica The Cranes are not great but being conjoyned they beate the Pigmae Herrings are but little yet their forces being put together overturne a great ship Gnats are but small creatures yet many being united together drave backe Iulian the Apostata Rats are not great yet many of them together devoured Hatto of Moguncia Hist. tripart Our bodies stand of foure contrary Elements Fire Water Ayre Earth but because they are
No peace to the wicked in which we fall from the Lord of life One day in thy Courts saith David is better than a thousand other where I had rather be a doore keeper in the house of my God than to dwell in the tabernacles of wickednesse Sed impiis non est pax there is no peace unto the wicked their hearts never rest they are never quiet their sinne lyeth at the doores Esa 57. 20. Gen. 4. 7. alwayes dogging them and ever ready to pull out the very throat of their soules As good men have the first fruits of the Spirit and certaine tastes of heavenly joyes in this life So on the contrarie the wicked have certaine flashings of hell-flames on earth and are as the sea which alwayes rageth and never resteth And as the good man when he dyeth bequeatheth his body which is earthly to the earth and sinnes which are divellish unto the Divell and his goods that are worldly to the world and his soule that is heavenly to heaven So the wicked when he dyeth bequeatheth his goods to the world his body to the earth his soule to the Divell But some will say The wicked are merry and quiet none so merrry as they they sing like birds in May like Nightingales in a cleare night I must distinguish and say that some wicked are blockish and senselesse like swine their consciences are seared like dead flesh Mat. 7. 6. 1 Tim. 4. 2. others are desperate having an hell in their conscience trembling like Agag but yet both states damnable For is the fish that skippeth in the net or the bird that singeth in the snare or the prisoner that is merry in the iayle in any good case No 1 Sam. 13. 1 Thes 5. 3. Esa 9. 6. Ephes 2. 17. no Even so is it with the wicked when They crie peace peace sudden destruction shall come upon them as upon a Woman in travell But there is peace to the godly Peace shall come they shall rest in their beds c. Christ is their peace Pacem Evangelizavit iis qui prope iis qui procul he preached peace unto them that are neare and unto them that are afarre off To this end he died rose againe ascended into heaven the first was the lowest step of his humiliation in earth the second the highest steppe of his exaltation in earth the third the highest steppe of his glorification in heaven In the first he suffered in the second he conquered in the third he triumphed the first tooke away sinne and destroyed death and him that had the Lordship of Death The second brought Righteousnesse for he rose againe for our justification The third Heb. 2. 14. Rom. 4. 25. bringeth glory and all to this end to make peace between God and man Thirdly peace is taken for prosperitie and happy successe of all things as in the Psalme O pray for the peace of Ierusalem they shall Psal 122. 6. prosper that love thee peace be within thy walls and plenteousnesse be within thy palaces Peace and plentie are here Synonymies the one openeth the other he prayeth for plentifull peace or peaceable plentie God hath promised his Church this peace saying The Lord shall make thee plenteous in goods in the fruit of thy body in the Prosperitie is termed peace fruit of thy cattell in the fruite of thy ground the Lord shall open unto thee his good treasure even the Heaven to give raine unto thy land in due season and to blesse all the workes of thy hands thou shalt lend to many Deuter. 28. 11 12 13. nations and not borrow thy selfe The Lord shall make thee the head and not the taile thou shalt be above only not beneath c. Iacob blessing Iudas saith That he shall bind his Asse fole to the Vine his Asses colt to the best Vine he shall wash his garments in wine his Cloake with the Gen. 49. 11 12. blood of the grape that is he shall have all prosperitie and this prosperitie Iude wisheth unto them saying peace be multiplied upon you Esay prophecied of the wealth and abundance of the Church saying Thou shalt sucke the milke of the Gentiles and shalt Esa 60. 16 17. sucke the brests of Kings and thou shalt know that I the Lord am thy Saviour and thy redeemer the mightie one of Iacob For brasse I will bring gold and for Iron I will bring thee silver and for stones Iron I will also make thy government peace and thine exactors righteousnesse violence shall no more be heard in thee neither desolation nor destruction c. And God wisheth that his Church had hearkened to his commandements Then had thy prosperitie beene as the Flood and thy righteousnesse as the Waves of the Sea In six evils God would have delivered Esa 48. 18. Iob. 5. Psal 65. 11. Mal. 3. Iob. 1. Gen. 26. 1 Reg. 10. 27. it the clouds shall droppe fatnesse upon it God would open the windowes of heauen and powre downe a blessing with plenteousnesse God hath inriched the members of his Church in all ages as Iob in Huz Isaac in Gerar Salomon in Israel who had silver as stones Yea this peace and plentie is proper and peculiar to the Church onely to the godly the wicked have no right nor interest in the blessings of the earth For the elects sake God made Gen. 1. 1 Tim. 4. 8. Iohn 3. Mar. 13. Apo. 6. Rom. 8. the world For them he enriched it for them he redeemed it for their sakes he preserveth it for their sakes hee deferreth his comming to judge this world That the wicked enjoy ayre fire water let them thanke the godly who are coheires with Christ in all things the wicked are usurpers intruders into all Gods blessings they have no right to any furrow or foot of land The faithfull only are coheires with Christ in whose right they are invested into all the benefits of this life Thou art no more a servant but a Sonne saith Paul now if thou be a Sonne those art also the heyre of Gal. 4. 7. God through Christ As a bastard hath no inheritance among the legitimate Children So the wicked as bastards have no inheritance among the faithfull They may say of God and heaven as the tenne Tribes said of David and his Kingdome What portion have we in David we have no inheritance in the Sonne of Ishai So they have no portion in heaven no inheritance in the Sonne of God Christ Iesus they are Aliens from the commonwealth of Israel strangers from the Covenant and promise But the godly have right and interest in earth and heaven also In their elder brother Christ Iesus heaven is theirs heaven and earth is theirs land and sea are theirs yea all theirs men and Angels are subject unto them Prosperitie oft hurt to the Church All things are ours saith the Apostle whether it be Paul or Apollos or Cephas or the World
Lord indureth for ever and ever upon them that feare him c. This made Paul to say Who shall separate me from the Love exceeds all other vertues love of God shall tribulation or anguish or persecution or famine or nakednesse or perill or sword I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate Rom. 8. 35. 37 38. us from the love of God which is in Christ Iesus our Lord. Malitia nostra finem habet Our malice hath an end but Gods love hath not our malice is finite but his love infinite As a drop of water to the whole Sea so are our sinnes in regard of the love of God his love is so great as it cannot be measured so much as it cannot be numbred so precious that it cannot be valued so large and long that it cannot be ended the bredth and length the height and depth of his love all the tongues of men and of Angels cannot utter As Iude wisheth unto them the love of God so hee wisheth them also mutuall love whereby we love one another he meaneth both these loves in this place Mutuall Love is a chiefe and principall vertue Faith and Love the one with God and the other with men be as the roote and the branch as the mother and the daughter as the foundation and pillars of all Christian building the end of all is Love the end of the first table is the Love of God the end of the second table is the love of man so saith the Apostle The end of the Commandements is Love out of a pure heart out of a good conscience and 1 Tim. 1. 5. Gal. 5. 22. Exod. 16. Iudg. 6. out of a faith unfained Paul reckoning up the fruits of the Spirit nameth Loue first as the Gentleman-usher to goe before all For as Manna excelled all bread as Aarons rod did eate up all the rods of the sorcerers as Gedeons sword passed all the swords of the Madianites so love passeth all other vertues all our debts should stand in love Owe nothing to any man but this that yee love Rom. 13. 8. Num. 14. Iohn 2. one another our debtes were sooner paid and our executors but smally troubled if this were of this debt wee cannot bee discharged so long as we live The journey of the Israelites was ended in forty yeares Herods Temple was finished in six and forty 1 Iohn 4. 7 8. 16. yeares Noahs Arke was perfected in an hundred and twentie yeares but this debt is never ended Let us therefore love one another For love commeth of God and every one that loveth is borne of God and knoweth God he that loveth not knoweth not God but he that dwelleth in Love dwelleth in God and God in him S. Peter naming 2 Pet. 1. 5. 7. many vertues maketh up the measure and ends in Love Ioine saith he vertue with your faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse Love This vertue above all is as the hoope or faggot bond that keepeth all close Therefore let me exhort you with the Apostle Above all Col. 3. 14. things put on love which is the bond of perfectnesse As the Sunne giveth light to all planets as salt seasoneth all meates as the Moone ruleth over the Sea and all moist bodies as the rod of the tribe of Levi passed in honour all other tribes So love passeth Little love to be found on earth all qualities in men therefore let us follow after Love and let us not give over till we have overtaken her Love is as the apple-tree of Persia which buddeth and blossometh and beareth fruit every moneth Now abideth faith hope and Numb 17. 1 Cor. 14. 1. 1 Cor. 13. love but the chiefe of these is love It lasteth longer like a pillar of salt it reacheth further it profiteth more among men Faith flieth up to heaven Love is occupied below on earth Faith wrastleth above with the promises of God Love is busied in good workes as Faith is with God Paul prayeth for it in respect of the scantnesse and excellency of it For Charitas laudatur alget Aug. de eivitate Dei lib. 14. c. 7. yet diligi non potest Deus sine proximo nec proximus sine Deo qui proximum amare negligit Deum diligere nescit England is as the Land of Canaan wee have corne cattell flesh Psal 65. 11. Iudg. 1. 1 Sam. 13 1 Reg. 8. fish wooll cloath our vallies stand thicke with corne we have plenty of all things but of Love that is scant As in the dayes of Debora there was neither speare nor shield As in Saul his daies there was no Smith as in the dayes of Salomon there was no Manna to be found so in our dayes little or no Love When I behold the state of many townes me thinke I see Bulls Beares Lions Tigâ—es Wolves shut up as it were in an iron cage biting tearing renting and devouring one another view all Courts Assises Sessions Leets Law-dayes and you shall see there is no difference betwixt us and the Corinthians but they went to law under Infidels and wee under Christians 1 Cor. 6. Gal. 5. 15. We forget Pauls Caveat If yee bite and devoure one another take heed yee be not devoured one of another If there be an hundred men in a towne scarce two love together as they should We are divided into three companies like Labans sheep some white some blacke some speckled some Protestants some Papists some Neuters Nay even among Protestants there is hard agreement But God I hope will make us friends in heaven where al injuries shall be forgotten where are those noble pair of lovers David and Ionathan Who had but one soule Eusebius and Pamphilus Martyrs 1 Sam. 18. who had but one name Pilades and Orestes who had but one life Ruth 1. the one being dead the other died also Ruth and Naomi who had but one grave Basill and Nazianzen of whom it is said Anima una erat inclusa in duobus corporibus one soule was included in two bodies Mariage maketh two bodies one but love maketh two soules one yea many soules many bodies but one If an hundred love together it is but one heart as it is said of them of the primative Church That they had but one heart and one soule If a man hath an hundred friends that man is become as an hundred Act. 4. 32. men Nam amicus alter idem a friend is a second selfe Charitas Chrysost est res augmentativa There was a day when Herod and Pilate were made friends but that day I feare with many will never bee they are like the stone Asbestos found in Arcadia being once kindled is never
Sabboth the Sacrifice and after tooke them away againe yee shall understand that hee gave them as figures and shadowes and therefore no mutability in the Lord The shadow must give place to the body the figure to the truth the greene blossome to the ripe fruit the seed time to the harvest So reasoneth Paul Let no man condemne you in meate and drinke or in respect of an Holy day or of the new Moone or of the Sabboths which are but a shadow of things to come but the bodie is in Christ The day-starre must give place to the Sunne-rising and that to the Sunne at Noone-day Chrysostome compareth Though types cease yet truth and substance remain ever the same the Iewes to a candle the Christians to the brightnesse of the Sunne The Iewes to the first draught of an Image in bare lines the Christians to the same Image filled up with all due proportion and furniture of colours the one to the seed-time Hom. 10. in Mat. Gal. 4. the other to the harvest and reaping of the Corne So Paul compareth the Iewes to a Child the Christians to a perfect man the same light though not in the same quantitie the same Image though not with like furniture the same corne though not growne to the like ripenesse the same person though not in the like perfection of age The Iewes note five things wanting in the Gospell and in the latter Temple that were in the first to disprove this that I have said First the fire that came downe from heaven to burne the Holocausts Secondly the glory of the Angells appearing among the Cherubins Thirdly the inspiration of Gods spirit speaking in the Prophets Fourthly the prefence of the Arke Lastly Vrim and Thummim But all this is nothing for there is now a fuller knowledge of God and greater liberty to the conscience yet the same faith still For the Fathers and we have all Col. 2. Ier. 23. 5. but one faith they beleeved that Christ should come according to Ieremies prophecie Behold the dayes come saith the Lord that I will raise unto David a righteous branch and a King shall raigne and prosper and shall execute iudgement and iustice in the earth We beleeve that he is come and that Christ our Passeover is sacrified for us 1 Cor. 5. 7. Esa 7. They said Virgo concipiet a maid shall conceive and bring forth a Sonne we say Virgo concepit a maide hath brought forth her Sâ—â—ne For when the dayes were accomplished that she should be delivered Luk. 2. 7. she brought forth her first begotten Sonne and wrapped him in swadling clothes and laid him in a Cratch They had sacrifices that prefigured his comming we have Sacraments that represent his comming Heb. 9. and being with us they and wee had but one light they had Lucem matutinam the moning light wee Lucem meridianam the light at noone-day Wee differ but In plus minus therefore saith Christ Blessed are the eyes that see the things that yee see Mat. 10. 24. For I tell you that many Prophets and Kings have desired to see the things that yee see and have not seene them and to heare those things that yee heare and have not heard them If any object that God giveth us daily new Paith new graces I answere that God giveth not a new a strange faith but addeth to our old faith to our old graces God increaseth faith and his graces in us but not a new a diverse faith like the Arrians that had Fidem annuam menstruam a yeerely and a monthly The Gospell immutable Traditions uncertain Faith For whom God loves hee loves to the end This also commendeth unto us the Gospell that whereas other Lawes and Doctrines are changed altered augmented and diminished Gods Law is not The Law of the Lord is perfect Iohn 13. 1. Psal 19. The Lawes of the Romanes written by Numa Pompilius in Gold The Lawes of the Athenians written by Draco in Bloud the Lawes of the Persians written in Brasse The Lawes of the Lacedemonians written in Milke were altered but Gods Lawes are not Quoad substantiam as concerning their substance Sed quoad maledictionem as concerning the curse 2 Cor. 3. All traditions therefore all Gospels of Thomas Nicodemus Thaddeus and the eternall Gospell invented in Saint Cyrils time by abusing the place in the Revelation which runneth thus I saw another Angel flying in the middest of Heaven having an Apoc. 14. 6. everlasting Gospel to preach unto them that dwell on the Earth c. must fall to the ground like the house built upon the sand as also all those Revelations of the Paraclete devised by Montanus together with all those that came after the giving of the Gospell which is perfect for ever and so perfect that If any man shall adde unto it God shall adde to him the plagues that are written in Apoc. 22. 18 19. the Booke and if any man shall diminish from the words of the Prophecie of Gods Booke God shall take away his part out of the Booke of Life and out of the holy Citie c. Let us not then adde nor diminish from the Gospell being so perfect for there is but one God one Faith one Baptisme one Christian Hope once revealed Ephes 4. for all But of the late Romish traditions which have entred long since the Gospell entred one may say to Rome as Esay said to Ierusalem Thy Gold is turned into Drosse thy Wine is mixed with Water thy Seede with Cockle thou wert sometime a faithfull Esay 1. City but now become an Harlot thou wert once the house of God but now turned into a cave of theeves Thou sayest that thou art rich and increased in wealth and standest in neede of nothing Apoc. 3. 17. but thou art poore and blind and naked as God said to the Church of Laodice poore and blind and naked indeed God give them hearts to understand and eyes to see their poverty and nakednesse But to passe with this heavenly Scripture as Moses did with the people to the land of Canaan Thirdly this Faith is given to the Saints By Saints hee meaneth the children of God truely converted not because they are perfectly holy and without sinne but in these foure respects First in respect of Separation for they they are elected and gathered out of this world and joyned to Gods people and dedicated to holy services and uses Secondly In respect of Vocation and therefore the Apostle The Saints the subiects of Faith and all Graces when hee said they were sanctified he said by explication that they were Saints by calling Thirdly In respect of Regeneration because they are now new creatures 1 Cor. 1. 2. And lastly In respect of Iustification or imputation because the holinesse and sanctity of Christ is imputed unto them For men may be Saints in this life For there are Saints in Earth as well as in Heaven
incideret in mortis malum sempiternum portum potius nobis paratum putemus We are not borne or created rashly or by chance but verily there was a certaine divine power which did provide for mankind neither would it suffer them so to be borne as that when they had undergone all manner labour they should be utterly lost in the everlasting evill of Death but rather let us thinke some haven of rest is prepared for us A divine speech of a prophane man The Epicures said that God was idle in heaven quodque Deus ambulat circa cardines Coeli and that he was walking about Gods power providence governe◠all things the poles of heaven that nature ruleth all by chance and at adventure On the contrary the Stoickes held that God is nothing but nature and that all things are wrought by necessity and destinie that God can worke no miracle nor contrarie to the course of nature But the Platonists held that nature is Quicquid Deus vult that it is subject to God that there is neither chance nor destinie but all things are done by God Some therefore compare Nature to an horse and God to the rider that bridleth her and ruleth her as he list Anima mundi est virtus Dei the power of God is the soule of the world Mundus est schola animarum the Origen Basil world is the schoole of soules to lead us to the knowledge of God God therfore quoth he was able by his power to change the course of nature as thus To divide the Sea in two parts Exod. 14. Ios 10. Num. 16. Ios 3. Psal 114. Dan. 3. Dan. 6. Luk. 7. To stay the Sunne To open the Earth To drie up the Waters of Iordan To make the Mountaines skippe like Rammes To quench the Flame To mussell the Lions To raise the Dead In this sense Simonides the philosopher said that Solus Deus est metaphysicus that God alone was supernaturall Pindarus called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best artificer Diogenes seeing Harpalus that great theefe to be fortunate a long time said that he gave a lively testimony against the Gods So Dionysius said that God favoured pirats for that he had a good winde after the robbing of the Temple So Hermogenes reasoned seeing so much evill in the world Aut voluit Deus tollere mala non potest tunc infirmus est aut potuit noluit tunc invidus est God either would take away evill and cannot and then he is impotent or could and would not and then he is envious But Tertullian retorted it thus on him Deum velle posse omnia mala tollere quatenus expedit God is Rom. 8. 28. both willing and able to take away all evill so farre as it is expedient For all things worke for the best unto them that love God Quaedam tollit in hac vita alia reservat in extremum judicium some hee takes away in this life some hee reserves to the last iudgement Facessant ergo illi monoculi Cyclopes qui Deum negant istud quatenus expedit relinquamus Deo herewith therefore let those one-eyed Cyclopes which deny God be content let us leave to God that same so far forth as it is expedient So reasoneth the Manichaeans against Moses when he said In the beginning God made heaven Gen. 1. 1. Aug. lib. 1. de Genes Iohn 1. 2. earth quaerentes in quo principio Deus fecit Coelum Quibus respondit Augustinus Deum non fecisse in principio temporis sed in Christo per quem omnia facta sunt nam antequà m fecit Deus tempora non erant tempora nam tempus est creatura dicit Paulus veritatem fuisse ante tempora aeterna Asking in what beginning God made heaven All men by the light of nature have acknowledged a divine power To whom Augustine makes answer God made it not in the beginning of time but in Christ by whom all things were made for before God made time time was not for time was a creature S. Paul saith The truth was before time eternall These men say much but to little purpose Loquacior est enim vanitas quà m veritas altiùs clamat for vanity prattles more than verity and Ephes 3. 9. makes a greater noise I alleage not all these prophane writers for need I know that the darts that are taken out of the Lords armorie pierce deepest that the arrowes that are drawne out of the Lords quiver are the sharpest that the sword of the spirit cutteth deepest that proofes taken from the Scripture are strongest But it is not amisse to confute a naturall man by naturall men as here by Philosophers But to follow this point a little further Naturally a kind of religion is found in all men in genere though they erre in specie Caine and Abel did first sacrifice to God Enoch was the first that Gen. 4. instituted prayer After Noahs flood were many Lawes of religion given to many nations Mercurie and Mena gave lawes to the Aegyptians Melissus to them of Candie Faunus and Ianus to the Latines Orpheus to the Greekes Numa pompilius to the Romanes Draco to the Athenians Lycurgus to the Lacedemonians Deuter. 4. but Moses and Aaron gave lawes to the Hebrewes that passed them all Naturally we know that there is a God For the invisible Rom. 1. 20. things of God that is his eternall power and Godhead are seene by the creation of the world The very Poets spake of Iupiter Castor and Pollux Venus Saturne Vulcan Mars Mercurie yet Iupiter was an adulterer Gastor and Pollux two incestuous twinnes Venus an harlot in Cyprus Saturne a Runnagate in Italie Vulcan a theese Mars a bastard yet this sheweth that there is Divinum numen a divine power that the Heathen thinke so therefore they adore something as God they invented Gods in hell as Pluto Proserpina the Aegyptians worshipped Calves the Ophytes serpents the Persians fire they of Canopus water the Coloridians Heva the Philistines Dagon halfe-fish and halfe-flesh the Turkes at this day worship Mahomet the Tartarians grand Cam the Calecuts the Divell But there be many reasons to prove that there is a God all the creatures of God doe it from the Eágle to the Flie from the Elephant to the Pismire from the great Whale to the little Lamprey from the Camell to the Gnat from the Cedar to the Brake-bush from the Starres of Heaven to the Dust of the Earth from Angels to Wormes And therefore men that deny God may be sent to the creatures to learne that there is a God Esay reasoneth thus Who hath measured the waters Esa 40. 17. 21 22. in his fist and counted Heaven with the spanne and comprehended the Dust of the Earth in a measure and weigheth the Mountaines in a weight and the hils in a ballance And againe Know yee nothing Conscience in man a testimonie of the
divine power have yee not heard it hath it not beene told you from the beginning have yee not understood it by the foundation of the Earth Hee sitteth upon the circle of the Earth and the inhabitants thereof are as Grasse-hoppers he stretcheth out the Heavens as a curtaine and spreadeth them out as a Tent to dwell in And Salomon reasoneth thus Who hath ascended up to Heaven and descended who hath gathered the Wind in his Prov. 30. 4. fist who hath bound the Waters in a garment who hath established all the ends of the World what is his name or his Sonnes name if thou canst tell And God reasoning with Iob saith Where wast thou when Job 38. 4 5 6. 8. I layd the foundations of the Earth declare if thou hast understanding who hath layd the measures thereof if thou knowest or who hath stretched the line over it whereupon are the foundations thereof set or who hath layd the corner-stone thereof or who hath shut up the Sea with doores When it issued and come forth out of the Wombe c. The world is Schola Dei the Heavens declare the glory of God and the firmament sheweth his handy worke And the Apostle affirmeth Psal 19. 1. that God left not himselfe without witnesse in that hee did good and gave us raine from Heaven and fruitfull seasons filling our hearts with food and gladnesse O every showre of raine is a Preacher and tels us there is a God Note this that nothing was made of it selfe nor for it selfe but for another The Heavens we see doe serve the Ayre the Ayre serveth the Earth the Earth the Beasts the Beasts serve Man Man therefore not made of himselfe was made to serve another which can bee no other but God The Lord hath made all things for his owne sake If all things therefore Man which Pro. 16. 4. confuteth Atheisme Againe it is an arrow yea a hammer against Atheisme that all men have a conscience of sinne and are affraid of it Conscience is a witnesse either with us or against us either to excuse us or accuse us It beareth witnesse of what of secret particular actions Against whom against thy selfe To whom to God seeing neither men nor Angels know the secrets of thy heart Let all Atheists barke against the God-head as long as they will Intùs est vermis qui illos mordet within there is a worme that gnaweth them In that men are afraid and ashamed of sinne it argueth that there is a God we see that all creatures purge themselves of their corruption The Sea her froth the water her skumme the earth her vapours the birds their feathers the wine his lees the fire his smoke the oile his some Man therfore that would avoid his sinne and be rid of it hath a conscience of God and proveth there is a God But alas Religion beggeth in these dayes Probitas laudatur alget our religion is in imagination not in faith in opinion not in judgement in the braine not in the heart in word not in deed and effect They professe they know God but inwardly in their works they doe denie him being abominable disobedient and unto every Few truly religious but many Epicures and Atheists good worke reprobate they have a shew of godlinesse but have denyed the power thereof O vile times the worst that have beene ever since the creation of the world and if these dayes should not be shortned no flesh should be saved but for the Elects sake God hath shortned them We Tit. 1. 16. 2 Tim. 3. 5. Mat. 24. 22. Esa 58. 1. 1 Reg. 19. Mar. 3. had need crie aloud and not spare lift up our voices like trumpets For ordinary speaking hath no proportion with extraordinary sinning We cannot come to you as God came to Elias in a still wind in a soft voice we must have Stentors voice be like Iames and Iohn the sonnes of thunder The Heathen said of their infidels Plus amant bovem quā Iovem they love the oxe more than Iupiter we may say of many Christians Plus amant coenam quam coelum cibum quam Christum they love more their supper than heaven more their meat than Christ they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like lapwings that delight in dung like Vespatian who took a tribute of urine Many nations have lived without cloaths without King without armour but never any without God as Tullie said Nulla gens tamfera tamimmanis c. never nation was so wilde so cruell so barbarous but have acknowledged and confessed that there was a God Neere the river Ganges in India be men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mouthes that live by the sent of flowers among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without hearts that beleeve nothing Socrates said Hoc scio quod nihil scio I know this that I know nothing and they hoc credo quod nihil credo I beleeve this that I beleeve nothing they have set downe their rest Non esse Deum non esse daemonem non esse coelum non esse infernum there is no God there is no divell there is no heaven there is no hell and therefore they say Our life is short and tedious and in the death of a man there is no recovery neither was any knowne that have returned Wisd 2. 1 2 3. 4 5. from the grave wee are borne at all adventure and wee shall be hereafter as though we had never beene for the breath is as smoake in our nosthrills and the words as a sparke raised out of the heart which being extinguished the body is turned to ashes and the spirit vanisheth as in the soft ayre c. Come therefore let us enjoy the pleasures that are present c. These wilde Bores roote up the Lords vineyard these Foxes destroy the grapes these Ionas's trouble the ship of England For Christs Psal 80. 13 14. Church is Christs ship tossed with waves but let us runne with the Apostles and awake our Saviour that hee may hurle out Mat. 14. these Ionas's Thirdly the wicked are here described by their carnalitie and libertie they turne grace into wantonnesse for ungodlinesse hath two branches iniquitie in life and manners and impuritie in religion of the first he saith They turne grace into wantonnesse of the second it is said that they denied God and Christ Iesus Of the Act. 6. Rom. 8. first sort were the Libertines that disputed with Steven Paul had to doe with such hereticks vile men that said faciamus mala ut inde veniat bonum Let us doe evill that good may good come thereof Gods grace ought to lead to repentance Or let us be evill that God may be good let us commit iniquitie that Gods glorie may bee revealed let sinne abound that grace may superabound But their judgement is just and their damnation sleepeth not such are all presumptuous sinners Rom. 6. 1. that will sinne of purpose
in dishes after the manner of an Alphabet like Bonosus who as one saith was borne not to live but to drinke like Tiberius Nero called Biberius Mero like Iezabel that painted her face wee powre out our selves in all excesse of riot and so turne all grace to wantonnesse But let us thinke it sufficient for us that we have spent the time past of this life after the lusts of the Gentiles walking in wantonnesse lusts drunkennesse in gluttonie 1 Pet. 4. 3. 4. drinkings and in abominable Idolatrie Wherein it seemeth to them strange that yee runne not with them unto the same excesse of riot c. They be vile creatures that are unkinde to their Sires as the Hippotamos of Nilus that eateth his damme as the Pelicane that sucketh the heart-blood of the old one as the wilde Asse that kicketh her damme as the Viper that eateth out the belly of the old one and such be we God may say of us as Ieremie of the Ier. 5. 7. Iewes I have fed them to the full yet they committed adulterie and assembled themselves by companies in harlots houses They rose up in the morning like fed horses every man neyed after his neighbours wife Here I have to deale with two sortes of men the first are they that refuse the grace gifts goodnes of the Lord in the land of the living Such were the Stoickes that would enjoy no more than they could carry with them they said with Bias Omnia mea mecum porto All that is mine I carry with me that with Crates hurled their silver into the Sea Such were the Essenes in Christs time that had a bed but a span-broad that strawed thornes under them lest they should sleep too long Such were the Hermites in the primitive Church as Antonie Macarius Paulus Thebaeus Hilarion Such were the Monks in Ieromes dayes of whom he maketh three kindes Anchorites Caenobites and the Enobites which fled all company Oppidum illis erat carcer the towne was their prison solitudo autem erat Paradisus the wildernesse was their paradise their bread was acornes their drinke water their meate rootes their bed cold ground Biberunt non è calice sed è concha they dranke not out of a cup but out of a shell Amicti erant non pannis sed pellibus they were clad not with cloth but with skinnes such were our Fryers that professed wilfull poverty such were women the Anchoresses that had no more ground than they scraped with their nayles but God hath given the earth and the fruits thereof to the Sonnes of men So saith the Psalmist The Heavens even the Heavens are the Lords but he hath given the earth to Psal 115. 16. the Sonnes of men It is as lawfull to enjoy the creatures of God as to live The wicked eate the bread of wickednesse and drinke the Pleasure oft ends with sudden destructiō drinke of violence which is unlawfull but to eate the bread of righteousnesse and to drinke the wine well got is lawfull Many are theeves both to their backs and bellies and unthankfull Prou. 4. 17. unto God but so must not wee Christ was present at the Iewes feasts he came Edens bibens eating and drinking therefore they said that he was Edax bibax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if Luk. 7. 34. he had surfeited wee are the heires of heaven and coheires with Christ and have right in all the creatures of God all is ours heaven is ours heaven and earth is ours if thy garments be silke 1 Cor. 3. thou maiest put them on if thy table be furnished with meate thou maiest eate what thy stomacke craveth if thy Hounds will take the beasts of the land or thy Hawk the fowles of the aire thou maiest doe it I speake not to justifie the abuse of the world that have turned all into riot and usurped upon al the creatures of God with such men or monsters rather I meddle not but in the sinne wherein I found them in that I leave them I speake only of the recreation that God hath given unto his Saints in this wearie life From the heavens in the Sunne Moone and Starres from the ayre in fowles and birds some made for meate some for mirth from the earth in trees fruits and flowers and hearbs some made for necessitie some for pleasure as seeing and smelling from the Sea in variety of fishes Whereupon the Prophet exclaimeth saying O Lord how manifold are thy workes in wisdome hast thou made them all the earth is full of thy riches so is the great and Psal 104. 24. wide Sea also wherein are things creeping innumerable both small beasts and great If by faith thou art made a member of Christ his right is thine in all the creatures of the world and in his name and to his glory thou maiest use them But we are not troubled with Stoikes Essenes Hermites Monkes Fryers Anchoresses c. but with Epicures qui ducunt dies in bonis subitò descendunt ad infernum which a learned man englisheth thus They sleepe soundly and drinke profoundly and goe to the Divell roundly and that is no lye For they live waxe fat and grow in wealth their seede is established in their sight Iob 21. 7 8 9 10 11 12 13. with them and their generation before their eyes their houses are peaceable without feare and the rod of God is not upon them their bullcoke gendreth and faileth not their Cow calveth and casteth not her calfe They send forth their children like sheep and their sonnes dance they take the tabret and the harpe and rejoyce in the sound of the organes they spend their dayes in wealth and sodenly they goe downe to the grave Their throates are sepulchers their stomacks sponges their bellies graves their hands talons their fingers loadstones they eate with Ceres and drinke with Bacchus and sport with Venus Apollo must tickle their eares with the Lute the Muses must sound in that service the Graces must waite on their trencher Ganimede must fill them the cup they are sorry that their patrimonies are Voluptuous mens practises described no larger their bellies no wider their throats no deeper their lives no longer that they might live still in all pleasure So that the saying of S. Iames may be verified in them Yee have lived in Iam. 5. 5. pleasure on the earth and in wantonnesse yee have nourished your hearts as in the day of slaughter They wish with Philopenus a necke as long as a Cranes necke that they may feele the sweetnesse of their meate a long time in their companie is the tabret harpe lute and a paire of cards sooner than the New Testament and as the Prophet speaketh The harpe the viall the timbrell and pipe and wine Esa 5. 12. are in their feasts they regard not the workes of the Lord neither consider the worke of his hands God calleth them to prayer fasting mourning
whatsoever they pretend in words Quid dicta audiam cum facta videam what doe I heare thee talke when I see thy deeds Not every one that saith Lord Lord shall enter into the Kingdome of Heaven saith Christ but he that Mat. 7. 23. doth the will of my Father which is in Heaven Those men are come to the height of sin For there be sixe degrees of sin first Neglectus Ephes 4. 2 Thes 2. Rom. 1. Esa 40. notitiae Dei the neglect of the knowledge of God the second is Execatio execation blindnesse the third is Idolatry a fruit of execation of blindnesse the fourth outragious wickednesse the effect of idolatry the fifth a reprobate mind the sixth the fruits of a reprobate mind that is an universall injustice in all their workes for they deny God in every worke The wicked deny God and yet all his creatues declare him and Psal 19. 1. that foure wayes saith Hemingius in his Enchiridion First In the Varietie of them They that here feele not Gods graces shall feele his power Secondly In the Vtility of them Thirdly In the Order of Creation And fourthly In the End of their Creation The first declareth his Power The second his Iustice The third his Wisedome The last his Glory Seeing all things are made for man it cannot bee but man is made for another and that is God onely but the wicked shall find God and feele God when it is too late though here they doe deny him Therefore Hemingius distinguisheth of Gods presence that it is fourefold A presence of Power in all men even in the Reprobate a presence of Grace even in the Elect only a presence of glory in the Angels Saints departed and an hypostaticall presence of the Father with the Sonne Quoad essentiam as touching his essence The wicked that deny God here shall feele his power one day and say Wee have erred from the way of Truth the light of Righteousnesse hath not shined unto us Wis 5 6. 7. and the Sunne of Vnderstanding rose not upon us We have wearied our selves in the wayes of wickednesse and destruction and wee have gone through dangerous wayes but wee have not knowne the wayes of the Lord c. Thus God complained of Israel and Iuda saying They have grievosly trespassed against me saith the Lord they have denyed the Lord and said It is not hee c. Thus may wee complaine Therefore Ier. 5. 11. 12. I say to England as hee said to Iuda O daughter of my people gird thee with Sackcloth and wallow thy selfe in the ashes make lamentation and bitter mourning as for thine onely sonne for the destroyer shall suddenly come upon us They deny the onely God c. God here is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely God to note the Trinity in Vnity there is one God one Essence of the three persons Deus unus trinus unus Essentia trinus Hierom. personis God is one and three one in Essence and three in persons Thus Moses taught Israel The Lord our God is Lord onely Deut. 6. 4. Malachi asketh the Iewes if one God hath not created them As if hee should say yee know well enough for the question Mal. 2. 10. is more Emphaticall than a simple proposition In this point Paul noteth a great difference betwixt the Christians and the Heathen saying Though there be many that are called gods in Heaven or in Earth as there bee many gods and many Lords yet unto us 1 Cor. 8. 6 7. there is but one God which is the Father of whom are all things and wee in him and one Lord Iesus Christ by whom are all things and wee by him Againe hee speaketh of the Deitie as of the Mediatorship Vnus Deus unus Mediator c. There is one God and one Mediator 1 Tim. 6. betweene God and Man even the Man Christ Iesus And a number of vnities he commendeth to the Ephesians There is one Body andone Spirit one hope of your Vocation there is one Lord one Faith Ephes 4. 4 5 6. one Baptisme one God and Father over all c. We must neither confound Many resemblances to illustrate the Vnity and Trinitie the persons nor divide the Essence but hold the plurality of persons and the unity of the Essence The Heathen thought it impossible for one God to governe this great world therefore they made one God for Heaven as Iupiter another for Hell as Pluto one for Bread as Ceres another for Wine as Bacchus one for the Sea as Neptune another for the Winde as Aeolus one for Learning as Minerva another for Merchandize as Mercury Thus the Heathen vowed Tenths to Hercules that they might be rich they killed a Cock to Aesculapius that they might recover their health they sacrificed a Bull to Neptune that they might saile prosperously But what doe I name the Heathen when the Papists multiplied to themselves many gods they prayed to Sebastian for helpe from the Plague to Anthony for the Gangrene to Patronilla for Agues to Apolonia for the Touth ache to Benedict for the Stone to Hubert for the biting of a madde Dog yea they have made a severall God for every Countrey as Saint George for England Saint Iaques for Spaine Saint Dennis for France Saint Patricke for Ireland Saint Palladius for Scotland Yea for every beast a severall God as Loye for Horses Anthony for Pigges Wendeline for Sheepe But their madnesse is evident to all 2 Tim. 3. 9. men If they say they make not these Gods I aske why pray they unto them How shall they call on him in whom they have not beleeved But wee beleeve in God alone therefore must we pray to Rom. 10. 14. him alone There is but one Sunne in the Heavens one Phaenix in Arabia one master-Bee in an Hyve one Pilot in a Ship one God in the World The Trinity of Persons the Fathers have shadowed forth unto us by divers similitudes as in the Rainebow in which is one substance namely the cloud and yet three differences which thou art not able to discerne In the Fountain where there is Scaturigo the boyling or rising up of the water out of the Spring Rivus the River Stagnum and the Poole In the Minde where there is Intellectus Vnderstanding Voluntas the Will Memoria and the Memory In the Soule where there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minde and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit and yet there bee not three Mindes nor three Soules but one Minde and one Soule but three powers in the Minde and Soule In the Sun where there is Corpus the Body Calor Heate Splendor Light or Brightnesse and yet not three Sunnes but three distinct things in the Sunne The Orthodoxe Fathers said truely and wisely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Godhead and one God in Trinity and Trinity in Vnity And God is
of men and yet no cause of that evill Another useth this Simile That as in cutting with a bad knife the cutting is of my selfe but the evill cutting is of the knife So the action is of God but the evill of the action is of our selves Augustine affirmeth Deum per malos agere Lipsius August in Enchiridion ad Laurentium that God worketh by evill men Deus enim inquit ille jussit Shemei Davidimaledicere for God saith he commanded Shemei to curse David Againe he saith In peccato peccatoris nihil esse positivum sed privativum In the sin of a sinner nothing is positive but privative So God is said to make blind whom he inlightneth not to harden whom he softeneth not and to reprobate whom he calleth not effectually But I will conclude this point with the saying of two worthy men Augustine and Fulgentius Augustine The causes of Reprobation are hidden but iust saith thus Deus operatur in cordibus hominum ad inclinandas voluntates eorum quocunque vult sive ad bona pro sua misericordia sive ad mala pro ipsorum meritis God worketh in the hearts of men to incline their wils to whatsoever hee will either to good things by his mercy or to evill by their deserts And Fulgentius saith thus Deus licet author non sit malarum cogitationum ordinator est tamen malarum voluntatum de malo opere cujuslibet mali non desinit ipse bonum operari Although God be not the Author of evill cogitations yet is hee the orderer of evill wils and of the evill worke of every evill man hee ceaseth not to worke a good worke Beza hath three Aphorismes against Castellio Primùm causas reprobationis esse à nobis absconditas sed tamen justas alioquin judicium esset penes lutum non penes figulum First the causes of reprobation are hid from us yet they bee just otherwise the judgement were in the power of Clay not of the Potter Secondly Deum non simpliciter creare quenquam ad exitium that God not simply hath created any to destruction but the causes 1 Hosca 13. 2 Pet. 2. of destruction are of himselfe Perditio tua ex te O Israel thy destruction is of thy selfe O Israel and the Apostle saith that the wicked perish through their owne corruption Thirdly Deum non spectare reproborum exitium ut ultimum finem sed gloriam suam quae in eorum justa condemnatione lucet that God beholdeth not the destruction of the wicked as the last end but his glory which shineth most brightly in their condemnation As Salomon saith The Lord hath made all things for his glory even the wicked for the day of evill So that the justice of God shall appeare to his glory even in the destruction of the wicked The second opinion is of them Qui dicunt Deum omnia permittere sed non velle which say that God permits and suffers all things but hee willeth not all things but God saith that it is his will and that nothing is done without his will Our God saith Psal 115. 3. Psal 135. 6. David is in heaven hee doth whatsoever hee will No impediment can let his worke but hee useth even the impediments to serve his will And whatsoever hee willeth that doth hee in Heaven and in Earth in the Sea and in all deepe places That appeareth in the affliction of Iob Satan envied Iob and the Chaldees robbed him Iob 1. 1 Reg. 22. yet Iob said Dominus dedit dominus abstulit the Lord hath given and the Lord hath taken away In the deceiving of Achab the Divell is sent of God to bee a lying spirit in the mouthes of the foure hundred Prophets Si ista execatio est Dei nudum permissionis figmentum evanescit If this execation bee the judgement of God this bare and naked figment of permission must vanish as smoke and as the untimely fruit of a woman An earthen pitcher shall drive away the Madianites Trumpets of Rammes hornes shall blow downe the wals of Iericho a peble stone shall God worketh by evill men and not in them overthrow the great Goliah that is the scripture shall overthrow the conceit the imagination and fiction of bare permission As Iael with one nayle stroke Sisera to the ground so will I with one example beate downe the paper-wals of this opinion Absalom defiled his fathers bed and committed a notable villany yet God calleth it his worke Verba enim Dei sunt they are Gods owne words Tufecisti occultè ego vero palam coram 2 Sam. 16. hoc Sole thou hast done it secretly but I openly before this Sun To strengthen this for Vis unita fortior The Iewes Pilate Herod crucified Christ yet the Apostle said that they did nothing but that which the hand and counsell of God had decreed And yet againe Act. 4. that a threefold cable may not easily bee broken the Ier. 5 cruelty of the Chaldees in Iudaea Ieremy calleth the worke of God In which since Nebuchadnezzar is called Servus Dei the servant of God and God calleth the King of Assyria the rod of his wrath Esa 10. I doe but crop some few examples of millions and infinite that might bee alleaged Nothing is clearer than these speeches that God blindeth men that he giveth them the spirit of slumber Esa 29. Exod. 9. Rom. 1. 28. that hee hardeneth their hearts and so is hee said to have hardned Pharoahs heart and to give men up into a reprobate sense And of the inhabiters of Canaan Moses said that God hardneth their hearts to fight against the Church And Paul calleth the wisedome of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These bee not matters of reason but of faith Et ubi fides incipit ratio desinit where Ios 11. Ephes 3. 10. Ambr. faith beginneth reason endeth But I answere with Calvin that though God willeth all things yet hee neither commandeth nor compelleth the wicked Though God would revenge the Adultery of David by the Incest of Absalom yet God neither commanded nor compelled him which freeth God The third opinion is of them that say all things come to passe by Gods providence that our actions as they proceed from God are just and as they come of our selves unjust Hereupon Beza distinguisheth thus Deum agere in bonis per bonos that God worketh in good men and by good men Per malos vero 1 parte quaesâ—ionum agere at non in malis and that hee worketh by evill men but not in evill men In his enim duntaxat agit quos spiritu suoregit Hee worketh in them onely whom he ruleth by his spirit In malis igitur non agit aliquid hee worketh not therefore in evill men Ephes 2. 2. for Satan not God worketh in them And Master Calvin against the Libertines produceth two exceptions Primò sic Deum agere periniquos
73. tongue to have a further skill than of himselfe howsoever it must needs be that their fall was before the fall of man for otherwise this Homicida this murtherer could not have been so ready in the Angell to bring man to confusion Hereupon Gen. 3. Christ said Est homicida hee is a murtherer The Scripture speaketh Iohn 8. 44. of his fall Christ saith I saw Satan like lightning fall downe Luke 10. 18. from heaven It is enough that he fell though we know not the day the yeere the houre of his fall But this is ridiculous that of the Angels that fell some make some to be better and truer than others as those that fell in the ayre and fire to be purer than those that fell in the earth and water for they make them to have falne at the first into all the foure elements but these bee toyes for they bee all Lyers Iohn 8. 44. Againe they fell not by weight as a solid substance to sticke in a place but their fall consisteth in quality that they fell from the grace wherein they were created their fall was not locall being Spirits Againe Paul speaketh as hardly of them in the ayre as Christ doth of them in the earth For the Apostle saith of them in the Ephes 2. 2. ayre That they worke in the children of disobedience As Christ saith of them in the earth He walketh saith Christ through dry places seeking rest and findeth none And then he saith I will returne to my Mat. 11. house whence I came out and when he commeth hee findeth it swept and Divels many in number yet one head among them garnished then taketh hee seven other spirits worse than himselfe and entreth in and dwelleth there and the end of that man is worse than the beginning Againe note here that Iude nameth Angels plurally where observe with me that the Scripture speaketh sometime plurally as here The Angels also which kept not their first estate And so Paul speaketh plurally We wrastle not against flesh blood but against principalities Ephes 6. 12. against powers against worldly governours princes of the darkenesse of this world And sometime singularly for Paul speaking of these evill Angels he calleth him The prince that ruleth in the ayre the spirit that worketh in the children of disobedience As if Ephes 2. 2. there were but one spirit in the ayre And this it doth partly because there is a chiefty among the evill Angels one is principall and the rest are called his angels The Scripture therefore speaketh singularly as if there were but one divell So doth Saint Peter Your adversary the divell goeth about like a roaring Lion The Scripture nameth Beelzebub the prince of divels and Abaddon 1 Pet. 5. 8. king of locusts the Angel of the bottomelesse pit and the great red Dragon that fought with Michael and Asmodaeus who slew seven men in seven nights The Apostle nameth him the God of the world and the prince that ruleth in the ayre and in respect of this chiefty he is said to have a kingdome as God hath his Kingdome so the divell hath his witnesse our Saviour If Satan be divided against Satan how can his Kingdome endure I speake not of it as if Mar. 2. there were but one divell for there are infinite one man had both a deafe and dumbe divell Mary had seven divels the man Luke 7. Mat. 8. in the Gospell had a Legion That which is said of Lucifer How art thou falne from heaven ô Lucifer sonne of the morning c is utterly mistaken For surely Esa 14. 12. there are infinite divels as many as men on the earth infinite Angels fell as infinite now stand Hence commeth the world Dan. 7. to be so full of mischiefe Art thou prone to any sin thou shalt not want a divell to helpe thee forward If David bee proud of his people Satan will provoke him to number them that hee 2 Sam. 24. may be prouder If Ahabs Prophets be given to flatter the divel straightway will become a lying spirit in the mouths of foure 1 Reg. 22. hundred of them If Mary Magdalen be whorish and unchast seven divels of lechery will enter into her and make her become at last a mecenary drab If Iudas will bee a Traytor Satan will Luke 7. quickly enter into his heart and make him sell his Master If Ananias will be covetous and lye for advantage Satan will fill Iohn 13. 2. his heart and he will bend his tongue like a bow to speake lies Acts 5. Doth Absalom want a counsellor to advise him in mischiefe 2 Reg. 15. why here is Achitophel to supply his wants Doth Ahab want a comforter to rid him of his griefe for the not possessing of Naboths 1 Reg. 21. vineyard here is Iezabel to comfort him and advise him which way to effect his purpose will Achitophel hang himselfe Though the divels bee malitious spirits yet they agree in evill Go thy way saith the Divell here is an halter Is Iudas desperate will hee needs be his owne hangman and hang till he burst too here is a rope saith the Divell The Divell waiteth as a Spaniell to raise the game to increase sinne in all men hee hath an oare in every boat a hand in everie sinne in the World If yee aske how the Divell is in the wicked seeing that hee hath no Locall dimensions I answer that hee is in us as the soule is in us Intellectuall Mar. 9. Mar. 2. not sensible And hee is in us two wayes by his essence as in the Child and in the deafe man or by his Working and operation not bodily but spiritually in the minde by suggesting evill things to us so he was in Ananias he spake not vocally but by Act. 5. inspiration For so are the words of Saint Iohn to be expounded when as hee saith There was given unto him a mouth that spake great things and blasphemies c. Hee spake by the mouth of a greater beast than himselfe quoth Iohn yet hee speaketh not vocally for he wanteth the nine instruments of nature Duo labia the two lips quatuor dentes foure teeth guttur the throat c. Seven Luke 7. Divels were in Magdalen by their essence so seven and seven are in us though not by essence yet by operation and working For as the spirit of God is not in us by his essence for then we were Gods but by his graces So the evil spirit is not in all the wicked by his essence but by operation Hee worketh in the Children of disobedience Once againe I say that sometime Divels are named in the plurall number sometime but one to note a Chiefety to note that they all joyne together to uphold one kingdome For though they cannot love one another in deed yet the hatred they beare against God is as a fagot-bond that doth
without measure torment without ease Where the worme dieth not and the fire is never quenched Where the wrath of God shall seaze upon body and soule as the flame of fire doth on pitch and brimstone Oh who can expresse the paines of fire and brimstone stinch and darknesse Without hope of release and comfort Men and Angels cannot doe it if that they should summon a Parliament together for the same end and purpose For as S. Iohn said of the 1 Iohn 3. 2. elect It doth not appeare what we shal be so say I of these evill Angels and of all the rable of the reprobats it doth not appeare what they shal be Iudas Herod Pilate have been many hundred yeares in fire already but yet the greatest is to come Then shall thy lascivious eyes be afflicted with the sight of ghastly spirits thy curious eares affrighted with the hideous howling of damned Divels and reprobates thy dainty nose shal be cloyed with noysome stinch of Sulphur thy delicate tast pained with intollerable hunger thy drunken throate shal be parched with intollerable thirst thy mind tormented to thinke how foolish thou wert for earthly pleasures to lose heavens joyes and incurre hellish paynes thy conscience shall ever sting thee like an Adder and thou shalt weepe more teares than there is water in the Sea For the water of the sea is finite but the weeping of a reprobate shall be infinite If any man will aske how it can stand with Gods justice to punish a finite sinne with an infinite punishment S. Gregorie Greg lib 4. Moral cap 12. answereth two manner of wayes First he saith Corda non facta pensat deus God pondereth our hearts not our deeds peccant cum fine qui vivunt cum fine their sinne hath an end because their life hath an end but if they could have lived without end they would have sinned without end Aequum ergo est ut nunquam careat supplicio qui nunquam voluit carere peccato ut nullus daretur illi terminus ultioni qui noluit ponere terminum crimini It is right and just that he should never want punishment which never would want sinne that no end should be given to him of revenge which would make no end of sinning Secondly he answereth thus Quantò major est persona eò major est injuria in illum commissa The greater the person is so much the greater is the trespasse and injurie done unto him An injurie a trespasse done to a meane man a common person that person can bring but his action upon the case against him but a trespas done against a noble man is scandalum magnatum against thy prince and Sovereigne it is death for it is Crimen lesae Majestatis Seing then God is infinite the punishment of the trespasse done against him must be infinite also An other objection is made quomodo paenae inferni perpetuae esse possunt how the paines of hell can be everlasting and how bodies How the pains of hell are eternall can live in those everlasting fires Augustine answereth that the Salamander liveth in the fire and is not consumed in the fire and we have certaine creatures called Crickets that live in hot Aug. de Civitat Dei lib. 21. cap. 2. 4 5. Ovens and Chimnies take them out of those hot places and they dye And further he saith that the ashes of Iuniper being raked up in the coles of Iuniper keepe fire all the yeere an end And againe saith he Take me a Peacocke and dresse it and it will not putrifie but abide sweet all the yeere an end Take me snow and wrap it up in chaffe and it preserves it but take fruit and lay them in chaffe it melloweth and rotteth them Take unslaked lyme and bring it into the Sunne it is cold and throw it into the water and it burneth The adamant is not broken but with the blood of a goat and who can give a reason of this Apud Garamantas there is a fountain so cold in the day that a man cannot drink of the water thereof and so hot in the night that a man cannot touch it for scalding There is a fountaine in Epirus if ye bring torches that burne unto it it puts them out but if ye bring torches that be out it kindleth them There is a stone in Arcadia called Asbestos which being once kindled can never be quenched And there is a stone in Thracia that burneth in the water but put out with oyle The horses of Cappadocia conceive with the wind Thus God dealeth strangely with his creatures why not with the fire of hell these evill Angels and all the damned besides Semper comburentur nunquam consumentur they shall alwayes be burning but never consumed Thirdly it is demanded how the evill Angels and mens bodies Aug. de Civit. Dei lib. 21. cap. 10. can be tormented in the same fire Augustine answereth as the soule of the Epulo was tormented in this fire when his body was in hell Lastly note that the day wherein the Angels shall be judged is called a great day He hath reserved in everlasting chaines under darkenesse unto the iudgement of the great day It is called a great day and it is so called in three respects Great in respect of the Iudge who is thus described by Daniel I beheld till the thrones were Dan. 7. 9 10. set up and the ancient of dayes did sit Whose garments was white as snow and the hayre of his head like the pure wooll his throne was like the fiery flame and his wheeles as burning fire A firy streame issued and came forth from before him c. And he is described by Saint Iohn thus Apoc. 20. 11 12. And I saw a great white throne and one sitting thereupon from whose face fled heaven and earth and I saw the dead both small and great stand before the throne and the bookes were opened and there was another book opened which was the booke of life and the dead were judged after those things which were written in those bookes And againe the same beloved Disciple describeth him thus I saw heaven open and behold a Apoc. 19. 11 12 16. white horse and he that sate upon him was called faithfull and true and he judgeth and fighteth righteously and his eyes were as a flame of fire and on his head were many crownes and he had a name written which no man The day of the last judgemenr why called the great day knew but himselfe and hee hath upon his garment and upon his thigh a name written The King of Kings and Lord of Lords Thus yee see the greatnesse of the Iudge and in respect of him this day is called a great day Secondly it is called great in respect of the Assistants the Angels Dan. 7. 10. For Thousand thousands shall minister unto him and tenne thousand thousands shall stand before him And hee shall come to judgement Mat.
25. In the glory of his Father with all his holy Angels Thirdly great in respect of the prisoners that shall be arraigned For when he shall come in the clouds of heaven every eye shall see him even those that peirced him and all the kindreds of the earth shall wayle Apoc. 1. 7. before him Nay then The Kings of the earth and great men and rich Apoc. 6. 15. men and the chiefe Captaines and the mighty men and every bond man and every free man shall be arraigned And therefore it may well be called a great day for if the particular day of the destruction of Ierusalem was so grievous that the Prophet cryed out The great Zeph. 1. 14 15 16 day of the Lord is neer it is neer hasteth greatly even the voice of the day of the Lord the strong man shall cry there bitterly That day is a day of wrath a day of trouble and heavinesse a day of destruction and desolation a day of obscurity and darkenesse a day of clouds and blacknesse a day of Iâ—â—l 2. 10. 11. the trumpet and alarum against the strong Cities c. And againe the earth shall tremble before him the heavens shall shake the Sunne and Moone shall be darke and the starres shall withdraw their shining and the Lord shall utter his voyce before his host for his host is very great For he is strong that doth his work For the day of the Lord is great very terrible and who can abide it What shall be the generall day of the destruction of the whole world when the Elements shall melt with 2 Pet. 3. heat the heavens shall passe away with a noyse the earth shall reele and stagger like a drunken man and the world shall burne Good Lord what a great day will this be when all the Saints out of heaven all the damned out of hell all the dead bodies out of the earth must appeare Not an Angell spared not a divell respited not a Saint or sinner rescued but all must be summoned to give their attendance and to make their appearances Once the world was destroyed with water but now it shal be consumed with fire For the Lord Iesus shall shew himselfe from heaven with his mighty Angels 1 Thes 1. 7 8. in flaming fire rendring vengeance unto them which know not God and which obey not the Gospell of our Lord Iesus Christ Let thy heart dwell seriously in this meditation but a little imagine that thou sawest the world on fire the Iudge sitting the dead standing before him the sinnes of all men revealed the divels accusing Eccles 7 38. them it would beat downe many sinnes in thee Remember the end and thou shalt never doe amisse Christ speaking of that day saith That there shall be signs in the Sun and in the Moon and in the Stars and Luke 21. 25 26 upon the earth trouble among Nations with perplexity the Sea and the waters shall rore and mens hearts shall faile them for feare and for looking after those things that shall come on the world for the powers of heaven Iudgement terrible to all but especially to the wicked shall be shaken Others Sessions and assizes be fearefull to malefactors what shall Gods assizes bee when the Ancient of dayes shall sit whose garments are white as snow and the haire of his head is like pure wooll and his throne like a firy flame Then Dan. 7. 9. fulminabit dominus e Caelo the Lord shall thunder from heaven and the highest will give his voyce And if the thunder and ratling of a cloud be so terrible what terrour shall there bee when he shall thunder that sits above the clouds For then Terra tremet Mare mugiet the earth shall quake the Sea rore the ayre ring the World burne and if Tota terra the whole pillars of the earth must move how should this move man who is but a cold of earth If virtutes Coeli the powers of heaven must tremble what will befall those mindes of mudde and earth that have never a thought of heaven If the Angels of God shall stand then at a gaze how agast will the wicked be whose portion is with the Divell and his Angels If the Heavens must cleave and the Elements bee rent asunder how will earthly hearts faile and breake If the righteous shall scarce be saved Vbi impius Where shall the wicked and the sinner appeare If S. Ciprian is said so Ciprian much to feare diem Iudicii the day of Iudgement that he cleane forgot diem martyrii the day of Martyrdome and earthly torment and no marvell Nam timor mortis nihil ad timorem Iudicis the feare of temporall death is nothing to the feare of him that hath power of eternall life and death And if they be in such amaze Ad quos judex For whose glorie and good the Iudge shall come how shall they stand amazed Contra quos Index against Apoc. 20. whom and for whose eternall shame and paine the Iudge shall 1 Coâ— 1. 25. come If Heaven and earth shall flie before him Quomodo stabimus ante potentissimum quem nemo potest vincere how shall we be 1 Tim 1. 17. able to stand before the most mightie whom none can vanquish For the weakenes of God is stronger than men Ante prudentissimum quem nemo potest fallere before the most wise whom no man can deceive For he is God only Wise and in him are hid all the treasures of wisdome knowledge and understanding Ante piissimum quem nemo potest corrumpere before the most just whom no man can corrupt His judgement will be Rectum judicium a right and a true judgement he cannot faile either Ignorantia legis as not knowing the Law For he gave the Law and he will judge according to the Law nor yet ignorantia facti As not seeing the fact For his eyes goe thorow the World Ye may interprete them if ye will 7. thousand thousand eyes For he is Totus oculus All eye Aug. The consideration of this should stirre us up to be carefull and circumspect in all our wayes that we never treade our shooe awry nor offend this Iudge in any thing that at this great day we may find him a gentle and a loving Lambe and not a Lion of Iuda For as to the wicked the Iudge is terrible so to the godly friendly and as to the wicked this great day is a day How can the wicked stand before the uncorrupt Iudge of redemption But to proceed a little further this day is called a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellencie For never day was like unto it In the day of Israel when he went out of Aegypt The Sea fledde Iordan was driven backe the mountaines skipped like Rammes and the little hills like yong Sheepe In the day of Iosua the Sunne stood still in Psal 114. Heaven from morning to noone
up thy Dan. 5. 2. 22. selfe against the Lord of heaven c. And so a number that see the judgement of God upon their fathers and friends and yet they come not their owne hearts and say with David It is I that have sinned and my fathers house and what have these sheepe done let thy 2 Sam. 24. 17. hand be upon mee and my fathers house and not upon this people The fall of Adam was the juster in that he tooke no heed by the fall of Angels The sinne of the old world was the greater they saw Gen. 8. and heard both of the fall of Angels and of the fall of Adam and yet these examples could not make them beware Thus Paul reasoned with the Romanes for that they learned not by the example of the Iewes he calleth them to a second view of it Behold saith hee the bountifulnesse and the severity of God towards them which have fallen severity but towards thee bountifulnesse if Rom. 11. 22. thou continue in this bountifulnesse or else thou shalt be cut off This is the end of all Scripture to apply examples and doctrines to us for the increase of knowledge and conscience Thus Absalom is an example to all rebels how they lay their hands on the Lords 2 Sam. 17. 2 Sam. 15 Acts 5. 2 Pet. 2. 2 Reg. 9. annointed Achitophel to all bad counsellors Ananias to all lyers Herod to all persecutors Balaam to all greedy wretches Iezâ—bel to all proud women Therefore Moses upbraideth Israel that they seeing the examples of them that worshipped Baal-peor yet runne into the same sin he maketh them stocks blocks beasts without eyes saying The Lord hath not given you an heart to perceive and eyes to see and eares to heare unto this day Deut. 29. 4. To apply this Hath France been plagued so that their channels have overflowed with blood not with water Hath God plagued Flanders that their children be fatherlesse their wives widdowes their houses turned over unto strangers their lands to aliens hath Germany been grieved Scotland distressed and we regard it not we are blinder than Pharoah and more beasts than Nebuchadnezzar To tame a Lion they use to beat a little dogge before him So to tame us of a Lion-like nature God hathbeaten France Flanders Germany c. Tune tua res agitur paries cum proximus ardet O England looke unto thy selfe end let thy neighbours fire make Examples not regarded aggravate punishment thee take heede of approching flames As God said of Babell Come downe and sit in the dust so virgin daughter Babel c. So say I Come downe and sit in the duste o virgin daughter England There is no throne o daughter of the Chaldeans For thou shalt no more be Esa 47. 1. called tender and delicate Take the milstones and grinde meale lose thy locks make bare thy feete uncover thy legges passe thorow the flouds Thy filthynes is discovered and thy shame shal beseen Thou shalt no more be called the mother of kingdomes Lay thy hand therfore O virgin daughter England upon thy heart repent of thy sinnes and God will repent of his plagues turne away from thy sinnes and God wil turne his face from thy sinnes and blot out all thy misdeeds And thus much being spoken as touching the end of Sodomes punishment I come now unto the punishment it selfe and that is double First fire Secondly Eternall fire But first fire For among the judgements of God fire ever hath beene a principall We use to say that fire and water have no mercy and it is so therefore when God would punish notorious sinnes he plagued them with fire When the uncleane lusts of Sodome cried up to heaven The Lord rained fire and brimstone from Gen. 19. the Lord out of Heaven upon them and destroied them When Israell lusted after flesh God sent fire into the host which burnt amongst Numb 11. 1. them and consumed the utmost part of the Host When the Captaines of Ahaziah came prowdly against Elisha the man of God they 2 Reg. 1. and their Fifties were consumed with fire The two notable whoremongers of Iuda were burnt with fire in so much as it Luk. 9. grew to a proverbe in Iuda The Lord make thee like Zedekiah and Gen. 6. like Abab whom the King of Babell burnt in the fire The Samaritans refusing to lodg the Lord Iesus the Apostles would have prayed 2 Pet. 3. for fire to come from heaven to destroy them When Christ Iesus will come to judgement he will come in fire Once the world was drowned and then it shal be burned For The heavens shall passe in manner of a tempest the Elementes shall melt for servent heat the earth Mat. 25. 41. and all that is therupon shall burne And when he will judge the 2 Thess 1. 8. world to a certaine set punishment it is to fire Goe yee cursed into everlasting fire This is the punishment of the damned For when the Lord shall shew himselfe from heaven with his mighty Angels In flaming fire they shal be throwen into a burning Lake The paines of hell are described many wayes they are called Vermis conscientiae a worme of Conscience Tenebrae exteriores utter Mar. 9. 4. Mat. 22. 13 Apoc. 20. Luk. 6. 25. Mat. 25. 41. 2 Thes 1. 8. Esa 30. Apoc. 19. darkenesse Secunda mors the second death fletus stridor dentium weepings and gnashing of teeth the place of Divels losse of Gods presence want of his countenance Tophet and the vallie of mourning but chiefly fire and the burning lake O what an horror is it ever to feele a gnawing worme ever to lie in darknesse to see death ever to weepe and gnash our teeth to be among Divels to fry in fire But as the Poet unable to se out the sorrowes of Niobe Fire fearefull hell fire more fearefull was driven to wrappe up her heade in a cloud so words fayle me you cannot heare it my tongue cannot expresse it all our hearts cannot comprehend it the paines of hell are unspeakeable as the joyes of heaven are incomprehensible As the one cannot be 1 Cor. 2. 8. perceived by the eye nor received by the eare nor conceived by the heart no more can the other If a man were in the fire an hower He would give a hundred thousand pound to come out of it and yet our fire is no more to hell fire than a painted fire is to our fire Horresco referens I tremble I quake rehearsing it Tremble o tremble yee blaspemers that tosse Gods name like to a tennis balle The flying booke of Gods vengeance which is Zach. 5. 1. 2. 3. twenty cubites long and tenne cubites broad wherein is written Ier. 5. 8. 9. the curse that goeth forth oyer the whole earth will seize upon them and cut them of on this side and on that Tremble yee whoremongers which like stoned
earth Ezech. 22. 14. shall tremble before him All faces shall gather blackenesse the earth shall tremble before him the heavens shall shake the Sun and the Moone Ioel 2. 6. 10. shall be darkned and the starres shall withdraw their shining If a Barne were full of Corne having tenne thousand quarters of wheate in it and a bird should every yeere carry away one kirnel in her neb it would have an end at last If a Mountaine were twenty miles high and but one shovell full of earth in a yeere taken from it in time it would deminish and come to nothing but hell deminisheth not there is no end of it When the wicked have beene frying in hell so many hundred yeeres as there be piles of grasse growing upon the face of the earth nay so many thousand yeeres as there be sands or drops of water in God usually proportions punishment to sinne the Sea nay so many million of yeeres as there be creatures in heaven and in earth yet are they as farre from being delivered out of the captivity of hell as they were the first day of their entrance I say therefore of Gods judgements as Paul said of Gods wisedome O alitudo O the depth of the riches both of the wisedome and knowledge of God! O the depth of the justice and judgements of God how unsearchable are his judgements and his wayes past finding out Now the very Papists make foure places of torment 1. Infernum Hell 2. Purgatorium Purgatory 3. Limbum puerorum non baptizatorum A place where were children that dye without baptisme and 4. Limbum patrum A place where the Fathers were Now saw they Christ never descended into Hell to deliver any from thence but he brought the Fathers E limbo patrum in his passion for in hell there is no redemption Sermones discipuli Ser. 156. By the way note that as the Sodomites burned in the fire of uncleane lust so God burned them with the fire of his vengeance Poena saepe peccato respondet the punishment is oftentrmes answerable to the sinne committed and done God punisheth men Aug. according to the quality of their sinnes The Philistines adored 1 Sam. 5. Mice and rattes so they were plagued with mice and rattes And as they drew the arke out of his boundes so God drew their intrales out of their course And as Ieroboam overthrew Gods worship in one Altar erected at Ierusalem So God overthrew his 1 Reg. 13. Altar at Bethel And as he restrayned the hands of Israel to offer to the true God but to his golden Calves so his hand dried up God punisheth drunkards with dropsies and then Woe to the Crowne of pride the drunkards of Ephraim And he punisheth the Esa 28. 1. covetous men with theeves who spoise them as they have spoiled Cap. 30. And he punisheth the adulterers with pox and such like evills For the Adulterer many tymes carieth a body to the grave full of maladies and a soule to hell to eternall fire full of iniquities and he punisheth Tyrants by men as bloody as themselves and thus he punished Adonizedeck For he had cut off the fingers and toes of many kings at last his owne fingers and toes were Iudg. 1. cut off For With what measure we mete to others the same shall be measured to us againe The howse of valois having druncke blood voided blood and of English persecuters died many strangely oh then let us take heed how we offend For God will come in judgement he will be a swift witnesse and a sharpe Iudge against vs as here against the Sodomites who were not only destroied with fire and brimstone from Heaven temporally but also suffer the vengeance of eternall fire And this example of Gods vengeance is so famous that it is recorded by most writers both prophane and divine Among prophane Solinus Cornelius Tacitus Strabo Stephanus Pliny Aristotle have written of it Among divine Moses Deut 29. and Esay cap 1. Sodome not punished alone but those that partooke with her and 13. Ieremy also cap. 23. and 44. Ezekiel in like manner writeth of it as it appeareth cap. 16. Amos in his fourth chapter Sophany in his second chapter and the Lord Iesus in the 16. of Mathew mentioneth it and so also doth S. Paul Rom. 9. and S. Peter in his second Epistle and second chapter and S. Iohn in the 11. of the Apocalips Let us therfore make profit and Clense our selves 2 Cor. 7. 1. of all filthynes of the flesh and spirit lest we also suffer The vengeance of eternall fire And further observe with me that not only Sodome was destroied and suffered the vengeance of eternall fire but many Cities besides Moses Deut. 29. and the Prophet Hosea cap 11. besides Sodome nameth 3. Citties more Gomorra Zeboim Admah and unto these some other writers ad Phagor so that five Cities suffred the vengeance of eternall fire Egesippus and Stephanus say that 10. Cities were destroied and some say 13. Iosephus Tertullian Augustine and others write that the aire there is so infectious that if a bird flieth over it it dieth presently and that no creature can live there and the apples and other fruite that grow there howsoever they seeme pleasant unto the eye yet if you do but touch them they fall to Cinder and ashes The summe of all is to admonish us not to follow strang flesh as they did But to keep our vessels in holynesse and not in the lust of concupiscence As Sodome and Gomor 1 Thess 4. And the Cities about them did lest God destroy vs with fire as hee did them and lest we suffer The vengeance of eternall fire as they doe And now brethren you looke that I should say some thing as touching the fearefull accident of fire that since my last being in this chaire of Moses have happened among you and hath burnt up and consumed not an house or two but almost your whole towne and that no small towne but the chiefest and the greatest in these parts being the chiefest mart towne in all the hundred as the Lord hath come to Dereham and Aylisham Beckles and other neighbour townes so now at the last hee is come to you your sinnes have brought downe this judgement of God upon you therefore Washe you make you Esa 1. 16. 17. cleane put away your evill intents from before God cease from doing evill learne to doe well otherwise the Lords hand wil be Amoâ— 3. stretched out still against you and doe not thincke that this fire came by chance For There is no evill done in the City but the Lord doth it himselfe And note the providence of God that the Psal 118. Lament 2. 1. doctrine of burning of Sodome should be now handled when this fearefull judgement of fire fell upon you This is the Lord doing and it is marveilous in our eyes As David speaketh in another case As The Lord
darkened the daughter of Sion in his Wrath that is brought her from prosperity to adversity so hath he darkened Northwalsham And as The Lord cast downe from Heaven Outward afflictions make way to repentance and mercy unto the earth the beauty of Israel that is hath given her a most sore fall so hath hee cast from Heaven to earth the beauty of Northewalsham And as the Lord destroyed the habitations of Iacob so hath hee your habitations and laid wast your dwelling places In the Lowe-Countryes when we see Cities burnt men slaine Churches ruinated Corne-fields Gardens and Orchards destroyed we say then the Spanyards have beene here So whosoever shall see Northwalsham burnt and consumed with fire as it is hee will say The Lord hath beene here The Lord hath done Lament 2. 17. that which he purposed hee hath throwne downe and not spared But Brethren comfort your selves God will receive you if yee will turne For hee is gracious and mercifull long-suffering Psal 103. and of great goodnesse hee will not alway bee chiding neither keepeth hee his wrath for ever Pray therefore with the Prophes Comfort us againe after the time that thou hast plagued Psal 90. 15. us and for the yeares wherein we have suffered aduersity and GOD will restore your losses It is as easye a matter for him to restore them as at the first to give them Thus Iob bare his losses patiently The Lord saith hee gave Iob. 1. 21. and the Lord hath taken away as it pleased the Lord so it is come to passe blessed bee the name of the Lord. Cyrill said of the Cyril Eunomians that they had taken away his goods from him but not Christ from him Augustine said that if GOD should give him all things that were not enough except GOD gave himselfe also to him and then hee had enough Weepe not Agar a well shall spring up in the wildernesse Feare not Sampson a jawe-bone shall slay a Aug. Gen. 21. 15. Iudg. 15. 1 Reg. 12. 1 Reg. 17. whose army of Philistines Die not Elias The Ravens shall bring thee flesh and bread Bee not discomforted widowe of Sarepta the meale in the barrell and the oyle in the cruse shall not waste Faynt not Iewes Five loaves shall Iohn 6. feede five thousand Feare not Daniel Abacucke shall bring thee meate from Iewry Feare not yee men of wallsham Dan. Exod. Ezra 4. God can encline the hearts of all the Countrey to doe you good as hee did the hearts of the Aegyptians to lende to Israell hee can reedifye your Towne as hee did Ierusalem by Nehemiahs Hee can restore your losses as hee did the losses of Iob that you shall be richer at the last than at the first Hee that commanded the whale to cast Ionas on the dry land after three daies hee that turned the rocke into a river and the Flint stone into a springing well Mat. 12. Nomb. 20. he that saved Paul in the depth of the Sea can save you and your goods and will if you rest upon him only rely on Act. 27. the Lord. My brethren know that his eye is not dimme his Esa 39. eare is not heavy his arme is not shortened his heart is not diminished God preserves them that rely on him if we turne to him Hee is rich to all that call upon him be not wanting to thy selfe in faith and God will not be wanting unto thee in help beleeve and throwe not your selves downe so Rom. 10. much The earth is the Lords and all that therein is the compasse of the world and they that dwell therein He made you rich when yee were Psal 24. poore and being poore he can make you rich againe Seeke his kingdome and the righteousnes thereof and all these earthly things shall be Mat. 6. 33. cast unto you THE SIXTEENTH SERMON VERS VIII Likewise notwithstanding these sleepers also defile the flesh and despise goverment Where reprehension doth not amend execration follows SAint Iude in these 8 9 10. and 11. Verses noteth three things First A description of the wicked Secondly A confutation Thirdly An execration For hee ariseth by degrees as the Eagle mounteth in her flight higher and higher So Inde from Description to Confutation from Confutation to Execration Hee proceedeth in the zeale of God as Iehu marched in his chariot valiantly like the fire that first smoaketh and then flameth like the Sunne that warmeth in the morning and burneth at noone tide so at last hee accurseth them woe to them quoth Iude Let them be written among the fooles let them be put out of the Booke of life neither let them be written with the righteous Let their table bee made a snare before them And their prosperitie their ruine let their eyes bee blinded that they see not and make their Psal 69. 22 23 24 25 27. Ioynes alwayes tremble powre out thy anger upon them and let thy wrathfull displeasure take them Let their habitation be voyd and none dwell in their tents lay iniquity upon their iniquity and let them not Three kindes of sleepers mentioned in Scripture come in thy righteousnesse Hee prayeth God with Ieremy to powre out his wrath upon them he desireth God with David to arise and scatter them to drive them away as smoke and as waxe melteth before the fire so they might perish and that God would Ier. 10. 25. Psal 69. 1 2. Psal 74. 11. withdraw his hand even his right hand out of his bosome and consume them Now for the description he painteth them out as Zeuxis did the Grapes that deceived the birds as Parrhasius did the sheete that deceived Zeuxis And first he calleth them sleepers Secondly defilers of the flesh Thirdly despisers of Government Fourthly Raylers speaking evill of them that are in authority Fifthly he noteth them to be envious like Caine. Gen. 4. Sixthly Rebellious like Corah Seventhly Covetous like Balaam Numh. 16. Cap. 16. 9. Thus as the Leopard hath many spots so had they many sins as Iosephs coat had many colours so had they many wickednesses Ier. 5. A vertice ad calcem non erat sanitas from toppe to toe there was no soundnesse but wounds and swellings and sores full of corruptions Esa 1. 4. they were a monstrous people A man may say of them as Virgil spake of Polipheme that one-eyed Gyant Monstrum horendum informe ingens cui lumen ademptum An huge shapelesse horrid monster without an eye For they had a monstrous body having a drowsie head a lecherous flesh a railing tongue a blasphemous ignorant mouth an envious eye a rebellious hand a covetous heart like Virgils Alecto â—ui nomina mille mille noâ—â—â—di artes that a thousand names a thousand wayes to doe mischiefe a strange body compact of vile members the head of an Asse the flesh of a Goat the tongue of a Serpent the eye of a Basiliske the hand of a Monkey
speare when came the bridegroom but when the virgins slept when were teares sowen 1. Sam. 26. Mat. 25. Mat. 13. Iudg. 4. cap. 16. Ier. 1. Act. 20. Mat. 26. but when men slept Shall Sisera sleep then in Iaels tent shall Sampson snort in Dalilahs lap shall Ionas sleepe under the hatches shall Eutichus sleepe in the middest of doctrine shall Iames and Iohn nod when Iudas is so busie about a mischiefe For shame rise else Sysera may have a naile in the temples of his head Sampson may have his lockes shaven Ionas may bee hurled over the hatches c. Satan may surprise us all Nicephorus telleth us of seven boyes of Bethel that slept nine-score yeeres but I am sure that some of us have slept forty fifty sixty seventy eighty yeeres I thinke that many are such sleepers as they will never awake till the last blast of the Archangell that shall awake all For the Lord will discend from Heaven with a showt and with the voyce of the Archangel and 1 Thess 4. 16. trumpe of God and then they shall sleepe no longer but awake whether they will or no. Many sleepe all their life and dye sleeping The Divell cannot hurt if we be watchfull too but this trumpe will awake them but then it will bee too late As many are of a drousie constitution like unto the disciples to whom Christ came the first and the second time and found them asleepe For their eyes were heavy So is it with many in regard of their soules Languido sunt ingenio they are of a dull and drousie disposition and the Divell hath so besprinckled their temples Mat. 26. 43. with spirituall Opium of evill motions and suggestions that they are fallen into a lethargy irrecoverable and it may bee said of them as of Saul and his troupes A dead sleepe of God was upon them 1 Sam. 26. 12. and they could not awake A man that hath an enemy that watcheth all opportunity to do 1 Pet. 5. 8. him hurt will watch to prevent him Now the Divell watching day and night to devoure our soules wee should watch to save them Debilis est hostis Diabolus qui non vincit nisi volentem torpentem the Divell is a weake enemy hee vanquisheth none but Greg. him that is willing and sleepy Ille suggerit mala tuum est repellere he suggesteth evill but it is thy duty to repell and put backe the evil Latrare potest non mordere si caveamus He may barke but hee cannot Bern. bite if we be circumspect and take heed to our selves As a charmed Adder he can hisse but he cannot sting Quoties resistimus caute toties diabolum superamus Angelos laetificamus animas a salvamus Deum honoramus As often as we resist warily so often we overcome the Divell rejoyce the Angels save our soules and honor God At homo sine circumspectione but a man without circumspection and diligent regard of himselfe is as a City without a wall as an house without a doore as an hoast of men without a Sentinell our danger is great therefore saith Christ If thou wilt not watch I will come on Apoc. 3. 3. thee as a theefe and thou shalt not know what houre I will come upon thee And againe Behold I come as a theefe blessed is hee that watcheth and keepeth his garments of righteousnesse and holinesse wherewith cap. 16. 13. wee are clad through Iesus Christ Lest hee walke naked and men see his filthinesse Early and betimes we ought to awake from sleepe as the little birds which chirpe and sing and praise God earely Ambr. Indecens est solem invenire Christianum in lecto It is unseemely and unfit that the Sunne should find a Christian in his bed Homo somno lentus est imago mortis a sleepy sluggish man is deaths image Aug. Et mors ab inferis venisse fingitur and the Poet feineth death to come from Hell Let us learne from the base creatures The Bern. Nightingale keepeth her egges from the Serpent and passeth the night not sleeping but singing Looke upon the Bees they are neither sleepy nor sluggish for some warre some search diligently the flowers some make Waxe some gather Hony some build cels some keepe watch and ward not a Bee idle The little Conies watch two keep Sentinell every night and with a pat with their foote give notice to the rest to returne home Let Christians learne from all these to be more carefull and watchfull and not A Christian must alwayes watch to be of the number of these sleepers Sinne is this sleepe and sinners are these sleepers let us not sleepe as others sleepe but Awake to righteousnesse and sinne not and being awaked let us 1 Thes 5. 6. watch watch we cannot till we be awaked and when we are once awaked we must ever watch Nam vigilare lene est peruigilare grave to awake it is nothing but to watch Hic labor hoc opus Martial lib. 9. cap. 70. est there is the worke indeed Vigilandum est semper multae insidiae sunt bonis watch we must continually because our enemy continually lies in wait for us A thing rather to be regarded because it is not here as in a worldly watch where some watch for the rest and the rest sleepe while they wake wee cannot watch here by a Deputy no man can watch for us but every one must watch for himselfe Other may watch over us as the Ministers who in the Word are called Watchmen but none can watch for us every one in person must ever watch for himselfe Let us Ezech. 3. 17. not sleepe therefore as other men but let us watch and bee sober but we watch not but sleepe out our lives Tullie telleth us of men whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui nunquam vident Solem orientem aut occidentem which never saw the Sunne Libro 2. de finibus rising nor setting at the rising of the Sunne they are in their beds at the Sunne setting they are drunken in the Tavernes So many of us watch no time but lose all time we spend few houres in prayer fewer in hearing and reading fewest in meditation and thanksgiving The generall sinne of this age is security we are sleepers and sleepe in all good things we are carelesse I appeale to your consciences this day if it be not so I call heaven and earth to witnesse against you that if ye sleep still and wil not awake and watch God will arise against you like a Giant refreshed with wine and raine upon you snares fire and brimstone this shall bee your portion to drinke Psal 11. Secondly he calleth them defilers of the flesh carnall wantons uncleane who keepe not their bodies in holinesse but in the lust of concupiscence as Paul said of the Gentiles This sinne of uncleannesse is so much the greater in as much as God
hold of Hell And Chrysostome saith Vncleanenes harply eschew ed wee have so many motives to it Quid moecharis quid semen jaces in aquas unde nihil es messurus aut si metes ad ignominiam futures est fructus Ex adulterio enim nascitur Nothus qui te vivo carebit honore te mortuo extabit ad ignominiam monumentum Why doest thou commit adultery Why doest thou cast thy seed upon the waters where nothing is to bee reaped Serm. de non sectando concupiscentias carnis or if thou reapest any thing the fruit will turne to thy ignominy and dishonour A Bastard is borne of Adultery who as long as thou livest will deprive thee of honour and being dead hee shall be as a monument erected to thy reproach and infamy And as some say it shall bee a fire brand in Hel to burne the parents Quot nothi tot taedae ardentes in inferno ad comburendum parentes How many Bastards so many burning torches to burne the parents in Hell Bernard goeth further Qui scortum osculatur pulsat inquit inferni januam Hee that Bern. kisseth or imbraceth an harlot rappeth and knocketh at Hell gates to bee let in For her feet goe downe to death and her steps Prov. 5. 5. take hold of Hell Moechus Vt Sus plus amat lutum quà m lectum Eburnium The Adulterer loveth to wallow in the dirt and clay more than in a bedde of Ivorie hee burneth Apoc. 21. 8. in the fire of Leachery and hee shall burne in Hell fire Now because this temptation of uncleanenesse is one of the strongest in the world and most hardly resisted under Heaven the enemy that wee carry in our bosome being so strong that is Lust and our flesh so weake to resist it Mat. 26. 41. Gen. 3. Chrysostome cryeth out against all Adulterous Women and saith that the adulterous Woman is Acutum telum diaboli the sharpe dart of the Divell Per mulierem Adamus foelicissimus 2 Sam. 11. 1 Reg. 11. Iudg. 15. Mat. 14. perdidit Paradisum per mulierem David piissimus homicidium perpetravit per mulierem Salomon prudentissimus in idolatriam incidit per eam fortissimus Sampson vinctus est per eam mundi lucerna Iohannes Baptista decollatur By a Woman Adam the happiest lost Paradise by a Woman David the holiest perpetrated Murder by a Woman Salomon the wisest fell to Idolatry by a Woman Sampson the strongest was fettered and bound and by a Woman the light of the World John the Baptist was decollated beheaded I speake onely against wicked Women For good Women shall bee Heires with men of the grace of life and shall see thee goodnesse of the Lord in the Land of the Living To conclude this point let us learne to keepe our vessels in holinesse and not to bee of the number of the defilers of 1 Tim. 2. 15. the flesh as bee Whoremongers Adulterers Fornicators Wantons c. and let us shunne the occasion of this sinne which is surfetting and drunkennesse For Sine Cerere Baccho friget Venus without Corne and Wine Venus starveth and where Ceres and Bacchus is there Venus reigneth And take idlenesse Surfeting and drunkennesse occasion of Whoredome away and Cupids bow will soone decay Let us make a Covenant with our eyes as Iob did Let us meditate upon the Word of God which is a forcible meane against this sinne It shall keepe us from the bad Woman which flattereth Iob. 31. Prov. 6. 22. 24. with her lips forsaketh the husband of her youth and breaketh the Covenant of thy God THE SEVENTEENTH SERMON VERS VIII And despise government and speake evill of them that are in authoritie The Divell the first rebell and author of all rebellion THis is the third vice objected against the wicked They despise government A vice objected to the like men by Saint Peter who seemeth to have drawne his water from this fountaine and his words from this Apostle hee saith The Lord knoweth how to deliver the godly out of temptation 2 Pet. 2. 9 10. and to reserve the unjust unto the day of judgement to bee punished and chiefely them that walke after the flesh in the lusts of uncleanenesse and despise governement These men as they rebell against God like the old Giants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So they resist man ordained of God Gen. 11. Luke 8. they are like the unrighteous Iudge that neither cared for God nor man And no marvell For the Divell their master-head Captaine and father rose against God and cast off his obedience whereupon Paul calleth pride the sinne of the Divell noting both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reatum condemnationem The guilt and the 1 Tim. 36. punishment Thus hee set upon Christ For being come unto him he said If thou bee the Sonne of God command these stones to bee made bread Thus hee warred with Michael and his Angels I saw saith Iohn a great battell in Heaven Michael and his Angels fought Christ and his Apostles taught and preached obedience to heathenish Princes with the Dragon and the Dragon and his Angels fought and prevailed not He is the Dragon that opened his mouth To blaspheme against God to blaspheme his name and his Tabernacle and they that dwell in heaven He is the beast that shall goe out To deceive the people which are in the foure quarters of the earth even Gog and Magog to gather them together to battell whose number is as the sand of the Apoc. 12. 7 Apoc. 13. 6. Cap. 28. 8. Iohn 8. 44. Sea As Christ said of the Pharisees that they were like their father the divell in lying So say I of the wicked that they are like their father in rebellion hee inspired them with the spirit of pride and rebellion For he worketh in them It was well said of Samuel Hath the Lord as great pleasure in burnt offrings and sacrifice as when the voyce of the Lord is obeyed Behold to obey is better than sacrifice Ephes 2. 2. 1 Sam. 15. 22. 23. and to hearken is better than the fat of rammes but rebellion is as the sinne of witchcraft and transgression is wickednesse and idolatry which words may extend aswell to the civill as celestiall government I know that obedience to God is obedience to man and on the contrary disobedience to God disobedience to man haec tamen conjungi magis quà m confundi velim quoth Calvin I had rather conjoyne these than confound them Calvin The Lord Iesus performed all obedience to Rulers even then when they were heathen and knew not God note his precept note his practise note both his precept was Da Caesari give to Caesar the things that are Caesars and unto God the things that are Mat. 22. 21. Gods his practise was that he paid to Caesar tribute and to that end willed Peter to goe to the
Sea and to cast in an angle and take the first fish that commeth up and in his mouth he should finde a piece of twenty pence that take and give unto them for thee and me And Paul willeth the Ephesians to pray for them even Mat. 17. 27. then when like Manasses they powred out blood like water and 1 Tim. 2. 1. made Townes and Cities swimme with blood as he did Ierusalem when like the Chaldees they gave the dead bodies of Gods 2 Reg. 21. servants unto the fowles of the ayre and the flesh of his Saints unto the beasts of the field When like Antiochus they burnt all Psal 79. 2. Libraries and consumed the dayes of the Christians like smoke Psal 102. 3. 6. 9. and their bones burnt like an hearth when they were like Pelicans in the wildernesse and like Owles in the desarts when they did eate ashes like bread and mingled their drinke with weeping And to shew the constant practise of this not to goe backe like the shadow of Ezechias his dyall to the time of the Law that the Iewes are commanded to pray for Nabuchadnezzar and the peace of Babylon yet Babylon was as the destruction of God in Sodome and Gomorah the Arabian did not pitch his tent there Ier. 29. but Ziim lodged there their houses were full of O him Ostritches dwelt there and Iim did cry in their palaces and Dragons in their pleasant palaces Esa 13. 20 21 22. As for Nabuchadnezzar as he was a man he deserved not the name of a man but of a beast yet as hee was a King hee is Dan. 4. called Theservant of the highest God and in his peace they have Rebellion is against nature peace Tertullian sheweth what affection and love the former Christians carryed to the Magistrate they were so farre from despising In Apologetico governement that they said Oramus pro Imperatoribus ut det Deus illis vitam prolixam imperium tutum aulam securam exercitus fortes orbem pacatum Senatum sidelem c. we pray for the Emperours that God would give them a long life a safe government a sure dwelling valiant Souldiers a peaceable world a faithfull councell c. And yet the Christians then were as sheepe appointed unto the slaughter the rivers were dyde red with blood the Rom. 2. hangman weary with killing their swords were blunt caedebantur ligabantur torquebantur they were beaten bound tormented alii Aug. de Civitat dei 22. cap. 6. ferro perempti alii flammis exusti alii flagris verberati alii vectibus perforati alii cruciati patibulo alii vivi decoriati alii vinculis mancipati Rubanus alii linguis privati alii lapidibus obruti alii frigore afflicti alii fame cruciati alii truncatis manibus aliisue caesis membris spectaculum contumeliae nudi propter nomen Domini pottantes c. that is some were slaine with the sword some burnt with fire some with whips scourged some stabbed with forkes of iron some fastned to the crosse or gibbet some drowned in the Sea some their skinnes pluckt off some their tongues cut out some stoned to death some killed with cold some starved with hunger some their hands cut off or otherwise dismembred have been so left naked to the open shame of the world c. yet still they were obedient to government So Ambrose and the Catholikes of Millane resisted not Valentinian and Iustinian in the rage of the Arrians but cryed Rogamus Auguste non pugnamus hic hic occidito si placet arma nostra sunt preces lachrymae we pray Augustus we fight not here here kill us if thou please our weapons are prayers and teares So said Hermogenes when the Emperour would have had him to worship an image Da mihi veniam Imperator minaris tucarcerem Deus Gehennam c. Pardon me ô Emperour thou threatnest prison but GOD hell thou the confiscation of my goods but God the damnation of my soule Obedirem tibi nisi quod obediam Domino I would obey thee but I must first obey GOD our lives our liberty our goods are subject to the Magistrate wee must not then Despise Governement but obey Rebellion of all sinnes sheweth the corruptions of our nature yea rebellion and contempt of governement is unnaturall for God hath madea chiefty in all things and every thing keepeth his place Among the Angels there be Cherubins and Seraphins Esa 6. among the Planets the Sunne is the chiefe and the rest borrow their light from him among the fowles the Eagle a-among the beasts the Lion among the Serpents the Basiliske among the Fishes the Whale among the VVethers there is Iob 38. a leader a Bell-wether among the Cranes there is one as a Rebellion is a resisting of Gods ordinance Captaine that goeth before the rest In a flocke there is dux gregis a leader in an hive of Bees there is a master-Bee the very Pismyres have their Governour and the Grashopers goe forth by bands And hath not God made a chiefe a Ruler among men Absit God forbid therefore that we should despise govenment Prov. 30. 27. Therefore to three things that order well their going Salomon addeth a fourth that is to a Lion which is strong among beasts and turneth not at the sight of any to a lusty Grey-hound and a Goat he addeth a King against whom there is no rising up Per deum Reges regnant By God Kings reigne Princes decree justice by him Princes rule and the Nobles and all the Iudges of the earth Promotion and honour commeth neither from the East nor from the VVest nor from the North nor from the South but it is God that lifteth up one and pulleth downe another There is no power but of God the powers that be are ordained of God Whosoever therefore resisteth Rom. 13. 1. 2. the power resisteth the ordinance of God and they that resist shall receive to themselves judgement Not onely the punishment of the Governours but also the vengeance of God And God hath Numb 16. famously revenged this sinne as ever any As upon Corah Dathan and Abiram they lifted not up their hands but their mouths against Moses and the earth opened and swallowed them quicke to Hell Absalom rebelled against his father but Gods vengeance followed him and overtooke him for he was hanged betwixt heaven and earâ—h the earth vomited him out and the heavens would not receive him And it was finely said of Iezabel 2 Sam. 18. 9. though otherwise a vile creature Had Zimri peace that slew his master Of late time Ralph Duke of Suevia confessed that he had lost that 2. Reg. 9. 31. hand in battell that had sworne obedience to Henry the fourth his master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anarchy and Disorder have ever beene the bane of all Kingdomes and Common-wealths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confusion bringeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and with his foot pusht it off againe Hildebrand caused Henry the 4. to stand three dayes at his gates bare-footed and bare-legged before hee would open his gates unto him Thus have they tossed government up and downe and have put them out of their places Chrysostome and Tertullian call them the chiefe men of the earth and next to God and Saint Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most excellent Our latter Papists 1 Pet. 2. 13. call civill Magistrates carnall Lords humane creatures and is not this to take away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soveraigne and supreme authority from them that ought to have it which Iesus Christ denyed to his Ministers and servants saying The Kings of the Gentiles Luke 22. 25. beare rule over them and they that beare rule over them are called gratious Lords but you shall not so Let us therefore Brethren be subject to the higher power and never despise government Let us subject our selves to every ordinance of Ro◠13. 1. man for the Lords sake For by them we reape much good for governours are appointed of God For the punishment of evill doers but 1 Tim. 2. for the laud of them that doe well under them we lead a quiet and a godly life and where as there is no government there is no order and whereas there is no order Ibi ruinae ostium patet the doore is open to ruine and destruction Hereupon saith a Father Malum quidem est ubi est nullus principatus c. It is a passing evill whereas there is no government for take from the Quier the Chanter and the Song will neither be in good tune nor in good order take from the Souldiers the Captaine and the same cannot march on either in due number or decent manner take from the Ship the Pilote and it must needs miscarry take from the flocke the Shepheard and they must needs be scattered and so take from the people Governours and they must come to destruction ye see therefore the good of Government And to disobey oras Iude speaketh To despise Government it is dangerous Paul saith They that resist shall receive to themselves Rom. 13. damnation And he reckoneth up disobedient persons among those that shall not come into the Kingdome of God I will conclude Gal. 5. with the admonition of Salomon My sonne feare the Lord and the King and meddle not on any pretence with them that are seditious Prov. 24. 21. and despise not government If Governours be impious pray for their piety if tyrannous pray to God to inspire them with clemency Pray for Kings saith Paul yea though they were such as Gentiliter vixerunt lived Heathenishly saith Optatus Milenitanus THE EIGHTEENTH SERMON VERS IX Yet Michael the Archangel when hee strove against the Divell and disputed about the body of Moses durst not blame him with cursed speaking but said the Lord rebuke thee Raylers confuted by Michael the archangels example THese words containe the confutation of those heady and unruly spirits that despise government and hee confuteth them two waies first Michaell the Archangell would not raile in a dispute betweene him and Satan how dare then these pesants base and vile men take upon them to speake evill for there is no comparison betweene men and Angels for God hath made men lower than the Angels indeed in the last day our Psal 8. 5. Mat. 22. honour shall be like unto them but not till then Secondly Michael and the Angels durst not rayle on the Divell that cursed creature how dare then these chips and draine of the people and skum of the world raile on Rulers and dignities ordained of God Or the reason may thus be contracted An Archangell would not give judgement these men judge and censure all estates an Archangell dispute these condemne hearing no cause an Archangell durst not raile these dare speake all evill for Pride is a chaine unto them and cruelty covereth them as a garment They are Ps 73. 6. 8 9. licentious and speake wickedly they talke presumptuously They set No Scripture lost that is necessary for salvation their mouth against Heaven and their tongue walketh thorow the earth This History Totidem syllabis is not recorded in the Bible and yet we must not thinke that Iude fained it but rather that there is much Scripture lost which we have not seeing that Antiochus in the Law and Dioclesian in the Primitive Church burned the Scriptures and all Libraries we want the Booke of the battels of the Lord mentioned by Moses the Booke of the righteous Numb 21. 14. cited by Iosua and we want much of the Chronicles of Israel Ios 10. 13. 2 Reg. 16. and Iuda we have not the Bookes of Shemaiah the Prophet and Iddo the Seer the Booke of Nathan the Prophet and the Booke 2 Chron. 12. 15. of the Prophecie of Ahiah wee want many of Salomons Bookes who wrote of beasts stones herbes trees from the Cedar of Lebanon to the Hysope on the wall as you may read 1 Reg. 4. Origen 1 Reg. 4. Origine lib. ◠de principiis saith that this Text was taken from a Booke called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ascention of Moses so say Clemens Alexandrinus Didimus and Athanasius For so say they Paul alledged Epimenides Aratus and Menander why might he not then quote this saying Others saw that it was delivered by tradition from hand to hand Tit. 1. 12. Act. 17. 29. 1 Cor. 15. 23. 2 Tim. 3. 8. So Iannes and Iambres are named and that speech uttered by the Apostle Remember the words of the Lord Iesus how that he said It is a blessed thing to give rather than to receive It is not orderly so written in any place of Scripture yet it is gathered by divers places Acts. 20. 35. in effect Papists here cry out that Iude alledged some prophane Author or some tradition ergo non solum haerendum est Scripturis therefore we must not onely cleave unto the Scriptures I confesse Paul cited some things from prophane Writers but it was not to confirme any dogmaticall conclusion concerning faith and beleefe for as touching these things they cited only the Scriptures but when they came to intreat of manners then they borrowed some things of the Ethnicke and Heathen and that to this end to shame Christians But Christ said Scriptum est it is written non traditum est not is it a tradition Thus Sadnele answered Turrianus and so I in this cause answer Stapleton Staphilus and the Iesuites Michael is here named who is also named by Daniel and by Dan. 12. 2. Apoc. 12. 7. Saint Iohn this Michael is here called an Archangell but I will first speake concisely of Angels then of Archangels In the Scripture five good Angels are onely named The first is Michael as here in this my Text and also by the Prophet Daniel the Dan. 10. 13. Dan. 8. 16. Luk. 1. Esdr
things which yee heare and have not heard them Luke 10. 23 24. But to proceed if it bee a sinne to raile in ignorance how execrable is it when it is in knowledge then it is a double sinne as in Iulian the Apostata who said of the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He knew the Scriptures hee had read the Scriptures but he despised them and therfore the Church never pray'd for him but against him So Chrysostome speaking of certain Hereticks called Anomaies saith Hanc arborem haereseos nec Paulus plantavit nec Apollo rigavit nec Deus auxit neither have Paul Chrys planted this tree of heresie nor Apollo watered it nor God encreased it sed plantavit superbia rigavit invidia but Pride planted it A shame for a Christian to bee ignorant of Christianity and Envy watered it they sinned in knowledge not in ignorance they said that they knew God as well as God knew himselfe And as these Anomaies went to farre one way so did the Sceptickes another way they doubted of all things Num Chrisippus homo esset an formica whether Chrisippus were a man or a pismire whether snow is white or blacke For Satan is ever in his contraries All Arrianisme came from pride in knowledge not ignorance alone Arrius seeing Alexander preferred before him denied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the consubstantiality against his own conscience and his end was accordingly for as he was a disputing being provoked to the stoole in exonerating nature hee poured out all his bowels and so hee dyed These men had need say Pone ostium labiis set a doore before my lips The Pharisees also knew Christ yet railed on him they called him Fabri filium the Carpenters Sonne a man of new learning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 141. a drunkard a worker by the Divell a deceiver therefore they were farre from mercy and many sinned In spiritum sauctum against the holy Ghost Lastly the Divell sinned thus for it could not be ignorance they being by creation Angels of light Mat. 13. Mar. 2. Mat. 12. Iohn 7. he fell upon mere envy in knowledge whereupon Billius in his Anthologiâ maketh the comparison betweene him and Christ Ille voluit esse supra Angelum Hee would be above an Angell Sed hic infra hominem but Christ beneath a man and therefore he became a scorne of men yea the very outcast of all people Ille coelum dedignatus est he disdained Heaven but Christ disdained not to walke on the earth Ille omnibus hominibus invidit hee envied all men and would have them to perish but Christ Loved 1 Tim. 2. 4. all and would have all to be saved but this malice of Satan could not be in ignorance but in knowledge But to returne most men raile in ignorance they are like unto Herpasta Socrates shee foole that having lost her eyes did not beleeve that shee was blind but thought the house to be darke So we are blind and yet will not see it it is nothing to name the tenne Commandements the Lords prayer the twelve Articles of faith the two Sacraments but to understand them We raile on Catechising for that wee understood it not Acts 8. 30. I say to thee as Philip said to the Eunuch when he heard him read the Prophecie of Esaias Vnderstandest thou what thou readest Even so understandest thou what thou prayest beleevest receivest Christianus sine scientia est sicut navis sine remis A Christian without knowledge is like a ship withovt sailes rudder ancker cable c. or like a bird without wings or like a tree without Iohn 3. 19 rootes or a purse without mony This is the condemnation of the World that men love darkenesse more than light and why so their deedes are evill They shall one day cry out in Hell Wee have erred from the way of truth the light of righteousnesse hath not shined unto us the Sunne of understanding rose not up upon us Wee have wearied our Ignorance the cause of distruction selves in the way of wickednesse and destruction and wee have gone through dangerous wayes but wee have not knowne the way of the Lord. Men are not ignorant for want of teaching but for want of learning Wisd 5. 6 7. 13. wee will not learne there wee shall say Assoone as we were borne wee beganne to draw an end and have shewed no token of Vertue but are consumed in our owne wickednesse If wee should live so long as Methnsalah who lived nine hundred sixty nine yeeres it may be we would have more knowledge for the World but no more for God we have sold our selves with Ahab to doe wickedly the dayes will come that we shall say as Iacob said Surely Gen. 5. ca. 28. 16 the Lord was in this place and I was not aware The Lord was here but I was not aware of it hee spake to me and I heard him not hee offered his grace to me and I regarded it not his Sunne shined and I beheld it not And now it is night and I cannot walke death commeth and I cannot worke their bones shall lie downe in the graves full of ignorance blindnesse poperie Iohn 12. Qualis enim vita finis ita For as thy life is so is thy death Thy bones are full of the sinne of thy youth and it shall lie downe with thee in the Dust And Paul is peremptory namely That God will render Iob 20. 11. 2 Thess 1. 8. vengeance unto them that doe not know him The wicked seeing the elect in Heaven shall say to God as Esau said to Isaac Hast thou but one blessing my Father blesse me even me also my Father But it will be too late their blessing shall be turned into a cursing Nay Iude chargeth them further that they abused themselves in that they knew not like the Doctors of Ephesus of whom Paul reporteth thus They would be Doctors of the Law and yet understand 1 Tim. 1. 7. not what they speake neither whereof they affirme And also in that they knew For saith Iude Whatsoever things they know naturally as beasts which are without reason in those things they corrupt themselves so that every way they are vile and miserable as Apoc. 3. 17. Some things they knew naturally as beasts that know sweet from sowre good from evill meat from poyson The wicked know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the formall things but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysteries in Christ Hereupon saith Paul We speake the Wisedome of God in a mysterie even the hid Wisedome whereof 1 Cor. 2. 14. the wicked have no saving understanding The naturall man perceiveth not the things of the spirit of God for they are foolishnesse unto him neither can hee know them because they are not spiritually discerned They savor not the things that are of God as Christ said to Peter Come behind
exhausted and so died most miserably I will not ransacke our owne Chronicles nor report of the judgements that haue lighted vpon divers of our owne nation for this sinne only this I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings of others are instructions to vs to take heede how we meddle with holy and sacred things and that we give to the Church whatsoever appertaineth unto her for certainly if we possesse that which is Gods we shal be dispossessed of God himselfe Another sinne in Caine was hypocrisy he spake Abel faire till he got him in the field So many of us can flatter to serve one owne turne Mel in ore verba lactis Fel in corde fraus in factis Honey in the mouth faire words Gall in the heart deceitfull Esd 4. deeds The adversaries of Iuda and Benjamin would build the Temple with the Iewes Herod desired the Wise men that when Mat. 2. they had found Christ to certify him of it that he might come and worship him Ismael did weepe to Godoliah but the adversaries Ier. 42. of Iuda would haue pulled downe the Temple Herod would have killed Christ as he did the children of Bethlem Ismael slew Godoliah So trust not an Hypocrite whatsoever he saith he meaneth it not his heart is not with thee though he speake thee faire he is a Christian only in name a brother only in shew Of these Hypocrites S. Bernard speakes thus Multi suut oves habitu vulpes actu crudelitate lupi many are sheepe in shew foxes in deed and woolves in cruelty For an Hypocrite hath vulpem in cerebro milvum in manu lupum in corde a Fox in his braine Desperation limits the mercy of God and destroyes the soule and sometime the body a Kyte in his hand and a Woolfe in his heart And therefore our Saviour Christ saith Beware of false prophets which come to you in Sheepes cloathing but inwardly are ravening Woolves which in painted boxes hide deadly poyson in beautifull Sepulchres rotten bones and under Iezabels painted Mat. 7. 16 17. face a whores behaviour And therefore our Saviour calleth them Serpents and Viperous Serpents O yee viperous Serpents yee generation of Vipers how shall yee escape the damnation to come And to shew the certaintie of their damnation Mat. 23. 33. besides the manifold woes which Christ denounceth against them it is said that The wicked shall have their portion Mat. 24. 51. with hypocrites to shew that the condemnation of hypocrites is most certainely sealed Let me therefore use the counsell of Gregory Hypocrita aut esto quod appares aut appare quod es Either bee as thou seemest or appeare as thou art For Simulata sanctitas est duplex iniquitas counterfeit piety is double impiety first because it is impiety and then because it is counterfeit making truth falshood and God a Lier Thirdly there was in Cain Desperation Maius est peccatum quà m remitti potest quoth he my sinne is greater than it can bee Gen. 4. forgiven To whom Augustine answereth Mentiris Caine mentiris in gutture misericordia Dei major peccato tuo major orbe thou liest Cain thou liest in thy throat Gods mercy is greater than thy Psal 103. 11 12 13. sinne greater than the World yea as great as himselfe For as high as the Heaven is above the earth so great is his mercy toward them that feare him and as farre as the East is from the West so farre hath hee removed our sinnes from us and as a Father hath compassion on his Children so hath the LORD compassion on them that feare him Desperation it is Insanabilis plaga a wound that cannot bee cured and healed It is like the beast mentioned in Daniel that had no name There bee foure beasts mentioned there the first is said to bee a Lion the second a Beare the third a Leopard the fourth is not distinguished by any name at all but it was a fierce and a cruell beast having teeth of Iron and Clawes of Brasse other sinnes they are as Lions Beares and Leopards to spoile and to undoe the soule of Man but the finall destruction of the soule indeede so long as there doeth remaine a seate of Iustice in Heaven is Desperation Yet Desperation is now common and men kill themselves but never did any Patriarke Prophet or Apostle lay bloudy hands on himselfe None have done it but Reprobates 1 Sam. 31. 4. Act. 1. 2 Sam. 17. 23. such as Saul and Iudas who burst asunder in the middest and Achitophel who ended his life in an halter Nero provided swords of Silver to sticke himselfe ropes of Silke to hang himselfe ponds of Rosewater to drowne himselfe in Desperation a great sinne but if it bee damnable to murther another what is it to murther thy selfe as the Gaoler in the Acts would have done had not Paul and Sylas stayed him in that fury Augustine maketh desperation Deut. 5. the greatest sinne next to the sinne against the holy Act. 16. 30. Ghost For hee that despaireth of mercy saith he maketh God a Lier THE ONE AND TVVENTIETH SERMON VERS XI And are cast away by the deceit of Balaams wages Covetousnes the roote of evill the ruine of good THe next sinne is the Covetousnesse of Balaam whose story is Numb 23. This sinne is the roote of all evill the spawne of all sinnes a common factour for most villanies of the World the East-wind that blasteth all the trees of vertue it hindreth all goodnesse when thou shouldest give covetousnesse saith it is too much when thou shouldest receive covetousnesse saith it is too little when thou shouldest remit covetousnesse saith it is too great when thou shouldest heare covetousnesse saith it is too farre when thou shouldest repent covetousnes saith it is too soone Thus as Alecto Cui nomina mille mille nocendi artes it hurteth every way They that will be rich fall into 1 Tim. 6. 9 10. divers temptations and snares of the Divel into noysome lusts which drowne men in perdition and destruction For the desire of money is the roote of all evill which while some lusted after they erred from the faith and pierced themselves thorow with many sorrowes A covetous man is like a dog in the shambles which will neither gnaw the bone himselfe nor suffer any other curre to gnaw it He is worse than Many woes denounced against covetousnesse Iudas he sold his Master for thirty pence but the covetous carle will sell him for an halfepenny Iudas but once the never contented covetous man continually and every day He eateth the flesh and drinketh the blood of his brother for hee that hindreth a poore mans living hindreth his life therefore these men are said To have their handsfull of blood There is not a sinne Esa 1. 15. in the second Table against which so many woes are denounced as against covetousnesse as Esay 5. 8.
in heart and therefore he shall not inherit the earth which hee so much wisheth Cursed be the covetous for he doth not long after righteousnesse but after riches and therefore hee shall never be satisfied Cursed bee the covetous for he is not mercifull but hard-hearted therefore he shall finde no mercy Cursed be the covetous for he is no peace-maker but a make-bate and therefore he shall be called the child of the divell Cursed be the covetous for he is not pure but filthy in heart and therefore he shall never see God Cursed be the covetous for he cannot suffer the losse of his wealth for righteousnesse sake and therefore the Kingdome of Hell is his And is it thus is covetousnesse the occasion of so much evill Let us take heed and beware of covetousnesse and let us have our conversation Luke 12. 15. farre from covetousnesse for it is Gods owne saying I will never forsake thee nor leave thee so that thou maist boldly say Heb. 13. 5 6. The Lord is my helper Let us not bee like Moles which make Covetousnesse excludes out of heaven many holes and digge many dens in the earth and yet are not satisfied but still labour and digge Let us not build many houses digge many cellers fill many barnes and yet bee unsatiable and unthankefull and in all abundance and plenty will not say Blessed bee the name of the Lord which Iob did in his greatest Iob 1 21. poverty The covetous Cormorant when his barnes were full and his houses furnished was satisfied saying as it were Soule thou hast sufficient Eate drinke and take thine ease but many having ynough and more than ynough are not satisfied but as the Luke 12. 19. Beare seeketh after hony and the Hart chased for the soile and the Eagle for the carkasse and the Woolfe for bloud so the covetous man for gold for gaine Vbi hoc cadaver ibi hae aquilae Where this carkasse is there be these Eagles Their feet run to evill and make haste to shead bloud such are the wayes of every one that is Prov. 1. 16 19. greedie of gaine hee would take away the life of the owners thereof As Vultures smell a dead carkasse a great way off As Eagles flying aloft in the Ayre behold the little fishes swimming below in the waters and deuoure them Sic avari lucrum longè Aug. odorantur so the covetous smell their gaine afarre off they say with Vespatian who tooke a tribute of the peoples urine Suavis odor lucri ex re qualibet the savour of gaine is sweet from every thing according to that of Salomon The bread of deceit is sweet Prov. 20. 17. to a man but afterward his mouth shall bee filled with gravell Iosephs golden cup was found in Beniamins sacke and if God rifle us and search us and our sackes I feare that much evill gaine will bee found amongst us Protestants That as a Cage is full of birds Ier. 5. 27 29. so our houses are full of deceit whereby many are become great and waxen rich Shall I not visit for these things saith the Lord or shall not my soule be avenged on such a people as this is These covetous men have no part with God no portion in Christ no fellowship with the Saints As there be no Serpents in Ireland no Owles in Crete no wild beasts in Lebanon so there be no covetous men in Heaven For without shall be dogges and inchanters and whoremongers and murtherers and Idolaters but covetous Apoc. 22. 15. men are Idolaters therefore not in Heaven Yea and moreover they lose both Heaven and earth like Aesops dogge that lost both the shadow and the beefe Therefore Salendine the Emperour of the East dying caused a man to carry a sheete in Damascus on the end of a speare and to say Ecce trophaea Imperatoris Behold the King of the East carryeth nothing with him but a winding sheet And surely As wee brought nothing into the world so we may carry nothing out Great men have their Porters to 1 Tim 6 7. see that men carry no more out than they brought in and if he chance to spie a silver spoone or a piece of plate in a mans bosome Soft sirrah saith he whither carry yee this plate you brought it not in you must not carry it out Now death is Gods Porter and performeth this O terra cinis O dust and ashes Earthly minds uncapable of heavenly things why art thou greedy and yet men are most greedy of the world and then too when they are ready to leave the world as old men which is monstrous in them Membra frigescunt cupiditas autem calescit their members grow cold but their desire still waxeth warme Caro senescit at affectus iâ—venescunt the flesh waxeth old but their affections grow yong gray heads but greene affections Finis vitae non imponit finem avaritiae the end of their life makes no end of their covetousnesse but still he loadeth himselfe with thicke clay for gold is but red clay and silver white clay Hab. 2. 6. These men are like the dogs snowt that is ever cold like Tantalus that standeth in the water and yet is ever dry Hee hath enlarged his desire as Hell and is as death that cannot bee satisfied As Hab. 2. 5. the Raven feedeth not her yong till they be blacke as the Eagle acknowledgeth not her birds till they can soare to the Sun So God acknowledgeth not them that are drowned in the world and are carryed away by the deceit of Balaams wages that is covetousnesse If yee be risen with Christ seeke the things that are above Col. 3 1 2. where Christ sitteth at the right hand of God set your affections upon heavenly things and not upon worldly These bastard Eagles they cannot mount like Noah's Raven they seize upon carrion As dust cast into the eyes hindreth sight so covetousnesse hindreth our sight that we looke not to heaven it is like the Swallowes dung that put out the eyes of Tobias Wee see not the powers of the Heb. 6. 5. 2 Pâ—â— 2. 14. world to come Our hearts are brawned and exercised with covetousnesse they thinke on nothing else from Munday to Sunday from Ianuary to December The Wise man saith that there is not à viler thing than to love â—â—ney Money doth all now in the world Give Balaam money and Eccles 10. 9. he will curse the people of God whom before he blessed Give 2 Pet. 2. Iehoakin money and he will spoile the poore rob the fatherlesse undoe the widdow pervert all justice Give Achan money and Ier. 22. Ios 7. he will steale the execrable thing the Babylonian garment and the wedge of gold give Iudas mony and he will sell his Master betray Christ Iesus give the Souldiers money and they will Mat. â—6 â—ap 28. lye cog sweare resweare forsweare Christs Resurrection and say that
chiefe commander one chiefe Iudge of a Province one governour of all in the Ship one master in an house in an army be it never so great the Ensigne of one is specially regarded and attended on In the body of Man though the Lims and parts thereof be many yet they all obey one head Secondly most fit for cutting off seditions and rebellions and therefore the Romanes in all their greatest dangers had recourse unto this Tanquam ad anchoram sacram as to their shot-anchor as to their best and last refuge as Livie witnesseth for when Hannibal pressed the Romanes Ad Dictatorem dicendum Remedium jam diu desideratum Civitas confugit The City went to the pronouncing of a Dictator which was the remedy they long expected because as in another place he writeth Dictatoris edictum pro numine semper observatum est the proclamation of the Dictator was esteemed to be the voyce of God Thirdly The government of one doth seeme to resemble most lively the image of Gods Power and Majestie For as in the Firmament the Sunne Moone and Starres doe as it were represent some image of the glory of the eternall Majestie So the rule of Monarchs in their severall Kingdomes upon the earth doe call to our considerations the government and rule of the Almighty But whether the government of one or many be best I dare not define but this I say that it is a most singular token of the mighty Power and Providence of God that so many severall Nations over the face of the World are upholden and maintained by so many severall sorts of government that Quemadmodum non nisi in aequali temperatura elementa inter se cohaerent Ita hae Regiones sua quadam in aequalitate optimè continentur As in bodily essences the foure Elements doe cleaue together by unequall temperatures as it were by a certaine inequality all the several Countries are holden together Nay which of all these governments is the best Otiosum est disputare it is a very idle thing to dispute but most yeeld to this that a Monarchy is the most perfect and the blessing of God seene in that chiefly Perme Reges regnant By me Kings raigne Noble men beare rule saith Wisedome He therefore that resisteth Resisteth not man but God also True it is that man was made to rule not to serve he was Rebellion brings destructiō to Rebels themselves made to rule over fowles fishes cattell but not men At the first men were pecorum pastores potius quà m Reges hominum feeders of cattell than rulers over men that we might discerne the order of creation from the merit of sinne So we reade not of any servant Gen. 1. 20. Gen. 9. Gen. 3. before Cham saith Augustine For as sinne brought in the first death the first sorow the first nakednesse the first flood So it brought in the first service If man had not sinned Moses had not needed in the kingdome nor Aaron in the Church the one to rule the bodies the other the soules of men Rebellion of all sins is unnaturall for what can be more unnaturall then the child to rebell against the father the wife against the husband the servant against the Master and no lesse unnaturall is it for the subject to rebell against his Soveraigne Rebellion God never prospered hereupon saith Salomon My sonne feare God and the King and keepe no companie with the seditious for their destruction shall Pro. 24. 21 22. arise suddenly c. The seditious Israelites were destroyed somtime with fire from Heaven sometime with fiery serpents somtime by Numb 21. the earth For the earth hath opened and swallowed them quicke to Hell Seditious Miriam was strooken with leprosy seditious Absalon Numb 12. was hanged by the haire of the head on an oke as one spewed out of heaven and vomited out of the earth seditious Achitophel for want of an hangman a convenient servitour for such a Rebell went and hanged himselfe seditious Sheba was arrested by a woman Sam. 20. 22. who cut off his head and sent it to Ioab seditious Zimri burnt himselfe in the kings house which he had set on fire Hereupon 1. Reg. 16. 9. said Iezabel Had Zimri peace that slew his Master seditious Shallum 2 Reg. 15. 16. perished in Samaria being slaine by Menahem the sonne of Gadi Never Rebell went unpunished For though God oftentimes doth prosper just and lawfull enemies which be no subjects against forraine enemies yet did he never prosper Rebels who have taken armes against their Prince were they never so great in authority or many in number In Genesis we reade that five kings with their armies could not prevaile against Chodorlaomer unto whom they Gen. 14. promised loyalty and obedience but they were all overthrown and taken prisoners by him but Abraham with his family kinsfolkes an handfull of men in respect owing no subjection to Chedorlaomer overthrew him and his hoast in battell Thus God prospereth in battell some few against many thousands but he never prospered Rebels against their owne Prince were they never so great or noble so stout so politick but alwayes they were overthrowne and came to most shamefull ends And to instance but upon a few One Brennus captaine of the Gaules besieging Ephesus had the City betraied into his hands by a treacherous woman for the greedy desire of a Iewell that a Captaine wore but when she had plaied this tteasonable part he overwhelmed her with gold A certaine traytour offred Fabritius the Romane to poison his enemy Pyrrhus but worthy Fabritius sent God hath confounded Rebels in all ages the traytour bound to Pyrrhus who was enemy to the Romane Empire In Anno 1381. in Rich the 2. his tyme sixty thousand rebelled whose Captaines were Wat Tiler Iack Strawe but they were overthrowne and brought to nought In Anno 1275. Lewellin prince of Wales rebelled against Edward the first but he prospered not but was overthrowne and his head strooken off and set on London bridge In the raigne of Henry the 4. divers noble men and kings rebelled and came every one of them to a miserable end The persidious and treacherous part of Bannister servant to the Duke of Buckingham is most odious the Duke had brought him up of nought but fleeing from the face of usurping Richard to Bannister for succour this wicked man for hope of one thousand pounds betrayed his Master the Duke but never had one penny For said usurping Richard he that will betray so good a Master will betray any other and in his old age the wretch was accused of Murther In the raigne of Queene Elizabeth were many treasons conspired but God ever delivered his worthy Servant but executed his just judgements upon those trayterous conspirators All men know the miserable ends of the Earles of Northumberland and Westmerland the one beheaded at Yorke the other fled the land and left his house to destruction Many of
their followers were hanged and it were overlong to speake at large of Iohn and Francis Throgmorton Brooke Redman Parry Babington Arden with divers others who received according to their deserts Let every soule therfore learne to Rom. 13. 1. submit himselfe to the higher powers and never to resist For we must suffer the Princes will to be done aut à nobis aut de nobis either of us or on us of us when he commands for truth on us when he commands against truth either we must be patients or agents Agents when he is good and godly Patients when he is tyrannous and wicked If we resist our end will be damnation either temporall for The wrath of a King is as the roring of a lion he that prouoketh him to Pro. 20. â— anger sinneth against his owne soule or eternall as is manifest in Chore who went downe quicke to Hell If murther be a crying sinne then treason may well be called a roring sinne and calles for speedy judgement But for as much as I have spoken before of this point I will proceed no further with it VERSE XII Metaphors very vsefull in teaching These are spots in your feasts of charity when they feast with you without all feare feeding themselves c. IN this Text are contained two things A detection of their sinnes and A denouncing of Iudgement The sinnes here are three The first is Epicurisme in that they eate and drinke without feare feeding themselves The second is Pride in that they are like the waves of the Sea swelling on high The third is Hypocrisie in that they are as clouds promising raine and yet have nothing but drynesse in them empty clouds in that they are as Trees which promise fruit and yet have nothing but leaves corrupt trees in that they are as starres which promise light and yet have nothing but darknesse in them wandring starres Their Iudgement is to be reserved to blacke darknesse that is Hell fire hell paines and there hee amplifieth it by setting out Gods Iudgement how hee shall come with thousands of Angels and that he shall judge all men namely them Dan. 7. that speake against him Lastly that he shall judge them for every evill worke and word so fearefull shall it be But first for the manner and then for the matter The manner of handling is plaine he teacheth them by plain things as spots waves clouds trees starres things sensible and objected to our eyes because he had a desire to profit them So Christs similitudes are fetched from light salt fannes corne chaffe trees Mat. 3. 5. 10. 13. 6. sheepe wolves seed pearles So Pauls Metaphors and borrowed speeches are taken from planting watering building tilling running fighting leaven sweet dough 1 Cor. 3. 1 Cor. 5. 9. c. Who had better gifts than Paul more learning more Philosophy more tongues he was brought up at the feet of Gamaliel he was not inferiour to the very chiefe Apostles for though hee Act. 22. was rude in speaking that is though he used no worldly eloquence yet for knowledge and understanding hee did exceed and spake with tongues more than they all his Epistles are as the shop of an Apothecary 1 Cor. 11. 5 6. a man cannot read them but he shall carry away the smell ofexcellent learning yet came he not in the wisdome of words 1 Cor. 1. 1 2. for hee regarded not to know any thing save Iesus Christ and him crucified We come to the Word in the pride of our heart and have our eares tickled not our hearts edified to heare some strange thing that may bring us into a wonderment of things Gods Word hath its elegancy and eloquence we know not God in his justice suffereth us to depart empty yea worse than we came If the Preacher fil not the Pulpit full of fine words trim Phrases Fathers Doctors Councels Poetrie Philosophy if hee doe not aucupari syllabas hunt after syllables to please itching eares wee crie out that hee was unlearned and a plaine homely teacher and English Doctor But wee must desire wholesome not tooth-some meat For as we must teach wholesome Doctrine For if any man teach otherwise 1 Tim. 6. 3 4. and consenteth not to the wholesome words of the Lord Iesus Christ and to the Doctrine which is according to Godlinesse hee is pust up and knoweth nothing so yee must heare wholesome doctrine not be like unto those of whom Paul prophesied saying The time will come when they will not suffer wholesom doctrine but having their eares 2 Tim. 4. 3 4. itching shall after their own lusts get them an he ape of teachers and shall turne their eares from the truth and shall be given to fables to false and unprofitable doctrine We must speake and you must heare as the words of God All Doctors Councels Poets Philosophers are but darkenesse the Word is light onely so saith David 1 Pet. 4. 11. Thy word is a Lanthorne to my feet and a light to my pathes The Word must sit on the Bench when all these shal stand at the bar Psal 119. those that bom-baste their Sermons that fill the Pulpit full of these Authors either they deliver little doctrine or else unprofitable doctrine not as Paul did Hee kept backe nothing that was profitable but shewed and taught openly and through every house Act. 20. 20 21. witnessing both to the Iewes and to the Grecians the repentance towards God and faith towards our Lord Iesus Christ Such builders either have no mortar or else untempered mortar like the false prophets Such Cookes either have no salt or unsavoury salt Ezech. 13. 10. Mat. 5. 13. such nurses either have no milke or else corrupt milke that hath taken wind the Word is sincere milke and yet I deny not but Gods Spirit hath his eloquence and no writings more eloquent 1 Pet. 2. 2. than they To give you a little taste speaking of Iuda and Ierusalems punishment for their idolatry hee saith I will stretch over Ierusalem the line of Samaria and the plummet of the house of Ahab and I will wipe Ierusalem as a man wipeth a dish which hee wipeth and turneth upside-downe And David speaking of the Sunne-rising and wherrying about the Heavens hee saith that hee commeth forth as a bridegroome out of his chamber and rejoyceth as a mighty man to run Psal 19. 5. Esa 5. his race So the Prophet Esay speaking of the sinne of the people he saith that they did draw iniquity with cords of vanity and sinne with cart-ropes And speaking of Gods power hee setteth it out with such eloquent words as the like have not beene heard for marke his phrases Who hath measured the Waters in his fist and counted Heaven with his spanne and comprehended the dust of the earth in a measure and weighed the mountaines in a waight and the hils in a Esa â—0 12. ballance For Esay was a
of the law as judgement and mercie that they make cleane the out-side of the cup and platter but inwardly are full of briberie and excesse One saith that hypocrisie is the Greg. l. 8. moral cloaking of a secret vice under the shew of vertue and that the life of an hypocrite is nothing else but Quaedam visiâ— phantasmatis the shew of an imaginary matter which appeares some thing and is nothing and compares the hypocrite to Simon of Cyrene that bare Christs Crosse but dyed not with Christ so every hypocrite professeth to live to Christ but will not dye to sinne and the world and Saint Chrysostome likens the hypocrite to Herod Super Mat. 12. that promised devotion and performed persecution he saith that a sincere man is like to a faire woman that needs no external ornaments but hath naturall beauty but the hypocrite is like Hom. 57. a filthy deformed harlot which useth many meretricious colourings that cannot cover her filthinesse but the neerer any drawes vnto her the more hee mislikes her And againe hee saith that an hypocrite is like a Woolfe clothed in a sheeps skin Super Mat. 7. but that he is found out by his voyce and by his doing for the sheepe bleats and lookes toward the earth and eateth grasse which is a signe of humility but the Woolfe howles and looks towards heaven which is a signe of pride and cruelty the hypocrite hath Iacobs voyce but the hands of Esau that is hee talketh religiously and zealously but hee walkes impiously and prophanely the hypocrite is like the statues of Mercury that were wont to be set in high wayes to direct travellers to some Citie or Towne but did not travell nor move themselves the Hypocrisie hath many woes denounced against it hypocrite is like the Stage-player that when he cried O heaven he pointed with his finger to the earth when he cryed O earth hee pointed with his finger to Heaven and therefore the wise Polemon gave him no reward being Iudge of the Actors saying Hic manu Solaecismum fecit he hath spoken false Language and committed an errour with his hand And to conclude the hypocrite is like a deafe and hollow Nut which hath no kernell within but is wasted with the worme and fit for nothing but the fire Heereupon it came to passe that Christ dealt not so hardly with any sinners no not with Atheists that denied the Resurrection and Gods power nor with Temporizers that are alwayes of the same Religion that the company is that can blow hot and cold with one breath as with hypocrites for having to deale with Sadduces he shaketh them off as damned creatures as vessels of destruction children of wrath whose judgement was just and their damnation slept not hee telleth them that they erred Ye erre saith hee not knowing the Scriptures neither Mat. 22. 29. the power of God but when hee hath to doe with Pharisees with Hypocrites he doubleth and redoubleth and tripleth and multiplieth woes and curses hee thundereth like Iames and Iohn his zeale stayeth not with a little O woe to you Scribes and Pharisees yee Hypocrites and so the second the third the fourth the fift the sixt time Woe to you Scribes and Pharisees yee Hypocrites as though all the woes and curses in this life and in the life to come were not ynough for them And it is not to bee forgotten that God calleth it blasphemie to speake one thing and to doe another with man it is hypocrisie but to doe so with God it is blasphemy the sinne increaseth as the dignity of the person increaseth as for example speake a word against a common person and hee hath but his action of the Case against thee speake against a noble man it is Scandalum Magnatum against the Prince it is death against God it is damnation of body and soule double and dissemble with men it is hypocrisie halt with God counterfeit with him it is blasphemy Therefore saith Christ to the Church of Smyrna I know the blasphemy of them which say they are Apoc. 2. 19. Iewes and are not but are the Synagogue of Satan And it is further to be observed that Christ speaketh of hypocrites as if Hell were onely prepared for them for intreating of the evill servant that said in his heart My master will defer his Mat. 24. 51. comming he saith that he will cut that servant in pieces and give him his portion with hypocrites there shall bee weeping and gnashing of teeth And Christ our Saviour asketh them how they shall escape Hell O yee Serpents and generation of Vipers how shall yee escape Mat. 23. 33. the damnation to come And to shew the certainty of their damnation besides this interrogation how shall yee escape the damnation to come As if he should say It cannot bee but yee must Hypocrites make a shew of Religion being irreligious be damned For the interrogation implieth an affirmation He saith of the wicked that They shall have their portion with Hypocrites to shew that the condemnation of hypocrites is most surely sealed And this aggravated the sinne of Corazin and Bethsaida and Mat. 24. 51. Capernaum that they pretended Religion but in painted boxes they did hide deadly poysons in beautifull sepulchers rotten bones and under Iezabels painted face a whores behaviour Woe therfore to thee Corazin woe to thee Bethsaida for if so be the miracles Mat. 11. 21 23. that had beene done in thee had beene done in Tyre and Sidon they bad repented long agoe in sackloth and ashes And thou Capernaum which art lifted up on high shalt be brought dowue to hell And verily of all sinners the hypocrite is the worst he is ovis habitis vulpis actu crudelitatelupus Eern. a sheep in shew a fox in deed and a wolfe in cruelty for an hypocrite hath vulpem in cerebro a Fox in his braine milvum in manu a kyte in his hand lupum in corde and a woolfe in his heart a fox in his braine subtill and crafty to insnare hee hath a kyte in his fist to hold fast and when hee hath caught hold he hath a wolfe in his heart to devoure and therefore saith our Saviour Christ Beware of false prophets which come to Mat. 7. 16. you in sheeps cloathing but inwardly they are ravening woolves beware of them they are like Swannes that have white feathers black flesh and one thinkes the Swanne was forbidden to be eaten of the Iewes to shew that God abhorres all hypocrisie But in that he compareth hypocrites to clouds that have no raine in them to trees that have no fruite to starres that have no light and some others doe compare them to the raine-bow that hath many colours and yet never a colour to broken glasses that have many faces and yet never a face to Copper that resembleth gold and is nothing lesse We have to note that none make greater shewes of
sanctity and holinesse then hypocrites as drie clouds make shewes of raine corrupt trees a shew of fruite wandring starres of light so they of religion They have a shew of holinesse saith the Apostle but inwardly they denie the power of it outwardly 2 Tim. 3. 5. they professe to know God but inwardly in their workes they doe deny him being abominable disobedient and unto every good Tit. 1. 16. Mat. 7. 21. worke reprobate They cry Lord Lord but they doe not the will of the Lord they say The Lord liveth yet they sweare to deceive Herod will make a great bragge of loving and worshipping of Christ Goe your wayes and search diligently for the Child and when yee Mat. 2. have found him bring me word that I may come and worship him Iezabel will proclaime a solemne feast the Herodians will speake 1 Reg. 21. 9. Christ faire Good master thou art true and teachest the way of God truly The adversaries of Iudah and Benjamin will pretend to worship God wee will build with you wee will sacrifice with you Simon Mat. 22. Magus will offer money to the Apostles that on whomsoever he God will reward the hypocrite as hee is not as hee sheweth lay his hands hee may receive the Holy Ghost and Saul will say that he hath done all that God commandeth and Iudas will come to Christ with a kisse and say Haile Master But Herods purpose was to kill Christ Iezabels to get away Naboths Act. 8. 1 Sam. 13. Mat. 26. vineyard the Herodians drift was to tempt and intrappe Christ the adversaries of Iuda Benjamin to hinder the worke of God to spie out their libertie Simon Magus to make gaine of the Holy Ghost Iudas to betray Christ for none will weep faster then the Crocodile and as did Ismael none will give a fairer Ier. 41. 6. 2. Cor. 11. kisse then a Iudas and no Divell is so dangerous as the white Divell as hee that changeth himselfe into an Angell of light but such trees without fruit such welles without water such clouds without raine such lampes without oyle such starres without light such eares without corne such lampes without oyle as they live not the life of the righteous so shall they not dye the death of the righteous Therefore brethren let us not bee like silver white in shew and yet makes blacke strikes and lines nor like the Vintner that delivers good wine to his guests and drinkes the lees himselfe For though wee can talke holily and speake religiously yet Not Mat. 7. 21. every one that saith Lord Lord shall enter into the Kingdome of Heaven but he that doth the will of God which is in Heaven It was wittily observed of one that God in forming man first frames the heart but the Painter in portraying a man first deciphers the face so the hypocrite he is all in shew nothing in heart his heart is with Venus or Bacchus or Mammon his face his countenance only with God It is written of the foxe that hee faines himselfe dead when hee comes among birds or poultery but when hee sees them come neere unto him hee suddenly preyes on them So the hypocrite as one dead unto the world and a man mortified converseth amongst the harmelesse untill he getteth some occasion of calumniating biting and devouring this is Iohn Baptists generation of Vipers that inwardly nourish poison Mat. 3. 7. but outwardly hisse forth a kind of zeale Salomon speaketh of a generation that is pure in their owne eyes and yet are not washed Pro. 30. 12. from their filthines these are the generation of hypocrites they professe well and make a shew of religion but expresse it not like the figge-tree that bare leaves but no fruite The profession Mar. 11. of many is as the travell of the mountaines we have two faces with Ianus one to looke forward another to looke backward we have two hands with Ioab one to embrace withall another 2 Sam. 3. to stabbe withall we have two tongues with Iudas one to salute Christ another to betray Christ we have two hearts with Israel Mat. 25. Psal 78. one for God another for the world The frogge Borax hath two livers one for meate another for poison The Arrians had two faiths one for the truth and Nicene Councell another for the Many Christians in shew few in deed truth time they had fidem annuam ac fidem menstruam a yeerely faith a monethly faith The Israelites cried Haile King Salomō haile King Adonia Apuleius Parret said Ave Auguste Imperator Ave Antoni haile Augustus the Emperor haile Anthony And many hypocrites 1 Reg. 1. have said Haile Mary Haile Elizabeth and to gaine the world we would say Ave Papa Haile Pope Ave Turca Haile Turke haile Divell We make profession of any religion under heaven In Aegypt all the dust was turned into lice all the waters into blood and in England not all but most religion is turned into Exod. 7. hypocrisy Wee can say The Lord liveth yet we sweare to deceive Coelum aedificamus voce vita autem Infernum We build heaven with our voice but hell with our life wee are Angels in words but Divels in deeds like the Peacocke we are Angels for our feathers Divels for our feet and Hell for our voice Augustine would not have the Churches of Africa excommunicated for drunkenesse for then no professor had beene left in Africa and if all hypocrites temporizers and formalists in England were excommunicated few or no Professors would be left in England The good man the sincere professor should then have iust cause to cry out with the Prophet Woe is mee for I am as the summer gathering and as the grapes of the vintage there is no cluster to eate Mich. 7. 1. my soule desired the first ripe fruits There bee many starres in heaven but few give light as the Sunne and Moone doe many many birds in the ayre but few Phoenix's as in Arabia many stones in the earth but few precious stones as the Diamond many trees in a forrest yet few Cedars as in Libanus many Israelites but few true Israelites like Nathaniel who had no guile Rara avis in terris nigró que simillima Cygno A rare bird and comparable to a blacke Iohn 1. 47. Swan Hypocrisy in a Christian is as rottennesse in an apple For as rottennesse beginnes at the heart of the apple so doth hypocrisie beginne at the heart of a Christian and as rottennesse corrupteth the favour the odour the colour the vigour of the whole apple so doth hypocrisie the soule of a man it taketh from it the dignity of grace the odour of a good name and all goodnesse whatsoever For as rottennesse marres the apple so doth hypocrisie the Christian Foris Cato intus Nero a Cato without and a Nero within is monstrous One saith Canis mortuus minùs faetet in naribus hominum
neither savour Gods threatnings of wrath nor promises of grace they will still draw iniquity with cordes of vanity and sinne like cartropes But to follow this matter of hell and of the torments thereof a little more fully As the paines of hell be vnvtterable For all the tortures and torments of the world are but flea-bitings to the torments of hell so are they everlasting they abide not for a day a weeke a moneth a yeere but for ever Hell is like the stone in Arcadia called Abestos which being set on fire never goeth out facilis est descensus adinfernum difficile revertere gradum It is an easy matter to descend into hell but not easy to returne backe To all men in misery there is hope that once they shall have an end the mariner comforteth himselfe with arrivall the souldier with hope of victory the prisoner with a gaole-delivery the prentice with freedome but in hell nulla res nulla spes there is no end of that misery the captivity of Hell is not like the Hell torments everlasting captivity of Israel in Aegypt which lasted foure hundred and thirty yeeres Exod. 12. 40. nor like the captivity of Babylon which continued seventy yeeres but the captivity of Hell is like the captivity of Israel in Syria they never returned againe So in hell there is no redemption The greatest crosse that can bee laid upon man in this life is to bee cast into perpetuall prison to lose lands and goods and want the company of our wives and children and other our friends that love us but yet in this case wee alwayes live in hope of liberty and release of our punishment or if our hope bee vaine yet God will stirre up the hearts of strangers to visit us to pittie us to comfort and releeve us some with meate some with money some with cloth some with counsell every man as hee is able and hath compassion and feeling of our estate but out of hell there is no redemption no hope of paines to bee ever ended or eased no frineds to pitty us to see us to speake with us or to comfort us If a barne were full of corne and a bird once every yeere should carry away one kernell thereof at last it would bee all gone If a mountaine twenty miles about had taken from it once every yeere a shovell full at last it would bee all consumed but it would be long first yet at last there would be an end but in hell there is no end those torments are everlasting the dayes of the hellish torments of the damned shall never weare out nor their yeeres come to an end the longer they continue the lesse hope they have when as many yeeres are expired as there bee men in the world and starres in the heavens when as many thousand yeeres are ended as there bee stones and sands by the sea-shore yet still there bee tenne hundred thousand times so many moe to come the miseries of the wicked shall last as long as God shall live that is ever For he is Alpha and Omega Apoc. 1. The covenant of the day and night shall one day bee changed the starres shall finish their race the Elements melt with heate heaven and earth bee renewed summer and winter have an end but the plagues of the prisoners in hell shall never be released For in hell as Gregory saith there is Mors sine morte finis sine fine an end not ending a death not dying unquenchable fire yet a darkenesse therewithall to accompany it more palpable than the frogges of Aegypt and blacker then blacknesse it selfe everlasting burning but not consuming For the damned quoth Greg. suffer an end without an end a death without a death a decay without a decay for their death ever liveth their end alwayes beginneth their decay never ceaseth they are ever healed to bee new wounded and are alwayes repaired to bee new deuoured they are ever dying and never dead eternally broiled and never burnt up For the fire of Hell differeth from our fire in many properties First in Heate for our fire compared to hell fire is but as fire painted upon a wall yet is it a painefull thing Hell fire compared with elementary and ordinary fire for a man to hold his finger in the fire an houre the smart is so grievous but it is more painefull to hold his hand in the fire an houre and yet more painfull to hold his whole arme but yet more painefull to hold his whole body O how great will it be to have our bodies and soules tormented in the flames of Hell fire all the tongues of men and Angels cannot expresse the griefe and smart thereof Secondly the fire of Hell differeth from our fire in continuance for our fire may bee quenched hell-fire cannot For the breath of the Lord is as a river of brimstone to kindle it And therefore so long as the Lord breatheth that is liveth so long that fire burneth and that is ever therefore it is called everlasting hell-fire Mat. 25. If any man aske how that fire can be everlasting cum sit corruptibile elementum yee shall understand that this fire is not nourished and continued with wood and other matter sed sola Dei voluntate it is the will of God that it should ever burne and therefore it burneth everlastingly Aug. lib. 21. de Civitate Dei proveth it by the examples of the mountaines of Sicilia which have ever burned since the beginning of the world and yet doe burne and are not consumed Finely saith a Schooleman Lacus inferni tali igne repletus est ut si totum mare in eo influeret non extingueretur infoelix anima quae tanto tam diuturno igne cruciatur The infernall lake is filled with such fire that if the whole sea should overflow it it would not put it out unhappy soule the which is tormented with such and so lasting fire Thirdly the fire of hell differeth from our fire in light for our fire yeeldeth light hell fire nothing but darkenesse and therfore hell is called darkenesse Blacknesse of darknesse and blacknesse of darknesse for evermore Take him saith the Gospell bind him hand and foote Mat. 22. What no more but so I lictor liga manus Goe Sergeant bind his hands yes cast him into utter darkenesse outward to those inward wherein they delighted before blindnesse of mind and understanding outward because the whole man body and soule shall bee folded and comprehended therein outward because in extremity without any limits and borders of any favour of God to bee extended where neither the light of Sunne Moone and Starres and much lesse the sight of Gods glorious face shall ever shine Isidore saith Ignis Gehennae lucebit miseris ad miseriae augmentum ut videant unde doleant non ad consolationem ut videant unde gaudeant Hell fire gives light to the damned soule to increase their misery that they may see wherefore to
World for sinne The drowning of the old World the burning of Sodom the destruction of Ierusalem were assured tokens that the Lord would not put up the infinite iniquities of the World but will judge it and punishit the pleading of the Conscience foretelleth a judgement to come the sentence of of death pronounced in Paradise and renewed with such terrour on mount The Lord Iesus Christ shall iudge Sinai did evidently assure us that God meant to call men to judgement the lesser judgements in this life are fore-runners to this great and last judgement the dragging of men out of the World by death is nothing else but an Alarum to judgement God hath promised that there shall be a judgement I will contend with thee in iudgement saith God The nations shall see my iudgements saith God I will sit and iudge the people saith God Now all the promises of God are Yea and Amen so firmely ratified that Heaven and Earth shall passe away but his Word and promise shall not passe The day and the night may faile in their courses the Sunne and Moone may faile in their motions the Earth may faile and totter upon her props the Sea and Rivers may faile and bee emptied of their waters but the promises of God shall not faile God promised a floud and it came Et qui verus erat in diluvio cur non in iudicio He that performed it in the one why should he not performe it in the other The Iustice of God requireth that there shall be a judgement Hîc optimi pessimè agunt Here the best men are the worst used and most wronged Here Iezabel sits braving in a window whilest Ieremy lies sticking in the mud Here Dives sits in his palace cloathed richly faring daintily while Lazarus lies at his gates naked and hungry Here Herod will please Herodias though it be with the head of Iohn the Baptist Nonne visitabit haec shall not God visit come to iudgement for these things Certainly iudgement will come and then downe go the wicked and up the godly horrour hell and death shall be the doome of the wicked heaven ioy and life shall be the lot of the righteous Thus yee see there shall be a Iudgement I will passe on to the next Who shall be the Iudge in this Iudgement The Lord The Lord saith Enoch commeth with thousands of his Saints to give iudgement c. And in that the Lord shall be our Iudge there will be first rectum iudicium a right and true iudgement for the Lord is true and cannot faile either Ignorantia legis as not knowing the Law For he gave the Law and will iudge according to the Law nor yet Ignorantia facti as not seeing the fact for his seven eyes goe thorow the World Yee may interpret them if yee will seven thousand thousand eyes Zach. 4. Againe if the Lord bee the Iudge there will bee aequum iudicium his Iudgement will be righteous and good for Necerrat ipse nec sustinet errantem He can neither sinne himselfe nor yet indure a wilfull sinner wee cannot corrupt him he hath no need of our goods But when he saith The Lord shall be the Iudge and come to iudgement yee shall understand that this word Lord is taken sometime essentially and then it signifieth all the three persons in the Trinity and so it is taken in the Psalme The Lord even the most mighty hath spoken and called the round World c. And indeed in Christ shall iudge in his humanity respect of authority the whole Trinity shall be the Iudge but sometime this word Lord is taken personally and then it signifieth the second person in the Trinity as here in this my Text The Lord shall come to Iudgement For in respect of the execution of this iudgement Christ alone shall iudge And why Christ And not the Father and the Holy Ghost First because Saint Iohn tells us The Father hath given all iudgement to the Sonne Iohn 5. And as Saint Bernard expounds the words non ut Filius suus sed ut Filius Hominis not as hee is the Sonne of God but as hee is the Sonne of the blessed Virgin borne in the world 2. The Sonne iudgeth and not the Father because it best befitteth a King to iudge his owne subiects and we are now the immediate subiects of the Sonne Indeed in our creation wee were absolutely the subjects of God but by rebelling against God we became the slaves and vassals of the Divell and not the subjects of God yet now being redeemed from death and from him that hath the power of death the Divell by the precious bloud of the Sonne of God we are become the subjects of the Sonne not that this is to be understood Exclusive as excluding from the worke of our redemption the Father and the Holy Ghost sed AppretiativeÌ„ as the Schoolemen speake but because the price of our redemption was paid by the Sonne and not by the person of the Father or Holy Ghost and in that the Sonne did sustinere poenas undergoe our punishment et procurare praemia purchase our reward hee must dispensare praemia poenas both dispose of our punishment and reward But forasmuch as there be two natures in Christ the Divine and humane it may be questioned in what forme or Nature hee shall iudge Saint Augustine answereth Eadem forma iudicabit te qua sub Iudice sâ—etit pro te In the same nature he shall iudge thee wherein he stood before the Iudge for thee he shall iudge us not as God but as man according to that in the Gospell Yee shall see the Sonne of Man not of God but of Man comming in the clouds of Heaven with power and great glory Veniet qui Deus non qua Deus he that shall iudge us is God but he shall not iudge us as he is God Vrsinus in his Catechisme pag. 451. giveth three reasons of this Quia per eum Mediatorem glorificanda est Ecclesia per quem iustificata est because the Church is to bee glorified by that Mediator by which she was iustified SecundoÌ„ ob consolationem nostram dum scimus illum fore Iudicem qui redimit nos est enim frater noster caro nostra Secondly for our comfort to give us to understand that he shall bee our Iudge which redeemed vs and is our brother and our flesh Tertio propter iustitiam Dei quia filium hominis contumelia affecerunt Thirdly for the Iustice of God because the Sonne of Man hath beene much reproched with many contumelies and slanders If any man will object that Christ saith That Though Christ shall come in humanity yet with power and great glory he came not to iudge the World but to save the World I answere that these words are not to be understood of his second but of his first comming into the World then indeed he came to save the World but now to iudge the
At the first he came as a Lambe now shall he come as a Lion Venit tunc salvare nunc iudicare he came then to save us now he shall come to judge us And yet to speake fully his first comming was not without glory two contraries were conjoyned Summa humilitas summa sublimitas the deepest humility and the highest sublimity Aug. he lay among the beasts yet praised of Angels which sung Gloria in excelsis Glory bee to God on high What is hee Luk 2. that is so base and so glorious so little and so great so poore and so rich poore in the flesh poore in the manger poore in the stable but great and rich and glorious in heaven whom the starres obey great and glorious in the aire Mat. 2. where the Angels sing great and glorious in earth for Herod and all Ierusalem were moved at the tidings of him It is the greatest basenesse Luk 2. for God to bee conceived and the greatest glory to bee conceived by the Holy Ghost the greatest basenesse to be borne Esay 7. of a Woman and the greatest glory to be borne of a Virgin the greatest basenesse to be borne in a stable and the greatest glory to shine in the Heavens the greatest basenesse to deplore among beasts and the greatest glory to be sung of Angels the greatest basenesse to be baptized among sinners and the greatest glory to have the heavens open the spirit to descend and to heare the Father of heaven speaking from heaven This is my beloved Sonne Mat. 3. 16. in whom I am well pleased It is the greatest basenesse to suffer death upon the Crosse and the greatest glory to rise againe from the dead formosus erat in Coelis formosus erat in terra he was faire and beautifull in heaven faire and beautifull in earth faire and beautifull in his throne of glory faire and beautifull in the manger faire and beautifull among the Angels faire and beautifull among the beasts Quid facitis ô Magi puerum ne adoratis What doe yee ô yee Wise-men doe yee worship the child Is he not therefore a King I but where is the Kings Court Where is his Throne Where the continuall resort and haunt of this Court Is not his Court the stable his Throne the Manger They that resort and haunt this Court the Oxe and the Asse Yet vndique formosus est on every side he was faire and glorious The Lords two Courts one of Mercy the other of Iustice For when he spake the sea was calme when he commanded the windes were whist when he called the dead did rise and when he died the Sunne was eclipsed when he rose the earth trembled when he ascended the heavens opened so farre Augustine Thus his first comming was not without glory but his second shall be glorious indeed He shall come in the glory of his Father with Mat. 24. all the holy Angels One speaking of this comming of Christ to iudgement saith Posterior Christi adventus non erit mitis sed terribilis Christs latter comming shall not bee gentle but terrible and fearefull For measure me the greatnesse of one arme by the quantity of another the Iustice of God by the mercy of God If he was so mercifull in his first comming as to take our flesh and to suffer death upon the Crosse for us and how iust how severe will hee bee in his second comming to all those that have either contemned or abused his mercy Quam facilis fuit in primo adventu Looke how facile gentle and propice he was in his first comming tam difficilis erit in secundo adventu so hard so uneasy to bee intreated will he be in his second comming infinit in mercy infinit in Iustice ready to pardon and ready to punish God shall arise and his enemies shall be scattered they also that hate him shall fly before him As Psal 88. 1 2. the smoke vanisheth so shalt thou drive them away and as Wax melteth before the fire so shall the wicked perish at the presence of God And as the Prophet saith God is jealous and the Lord revengeth even the Lord of anger the Lord will take vengeance on his adversaries and he reserveth Nahum 1. 1 2. wrath for his enemies the Lord is slow to anger but great in power and will not surely cleere the wicked As we treasure up our sinnes so hee treasureth up his wrath Indies crescunt peccata indies crescit ira our sinnes increase daily and his wrath daily Bernard saith that the Lord hath two Courts the one of mercy the other of iustice the one in this life the other in the life to come when he shall come with thousands of his Saints to judgement Here is forum miscricordiae the Court of mercy there shall be forum Iustitiae the Court of Iustice for there he will reward every man according to his Works Augustine bringeth in Christ thus Rom. 2. 6. speaking at the last day Ecce fabri Filium quem irrisistis Behold the Carpenters Sonne whom yee have derided Ecce eum in quem non credidistis Behold him in whom yee have not beleeved behold the wounds which yee have made in my hands and feet behold the side which yee have pierced behold the face which you have beraide with your spittle Behold the glory that shall presse and overwhelme you and the Majesty that shall breake and bruise you For our Iudge will iudge righteously and iustly Hee will reward every man according to his worke that is to them which by continuance Rom. 2. 6 7. in well doing seeke glory and honour and immortality eternall life but unto them that are contentious and disobey the truth and obey Wee must meditate as well on the Iustice of God as on his mercy unrighteousnesse shall be indignation and wrath tribulation and anguish shall be upon the soule of every man that doth evill And here note the blindnesse of the World All men prate of mercy but few talke of Iustice like the Benjamites we cast stones with one hand like Iudg. 19. Mat. 26. Polipheme we see but with one eye with Malchus wee heare but with one eare like the Vnicorne we defend our selves with one horne from God like the Amazones many brethren give sucke to the Church with one pap delivering but one doctrine namely that of mercy But let me speake familiarly If a fellon will not trust only on the mercy of the Iudge at the Assise Let us not deceive our selves against that great Assise day Whatsoever Gal. 6 7 8. a man soweth that shall he reape for he that soweth to the flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirit reape life everlasting In quo statu novissimus vitae dies relinquet in eo resurrectionis primus dies inveniet qualis in isto die quisque moritur talis in die illo iudicabitur In
what estate or condition the last day shall leave thee in the same the first day of thy resurrection Augustine Hesichio Epistola 80. shall find thee As every one dieth this day so shall he be iudged in that day And againe he saith Potentia Dei est insuperabilis Aug. lib. 4. de Symbolo 1 Cor. 1. 25. Heb. 4. the power of God is insuperable For the weakenesse of God is stronger then men Eius scientia est infallibilis his knowledge is infallible For all things are naked and before him Eius iracundia est implacabilis his anger is implacable If his wrath be kindled yea but a little Psal 2. 12. blessed are all they that put their trust in him Ejus justitia est inflexibilis his Iustice is inflexible For he is a God of Gods and Lord of Lords a great God mighty and terrible and regardeth no mans person Contra ejus potentiam nil valebit tyrannorum crudelicas against his power the cruelty of tyrants shall nothing prevaile neither against his knowledge shall the subtilty of Advocates prevaile nor against his wrath shall simplicity of words prevaile nor against his Iustice shall abundance of money prevaile Nec gratia praeventura nec misericordia flectetur nec poenitentia mitigabitur nec pecunia corrumpetur he will neither be prevented by grace nor moved with mercy nor mitigated with repentance nor corrupted with money Againe how soever men flatter themselves now in this or that thing that which we esteeme a vertue now will be then in Gods sight an abomination our wayes and judgements are not Gods â—udgements Luk. 16. 15. Esay 55. 8. Pro. 1. 31. to follow our owne hearts is with God a kind of whoredome The very Heathen Orator could say that similem lacte nutricis errorem suximus we sucked in with our mothers milke alike error Nadab and Abihu offered strange fire The Ammonites burnt their children to Moloch The Cananites sacrificed their children to Idols Baal and Astaroth every Vzziah will play the Levite every Gedeon will have his Ephod every Saul will have his sacrifice Peter will plead to Christ his good meaning The Iacobites in Aethiopia circumcise their yong ones The Indians All must come to Iudgement worship Zemes that are Divels but when it commeth to the judgement of God it is reversed there is a writ of errour sued Nadab perished with fire from heaven The Ammonites Levit. 10. cap. 20. Psal 106. 2 Sam. 6. Iudg. 8. 1 Sam. 15. Mat. 16. 23. were accursed The Cananites were destroyed Vzziah was striken Gedeons posterity was plagued Saul was deposed Peter was called Divell The Aethiopians foolish The Indians blasphemers wee have not our Quietus est till God hath iudged us Againe howsoever we slaunder the iudgements of God yet are they just Iudicia Dei saepe occulta nunquam iniusta Gods judgements are many times secret and hid but never unjust I say with Aug. Augustine Cave praecipitium take heed of a break-necke The Iudgements of God are fite come not too neere them lest they burne thee they are Abyssus a bottomlesse pit swimme not in them lest they drowne thee they are as a steep and high mountaine clime not too high lest thou come downe againe headlong Paul durst not wade too farre in the cause of Election Vis Rom. 11. 32 33. disputare mecum mirare mecum ô altitudo Petrus negat Latro credit ô altitudo Wilt thou dispute with me wonder with me ô depth Peter denieth the theese beleeveth ô depth Secreta Dei sunt adoranda non scrutanda Gods secrets are to bee adored not searched Aug. Doe yee know these things Happy are yee if yee doe them The end of his comming to iudgement is the next thing to bee considered and that is to judge all men the mighty the honorable shall not escape in that day neither shall they be able to defend thee that in obeying them thou hast desobeyed God For let me see if any Ruler King or Keisar shall come forth in that day and say I bad thee doe this I gave thee my warrant to doe it No no he shall be iudged himselfe We shall all appeare before the Iudgement seate of Christ that every man may receive the 2 Cor. 5. 10. things that he hath done in his body according to that he hath done whether it be good or evill No man can redeeme another mans soule Let no Psal 47. 7. man thinke to hide himselfe yee know what counsell the wise man giveth you Say not I will hide my selfe from the Lord for Eccles 16. 17 18. who will thinke upon me from above I shall not be knowne in so great an heape of people for what is my soule among such an infinite number of creatures Behold the heaven and the heaven of heavens are for God the depth and the earth and all that therein is shall bee moved when hee commeth to iudge Thou shalt no more hide thy selfe and go away without thy iudgement than the guest at the wedding could go Mat. 22. Soph. 1. 14. unespied The strong man shall then cry bitterly many that now sit at the Bench shall then stand at the barre he is the Lord-Chiefe-Iustice of Heaven For every worke and word shall come to judgement so saith Salomon God will bring every worke unto iudgement with every Eccles 12. 14. secret thing whether it be good or evill Nothing so secret but shall God knoweth every sinne therfore none can escape iudgement be disclosed neither hid that shall not be known for whatsoever hath been spoken in darknesse it shall be heard in light and that which yee have spoken in the eare in secret places shall bee preached on the houses openly that all men may heare Of every idle word wee must give an account God is greater than our Luke 12. 2. 3. Mat. 12. 36. 1 Iohn 3. 20. hearts hee beginneth where wee leave hee remembreth that which wee have forgotten his memorie is as himselfe is infinite he will set downe our sinnes in order and say In such and such a place and such a time and upon such an occasion hast thou committed this or that sinne Vnto the wicked saith God Why dost Psal 50. 16 18 19 20 21. thou take my Covenant within thy mouth and hatest to bee reformed when thou sawest a theefe thou consentedst unto him and hast beene partaker with the adulterers thou givest thy mouth to evill and with thy tongue thou forgest deceit thou sittest and speakest against thy brother and slanderest thy mothers sonne These things hast thou done and I held my tongue therefore thou thoughtest that I was like thee but I will reprove thee and set before thee the things that thou hast done He calleth all the Starres by their name He numbreth our steps Iob 26. 6. Iob 14. 16. Mat. 10. Mat. 10. 29. Psal 56. 8. Psal 50. Psal 139. He telleth the Sparrowes
jury into the world Ex multis iâ—ramentis perventum est â—andem in peâ—iuâ—ia in multilâ—quio non deest peceatum From many oathes men Chrysost came at last to perjury and in much speaking there is sinne with much water there goeth some gravell with much fire some smoke and with many words some lies as among many wounds some skarres Aquinas saith that we must use an oath as we use physicke which is not used but in necessity in diseases So an oath is to be used in necessity when the trueth otherwise cannot appeare Parcè utenda medicina parcè iur amentum A medicine Aquin. is to be used sparingly and an oath sparingly yet a number cannot talke but they must sweare As the girle said of Peter Thou art of Galilee for thy speech bewrayeth thee So these Mat. 26. swearers that thus speake against God are of the Divell By thy barking I know thee to bee a dog by thy hissing to bee a serpent and by thy swearing to bee a vile man Shall I call that a sweet fountaine that sendeth out nothing but brine salt water and sulphurous Shall I call that good earth that yeldeth nothing but briers and brambles And shall I call him a Christian The generall Iudgement most certaine that cannot speake five words but one shall bee against God one shall be an oath by God and by God As she said Call me not Naomi but call me Mara So call not these Christians but beasts monsters Divels as Christ called Iudas These men Iohn 6. 70. as S. Iohn said have the hornes of the Lambe but they speake like the dragon they have a shew of religion but they sweare like reprobates they speake by the mouth of a greater beast Apoc. 13. then themselves These men are like belles that hang in the steeple but they are not seene but heard so these men though they be nor seene they may be heard in the Ale houses and Tavernes as men passe by there they roare and sweare and speake against God and count it a gentlemenly quality In times past Gentlemen were knowne by three properties Learning Armes and Gentlenesse but now by swearing wantonnesse and taking of Tobacco I speake not of all God hath his number Lord how are men degenerated from that they have beene What a Metamorphosis is in the world Have men drunke of Circes cup or are they changed with Hecuba for railing at the siedge of Troy into dogges that they barke thus against God Well they shall come to Iudgement one day for this Christ will come and we expect it To give iudgement against all men and to rebuke all the ungodly among them of all their wicked deeds that they have committed and of all their cruell speakings which ungodly sinners have spoken against And Come Lord Iesus come quickly Apoc. 22. One thing further let me observe unto you that he saith Behold the Lord commeth with thousand of his Saints to give iudgement against all men c. That hee speaketh in the present tense not in the future tense to note the certainty of his comming So Esay Esay 9. said of Christ Vnto us a Child is borne yet was he not then borne but five hundred yeeres at the least after So Iohn spake Ecce venit Apoc. 1. 7. in nubibus Behold he commeth in the clouds and yet hee is not come but to note the trueth of his comming he affirmeth that he commeth The Apostle saith That Faith overcommeth the World and yet we are striving with the world as yet wee are in the 1 Iohn 5. 1. mayne battell as yet the plowers plough long furrowes on our backs as yet we strive unto bloud and yet he saith We have overcome the world because wee shall overcome it The Shepheards said that the words of the Angell were come to passe yet had they Luk 2. 15. Rom. 3. Numb 23. 19. not been a Bethelem Let God be true and all men liers He is not a man that hee should lye neither as the Sonne of man that hee should repent hath be said and shall he not doe it and hath he spoken and shall he not accomplish it Heaven and earth shall passe before one iot or tittle of his Luk 16 17. Word shall passe As for him that thinkes that the Lord will never come to iudgement nor that this body shall rise againe Let him remember that he who bringeth the Sunne out of his Chamber daily who reneweth the dead hornes of the Moone Psal 19. Psal 104. every moneth who dried up the sea in one night who caused None so vile but sometime feareth iudgemeÌ„t inwardly Aarons withered rod in one night to beare ripe Almonds who quickened Sara her dead wombe who revived the dead corne in the ground can raise againe this body and howsoever the Exod. 14. Gen. 18. 1 Cor. 15. wicked seare up their consciences with a hot iron yet I am perswaded there is none so wicked but sometime trembleth at the iudgement That the Lord shall come with thousand of his Saints to give Iudgement on all flesh c. None so riotous but sometime he saith Esca ventri venter escis Meate for the belly and the belly for 1 Cor. 6. 13. meate but God shall destroy both it and them None so covetous but sometime saith The rust of these things will be a witnesse against me None so blasphemous but at one time or other Iam. 5. 3. saith The plague departeth not from the house of the swearer None so adulterous but saith I may not make the Ecclus 23. 12. members of Christ the members of an harlot I may not make the 1 Cor. 6. temple of God the stable for the Divell And to conclude none so past all feare of God but sometimes saith This geare will not last alway what shall become of me when I stand before Gods iudgement seate Foelix trembled when he heard Paul preach of Iudgement and Adrian the Emperour said at his death Animula Act. 24. vagula blandula quo nunc vagaris O my little wandring tender soule whither doest thou now goe Thou wouldest not have the conscience of a damned creature to gaine tenne thousand worlds and to bee the Monarch of them for so many thousand yeers Well yee see there shall be a Iudgement yee see the person that shall be our Iudge The Lord he shall come in his owne person to iudge us and what a comfort will this be that hee shall come for us that went up to send the Comforter unto us Yee see the manner of his comming with thousand of his Saints The end of it to rebuke all the ungodly deeds which they have ungodly committed and of all the cruell speakings that wicked sinners have spoken against And now to make some use of all this that hath been spoken concerning this Iudgement The use of it is triple 1. For terrour 2. For comfort
all these were sinnefull and grievous unto God Miriam Moses Sister for murmuring was punished with Leprosie and shee became a Leper white as snow The labourers in Num. 12. 10. the vineyard which came at the first houre bare the burthen heat of the day murmured at the master of the vineyard because they received no more wages thā they that came at the last houre but ye know his answere Friend I doe thee no wrong didst thou not agree Mat. 20. 13 14 15. with me for a penny take that which is thine owne and goe thy way I will give to this last as much as to thee Is it not lawfull for me to doe as I will with mine owne Is thine eye evill because I am good c. So the Pharises murmured against Christ because hee did eate with Publicans but hee reproved them And in these last times the Gnostickes Valentinians Menander Cerinthus Elion Marcion and some others cease not to vomit out their poyson against the Sonne of God But Ismael shall not alway grudge at Isaac the Babylonians shall not alway repine at the songs of Sion Arrius shall not ever barke at the Sonne of God Macedonius shall not ever murmur against the holy Ghost Ismael shall bee Gen. 21. Psal 137. hurled out the Babylonians dashed in pieces Arrius voided his guts in secessu in the common Iakes Macedonius rotted in the earth Such a plague Iohn noteth saying And the fourth Angell powred out his viall on the Sun it was given unto him to torment Apoc. 16. 8 9 10 11. men with heat of fire and men boyled in great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory And the fifth Angell powred out his viall upon the throne of the beast and his kingdome waxed darke and they did gnaw their tongues for sorrow and blasphemed the God of Heaven for their paines and their sores and repented not of their workes Finely therefore answered Iob his wife What shall we receive good things at the hands of God and not receive evill Wee must say with Paul Iob 2. 10. Novi saturari novi esurire I know to be full and I know to hunger Phil. 2. 12. for he that cannot beare all states can beare no state hee that cannot hunger without fainting can hardly bee full without surfeting hee that cannot beare adversity without murmuring That is best that God allots we ought therewith to be content cannot beare prosperity without pride and arrogancy hee that is ashamed of a freese coate will bee proud of a veluet coate he that cannot beare a private life if he were a ruler would bee a Tyrant he that cannot indure sicknesse if hee had health would bee a wanton An ancient Father calleth murmurers or a diaboli the Divels mouth but wee must doe all Irenaeus Phil. things without murmuring we must be like ground that can indure all weather raine and drought like shippes that can saile at all times in a storme and in a calme like the stone in Thracia that neither burneth in the fire nor sinketh in the water Felicity consisteth not in the things of this life therefore we should not murmure for the want of them Iob blesseth the name of God in his greatest afflictions murmureth not Of the godly is often said That the praises of God are ever in their mouthes then not murmuring Psal 135. 21. Murmurers want Davids staffe so comfortable unto him therefore we should avoid it Seneca saith Optimum est pati Psal 23. 4. quod emendare non potes Deum quo authore cuncta proveniunt sine murmur atione comitare It is best to suffer what thou canst not amend and to follow God from whom as from a fountaine all things do come without murmuring Some will have faire weather some foule some wet some drie if they have it not they repine and murmure Holcot commentarying upon the booke of Wisdome hath many prety histories and among many he telleth us a tale of a Hermite that having sowne pot-hearbes in his garden desired faire weather and foule weather as he iudged to be best for his hearbes and so had still granted of God according to his request but not one hearbe came up whereupon hee thought that there was a generall failing of hearbes in all places till on a time walking to another Hermite not farre off hee saw with him a very excellent crop Then he told him what hee had begged and obtained touching the weather and what effect it had Whereunto the other Hermite answered Putabas tesapientiorem Deo ipse ostendit tibi fatuitatem tuam c. Thou diddest thinke thy selfe wiser then God and hee hath shewed thee thy folly I for my part never asked any other weather then God should please to send I would this old Hermite might teach many in these dayes ever to rely upon God to take all things which he sendeth thankefully without murmuring And the only way to represse this murmuring and repining against God is first to consider the providence of God ruling all things in heaven and in earth and overswaying all creatures that nothing falleth out without his will and pleasure as our Saviour teacheth Are not two sparrowes sold for a farthing and one of Mat. 10. 29 30. them shall not fall on the ground without your Father Feare yee not therefore yee are of more valew then many sparrowes For who giveth us our bodies who cloatheth the Lillies that Salomon in all his glory was not like one of them Who feedeth the yong Ravens Earthly things will not discontent it affection bee heavenly that cry unto him Who sustaineth the wicked that are his enemies Who provideth all things for man in the beginning before he was made and created Is it not the Lord whose all the beasts of the forrest are and the cattell upon a thousand mountaines Let us then never murmure but rest upon Gods providence and he will feed us and cloath us and care for us A second remedy to represse this murmuring is to roote out all distrustfull cares and to bee content with such things as wee Hebr. 13. have already and to beare with patience whatsoever the Lord sendeth This mind was in Iacob in his journey he did not desire silver and gold house or lands but only a competent and a convenient living If God will be with me and keep me in my journey which I goe and will give me bread to eate and cloathes to put on then shall the Gen. 28. 20. Lord be my God So the Apostle teacheth Godlinesse is great gaine if a man be content with that he hath And againe I have learned in 1 Tim. 6. 6. Phil. 4. 11. whatsoever estate I am therewith to be content The last remedy to keep us from murmuring is to set our affections upon Heavenly things and not upon
in fraenandis libidinibus Of the Image of God there be two parts sancity of understanding the one and sanctity of will the other in brideling lusts and this the Apostle calleth The new man which after God that is the image of God is shapen in righteousnesse and true holinesse Loosen the reines to thy lusts and there is no image of God in thee but of Ephes 4. 24. the Divell which seduceth thee and therefore reserved to the The Godly man though lust be in yet it raignes not over him day of Iudgement to be punished because thou walkest after the flesh in the lust of uncleannesse Seneca telleth us of one Sextius qui nocte animum suum semper interrogabat quod malum hodie sanâsti which nightly would aske his owne soule What evill hast thou 2 Pet. 2. 10. healed to day What vice hast thou resisted In what part art thou better to day then thou wert yesterday O if thou a Christian couldest doe this thou wert a blessed man O happy golden day in which thou hast tamed one lust one sinne thou maiest then say with Paul I have fought a good fight c. Sapientis est animus 2 Tim. 4. 6. ut status mundi supra lunam a wise mans mind is as the state of the world above the Moone Nec nubes nec fulgur nec turbines ibi sunt There be neither clouds nor lightning nor whirlewinds but all things bright and shining calme and quiet Sic nulla ira nulla libido nulla perturbatio cadit in animum sapientis So no anger no Seneca lust no perturbation commeth into a wise mans mind but I will not say none but not so much as in other men libido inest sed non praeest lust is in him not over him habitat sed non regnat Rom. 6. 12. it dwelleth in him but raigneth not bellat sed non debellat it warres in him but it winnes not we are not like the Heathen 1 Thess 4. 5. which keep their vessels in the lust of concupiscence Satanas duobus armis nos oppugnat voluptate timore Satan oppugneth us with two weapons voluptuousnesse and feare with voluptuousnesse he taketh us and with feare he breaketh us against the one let us arme our hearts with godly affections against the other with faith and confidence let us take the shield of faith wherewith we may quench the fiery darts of lust and concupiscence THE SEVEN AND TVVENTIETH SERMON VERS XVI Whose mouth speaketh proud things having mens persons in admiration c. The tongue the discoverer of the heart HAving formerly described the wicked by their impatiencie and by their lusts hee commeth now thirdly to describe them by their pride and he saith that their mouth speaketh proud things These words seeme to be drawne from Saint Peter where speaking of the wicked hee saith that they utter swelling words of vanitie they beguile with wantonnesse thorough 2 Pet. 2. 18. the lusts of the flesh them that were cleane escaped from them which are wrapped in errour For Iude wrote later than the other Apostles Where note first that hee proceedeth from their walking to their speaking from their heart to their mouth from the fountaine to the channell for commonly if the heart be humble the speeches are lowly but if it be proud the speeches are lofty For of the aboundance of the heart the mouth speaketh Lingua penna Luke 6. seu nuntius cordis the tongue is the penne or messenger of the heart Hercules body was knowne by the length of his foot and the heart is knowne by the speech of his mouth good men speake well for their heart is good so saith the Prophet The mouth of the righteous is exercised in wisedome and his tongue will talke Psal 37. 30 31. of judgement For the Law of God is in his heart and bad men speake vilely for their heart is naught For no constancie is in their mouth within A proud heart sheweth it selfe by proud speeches they are very corruptions their throat is an open sepulchre and they flatter with their tongue Ex putredine quid nisi putridum prodeat From rottennesse and corruption what can proceed but that which is corruptible and rotten What shall a man expect from a bitter Psal 5. 9. fountaine but bitter waters What from the egge of a Cockatrice but a Serpent What from a Spider but poyson What from the lake Asphaltis but stinch and corruption The Apostle telleth us That unto the pure all things are pure but unto them that are defiled and unbeleeving is nothing pure but even their minds and Tit. 1. 15. consciences are defiled It seemeth that Iude here alludeth unto David For hee ever bringeth in the wicked on the stage speaking presumptuously like Thraso loquuntur ampullas their words are bombasted heare them from morning till night and all their speech like Goliah is bragging all their talke tendeth to the commendation of themselves they are in love with themselves as Narcissus with his shadow their mouth as a trumpet soundeth out their owne praise they reckon up all their vertues but they passe over all their vices like captaines who number their souldiers but marke not how many are of the side of the enemy to encounter them and therefore lose the field oftentimes The nature of the wicked is to boast so David speaketh of the enemies of the Church They are inclosed in their owne fat that is they are post up with pride as the stomacke that is choked with fat and their Psal 17. 10 11. mouth speaketh proud things they have compassed us now in our steps they have set their eyes to bring us downe to the ground They say With our tongue will wee prevaile our lips are our owne Who is Lord over us Psal 12. 4. These proud tongues are never quiet from prittle prattle from skanning this neighbours wealth that neighbours wit this mans doings that mans sayings coursing over the whole Countrey till all men have beene within the compasse of their tongues drawne out by them peradventure by the power of a pot too much or such like influence For their mouth is unnaturally bigger than their hand what they want in doing they supply in talking though they cannot worke it yet they can word it Linguis si non factis praevalebunt they will prevaile with their tongues if not with their deeds Os ponunt in Coelos they set their mouth against Heaven and their tongue walketh thorow the Psal 73. 9. Earth they are licencious and speake proudly and talke presumptuously Portant gladium non in vagina sed in ore they carry a sword not in their sheath but in their mouth Their teeth are speares and arrowes and their tongue a sharpe sword Thus boasted Psal 57. 5. railing Rabshakeh with most insolent words and haughty pride and said to Hezechiah that he would make his men eate their owne
Word 2. A preparation to heare 3. A purpose to obey And such as in hearing bring 1. Attention 2. Circumspection 3. Application And such as when they have heard the Word use 1. Meditation 2. Action 3. Continuation To these the Word is a savour of life unto life but unto those that regard not these things it is a savour of death unto death I have read of many florishing memories Seneca writeth of himselfe that he was able to recite by heart 2000. names in the same order wherein they were spoken Portius Latro had such a memory that yee could not name that martiall man but hee would runne thorow his acts presently and Cyneas the next day hee came to Rome could salute all the Senators of Rome in order and all the people that stood round about him whom he never saw nor knew before and Tully for memory commendeth Hortentius and Lucullus Lucullus for matter the other for words Now the excellentest matter of all others either for the memory to account or for any part of the soule to conceive is the Word of God therefore saith Iude Remember the words which were spoken c. Memory is as the verticle of the soule and the habitacle of the Word as the meate in the stomacke so the Word in the memory The belly is the bodies storehouse and the memory the soules treasury Thesaurus custos omnium In this storehouse Esdras is reported to store up the Bible and Mary the sayings of our Saviour in this Carindes did lay up volumes Aug. prologo in lib. 1. de doctrina Christi and Cyrus of Persia 300000. Souldiers and Antony the unlearned Eremite of Aegypt by hearing remembred and by remembring came to understand the Scriptures The beasts that chew not the cud were holde for uncleane the mind that remembers not the Word is unpure uncleane there is Memoria reminiscentia the habituall actuall memory the present and recalling remembrance which some resemble to a booke and the reading in the booke unseparable twinnes in matters of Divinity lest our memory unpractised bee turned like Pharoes butler to forgetfulnesse is well compared to a game at tennise which so long indures quà m diu pila inter èos proijciatur as the ball is tossing and the Scriptures so long profit as they are remembred Sicut nullum momentum est quo homo non utetur vel fruatur Dei bonitate Ita nullum debet esse momentum quo Verbum in Hugo de anima memoria non habeat The Word of God ought to be so frequent in out memories as Gods blessings are to our ordinary senses the one is ever present the other ought never to bee forgotten but ourmemory as touching this Word of God it is as an unthrifts purse that holdeth no mony like a riven dish that holdeth We are dull to heare careless to remember Gods Word no water ut Danaidum dolium which runneth out so soone as it is filled our eares are like a riddle or five which letteth go cleane water and keepeth gravell and stones still but they must be like a glasse window that shutteth out a tempest admitteth the light they must be stopped at vaine things and opened to good things yee must not be like them of whom Paul prophesied Which will not suffer wholesome doctrine but having their eares itching 2 Tim. 4. 3. shall after their owne lusts get to themselves an heape of teachers Men are so dull deafe carelesse that God sometime is enforced to speake to the Heavens saying Heare ob Heavens and harken oh Earth for the Lord hath spoken Sometimes to the Earth O Earth Earth Earth heare the Word of the Lord sometime to the Esa 1. Ier. 22. 29. Mountaines Heare O yee Mountaines the Lords quarrell and yee mighty foundations of the Earth for the Lord hath a controversie with his people sometime to the trees so he may speake to the pillars roofe and glasse windowes for wee will not heare him or if we heare him wee remember it not Aristotle saith that the Thracians doe not count above five they cannot remember to five but wee can remember five hundred things of the World but not five things of Gods doctrine Can a maid forget her ornament or a bride her attire yet my people have forgotten mee dayes without number Ier. ◠32. we neither remember the text nor any doctrine nor any exhortation delivered from it like the Philosopher that remembred not his owne name like the Ostrich that remembreth not her egges left in the dust but wee must heare to learne and learne to remember to follow it and follow it to continue in that good that wee have heard then are wee blessed so saith our Saviour Blessed are they that heare the Word of God and keepe it that is that keepe it in his life and keepe it in his memory that wee Luk. 11. 28. may say of our Sundayes as Titus Vespasian said of his dayes wherein he gave not an Almes Hoc Sabbatum perdidi I have lost the Sabbath Yea a thousand yea tenne thousand Sabbaths have we lost we are no whit the better for comming unto Church as Peter said to Christ Master wee have laboured all night and have catched nothing so may we say We have come to the Church and have heard the Word of Life and Salvation but we have learned nothing we can remember nothing we are now hit the better for comming to the Church Frustrà Dei gratiam accipimus wee have received the Word of God in vaine Memorie is as a chest If a ◠Cor. 16. 1. man have all the gold of Ophir and the silver of Tharsis and the treasures of Ganges it is nothing except he hath a place to keepe them in if a man heare tenne thousand sermons it is nothing except hee remember them they are gotten in the Church and forgotten and scattred in the Churchyard like Hannibal that could get the victory but could not keepe it Tell mee O tell me what day in the weeke doe we give so evill The doctrine of Christ and his Apostles the foundation of the Church example of sitting and lulling in our beds as on the Sabbath either we come not to Church or if we come wee heare not or if we heare we remember it not O filthy favour that ariseth out of this loathsome channell I spare to speake I shame to see I rue to know what I fully know against our soules in this respect how can we escape if we neglect so great salvation Hebr. 2. 2. Sinnes past be gone and the Lord forgive us some be to come and the Lord strengthen us lye wee may not the Lord beeing judge cleere our selves wee cannot our consciences bearing witnesse of so many negligences and our great forgetfulnesse How great might our knowledge have beene How strong our faith How ardent our love How fierie our zeale How reformed our lives if we had heard
to content their owne sinnefull humour But so to reprehend is no way lawfull wee must deale with sinners as Samuel did with Saul chide them for their sinne yet pray for their soule as Moses did with the Israelites who corrected their iniquities yet would be blotted out of Gods Booke for their safeties as David did with Absalom who detested his fault and yet would have died for his sake then shall wee shew our selves true physicians that seare the sore to preserve the person and hate the sinne to preserve the soule THE NINE AND TVVENTIETH SERMON VERS XVIII How that they told you that there shall bee mockers in the last time c. Scorning and mocking the highest degree of sin NOw he commeth to the words that he will have them to remember they be these That there shall come in the last dayes mockers hee calleth the wicked mockers for in mustering up their sinnes hee beginneth with their flouting as an arch sinne a capitall sinne hee placeth it in the forefront as Ioab did Vrias it is a Metropolitan sinne as Salomons harlot 1 Reg. 3. was among women the worst of all as the beast in the Apocalyps Apoc. 13. which inspired the other with blasphemy like Antiochus who did more hurt then all the Tyrants before him Of these mockers speaketh Peter as though he had followed Iude verbatim word for word but he hath answered them so fully that we need not go any further for their confutation There shall saith he come in the last dayes mockers which will walke after their lusts and say Where 1 Pet. 3 3 4 5 6 7. 8 9. is the promise of his comming for since the Fathers died all things continue alike from the beginning of the creation For this they willingly know not that the Heavens were of old and the earth that was of the water and by the water by the Word of God wherefore the world that then was perished overflowed with the water but the Heavens and earth which There have beene scorners in all ages are now are kept by the same Word in store and reserved unto fire against the day of Iudgement and of the destruction of ungodly men Dearely beloved be not ignorant of this one thing that one day with the Lord is as a thousand yeeres and a thousand yeeres as one day The Lord is not slacke concerning his promise as some men count slacknesse but is patient toward us c. Salomon had to doe with such All things come alike to all Eccles 9. 2. and the same condition is to the just and to the wicked to the good and to the pure and to the polluted and to him that sacrificeth and him that sacrificeth not as is the good so is the sinner he that sweareth and he that feareth an oath so they said in Chrysostomes time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give me something here let hereafter go to others Mat. 22. such were in Christs dayes the Sadduces they denied the Resurrection Paul had to doe with these beasts which said Let us eate and drinke for to morrow we shall dye But if Peter reasoned well 1 Cor. 15. 32. 1 Pet. 47. saying Now is the end of all things at hand be yee therefore sober and watching in prayer The Epicures in Pauls time reasoned vilely and beastly nam contrariorum contraria est ratio for of contraries there is a contrary reason Such skummes have beene in all ages when Esay spake of sackloth they spake of slaying of oxen and Esa 22. drinking wine when the Apostles spake with new tongues they spake with their old tongues and said that they were drunken with new wine when Paul spake of the true God the Athenians Act. 2. 13. called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a babbler a rascall a trifler when Christ wrought miracles they said that he did them by the Divell and Mat. 12. now that we speake of God and the Kingdome of God they say that we are idle and must say something and that our doctrine is good for those that have little to doe they deride us as simple men that know nothing with the Corinthians they call our preaching foolishnes with the Aegyptians they call our resort unto the Church idlenesse with the Captaines they call our Exod. 8. 2 Reg. 9. Act. 26. 1 Cor. 1. 21. Act. 26. 25. preachers madde men with Festus they call our zeale plaine dotage and madnesse and with Pliny they call our meetings conventicles but wee will answere them as Paul did the Corinths It pleaseth God through the foolishnes of preaching to save them that beleeve As the Apostle did Festus Wee are not mad but wee speake the Words of truth and sobernes As the Christians did Plinie Trajane and others for their night meetings our witnesse is above our praise is not with men but with God The Latines for mocking use a triple Synonyme Irrisio subsannatio Rom. 2. illusio à risu â—â—gatu ludo a laughing to skorne a mocking by snuffing up the nose and a scorning by way of jesting the first two are open the third more secret when we breake a jest upon our neighbour that tends to his disgrace Of these mockers there be sundry kindes Some that mocke God Some that mocke Gods man They that mocke God are of two sorts the open that deny Divers sorts of mockers both of God and men God in word and in deed as Pharaoh And the secret that professe in shew but deny in truth like the Sonne in the Gospell who in word said I go father but in truth went not at all Multi adorantes Crucem exteriùs Crucem spiritualem per contemptum conculcant Many will beare the Crosse in their bosomes that never imprint it in their hearts and many fall before it in their closet that never follow it in their lives Irrisor non poenitens qui adhuc agit quod penitet He is a 〈◊〉 Iside no repenter whose works are not answerable to their words These mocke-Gods shall one day feele the hand of God Glaucus that scoffed at Venus was torne in pieces with his mares Lycurgus despising Bacchus chopt his owne legs asunder as hee lopt his vines Holofernes acknowledging no God but Nabuchodonozer Iudith 13. was murthered by a woman the people that will sacrifice to the Queene of heaven were consumed with the sword of famine Nicanor that derided the Lord of the Sabbath lost his head hand shoulder Phericides in derision of the God-head bragged Ier. 44. 17. abroad that himselfe had as much prosperity that never did sacrifice as they that offred an hundred Hecatombs to the gods but was as Herod coÌ„sumed with lice Daphida a scoffer in derision Act. 12. 23. of Apollos Oracle at Delphos enquired of it whether he should find his horse that he lost when indeed hee had none the Oracle made this answere Inventurum quidem sed ut co turbatus periret that
Ier. 20. 3 4. Balaam say Moriatur anima mea Let my soule dye the death of the righteous and let my last end bee like unto his Iulian tooke his bloud Numb 23. 10. in his hands being strooken with an arrow from Heaven and threw it up into the Ayre saying Vicisti Galilaee O man of Galile thou hast gotten the victory Calvin writing upon the hundred and fifteenth Psalme verse sixteene telleth a notable story how God suddenly shut up the mouth of a Blasphemer and made him dumbe who derided God saying Coeli coelorum Domini The Heaven of Heavens unto the Lord and the Earth hath he given to the children of men as though men in Earth might live at randome Thus Esay traverseth the scorners of Ierusalem saying Heare the Word of the Lord yee scornefull men because yee have Esa 28. 14 15. said Wee have made a covenant with Death and with Hell are wee at an Scoffers and mockers punished agreement though a scourge runne over and passe thorow it shall not come at us for wee have made falshood our refuge and under vanity are wee hid But saith God I will lay Iudgement to the rule and Righteousnesse to the ballance and your covenant with Death shall bee disannulled and your agreement with Hell shall not stand now therefore bee no mockers lest your bonds increase So heare this yee scorners of Norfolke God will meete with you one day Hee will wound the head of his enemies and the hairie scalpe of him that walketh in Psal 68. 21. Psal 21. 8 9. his sinnes and his right handshall finde out all these mockers that hate him Hee shall make them like a fiery Oven in the time of his anger The Lord shall destroy them in his wrath and the fire shall devoure them These mockers shall not alwayes doe him this dishonour but God will draw his hand yea his right hand out of his bosome and consume them Psal 74. 11. Foure notable scoffers I knew in my time that held of one ging the first dyed mad the second hanged himselfe the third is a begger and yet was richly left the fourth is strooken blind Let men take heed if God be God they shall not goe unpunished for they open their mouth against Heaven David cryeth out that hee was a worme and not a man a shame of men and Psal 22. 6. 7. the out-cast of all people that all that saw him had him in derision they made a mow and nod the head at him but yet hee gathereth heart and insulteth over these his enemies saying Let the wicked be put to confusion and to silence in the grave and let these lying lips bee made Psal 31. 17 18. dumbe which cruelly proudly and spightfully speake against the righteous Herod and Pilate scoffed at the Lord Iesus his simplicitie made a May-game of him the rascall souldiers flouted Iuke 22. him but hee left the vengeance to his Father who met with them all One saith that the scoffers shall bee punished in Hell in their tongues quoting Luke 16. 24. for said hee In quo membro peccamus in codem plectemur In what member wee sinne in the same must wee be punished as the Envious in their eyes the Gluttons in their throats the Lecherous in their bodies the Malicious in their hearts the Covetous in their hands the Scoffers in their toungs but this is but a speculation a quiddity for surely the damned are tormented in all parts but yet chiefely in that part that hath offended paena peccato respondet the punishment is answerable to the sinne The World is full of these mockers for men are come to a wonderfull height of sin and are growne to be most notoriously wicked and ungodly so it is said that cursed Cham mocked his Father Noah I smael mocked godly Isaac because it is like I smael Gen. 2. 22. Gen. 21. seeing godly Isaac performing some duties of Religion Prayer Thankesgiving or the like hee laughed him to scorne The Athenians mocked Paul What will this babbler say So the Scribes Act. 17. Mat. 26. 68. and Pharisees mocked our Saviour saying Haile King of the Iewes The Iewes mocked Saint Peters Sermon saying These Scoffing a kind of persetion men are ful of new wine they are possessed with the spirit of the Buttery The children of Bethel mocked Elisha saying Goe up bald pate This was the complaint of godly Ieremy O Lord I am in 2 Reg. 2. 22. Ier. 20. 7. derision dayly everie one mocketh me and as it was so it is still and shall bee the World is full of such lewd and wicked men as Nilus of Crocodiles such mockes-God that mocke and mow at all good duties scoffing and scorning all Religion flowting and misusing all Gods faithfull Ministers raile upon them and revile them yea if any man feare God and worke righteousnesse attend to reading exhortation and doctrine pray evening and morning and at noone-day instruct their families with Abraham and will not sweare with the swearer drinke with the drunkard nor runne with the prophane in all excesse of riot this man shall bee derided mocked scorned jested at and railed upon branded with many odious names but let these mockers take heed God will come in judgement hee will bee a swift witnesse and a sharpe Iudge against them Looke on that cursed Cham and scoffing Ismael behold Gods vengeance upon those fortie two boyes that mocked Elisha What became of them that mocked and misused the Prophets of the Lord What became of them that mocked and misused Christ Iesus our Saviour and yee shall see none of them escaped unpunished This mocking is a kinde of persecution these mockers are persecutors Ismael did but gybe and fleere and flout at Isaac yet Gen. 21. Gal. 5. 29. Mat. 27. 39. Paul calleth it persecution those that railed on Christ despited him as much as they that crucified him with their hands as those that ranne him to the heart with a speare The wicked now persecute the Saints and laugh and gybe and fleere at them to the full but God shall laugh at them another day hee will yee mockers Hee will laugh at your destruction and mocke you when Prou. 1. 26 27. your feare commeth like suddaine desolation and your destruction shall come like a whirlewind when affliction and anguish shall come upon you c. The rich mans tongue burned in Hell and could not have a spoonefull of water and shall not these tongues fry in Hell Luke 16. that raile that jest that mocke at Honesty and Religion Who say that they will beleeve their hound before a Preacher for hee will not hunt counter God will burne one day these tongues For if that tongue that mocketh his earthly Father and Mother shall bee pulled out As Agur said The eye that mocketh Prov. 3. 17. his Father and despiseth the instruction of his Mother let the Ravens in the valley pick it
out and the young Eagles eateit what shall the tongue doe that mocketh God his heavenly Father the 2 Cor. 5. 20. Church his Mother the Saints his fellow brethren members of Christs Body the holy Ghost his Schoole-master the Preachers the messengers of God the Gospell the Word of life the two Sacraments the two dugges of life the Food of our soules Into their secrets let not my soule come saith old father Iacob Many Scoffers and railers smite with the tongue condemne us of singularity precisenesse puritanisme they would not have us so odde but to be good fellowes boone companions sport and play drinke and swill like other men and to Gen. 49. 6. walke as the world doth But let us answere these men as Alexander answered Parmenio counselling him to a thing undecent and unseemely Facerem si Parmenio essem at Alexandro neutiquam licet I would doe this if I were Parmenio but it is no way beseeming Alexander to doe it So will wee answere Atheists Papists Worldlings We would doe such and such things we would drinke with the drunkard sweare with the swaggerer and runne into all excesse of riot if wee were Atheists Papists prophane worldlings At Protestantibus Christianis non licet But it is not lawfull for Christians and Protestants so to doe God bee thanked wee are free now from open persecution the Moone is not turned into bloud the Dragon pursueth not the woman the daughters of Sion are not Apoc. 6. Cap. 12. Lament 2. 1. 2 Reg. 21. darkened the Church is not blacke as Cant. 1. our bloud is not powred out like water as in Ierusalem the Preachers are not scattred abroad as Moses in Madian Daniel in Chaldaea Hosea in Israel Ieremy in Iuda Iohn in Asia Peter in Samaria Philip in Alexandria Thomas in Aethiopia Bartholomew in India Andrew in Scythia SimoÌ„ in Persia Iudas in Mesopotamia Marcus in Colonia Nathanael in France Ioseph of Aramathia in Scotland and Paul in England yet are we not free from all persecution for wee are persecuted with the toung the woolf cannot bite yet can he barke the wicked cannot smite with the fist yet can he smite with the toung these serpents cannot sting yet can they hisse as they said of Ieremy Come let Ier. 18. 18. us smite him with the tongue and let â—â— not give heed to any of his Words so good men shall be sure to bee smitten with the tongue These voices are oftentimes heard Oh these holy men oh these Bible-men oh these precisians Puritans mortified men men of the spiritlare not others holy and honest and good as well as they Oh take heed Dathan Corah and Abiram went to hell for as liâ—lle as Numb 6. 16. that and thither shall these go if they repent not The first Christians wanted not these derisions mockings and scoffings Tertullian in Apologetico saith that they in the Primitive Church were called Asinarij Semissij homines Crucifixi discipuli Galilaei Nazareni heards of Asses vile Fellowes the disciples of a man crucified Galilaeans Nazarites eaters of mans flesh drinkers of mans bloud for that they received the Sacraments Libanus scholler to Iulian the Apostata scoffed at Christ asking what the Sonne of the Carpenter did then in heaven To whom the Schoole-master of Antioch answered Concinnat loculos Iuliano he was making coffins for Iulian. So he died within 3. daies saith the Tripartite History The same Tripartite History telleth of one Lucius Lib. 7. cap. 12. Samasatensis who mocking at Christianity said that he got nothing by it but the increase of his name in one syllable For The godly usually mocked for well doing before he was christened hee was called Lucius but after that he was called Lucianuâ— but he mocked and barked so long at Christ that in fine he was torne in pieces of dogs one dog are another A wicked witnesse mocketh Iudgement saith Salomon but judgements Prov. 19. 28 29. 2 Sam. 6. 21 21. are prepared for the scornefull that is mockers Finely did David answere Michol It was before the Lord which chose me rather then thy Fathers house c. And I will yet bee more vile then thus and will bee low in my owne sight c. So let us answere these huswifes dames scoffers mockers God hath not chosen them nor their Fathers house and we wil be yet more vile seeing it is before our God But yet howsoever Iulian flowt at Christ Diagoras jest at religion Dionysius scoffe at the last Iudgement Ismael the bastard 2 Reg. 2. 19. mocke Isaac Senacherib laugh at the virgin Sion and nod his head at Ierusalem yet how le they weep they and lament this sinne in hell Oh brethren hee that heard our men how in their secret meetings they deride the Preacher the Word the Auditors the Church the assemblies how they canvice every professour his life how they censure all men how they open their mouth against heaven and their tongues walke thorow the earth how they talke on their Ale-bench sparing neither Magistrate not Minister nor private man would wonder that such iniquitie should be in the world yet are they no sooner in danger but they tremble But the vilenesse of this sinne of mocking shall yet more plainely appeare if yee marke the cause of it it is ever lightly for doing well and refraining evill For this cavse Cain disdained and hated his brother Abell because his owne works were evil 1 Iohn 3. 12. his brothers good a vile spirit that cannot abide vertue but so greedily thirsteth after sinne which is of the Divell drinke not with the drunkard and they mocke thee sweare not with the swearers and they mocke thee be not vaine in words in apparell in behaviour and they mocke thee Heare the Word read of it talke of it and by and by a yong Saint and an old Divell you will to Heaven ere your bones bee cold with a number of such mockes and divellish taunts but Iudgements are prepared for these Prov. 19. 29. sinne seene and sorrowed for hath pardon promised but sinne jested at and played withall hath vengeacne threatened It is the 2 Sam. 24. voice of a Christian to say I have sinned but it is the voice of a reprobate to say Tush let them preach I will sinne still and Prov. 14. 9. so verifieth the saying of Salomon The foole maketh a mocke of sinne he doth not know the grievousnesse thereof nor Gods judgements against the same It is strange that one reporteth that in Collecke a towne in Germany Anno. 1505. certaine vaine persons hopping and dancing in the Church-yard being admonished by the minister to cease and contemning it ranne round about till at last they fell all downe dead And note that these vile men shall be in the It is damnable to scoffe at the Saints last times they have beene at all times For sinne is as ancient as Satan who was a murtherer from
Tim 3. Mar. 10. Iohn 8. Iudg. 3. Iudg 15. words and in workes this is both to have a shew of godlinesse the power of godlines this is to have both leaves fruit this is to be a true child of Abraham We read of the strength of Shamgar who slew six hundred men with an Oxe goad of Samson who slew a whole Army of the Philistines with a jaw bone of David who smote down a Giant with a pibble stone of Hercules 1 Sam. 17. who overcame a Lion and a Beare and threw downe the birds of Stinphalida and put downe an Amazon a mighty warrior and cut off the head of Hydra but as Lactantius said Lib. 1. cap. 9. these are nothing hee is a stronger man who overcommeth his wrath than hee that overcommeth a Lion he that treadeth under his desires than hee that casteth downe Birds and ravenous fowles he that suppresseth his lust than he that suppresseth the Amazons Hercules for all his strength was a slave to Omphale and sate spinning in a womans attire at her feete with a Rocke and a Distaffe He that is slow to anger is better than a mighty man and hee that ruleth his owne minde is better than hee that winneth a Prov. 16. 32. Citie We are desirous to know the state of our Salvation our Election and Glorification Let us then beginne where God beginneth at the renouncing of our lusts For the grace of God that bringeth Salvation to all men teacheth us to deny ungodlinesse and Tit. 2. 12. worldly lusts None can looke for the blessed hope but they that have denyed ungodlinesse worldly lusts None can say There is layd up for mee a crowne of righteousnesse but such as can say I have fought a good fight except they have striven against 2 Tim. 4. 7. their lusts Election is a thing revealed by steps As therefore it is madnesse to a man that climbeth a ladder to labour to set his foot at the first step on the highest step of the Ladder but to beginne at the lowest and so goe to the highest Paul maketh these steps Vocation Iustification Sanctification Glorification Rom. 8. so that if I would come to Glorification the highest step and is in Heaven with God then must I beginne at the lowest step But to prosecute this worthy point farther If I be called of God then am I justified if justified then am I sanctified if sanctified now then shall I be glorified hereafter Paul saith There is no condemnation to them that are in Christ Iesus Yea but who Rom. 8. are those Which walke not after the flesh but after the Spirit So then if I would know whether I be in Christ Iesus or no I must looke how I walke how I tame the flesh and the lusts of it If I finde that God in mercy hath wrought in me a change a hatred of sinne a love of vertue a zeale to his Gospell a care of his Glory a quenching of my lusts and concupiscence then is the conclusion inferred I am in Christ Iesus I am elected Thus wee If no sanctification no assurance of glorification make our election sure to our selves as the Apostle counselleth us Make your election and calling sure by good works it is known to God before the foundations of the World were laid but it is knowne to us by the effect of it so that still our rule holdeth Rom. 8. 2. 2 Pet. 1. 10. If we will know whether wee bee elected to live in Heaven with God we must ever looke how we lead our lives in earth with men Wee must give all diligence joyne vertue godly manners with our Faith and with Vertue Knowledge and with Knowledge 2 Pet. 1. 5 6 7 8. Temperance and with Temperance Patience and with Patience Godlinesse with Godlinesse Brotherly kindnesse and with Brotherly kindnesse Love For if these things be among us and abound they will make that wee shall not bee idle nor unfruitfull in the knewledge of our Lord Iesus Christ If these things bee then are wee happy if God hath changed us from carelesse to careful men and women from drinking riot whoredome prophanenesse to holinesse of life then are wee Gods then Heaven is ours Now live like a Christian among men and ever live like a Saint among the Angels of Heaven But now live in sinne in lusts and pleasures follow the flesh and then rot in the reward of it goe to the Divell and his angels the end of these thing is death I pray you Rom. 6. therefore as you love your life with God another day and assurance of it to your soules in this world Give your bodies a living sacrifice holy and acceptable to God and fashion not your selves according Rom. 12. 1 2. to this World but bee yee changed by the renewing of your minde and whatsoever things are true whatsoever things are honest whatsoever things are just whosoever things are pure whatsoever things pertaine to Phil. 4. 8. love whatsoever things are of good report if there be any vertue or if there bee any praise thinke on these things This desire is the fruit of our life and there is not in the world a better portion This we have chosen and in this we will dwell untill the fulnesse of time that we shall say in our course Nunc dimittis Lord now let thy servant depart in peace These shall assure us that we are the Lords cared Luk. 2. for heere and elected else-where to live with him for ever THE THIRTIETH SERMON VERS XIX These are makers of Sects naturall men having not the Spirit Sectaries cause division in the Church AS before in the former verse he called them Mockers walkâ—ng after their owne ungodly lusts so here he calleth them Sectaries not keeping the unity of the Spirit in the bond of peace not remembring that there is Ephes 4. 3 4. but one body one Spirit one faith one God and Father over all which is above all and in us all But these Sectaries set Altar against Altar and cut in sunder Christs seamelesse coate they divide Christ Such were the Corinthians one said I am Pauls another I am Apollos a third I am Cephas a fourth I am Christs Is Christ divided This dividing of Christ 1 Cor. 1. 12. is a signe that men are carnall unregenerate so reasoneth the Apostle Yee are carnall for whereas there is among you envying and 1 Cor. 3. 3 5. strife and divisions are yee not carnall and walke as men Who is Paul And who is Apollos but ministers by whom yee beleeved There was a rough Altar in Ierusalem to note the imperfection of the law and there was but one Altar to note the unity of the Church Well Exod. 27. said Ierome Meum propositum est antiquos legere singula probare tenere Iorome quae bona sunt à fide Ecclesiae Catholicae non recedere My purpose is to
will be tristitia pudor confusion and punishment but the other thinkes of nothing but his present joy merriment Let others therefore live as they list we must edifie our selves and build up our selves in our most holy Faith let other serve Mammon or Bacchus or Venus wee must serve none of them but the Lord Iesus But of this I have spoken before in the seventeenth Verse But yee beloved edifie your selves This word edifie signifieth to build the metaphor is taken from Carpenters from builders who by little little reare up their worke until it come to a certain height and perfection this metaphor is not improperly applied to the Saints for building edification is proper to houses Now the Church and Saints of God are as houses therfore may be said to bee builded and edified Saint Peter calleth the Saints an house saying The time is come that iudgement must beginne at the house of God And againe And yee as lively stones are 1 Pet. 4. 17. 1 Pet. 2. 5. made a spirituall house So spake Paul Now therefore yee are no more strangers and forreners but Citizens with the Saints and of the houshold Ephes 2. 19 20. of God and are built upon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone And againe writing to the Hebrewes he saith Christ is as the Sonne over his own Hebr. 3. 6 house whose house wee are For in obeying the Sonne wee are made the house of God But most plainely in his Epistle unto the the Saints at Corinth Yee are Gods husbandry and Gods building 1 Cor. 3. 9. This teacheth us two things first that all Christians should bee edifiers builders that is should make themselves a seemely house for God to dwell in Wee read what care David had to build a Temple but God would not suffer him but now every man must build a Temple for God even his own soule We read The Word of God must be the square wherewith we must build what cost Salomon bestowed upon the Temple but now God careth not for such Temples made of stone he will have a Temple made of lively stones For howsoever Heaven is his seate and the Earth his foot-stole yet his most principall princely palace of 1 Chro. 17. 1 4. 1 Pet. 2. 5. pleasure is mans heart hereupon saith a father Quà m excelsus es Domine humiles corde sunt domus tuae O how high how Soveraigne art thou O Lord yet the humble-hearted are the houses wherein thou dwellest For as the Lord loved the gates of Sion more than all the dwellings of Iacob so hee loveth a faithfull heart a devout soule more than all the pavillions of Princes All true Christians must bee builders therefore saith Paul Let all bee to edification 1. Cor. 14. 27. but before they build they 1 Cor. 14 27. must know how to build and the way to come to this knowledge is the Scripture No Carpenter will build an house without rule and square and the rule and square of Christian building is the Word of God by it our hearts and soules are squared and made fit for Gods house and therefore Saint Paul taking his leave of the Church of Ephesus commendeth them to God and to the Act. 20. 32. Word of his grace which is able to build further and to give them an inheritance with all them that are sanctified Where withall saith David Psal 1 19. shall a young man cleanse his way Even by ruling himselfe after thy Word Timothy knew the Scriptures from a child his grandmother 2 Tim. 3. 15. Lois and his mother Eunica taught him them Without the knowledge of the Scripture wee can no more edifie and build than a Carpenter can build without tooles or a Mariner saile without his compasse or a bird flye without his feathers it is the Word of God that is able to make the man of God perfect it is that that will make him become a fit house and Temple for the Lord Of this building Saint Peter speaketh thus Yee are come to the Lord Iesus as a living stone reiected of men but precious and chosen of God wherefore you your selves bee built as lively 1 Pet. 2. 4. stones a spirituall house And Saint Paul Let all things be done to edification 1 Cor. 14. 27. that is Let this be the end of all thy workes the building of Gods spirituall Temple bee more carefull to build it than Salomon was for his Temple If Salomons workemen were one moneth in Libanus about the worke of the Temple and 1 Reg. 5. 14. two moneths at home about their owne businesse Let us exceed them let us imploy two moneths about the Lords building and but one about our owne businesse Let us first seeke the Kingdome of God for as Elias said unto the widow of Sarepta Bake me a cake Mat. 6. 33. 1 Reg. 17. 13. first and after provide for thee and thine so saith Almighty God to us Build me an house first and after for thee and thine And as wee must edifie and build houses for ourselves so for our brethren also so saith the Apostle Exhort one another and edifie one another but especially wee must edifie our children a 1 Thess 5. 11. sonne in Hebrew is called Ben that is a building because the father should especially build his sonne in Religion and Vertue Parents must edifâ—e their children by godly instâ—uction Nature teacheth all men this the Savage Beare fashioneth her whelpes being deformed with her tongue so should all Christians with gentle admonitions frame the deformed manners of their children That commandement which injoyneth fathers to teach their children what the Passe-over meant teacheth them Deut. 6. 10. this building and all Parents if they will have their Children lead a pure life if they will have them strong in the Lord and through the power of his might if they will have them to overcome the Divell if they will have them true Saints Sonnes of Abraham they must edifie them with instruction and see that the Word of God dwell plentifully in them in all Wisedome Papists were great builders they built Churches Religious houses as Col. 3. 16. Abbeyes Nunneries c. but they left the principall worke undone they did not build themselves by the Word of God in their most holy faith neither would they suffer others to build but their guides and leaders tooke away from the people the levell and square of the Word without which men cannot build but God bee blessed the Word is restored wee have the levell to build by let us not bee idle but build up an holy house for God that hee may dwell with us and that wee may dwell with him hereafter for ever Secondly this teacheth us that it is not ynough to begin to build in faith and good workes but wee must goe on goe forward
have done vertuously but thou Pro. 31. 29. surmountest them all As Christ commended Iohn Baptist above all Nazarites saying There is no greater Prophet than Iohn among them Luk. 7. 28. that are begotten of women And the Lord Moses above all Prophets So Iude commendeth Faith above al vertues All precious stones Deut. 34. are good yet none like the Topaze all flowres are faire yet none Iob 28. like the Lily most trees bring fruit but none like the Apple-tree Faith purifies our hearts and makes our actions and persons holy of Persia or the Tree of life which bare twelve manner of fruits and gave fruit every moneth Many vertues are excellent and further our salvation yet none like faith Iustice giveth every man his owne temperancy restraineth lusts fortitude beareth Apoc. 22. 2. 1 Iohn 5. 4. all labour and toile prudence guideth our actions but faith overcommeth the world so doe not other vertues faith is like the three 2 Sam. 23. worthies of David who brake thorow the whole host and drew water of the Well of Bethlem Ionathan and his armour-bearer 1 Sam. 19. slew twenty men Shamgar with an Oxe goade slew six hundred Iudg. 3. 31. Iudg. 15. Philistines Samson with the jaw-bone of an Asse slew a thousand men thus these men brake thorow an whole host and faith overcommeth the whole world In this faith Paul insulted over heaven and earth men and Angels I am perswaded saith Paul that neither life nor death nor Angels nor principalities nor powers nor Rom. 8. 38. things present nor things to come nor height nor depth nor any other creature shall bee able to separate me from the Love of God which is in Christ Iesus our Lord. And againe he saith I know whom I have beleeved and I am perswaded that hee is able to keep that which I have committed unto him meaning himselfe against that day It is called Holy yea most Holy for all our works are polluted and receive their holinesse from faith and faith from Christ who is the object of it As the Sunne giveth light to all Planets as salt seasoneth all meates so Faith seasoneth all works for in themselves they are polluted For who can say I have made my heart cleane I am cleane from sinne For as the holy man of god saith Hee found no stedfastnesse Pro. 20. 9. Iob 4. 18 19. in his servants and laid folly upon his Angels how much more in them that dwell in houses of Clay whose foundation is the dust which shall bee destroyed before the moth And againe he maketh this demand and saith What is man that he should be cleane And hee that is borne of a Woman that hee should be just Wee are all as a menstruous cloth Cap. 15. 14. as an uncleane thing we all doe fade like a leafe and our iniquities like the wind haue taken us away only Faith purifieth our hearts To come neerer fidem sanctissimam vocat ratione objecti hee Act. 15. 9. calleth it most holy Faith by reason of the object Deum enim trinum unum respicit it respecteth three and one three in Persons one in Essence Morall vertues they are occupied about humane objects and things created as liberality about giving of good things temperance about meate drinke fleshly lusts leachery c. Fortitude in suffring adversity therefore they cannot be called most holy vertues Againe it is called most holy Faith in respect of the efficient cause thereof that is to say the Holy Ghost For the Holy Ghost bestoweth upon us all good things love joy peace long 1 Cor. 12 Gal. 5. 22. suffering gentlenesse goodnesse Faith meeknesse temperance all these and all the rest are the gifts and graces of the Holy Ghost Now because the Authour is holy his Works his gifts and graces bee holy Nil nisi sanctum à sancto spiritu prodire potest If no holines no Faith Nothing can come from the holy Spirit but that which is holy Aug. Learne here to judge of the works of the elder World their almes their prayer their love what love could there be without faith and what faith could there bee among them without the doctrine of God Faith commeth by hearing and hearing by the Word of God But did they fast often Wee seldome or never Did they Rom. 10. 14. give almes and doe we live unto our selves are our right hands dryed up with Ieroboams Did they pray in the night wee scarce in the day Did they love one another agree together and doe wee sue and sting one another like the Serpents of Sinai O brethren they shall rise in judgement against us as Christ said of the Ninivites Except our righteousnesse our prayers our love exceed theirs wee shall not enter into Heaven our faith is Mat. 11. not most holy no nor holy nay no faith at all And by the way note that hee calleth faith holy not unholy unjust unchaste drunken faith such as the world braggeth of in these dayes the dead faith that Saint Iames inveigheth against so earnestly All lewd men boast of faith but I will say to them as Iames said O stende mihi fidem per opera Shew me thy faith by thy workes shew mee it by thy zeale thy piety thy truth thy chastity thy mercy with our faith let us joyne vertue The Israelites cryed Templum Domini templum Domini the Temple of 2 Pet. 1. 5. the Lord the Temple of the Lord the Pharisees cryed The Baptisme of Iohn the Baptisme of Iohn the Iewes cried We have Abraham to our Father the Scribes cried We have Moses to our Doctor the Ephesians cryed Great is Diana of the Ephesians but Ieremy bade the Israelites amend their wayes and their works Ier. 7. 4. Iohn bade the Pharisees bring forth fruits of Repentance Christ bade the Iewes doe the Workes of Abraham He told the Scribes Luk. 3. 8. Iohn 8. Iohn 5. Ephes 4. 20. that Moses would condemne them and Paul told the Ephesians that they had not so learned Christ and so say we to these men that boast of faith I will reason with them as Ieremy did with the people Will yee steale murder and commit adultery and sweare falsly Ier. 7. 9 10. and burne incense unto Baal and walke after other gods whom yee know not and come and stand before mee in this house whereupon my Name is called even so will we sweare lye raile slander and say that we beleeve Was Gods house a denne for theeves is faith become a cloake for theeves whoremongers lyers swearers usurers Idolaters blasphemers drunkards pot-companions c I say of this faith as Saint Iames said of Wisedome This wisedome descendeth not from above but is earthly sensuall and divelish so Iam. 3. 5. this faith is not from above but is earthly sensuall and divelish For faith sheweth it selfe in good workes and can no more be separated from it
Father and the Sonne so that prayer is a worke of the Trinity as are all good works O noble worke ad quod tanti artifices concurrunt to Visinu◠the performing whereof so many Artisans doe concurre and meet the Omnipotency of the Father the wisdome of the Son and goodnesse of the Holy Ghost where goodnesse willeth wisdom disposeth Omnipotency performeth potens est sapiens est bonus est tamen unus Deus est qui omnia in omnibus operatur hee is mighty hee is wise hee is good and yet but one God that worketh all in all Or these words Orate in spiritu Pray in the spirit may bee meant of the quality of prayer that it must be spirituall not carnall proceed from the heart not from the lippes from the soule 1 Sam. 1. 15. not the mouth only Hence is it that they which pray in the Spirit are said to powre out their soules and their heart unto God The Virgin Mary who without all question praised God in the Spirit saith My soule magnifieth the Lord my Spirit rejoiceth in God Luk. 1. 46. Rom. 8. 26. And Paul telleth us that the Spirit maketh intercession with groanes Now groanes proceed from the heart and Spirit not from the tongue and lippes And the Apostle telleth us that the Spirit which crieth Abba Father is sent into our hearts The Iewes prayed with their lippes but not with their hearts therefore God complaineth of them saying This people draw neere unto mee Esay 29. 13. with their lippes but their hearts are farre from me Our prayers must be fervent like the spirit Be fervent in spirit saith the Apostle our hearts in prayer must be lifted up to God the heart of man is as it were Gods chaire of estate whereunto no creature can come it is proper to God alone it is his Palace wherein hee most delighteth wherfore Gods Spirit maketh his abode there and stirreth it up to pray The prayer that commeth not from the heart and spirit it is a key cold prayer it is frozen before it commeth half-way to heaven David to note his earnestnes in prayer said that he rored he spake not but rored cried out and indeed Psal 38. the Spirit of God is a crying Spirit not a cold spirit Hereby then may wee judge whether the Spirit of God bee Rom. 8. 15. in us and move us to pray or no If thy prayer come but from Fervent prayer prevailes with God the teeth though it be never so well framed in regard of words and though thy gestures bee never so reverent and humble yet all is nothing the Spirit of God hath no part in this worke if thy spirit pray not thou doest but babble a kind of praying condemned by our Saviour Paul would have us to pray in the Spirit Mat. 6. 7. 1 Cor. 14. and to pray with the understanding that is earnestly from the heart and yet intelligibly of the Church and congregation he had reference to this when writing to the Saints of Ephesus he biddeth them to be filled with the Spirit speaking unto your selves saith hee in Psalmes and Hymnes and spirituall songs singing and making melody Ephes 5. 18 19. to God in your hearts Hearty singing hearty praying hearty speaking unto God is the thing that God accepteth My Sonne saith Prov. 23. hee give mee thy heart It is of the essence of prayer to be hearty spirituall and servent As a painted fire is no fire a dead man no man so a cold lip-labour prayer no prayer in a painted fire there is no heate in a dead man no life in a cold prayer no devotion no blessing The prayer of the righteous availeth much if it bee Iam. 5. 16 17 18. fervent it is that that makes and marres all And he exemplifieth this by the prayer of Elias hee prayed that it might not raine and it rained not on the earth for three yeeres and six moneths and he prayed againe Heaven gave rayne the earth brought forth her fruit A cold prayer could not have locked up heaven three yeeres nor opened heaven such a prayer made Hanna 1. Sam. 2. her lippes went yet spake nothing Loquebatur non voce sed corde prece occulta sed manifesta fide She spake not with the mouth but with the heart Aug. her prayer was hid her faith made manifest such a prayer made Moses yet spake not a word with his mouth his heart spake but his tongue was silent such must our prayers bee or els they rebound Exod. 14. backe againe as a tennis ball yea they turne to bee sinne Psal 109. 7. unto us What Is hony turned into gall And balme into wormewood Is treakle become poyson is prayer become sin Yea a plaine sinne a notable sinne if wee doe it not rightly quot preces tot peccata As physicke killeth the body if it worke not in the body so prayer killeth the soule if it proceed not aright from the soule For we have two Axiomes in Divinity 1. That God regardeth not only the matter but the manner 2. Quod non actibus sed finibus pensantur officia That duties are esteemed not by their acts but by their ends The manner must be good and the end good The Church of Rome saith that virtualis intentio nonex necessitate requiritur in precibus sed actualis intentio a vertuous intent is not of necessity required in prayer but an actuall But better said the Papist Criton who said that God loved better Adverbes then Nownes not to pray only but to praywell Non bonum sed bene agere Not to doe good but to doe it well for wee may doe bona good things and yet goe to hell as did the Pharises Oratio nec timida nec temeraria Mat. 23. nec tepida sit Prayer must be neither false-hearted nor They that call upon God must depart from iniquity foole-hardy nor luke-warme Oratio timida coelos non penetrat A false-hearted prayer cannot pierce the Heavens temeraria resilet ut pila palmaria a foole-hardy a rash prayer reboundeth backe againe like an hand-ball tepida frigescit conglaciatur priusquam coelos ascendit the luke-warme prayer is cooled and frozen up before it can get heaven In prayer two things are required Tempus cor time and the heart much businesse steales away the time and a multitude of cogitations the heart so that we cannot conferre quietly with God Here therefore the prayers of the wicked are rejected I will saith Paul that men pray every where lifting up pure hands to God 1 Tim. 2. 8. without wrath or doubting but the hands which they lift up in prayer are impure hands and so are the hearts also Pretily said Bias to the Grecians in a naufrage in a ship-wracke when they prayed and cried out to their gods Silete ne orate ne dij vos nebulones hîc navigantes sentiant Be silent pray not that the
worth and wheresoever love is it draweth all things unto it And surely if I might have my wish and desire as Salomon had it should be this that Saint Iude here exhorteth unto 1 Reg. 3. namely so to love that wee may keepe our selves in the Love of God evermore that if any of us Christians be at any time asked what wee worship wee may answere with Gregory Nazianzen Charitatem veneramur wee worship charity Wee had need cry out and write no longer against false Catholikes sola fides faith only but against false Protestants Sola charitas Love only for malice and mischiefe aboundeth and Love abateth Let faith only justifie and Love only rectifie David compareth Love to the Oyntment on Aarons head and unto the dew of Hermon I can coÌ„pare it to the Oyle in the cruze Psal 133. 2. 1 Reg. 17. to the meale in the barrell that wasted not and unto the apple-tree of Persia which buddeth blossometh and beareth fruit every moneth Now abideth faith hope and love but the chiefe of these is love It lasteth longer like a pillar of Salt it reacheth 1 Cor. 13. further it profiteth more among men faith flyeth up to Heaven Charity is occupied here below on Earth Faith wrastleth above with the promises of God Love is busied in good works as Faith is with God Paul prayeth that Love may abound more and more and this hee doth in respect of the scantinesse and excellencie Charitas laudatur alget Iniquitie aboundeth Charitie Mat. 24. 12. waxeth cold This is the Iron age that Paul prophesied of Know saith Paul that in the last dayes shall come perilous times for men shall bee lovers of their owne selves covetous proud boasters 2 Tim. 3. 1 2 3. 4. cursed speakers disobedient to parents unthankifull unholy without naturall affection truce-breakers false accusers intemperate fierce despisers of them which are good traytours heady-minded lovers of pleasures more than lovers of God Inveniètue Christus fidem Shall Christ Luk. 18. 8. Gal. 5. 6. when he commeth finde Faith upon the Earth But Love followeth Faith therfore shall he find any Love at his comming Surely but a little England is as the land of Canaan we have corne and cattell we have fish and flesh cloth and wooll our vallies stand thicke with corne that maketh us to laugh and sing God Psal 65. 11. crowneth the yeere with his goodnesse and the clouds drop fatnesse they drop upon the pastures of the wildernesse and the hils are compassed with gladnesse Our sonnes grow up as the young plants our daughters are as the polished corners of the Temple Psal 144. 12 13 14. our Garners are full abounding with store our Sheep bring forth thousands and tenne thousands in our streets our Oxen are strong to labour there is no invasion nor going out nor crying in our streetes The Mountaines drop Wine and wee wash our paths in butter We have plenty Ioel 3. 28. Iob 29. Iudg. 5. 1 Sam. 13. 1 Reg. 8. of all things but of Love As in the dayes of Debora there was neither speare nor shield as in the dayes of Saul there was no Smith in Israel as in the dayes of Salomon there was no Manna to bee found and as in Gilboa there is no Raine in Gilead Few united in Love no Balme in Bashan no flowers in Sichem no Corne being sowne with salt in Tyrus no Ships in Cimmeria no Light Ier. 8. Iudg. 9. 45. Ezech. 28. so in England no Love or but a little If there be an hundred men in one towne scarce two love together and agree together as they should wherein they bee worse then Divels for seven of them could agree in Marie Magdaiene a legion in another man that is twelve thousand five hundred Divels or as other Mat. 26. affirme sixe thousand seven hundred twenty two Divels for so Varro and Vegetius affirme that a legion containeth so many but scarce seven men of seven score love as brethren and so keepe themselves in the love of God We are now divided into three companies like Labans sheep some white some blacke some speckled some Protestants some Papists some Newters Nay even among Protestants there is little love and lesse agreement but God I hope will make us friends in Heaven where all injuries shall bee forgotten Where are these noble paire of lovers become David and Ionathan who had but one soule Eusebius and Pamphilus martyr 1 Sam. 18. who had but one name Pilades and Orestes who had but one life the one being dead the other died also Ruth and Naomi who could not bee parted but where the one would goe the other Ruth 1. would goe where the one would dwell the other would dwell where the one would dye the other would dye and where one would be buried the other would be buried also Basil and Nazianzene of whom it is said that anima una erat inclusa in duobus corporibus that there was one soule shut in two bodies Marriage maketh two bodies one so saith our Saviour For this Mat. 19. 5. cause a man shall leave Father and Mother and cleave unto his wife and they twaine shall bee one but love maketh two soules one yea many bodies many soules but one If an hundred men love together there is but one heart as in the Acts The multitude of them 1 Sam 18. 1. Act. 4. 32. that beleeved were of one heart and of one soule of one minde will and consent If a man hath an hundred friends that man is become as an hundred men Nam amicus est alter idem a friend is another the same Charitas est res augmentativa Charitie is an Chrysost increasing thing There was a day when Herod and Pilat were made friends but that day I feare with many of us will never be if any are implacable like the stone Arbestos which being once kindled is never quenched once angred never pleased A signe of a reprobate mind for Paul describing the reprobates saith that they are full of unrighteousnesse fornication wickednesse Rom. 1. 29 30. covetousnesse maliciousnesse full of envie of murther of debate of deceit taking all things in the evill part whisperers backe-biters haters of God doers of wrong c. The Romanes were wont to say of the men of the Primitive Church Ecce ut invicem se diligunt See how they love one another They knew Christians by that badge as Christ said By this shall all men know that yee are my disciples indeed The love of God above all love if yee love one another as I have loved you But wee may say quoth a moderne Father Ecce ut invicem se oderunt Behold how they hate one another oppresse one another It was wont to be said Iohn 13. Zaâ—che Homo homini Deus One man is a God to another but now homo homini Leo one man is a Lion to
6. 13. their love is nothing else but a mony love Come with us say they we will lay wait for bloud and lye privily for the innocent without a Prov. 1. 11 12 13 14. cause Wee will swallow them up alive like the grave even whole as those that goe downe into the pit wee shall find all precious riches and fill our houses with spoile cast in thy lot amongst us wee will have all one purse Atheists love their brethren as Flies love the pot as Dionysius loved his bottles so long as there is any meate in the pot the Flie loves and Dionysius loved his bottles when they were full but hurled them away when they were empty so wee play with our friends Iob said when I washed my pathes with butter when the rocke Iob 29. 6 8. powred mee out rivers of oyle the yong men saw mee and hid themselves and the aged arose and stood up but now they that are yonger than I mocke Iob 30. 1. mee yea and they whose Fathers I have refused to set with the dogges of my flockes But let us no longer love from the teeth outward but from the heart inward we speake faire as Cain did to Abel wee give good words as Iacobs Sonnes did to the Sichemites we salute Gen. 4. Gen. 35. men as Ioab did Abner we shead Crocodiles teares as Ismael did to Godoliah wee kisse one another with Iudas but with no true 2 Sam. 3. Ier. 41. Mat. 26. love all is but Court-holy water This made David to complaine saying Surely mine enemy did not defame me for I could have borne it neither did my adversary exalt himselfe against me for I would have hid Psal 55. 12 13 14. me from him but it was thou ô man my companion and my familiar wee delighted in consulting together and went into the house of God as companions and againe If he come to see me hee speaketh lies for pretending love and good will unto mee he desireth my destruction Psal 41. 6. in his heart We love men for profit Voluntatis duo sunt calcaria There bee two spurres of the will honesty and utility but utility profit is the stronger spurre we should carry holy Love religious love towards our parents delectable love towards our neighbours The love of Papists is also condemned In cathedra unitatis Deus posuit doctrinam veritatis God hath placed the doctrine of verity Vnity without verity is nothing but conspiracy in the chaire of unity unity without verity is but conspiracy for so it is called their brotherhood is in evill as Iacob said of Simeon and Levi they consent against the Gospell as the high Priests did against Christ they have neither unity nor verity they agree Esay 8. 12. Gen. 49. 5. Act. 4. 27. as the false prophets did not in the Lord but against the Lord they make adoe of their Councell of Trident and how they agree in all meetings Alas a few buckeram Bishops of Italy conspired together but thirty eight Bishops in all not like the Councell of Nice wherein were 318. Bishops or that of Arimine where were 600. Bishops nor like the Councell of Constance where were 4. Patriarches 29. Cardinals 47. Archbishops 270. Bishops 564. Abbots and Doctors at the deposing of Benedict the third But to leave all this Keep your selves in the Love of God And first of Gods Love towards us next of our love towards God but in speaking of the Love of God to us I shall enter into a labyrinth without end into a sea without bottome For his Love is so much as there is no affection in nature no proportion in the whole world hath been found fit to expresse it the height of heaven above the earth the distance of the East from the West the affection of Fathers towards their childrē of mothers towards the fruit of their wombe of nurses towards their sucklings of Eagles towards their yong ones of hennes towards their chickens all these are but the shadowes of Gods Love Love in God is in the abstract it is not in him as in us by accident and participation but by essence only And God hath an immanent Love in him whereby he loveth himselfe by the necessity of his owne nature and hath a transient love flowing from him whereby hee loveth his creatures some more and some lesse according to the liberty of his owne will He hath a generall Love to all For all are his creatures and the workemanship of his hands but hee hath a speciall Love to some as unto his Elect and chosen and his Love towards them is both Temporary and Sempiternall Temporarie Sustentando Regendo Conservando By Sustaining Ruling Preserving Sempiternall gloriam dando in giving them eternall glory and the more holy men are the more hee loveth them wherupon Saint Augustine doth excellently observe that God loved the humanity of Christ more than any man because hee was full of August Tract in Iohn Iob. 1. 14. grace and truth Yea Gods Love hath all the dimensions Thy mercy ô God reacheth unto the Heavens there is the height of his Love Great is thy goodnesse and thou hast delivered my soule from the Psal 36. 5. Psal 86. 13. Psal 104. 24. nethermost Hell There is the depth of his love The earth is full of thy goodnesse saith David there is the breadth of his Love All the No love to be compared to Gods love ends of the world have seene the salvation of God There is the length of his Love Yea Gods Love is transcendent it can no more bee measured then yee can measure the water with your fist For Psal 104. 24. Psal 98. 4. Esa 40. what love shall I compare unto his Love The love of a woman It is great indeed but yet the love of Ionathan to David was greater than it Thy love to mee was wonderfull yea passing the love of 2 Sam. 1. 26. women The love of a mother Here is a greater degree than in the former but yet this love is not so certaine and infallible as Gods Love Can a woman forget her child and not have compassion of Esa 49. 15. the sonne of her wombe If they should forget as some may bee and some have been so unnaturall yet will not I forget thee saith God to his disconsolate and afflicted Sion For as none can be compared to God so no love can be compared to his Love as Ieremy spake literally of his owne griefe but typically of Christ Was there ever griefe as my griefe So may I say of Gods Love Was there Lament 1. 12. ever love like his Love No no his Love passeth all understanding Let us then labour to obtaine and retaine this Love of God and keep our selves in his Love which we shall doe if wee conforme our wills to his will and labour to bee like him to be holy as hee is holy mercifull as hee is mercifull righteous
of the sea yet shall but a remnant bee saved The Atheists erre also who say Non est Deut There is no God no Divell no heaven no hell contrary to that of our Saviour Goe yee cursed into everlasting Hell fire The Lucianists and Epicures erre who place all happinesse in Mat. 25. 34. 41. the pleasures of this life contrary to that of the Apostle If in this life only we have hope in Christ wee are of all men the most miserable 1 Cor. 15. 19. The Philosophers and Pagans erre who define felicity to be the abundance of riches joyned with vertue and not the fruition of God in Christ Iesus contrary to that of our Saviour This is life Iohn 17. 3. eternall to know thee the only true God and Iesus Christ whom thou hast sent this indeed is felicity this is happinesse The Pepâ—sians erre who say that the heavenly Ierusalem is in this earth contrary to that of Paul who saith Ierusalem which is above is free which is the Gal. 4. 26. mother of us all The Origenists erre who say that the Divels shall bee saved contrary to Math. 15. The Chiliasts or Millinaries erre who say that Gods Kingdome shall last but a thousand yeeres contrary to that of the Apostle which saith That wee shall be ever 1 Thess 4. 17. with the Lord and indeed there shall never bee end of this life it shall be eternall eternall not in respect of beginning but in respect of ending it shall continue for ever and unto this end Paul saith That Christ hath abolished death and brought life of immortality 2 Tim. 1. 10. unto light by the Gospell they that have an entrance into this life shall never see end of it Suppose that the whole world were a Sea and every hundred yeeres expired a bird must drinke up one drop of it in processe of time it would come to Heaven set out by comparison of the Wombe and World passe that this huge Sea shall bee dryed up but yet many millions of yeeres must bee passed before this were done Now if a man should injoy this happy life but for the space of time in which the Sea is drying up hee would thinke his case most happy and blessed but behold the Saints shall injoy this happie life not onely for that time but for ever it is an everlasting life wee shall never see end thereof And as for the glory and happinesse of this life the quantity and quality may bee gathered from the situation of the place for Coelum Empyreum is higher than all the Heavens for Paul nameth it the third Heaven and it is called The Land of the living as if 2 Cor. 12. Psal 27. the Land which we now inhabit were a Land of dead men indeed We be dead but our life is hid with Christ in God Now if in this Col. 3. 3. Region of dead men the creatures bee so noble precious what are they in Heaven in terra viventium in the land of the living In this land of the dead behold the greatnesse of the Heavens the brightnesse of the Stars the beautie of the Earth the plainenesse of the fields the highnesse of the Mountaines the greatnesse of the Vallies the Flouds and Rivers running like the veines in a mans body Si omnia haec in terra mortuorum if all these things bee in the land of the dead what shall bee in the Land of the living Againe wee know that there bee three places in this life the first is the Wombe the second the World the third Heaven betweene these places there is a proportion For Heaven is so much greater than the World as the World is greater than the Wombe and the more excellent as well for continuance of time as greatnesse of place As touching continuance of time the first life is no longer than nine moneths the second life is fourescore yeeres the third is infinite and eternall Furthermore the diversity of dwellers in Heaven and Earth doe notably set forth unto us the difference of these two places Haec terra plena peccatorum this Earth is full of sinners 2 Pet. 3. 13. illa justorum that of just and righteous men for there dwelleth righteousnesse this of Men that of Angels for there are a company of innumerable Angels here penitents inhabit there such as have their sinnes forgiven them doe dwell Here men Hebr. 12. 22. militant there men triumphant here friends and enemies there friends onely and the elect If the inhabitants doe so differ how much doe the places differ There God shall be fulnesse of light to the understanding abundance of Peace to the Will Bern. continuance of eternitie to the Memory there the wisedome of Salomon shall bee ignorance the beautie of Absolon deformity the strength of Samson debility the treasure and wealth of Princes povertie Cur ergo in Aegypto haeremus Why doe we still sticke and stay in Aegypt Why doe wee not goe the direct way to Canaan Why feed we of acornes and not of the Tree of Eternall life the gift of God through Christ Life Why drinke wee of broken Cysternes and not of the waters of life If wee had but a little sight of this Heavenly Ierusalem wee would despise Babylon for in Heaven wee shall see God and bee equall with the Angels there wee shall partake of so great joyes as no Geometrician can measure so many as no Arithmetician can number and so wonderfull as no Rhetorician can utter had hee the tongue both of Men and Angels O ineffabilis delectatio O unspeakeble delight where God is their object a looking glasse for their eyes musicke for their eares hony for their taste sweet balsome for their smell a posie of all delights for their Heavenly hands Seeing then that there bee such and wee looke for such things Let us bee diligent to bee found of him in peace without spot and blamelesse 2 Pet. 3. 4. But to proceed As hee would have them to looke for eternall life so here he telleth them how they shall come by it namely by Christ for eternall life is the gift of God and commeth of meere mercy not of any desert of ours we never brought stone to this building The builder and worker is God we never brought one dish to this baÌ„ket Omnia parata sunt all things are ready we never spun 2 Cor. 5. 1. Mat. 22. one thread of this garment the garment is Christ alone therefore wee are willed to put on the Lord Iesus wee never deserved Rom. 13. 14. the least drop of the joyes of Heaven we be servi inutiles unprofitable Luk. 17. 10. servants Et quid possunt inutiles servi mereri nisi flagellum And what can unprofitable seruants deserve but the whip Quaeris merita quoth Aug. non invenies nisi poenam Doest thou seeke Merit thou shalt finde nothing but punishment if we stand at Aug. the
compassion as appeareth by his own words saying Oh that my head were full of water and myne eyes a fountaine of teares that I might weepe day and night for the slaine of the daughter of Ier. 9. 1. my people How greeved it Samuel after that God had cast away Saul The text doth say that Samuel mourned for Saul and God did chide him for it saying How long wilt thou mourne for Saul seeing 1 Sam. 15. 25. Cap. 16. 1. I have cast him away for reigning over Israel Samuel did not say as many doe Let him perish Let him die He is a reprobate Let him goe but mourned and sorrowed for him Yea the Lord Iesus wept over Ierusalem so saith the Evangelist When he came neere and beheld the City he wept over it saying Oh if thou haddest Luk. 19. knowne at the least in this thy day the things that do belong unto thy peace c. As if hee should have said Alas poore towne alas poore people yee are now merry and jocund but oh poore soules you know not your state how neere your fall is whereupon one noteth We read that Christ was hungry weary sorry angry how he wept often but wee read not that hee laughed for even this Mat. 21. Iohn 4. Iohn 11. Mat. 3. Mat. 12. 25. laughter proceedeth from vanity Ea sola ridentur quae notant turpitudinem aliquam non turpiter As Christ was God he said I give thee thanks O Father Lord of Heaven and Earth because thou hast hidde these things from the wise and prudent and hast opened them to children But as he was man he sorrowed for the wicked and here by the way note for the weake and penitent that when wee speake roughly and denounce menaces wee doe it not to them but to the impenitent For as a Father sometimes layeth Rats-bane to kill mice and the children ignorantly fall upon it so the weake apply the menaces done to the reprobate to themselves but yet they pertaine not to them but to the bastards to the impenitent The Lord will try the righteous but the wicked and him that loveth Psal 11. 5. 6. iniquity doth his soule abhorre upon the wicked hee shall raine snares fire and brimstone and stormy tempest this is the portion of their cup. Wherefore heare the Word of the Lord ye scornefull men You say that you made a Covenant with death and are with Hell at agreement but your Covenant with death shall bee dissolved and your agreement with Hell shall not stand but the scourge shall runne over you and passe thorow you c. Againe though we must have compassion of some and pitty them yet this compassion and pitty must chiefely extend to the We must imitate Christ in mercy compassion soule of a sinner as partly was touched before for Saint Iude speaketh here of the soule this is the highest and greatest point of compassion in the world to pitty the soule to helpe it Learne this of the Schoolemaster of the world of the wisdome of the Col 2. Hebr. 2. Apoc. 1. Father of the brightnesse of glory the Ancient of dayes for he had pitty on the ignorance of the people saith the Evangelist When he saw the multitude he had compassion upon them because he saw Mat. 9. 36. them destitute as sheep wanting a shepheard He weepeth now over many a congregation in England that is without a pastour hee pittieth all sinners He is a mercifull and faithfull high Priest and hee Hebr. 2. 17. cap. 4. 15. is touched with the feeling of our infirmities Wee are all to learne of Christ to have pitty on our ignorant brethren to instruct them to teach them to exhort thē to do them good blessed are such so saith Salomon He that winneth soules that is that bringeth thē to the knowledge of God is wise the tongue of such a one is as fined Prov. 11. 30. Prov. 10. 20. silver those pastours feed best that are pittifull and compassionate Papists pretend to follow Christ in those things that are impossible as in fasting forty dayes in giving the Holy Ghost to their shavelings in opening the eyes of the blind in doing miracles but in teaching and preaching shewing mercy to the peoples soules they never come neere him they seeke not the rest of their soules as Christ did I am commanded to have compassion on the body of my brother as To deale bread to the hungry to bring the poore that wandreth into my Mat. 11. 29. Esay 58. 7. house to cover the naked and never to hide my face from mine owne flesh but specially I must have compassion on the soule of my brother for the more precious that a thing is the more care is ever to be had of it herein standeth the love of a father to his children of the Prince to his subjects of the minister to his flocke of one friend to another for you know the Commandement Thou shalt not hate thy brother in thy heart but thou shalt Levit. 19. 17. plainely rebuke thy neighbour and suffer him not to sinne It is strange to see how wee pitty an Oxe or an Asse fallen into a ditch but not a brother drowned in sinne it is vile to set an house on fire but it is vile also to passe by it and not to quench it when it is in our power it is vile to wound a man but it is vile also to passe by him as the Levite did and as the Priest did and not to helpe him as the Samaritane did it is vile to sinne it Luk. 10. is vile also not to reprove a sinner and in time of need not to comfort him to save a soule He that hath converted a sinner from going Iam. 5. 20. astray out of the way shall save a soule from death and he shall hide a multitude of sinnes We thinke it a great matter to give a penny or two to a poore man but what though I helpe his need fill his belly cloath his nakednesse and yet pitty not his ignorance blasphemy and to increase knowledge zeale and the feare of the Lord in him our liberality is maimed wee pitty but the worst and weakest part that is the body follow therefore the Obstinate sinners must bee terrified counsell of the Apostle Instruct with meeknesse them that are contrary minded meaning such as are not come to the knowledge of the trueth but fall through ignorance proving that God at any 2 Tim. 2. 25. time will give them repentance that they may know the trueth Againe as some men are to be pittied so other some are to be reproved and must have the judgements of God denounced against them and must be terrified with menaces for that they sinne of malice not of weakenesse in knowledge not in ignorance they be pertinaces stubborne obstinate opinionative so to be handled For as we must not be too sharpe against a weake brother
tendeth the exhortation of Saint Iames See that yee bee doors of the Word not hearers only deceiuing your owne selves So did the Thessalonians Iam. 1. 22. they received the Word not as the word of man but as it is 1 Thess 2. 1. indeed the Word of God 4. It must expell dishonest things as namely all maliciousnes and all guile all dissimulation and envy and all evill speaking So did 1 Pet. 2. 1. the Antiochians for the hand of the Lord was with them so that a great Act. 11. 21. number beleeved and turned unto the Lord. All these benefits come by the teacher under God For as the nurse hath two brests to give milke to the Infant so the Minister hath two also doctrine and life the one for example the other for instruction touching both wee will say as Paul said Yee are witnesses and God also how 1 Thess 2. 10. holily and justly and unblameably wee behaved our selves among them that beleeve Wee appeale not to the Infidels but to the beleevers For if an inquest of Infidels bee impannelled on us certenly wee goe downe Elias shall be said to trouble Israel the Apostles shall bee seditious Iohn Baptist shall have the Divell 1 Reg. 18. Christ is an enemy to Caesar wee appeale therefore from Infidels to beleevers and wee hope they will acquite us for wee may labi in domo fall in the house but not à domo from the house they shall find us sine crimine without offensive fault though not sine peccato without fault Ministery the meanes of salvation Well said the women of Rome to Constantius the Emperour when hee would have deposed Foelix the Bishop or have joyned with him Liberius the hereticke Vâ—us Deus unus Christus una fides unus Episcopus One God one Christ one faith one Bishop quoth he Pretty is the fable of Demostenes how the woolves made league of peace with the sheepe so that the dogges might bee removed but when the dogges were removed the sheep were woorried so the Divell maketh league with worldlings so that they will put away their Ministers but when they are removed bee sure the Diuell will woorry and devoure the soules of the people as the woolves did the sheepe For the great redde Dragon that hath seven heads and ten hornes and seven crownes upon his heads and who with his taile drawes down the third part of the starres of Heaven and casts them to the earth stands before the woman travelling with Child to devoure the Child as soone as it is brought forth For when the shepheard is smitten the flocke will be scattered and your adversary Mat. 26. 1 Pet. 5. 8. the Divell as a roaring Lion goeth about seeking to devoure Well of all the indignities offered to us we will say as Mauritus said to Phocas murdering his children Videat Dominus judicet So let God judge betwixt you and us wee labour to save you and you are like the dogge in the water who biteth him by the hands who would save him from drowning When Fulvius cóquered over the French Scipio over Numantia the people cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Saviour A Saviour the earth rebounded and the birds of the ayre fell down dead with the resound of the earth yet these saved but mens bodies Ministers save mens soules As wee cannot have trees without planting 1 Tim. 4. 13. nor corne without sowing nor houses without building so wee cannot come to heaven without teaching the clowds powre downe rayne and make the earth fruitfull Ministers are the Ephes 4. 20. Deuter. 32. clowds and their doctrines as the dew to make our hearts fruitfull Can a bird live without aire or a fish without water or a body without a soule No more can the soule without the Word It is Verbum vitae the Word of life Triplex est vita there is a threefold life Vitanaturae brutis peculiaris a life of nature peculiar Iobn 6. Eccles 2. Col 3. 3. Ephes 4. 18. to beasts Vita gloriae Angelis A life of glory proper to the Angels Vita gratia elect is and life of grace to the elect and this life is had by the Word of God Pregnant are the similitudes that the Holy Ghost useth in the Scriptures where hee compareth Ministers to Fathers to mothers nurses watchmen 1 Cor. 4. 15. Gal. 4. Ezeeb 3. 1 Reg. 13. Hebr. 13. 7. Apoc. 12. 2. and souldiers overseers starres Children cannot bee without fathers nor brought up without mothers nor tended without nurses Cities in warre cannot bee kept without watchmen nor kingdomes without souldiers nor men walk in the dark without sta-light Solem mundo tollunt qui Verbum Dei tollunt They take the Sunne out of world that take away the Word they are the Without the light of the Ministery all in darkenesse light of the world the salt of the earth all would wander and ranckle in their affections if they were not they should bee as the men of Cimmeria who never saw the Sunne men should sit in the Church as the Aegyptians did in their houses not able to Exod. 10. Wisd 5. 6. arise in three dayes Men might say We have erred from the light of trueth the light of righteousnesse hath not shined unto us and the Sunne of Vnderstanding rose not up uponus Philip rejoiced that Alexander was borne in the dayes of Arislotle Socrates rejoiced that he was borne an Atheuian and rejoice thou that thou art a Christian that thou livest in the dayes of a learned Ministery The Queene of Sheba pronounced Salomons servants happy for hearing him 1 Reg. 10. how happy then shall wee thinke our selves that heare God speake to us by a Minister O blessed men that may heare God speake to us every Sunday and every Thursday for the increase of faith and repentance in every one of us Blessed bee that day and happy bee that houre wherein God speaketh unto thee by a man How happy was Galatia then How did all the Churches count that a blessed Church Philip thought Alexander happy that hee was borne in the dayes of Aristotle and wee thinke our selves unhappy that wee are borne in the time of Light and doctrine We wish a change we wish Mariana tempora we say that it was a good world then men loved one another yet then they knew no love no faith no hope no God no Christ they beleeved as the Church beleeved and the Church beleeved as they beleeve and neither could tell what they beleeved O blind times ô vile dayes If a Prince should send an Ambassadour to Rebels to proclaime pardon and they should take and abuse him would it not kindle the ire of the Prince So standeth the case betwixt God and his people Ministers being Gods Legats Gods Harolds men having runne all the dayes of their life the broad way when death commeth then they call for a Guide but then
serpent must pull out his sting Now death is a serpent and his sting is sinne one may put a serpent in his bosome when his sting is out and wee may Earth-quakes upon extraordinary occasions let death into our bosome when sinne is gone the venim and poison gone But to draw us to a greater hatred of sinne let me apply this late judgement of the earth-quake unto you These judgements Anno Domini 1601. Decembr 24. have never beene but upon great and rare occasions and for horrible and notorious sinnes to note the wonderfull power of God and to presage some rare events some strange plagues to fall upon the world When God gave the Law the earth shooke God did it in fearefull manner to teach Israel that if the earth shooke when God spake much more should their hearts shake The like earth quake was at the restoring of the Law in the dayes of Elias And indeed to whom is the Word of God powerfull 1 Reg. 19. Esay 66. 25. profitable but to him that trēbleth at it Of these former judgements David speaketh O God when thou wentest forth before the Psal 68 7. 8. people when thou wentest thorow the wildernesse the earth shooke and the Heavens dropped at the presence of God even Sinai was moved at the presence of God even the God of Israel Againe in the horrible rebellion of Corah Dathan and Abiram Numb 16. the one in the Church the other in the Commonwealth the one against the Lords Priest the other against the Lords Magistrate there was an earthquake to teach that hell shall swallow us as it did them if we rebell so Of all judgements these most manifest the power of God and foreshew his great anger so David spake The earth trembled and quaked the foundations also of the mountaines moved and shooke because hee was angry smoke went out of Psal 28. 7 8 9. his nostrils and a consuming fire out of his mouth coales were kindled thereat he bowed the Heavens and came downe and darkenes was under his feete c. When Vzziah would usurpe the Priests office and Zach. 14. ◠confound Church and Commonwealth and make a Chaos of all religion and goodnesse God shooke the earth and when Iericho fell it is thought by the learned to have bene by an earth quake Iosh 6. And when the wicked Iewes crucified the Lord of glory all creatures Mat. 27. shewed their disliking the Sunne was eclypsed the Heavens lost their light the starres were moved the vaile of the Temple rent asunder the graves opened the dead rose the earth quaked O dura obdurata indurata corda hominum quae non contremiscunt O durate and obdurate and indurate hearts of men that cannot tremble David speaketh of the rare Iudgement of God in this case and thereby stirreth up all men to feare God Shall the wildernes quake and shall not our hearts quake Absit The voice of the Lord maketh the wildernes to tremble and shall not Psal 26. 5. wee tremble In the great persecution of the Church S. Iohn speaketh of an earthquake Let us not thinke that these judgements Apoc. 6. 12. bee ordinary and rise altogether of naturall causes for great hurt hath ensued The three famous Cities of Asia Laodicea for wealth Hierapolis for learning and Colossos for strength were all overthrowne with earth-quakes Constantinople was tormented with shaking a whole yeere together In the dayes of Boniface Earth-quakes fore-runners of fearefull Iudgements there happened an Earth-quake and after followed such a plague of scabbes and botches as a man could hardly tell his owne dead from other mens Burdeam was mightily shaken with Anno. 741. an earth-quake And in the yeere of our Lord 1171. the City Tripolis a great part of Damascus in Antiochia and Halapre the chiefe City of Loradin and other Cities of the Saracens either perished utterly or were wonderfully defaced And An. 1539. in divers places as at Venice Florēce there were great earth-quakes which did much hurt In Anno 1579. April the 6. an earth-quake tolled the great bell at Westminster and threw downe a piece of Dover Castle and part of Sutten Church in Kent to note unto us that our sinnes overburden the earth the earth grones and would be eased God shakes his hand the earth trembles man is carelesse beware it gapes not and swallow thee up quicke When Arrius heresy was entertained in Antioch God punished it with earth-quakes to give a Caveat how wee admit of heresy and six great Cities in Greece in the dayes of Tiberius and twelve Cities of Campania in the dayes of Constantine And wee all now might have beene swallowed up if Gods mercy had not bene the Anno. 1601. greater Blessed bee God who kept us and hee keepe us evermore But surely this earth-quake prognosticateth that God is comming to Iudgement As the City of Rome was never shaken but it presaged some strange event The yeere before the Carthaginian warre there were 57. earthquakes at Rome but there presently followed a lamentable warre After an earth-quake in Venice there followed a famine and upon the necke of that a plague which beginning farre North spred over the whole earth but so raged at Venice as scarcely one lived of an hundred but as a wonder lasteth but nine dayes so this earth-quake will be forgotten of many When Ananias fell downe dead suddenly Act. 5. at the feete of Peter all the Church trembled and this should make us all tremble For in my judgement it is a forerunner of Christs comming or else of some fearefull judgement of warre Mat. 26. 7. Pliny or famine or of pestilence For an heathen man could say that earth-quakes portend and foretell fearefull matters ensuing And note that God sent it at this time to begin our Christmas with it so mis-spent of all men The Heathen had their Floralia Bacchanalia Cerealia they went naked surfeted and were drunken and they light torches to Proserpina going naked and what else doe wee Wee eate and drinke and rise up to play and goe up and down showting and revelling Hath the grace of God appeared to Tit. 2. 11. this end Brethren hath the Lord Iesus gotten twelve dayes of his Father for prophanenesse swearing revelling c I am ashamed that the Turke the Iew the Persian should know this Propter nos male audit nomen Christi The name of God is blasphemed Rom. 2. 24. among the Gentiles through us The heathen had their Cerealia Fearefull earth-quakes and comets warne to repent as I said before wherein they surfeted to Ceres and their Bacchanalia wherein they were drunken to the honour of Bacchus they had their Floralia wherein they were idle and gave themselves to lust and Venerie Wherein differ our Christmas feasts from theirs it being spent only in eating drinking nay gluttony and drunkennes riot cards dice swearing swaggering toying fooling and what not
of the riches and wisedome and knowledge of God how unsearcheable are his judgements and his wayes past finding â—ut Yea so wise a God is hee that deprehendit astutos in astutia that hee taketh the wilie and subtill in their craft and subtiltie nay there is no Wisedome there is no understanding there is no Counsell against the Lord. Let us Prov. 21. alwayes then submit our selves to this onely wise God who knoweth how to deliver us out of temptation and trouble and to 2 Pet. 2. punish the wicked for with him is wisedome and strength hee hath counsell and understanding Iob 21. 22. I am come unto the second title and that title is that hee calleth him a Saviour yea our Saviour a title of great comfort hee is able to save us hee is willing to save us what now is wanting to our full consolation There is power there is will in him to save us upon these two pillars resteth our faith So Saint Peter comforted the dispersed Church for having shewed how that through the aboundant mercy of our God wee are elect and regenerate to a lively hope and how faith must bee tried hee commeth at last to this salvation here spoken of and telleth them that they shall one day receive the end of their faith even the salvation of their soules The which salvation in Christ is no new thing but a thing prophesied of old salvation is the thing that wee all long for for there is none so wicked but he would bee saved and no salvation but in Christ There is no other name given unto men by which they shall bee saved save onely by the name of Act. 4. 12. Iesus hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour so called at his birth This day is Luke 2. 11. borne a Saviour which is Christ the Lord so named before his birth Thou shalt call his name Iesus for bee shall save his people from their Mat. 1. 21. sinnes And thus called after his birth and Ioseph called his name Iesus a title knowne in Heaven honoured in Earth and feared in Hell He is a Saviour a powerfull Saviour when he Mat. 1. 25. was weakest then did he the greatest works that ever were done hee was powerfull in his life in doing miracles in giving sight Christ is properly called the Saviour to the blind eares to the deafe tongues to the dumbe legges to the ame life to the dead O but more powerfull at his death in saving the world For then the Sunne was darkened the earth trembled the stones clave in pieces the graves opened the dead raised his death reached to Heaven to earth to Hell the Angels rejoyced the Divels trembled and all men were comforted Let Satan boast like Rabsache that God cannot deliver Ierusalem out of his hands that God cannot deliver the elect from his power he is a lier the God of peace shall tread him under our feete shortly our Michael hath cast downe the Dragon we may sing the â—o Paean the joyfull triumph with the Saints Now is salvation in Heaven and strength and the Kingdome of God and the power of his Christ for the accuser of our brethren is throwne downe which accused them day and night before God and they overcame him with the blood of the Lambe For indeed Christs death was our life his sacrifice our satisfaction Lact. his labour hath eased our burthens his wounds our curing his stripes our healing his curse our blessing his damnation our absolution Finely saith one Thou art sicke hee is the Physician of thy soule yea dead in sinne hee is thy Saviour and reviver thou art starved through sinne hee is the bread of life thou art thirsty hee is the water nay dead with thirst hee is the ever-springing well the River of Paradise one drop whereof is more than all the Ocean The Graecians for an earthly deliverance by Flaminius cried so loud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the earth gave an Eccho and a rebound that their cry made the Fowles of the ayre to fall downe dead their voice and shoute was as the sound of a thunder how much more cause have wee to reioice in the Lord Iesus who saveth both body and soule and delivereth from dangers of this life and the life to come The Angels sung at his birth Glory be to God on bigh Luk. 2. in earth peace good will towards men No tongues of men or Angels are able to expresse this benefit it is a greater my stery than so for so the Apostle confesseth saying Without controversy great is the mystery of godlines which is God is manifested in the flesh justified 1 Tim. 3. 16. in the spirit seene of Angels preached unto the Gentils beleeved on in the world and received up in glory Moses saved Israel from Pharao Christ saveth us from the Divell hee from Aegypt Christ from hell hee brought them into the land of Chanaan Christ will bring us Exod. 12. Col. 1. into heaven hee sprinkled the dore posts with the blood of the Lambe Christ our hearts with his owne blood The Papists are injurious to Christ and breake in upon his titles and offices making him either no Saviour or else but a little Saviour in ascribing salvation to Agnus Dei to the blood of Martyrs to Crosses Masses Papists doe as much incroch upon Christ as the Turkes doe they will not acknowledge election justification to come from grace as a right Popish doctrine tends to the disgracing of Grace Father but from workes a stepmother all their doctrine savours of pride blaspheming grace and the worke of grace Note their doctrines de igniculis virtutum insitis à natura of sparkes of vertue grafted in us by nature de gratia operante cooÌ„perante of operating and cooÌ„perating grace de puris naturalibus of pure naturals they will not suffer any body to call God Father and yet is hee the Father of Mercies and God of all 2 Cor. 1. 3. comfort The Church of Rome saith That all the actions of men unregenerate bee not sinne that originall sinne needeth no repentance that a man by meere naturals may love God feare God and beleeve in Christ that a regenerate man may fulfill the whole Law as said the Trident Councell that wee may doe works of supererogation Et quid nunc relinquitar Christe Iesu And what is now left for Christ Iesus The Iesuites aske Why is it not as honorable for God as great glory to powre in an inherent righteousnesse into us as to give us a reputed or imputed righteousnesse But so they may aske Why God kept not Adam from falling Had it not bene as honorable to have kept him from falling No no for then wee had not knowne the sweetnesse of the Messiah So it may seeme as honorable Gen. 3. 15. for God to have kept us from sicknesse but then we had not knowne the goodnesse of the Physician
so God might have given us continuall light but then wee had not felt the comfort of it as now wee doe by darkenesse one contrary openeth another so that still the reason of the Apostle is good By grace are Ephes 2. 8. yee saved through faith and that not of your selves it is the gift of God And againe Wee are justified freely by his grace through the redemption Rom. 3. 24. which is in Christ Iesus As poverty causeth wealth to seeme Lact. lib. 2. c. 8. de orig erroris good as darkenesse commendeth light and sicknes health and death life so our imputed righteousnes the glory of God Wee are as passengers on the sea wee have many waves to overturne our shippe God biddeth us undoe our Cables cast out our anchors Hebr. 6. and fasten them in Christ but a sister of ours that saileth with us unlooseth our Cables and casteth out our anchors on the sand on our works not on Christs works But still to prosecute this point base miserable men will not bee beholding to God but they will barter or cope with God as our men doe in Ice-land and give him so many pilgrimages fast so many dayes heare so many Masses and doe so many works till God bee satisfied but our sinnes are infinite and Gods Majesty is infinite and our works are finite how therefore can they answere that which is infinite In finitum ac infinitum nulla est comparatio There is no comparison betweene that which is finite and that which is infinite The Papists are like the madde man Thraselaus who comming to the haven Piraeum imagined all the shippes to bee his but being cured of that madnesse saw If wee see our sinnes we will extoll Gods grace his poverty so they imagine all their works to bee good Heaven to bee this earth Purgatory to bee theirs all to bee theirs but when they shall see their sinnes truely they will bee of another minde as was Cardinall Poole who said that Gods grace cannot bee extolled too high nor mans righteousnesse cast downe too low so said Luther so said Staphilus so said Turrian wishing that hee had never written against Sadele The third title is glory For shutting up his Epistle with thankesgiving he ascribeth to God glory glory is the commendation of our lippes from the bottome of our hearts for benefits received The Apostle calleth it the cabves of our lips they in Hebr. 13. the Law offered unreasonable calves wee the calves of our lips they offered strange flesh wee our owne flesh they beasts wee our selves Whereupon Paul I beseech you brethren by the mercies of Rom. 12. 1. God that yee offer your bodies a quicke an holy and lively acceptable sacrifice to God God himselfe prescribeth this order in trouble first to call upon him secondly a promise of hearing us thirdly a precept to give thanks Call upon mee in time of trouble I will heare Psal 50. 15. thee and thou shalt glorify mee Wee performe the first God the second but wee performe not the last wee pray in misery but wee give not God glory after that wee bee delivered from that misery Thus the Israelites when God slew them they sought him Psal 78. 34 35 36. and they returned and sought God earely and they remembred that God was their strength and the most high God their Redeemer but they would not glority and praise him for their deliverance but flattered him with their mouth and dissembled with him with their tongue Ten lepers prayed loud in their trouble for they lifted up their voices and said Iesus Master have mercy on us but they were mute as fishes Luk 17. 13. 17. after their deliverance but one glorified God for his clensing witnes our Saviour himselfe Are there not ten clensed where are those nine they have not returned to give God praise save onely this stranger The tenth man with them returned to give thanks and glory to God but not the twentieth not the hundred man with us will glorify God Many pray loud in their misery like the prisoners in the castle The sicke man in his griefe with Ezechiah Esa 38. turneth his face to the wall and prayeth earnestly unto the Lord like a Crane and a Swallow so doe they chatter and mourne as Doves with their eyes lifted up on high So the Mariner in a storme prayeth as the mariners in Assyria who cried every man Ionas 1. 5. to his God and cast the wares that were in the ship into the Sea for the safety of themselves so the souldier in the battell prayeth earnestly to God as the Souldiers of Asa the husband-men in a drought pray for rayne like the Tenne Tribes but when health commeth when it is calme with the mariner when the victory is obtained of the souldier when a gracious raine is fallen to the husbandman they forget thankefulnesse and robbe God of his glory Many in their sicknesses Thankesgiving the chiefest dutie of a Christian promise great zeale and goodnesse and thankefulnesse but they are like the man in Erasmus his Naufragium who in a storme promised the virgin a picture of waxe as bigge as Saint Christopher but when he came to shore would not give a tallow candle Wee promise mountaines but yeeld mole-hils Paul saith As Ephes 5 3 4. for fornication and all uncleannes or covetousnesse let it not be once named among you as it becōmeth saints neither filthines neither foolish talking neither jesting which are things not comely but rather giving of thanks As though the life of a Christian should bee spent onely in praising God as if our tongues were given us onely to that end as if hee had said Iest not Raile not Speake not ribauldrie but rather give thankes use thy tongue to Gods glory and whether 1 Cor. 10. 31. yee eate or drinke or whatsoever yee doe doe all to the glory of God They that have not glorified God here shall not bee glorified in the life to come those tongues shall burne in Hell this is to lay a good foundation Paul willeth Timothy to charge rich men that that they doe good that they bee rich in good workes 1 Tim. 6. 19. that they be ready to distribute and communicate laying up in store for themselves a good foundation against the time to come that they may obtaine eternall life Now there is not a better worke than to glorifie God therefore give thankes and sing with the heavenly souldiers Gloria in excelsis Glory bee to God on high Those tongues shall not sing the New song nor follow the Apot. 14. Lambe that here have given God no glory Let thy heart meditate of Gods goodnesse and let thy tongue utter it it is that which God requireth Let them confesse before the Lord his Loving kindnesse and his wonderfull workes before the sonnes of men Nicephorus Psal 107. 15. reporteth of Nestorius the Hereticke that after his
condemnation in the second Councell of Ephesus his members consumed and his tongue rotted in his mouth The like the tripartite History reporteth of Nicasius the Donatist and the Eumenians who eate up Cyrillus liver or heart with salt The toungs of the wicked shall rot in this life or burne in hell fire that give God no glory T is not enough to meditate of Gods goodnesse in thy heart but thou must also proclaime it with thy tongue Noli nimis vultum seu oculos meditationis intueri nam meliora sunt ubera gratiarum actionis Doe not behold the countenance or eyes of meditation too much better are the brests of prayses and thankesgivings David said I will alwaies give thankes unto the Lord Psal 34. 1 2. his praise shall bee in my mouth continually my soule shall glory in the Lord c. So let us alwayes praise our God and never rob him of his glory There bee two sorts of theeves that robbe God the proud man and the envious the proud man robbes him of his glory the envious of his Iustice these bee greater robbers than the Sabeans Iob 1. 14 17. who carried away Iobs Oxen and Asses then the Caldeans who carried away his Camels then Achan who stole the wedge Wee should exercise our selves to this duty of thankfulnes of gold then Barrabas for all these robbed but from men but these from God and that not the least thing but the greatest his glory When we should sound our praises and glory to God we are silent like Pythagoras Schollers who spake not in five yeeres like the dumbe man in the Gospell who spake not at all Ios 7. Mat. 27. I appeale to your consciences whether for fourty requests made to God we have given him one thanks No no shame may cover our faces wee may hang downe our heads with the Publican and say Lord be mercifull unto us ingratefull unkind forgetfull Luk. 38. and vile men The Father of all mercies and the God of all consolation give us eyes to see and hearts to feele so great unkindnes Let us awake our tongues our hearts as David did and let us say My heart is fixed ô God my heart is fixed I will sing Psal 57. 7 8 9. and give praise awake my tongue awake viole and harpe I will awake earely I will praise thee ô Lord among the people and I will sing unto thee among the nations There is a spirituall palsy in our tongue that wee cannot praise God a vaile is over our eyes that wee see not Gods glory an impostumation is in our eares that wee heare not his Word a Cardiaca passio hath covered over our hearts that wee thinke not of his blessings a lethargy in the whole man that we give him not glory say therefore with David Awake ô my tongue awake viole and harpe I will awake earely Psal 103. 1 2. I will praise thee ô Lord among the people and I will sing unto thee among the nations Speake unto thy soule chide it and say My soule praise thou the Lord and all that is within me praise his holy name My soule praise thou the Lord and forget not all his benefits Vow to God as the Prophet did that thou wilt praise the Lord during thy life Yea as long as thou hast any being to sing unto God and fulfill his desire I meane Davids ô sing praises sing praises unto Psal 146. 1. our God sing praises sing praises unto our King for God is the King of the whole earth sing yee praises with understanding Marke how hee doubleth redoubleth his words as Roscius did his gestures as the Nightingale doth her notes as the Camelion doth her colors When the people would not praise and glorify God hee spake to the Heavens Heare ô Heavens and harken ô earth And Esa 1. 3. Ier. 9. 22. hee spake unto the earth O earth earth earth heare the Word of the Lord. And hee spake unto the mountaines Heare ô mountaines the Mich. 6. Lord his quarrell and yee mighty foundations of the earth He may do so now this English people will give him no glory yet all that we have our wit our wisdome our riches our honour our authority we should use these to his glory this is the right end why God hath given them wee must not seeke our owne glory in them but Gods when Herod was magnified of the people for his eloquence and honored as a God Immediatly the Angell of Act. 12. 23. the Lord smote him because he gave not the glory to God and so hee was eaten of wormes and gave up the Ghost O brethren it is wonderfull that the Heavens raine not downe fire and brimstone upon us Our unthankfulnes deserveth Gods vengeance as upon Sodom that the ayre infect us not as it did Iuda that the earth openeth not and swallow us quicke to hell as it did Corah and his company that the fire burne us not as it did Sodom For that which Christ objecteth to the Iewes may be verified of Gen. 19. 2 Sam. 24. Numb 6. 16. us How can yee beleeve which receive honour one of another and seeke not the honour that commeth from God alone In all things that wee doe wee must seeke to set forth the glory of God If any man Minister saith Saint Peter let him doe it as of the ability which God ministreth that God in all things may bee glorified Iohn 5. 44. 1 Pet. 4. 11. through Iesus Christ Say to God as Aeschines said to Socrates when others gave him gold silver Iewels Aeschines gave himselfe like the poore widow who cast into the treasury two mites even all her substance So give God all thine eyes to see his glory thine eares to heare his Word thine heart to beleeve in him thy tongue to praise him thy foote to follow him and thy hand to serve him and let the saying of the Apostle bee never forgotten Yee are bought with a price therefore glorify God in 1 Cor. 6. 20. your bodies and in your spirits which are Gods stirre up thy tongue therefore to speake of God and his works plentifully shall thy bow and thine arrowes thy hawke and thy hound thy cart and thy plough have thy tongue tied to them to delite in their talke And shall not the Minister in Christ Iesus Hath thy tongue no portion in such heavenly things Or if it it bee in thy heart will it not fill thy mouth with praise Sermo index animi thy speech is a messenger of thy minde an Heavenly heart will use Heavenly talke and an earthly heart sendeth out vaine and earthly words deceive not thy selfe such as thy speeches are such is thy heart if thou canst eate drinke ride play journey with men and seldome or never talke of God it argueth a barren heart If there bee no meate in the dresser there is little in the kitchin the mouth is as the dresser the
heart is as the kitchin wherein things are prepared for God the vessell is at tilt when dregs and lees wanton and filthy speeches bee drawne from the heart the quiver is empty when never an arrow can bee drawne out never a word that savoureth of goodnes but all our speeches are for our profit or our pleasure wee are men of polluted lippes CHRIST is the fountaine of the water of life and Esa 6. Esa 35. faith in the heart is as the leads or pipes that receive it and hold the water and confession is as the cocke of the conduite Rom. 10. the spowte that lets out the water to all commers Earthly men seldome talke of CHRIST but wee have not so unfruitfully learned CHRIST nor so unhappily given witnesse of his trueth but better things belong to us in better wayes wee will runne our course in a better hope lay downe our bodies Let them talke of the world that make it their portion wee looke for a City whose builder and maker is God Let the Aegyptians talke of their walled The godly talke of God and praise him Cities Nabuchaduezzar of his buildings the foole of his barnes the voluptuous of his hawks and hounds wee will speake of God and our care shall bee to glorify him hee is a God of glory and his is glory to him will wee give glory and honour and thanks for evermore THE ONE AND FORTIETH SERMON VERS XXV To God onely Wise and our Saviour bee Glory Majesty Power and Dominion How Majesty is ascribed to God THere bee six Attributes here in this verse of God Wisedome Salvation Glory Majestie Dominion and Power Wee have handled and heard of three of them that is of his Wisedome Salvation and Glory and I am to speake of the other three Majesty Dominion and Power Majestie is his incomprehensible greatnesse which worketh wonders and bringeth forth most excellent and rare workes to ascribe therefore unto God a power and an incomprehensible might whereby hee doth the workes of wonder is to render majestie to God Hereupon said David Blessed bee the Lord God even the Psal 72. 18 19. God of Israel which onely doth wondrous things and blessed bee his glorious name for ever and let all the earth be filled with his glory so bee it Therefore is David so earnest with the tyrants and great men of the world to give this Majesty to God and addeth often Vno oris halitu that the voyce of the Lord doth all Give unto the Lord O yee mighty give unto the Lord glory and strength give unto Psal 29. 1 2 3 4 10. the Lord glorie due unto his name worship the Lord in his glorious Sanctuary Miracles admired for the the rarenesse The voice of the Lord is upon the Waters The God of glory maketh it to thunder the Lord is upon the great Waters the voice of the Lord is mighty the voice of the Lord is glorious c. The Lord sitteth upon the floud and the Lord doth remaine King for ever Hee repeateth one thing often over for wee passe over all the workes of God without consideration like horse and mule that have no understanding and they are buried in the grave of oblivion Wee Psal 22. will not confesse before the Lord his loving kindnesse and his wonderfull workes before the sonnes of men They that dwell in darknesse and in the shadow of death being bound in miserie Psal 107. 8 10 14 15. and yron hee brought out of darkenesse and shadow of death and brake their bands asunder Let them therefore confesse before the Lord his loving kindnesse and his wonderfull workes before the sonnes of men The like hee saith of the sicke whose soule abhorreth all manner of meate and they are hard at deaths doore and of the mariners which goe downe to the Sea in ships and fee the wonderous workes of God and to all these one and the same conclusion is repeated Let them confesse before the Lord his loving kindnesse and his wonderfull workes before the sonnes of men Wee see many wonders but wee give not God praise in them a wonder lasteth but nine dayes Vilescunt omnia Dei miracuâ—â— all Gods miracles are vile and are not regarded Augustine said God doth not now miracles ob duas causas for two causes First Ne vilescant miracula as I said before Secondly Ne terrena semper Aug. lib. 9. de civitate Dei quaeramus that wee should not alwayes seeke after earthly things it is as great a miracle to governe the World as to feed Iohn 6. five thousand men with five loaves and two Fishes Et tamen illud ownes mirantur hoc nemo yet all men wonder at that none at this Non quia majus sed quia rarum not because it is the greater but because it is rare it is as great a miracle to raise a barley kernel as to raise a dead body out of the grave Vilescit tamen 1 Cor. 15. ob assiduitateÌ„ yet this is not respected because of assiduity whereas the other is thought impossible The Israelites saw the light of Aegypt turned into darkenesse the waters into bloud the dust into lyce the bitter waters of March into sweete the Psal 105. Heaven open to give them Manna the rocke open to give them drinke the flint stone turned into a well yet doubted of Gods Psal 78. Majestie in giving them bread The Pharisees saw and perceived the blind to see the deafe to heare the dumbe to speake the lame to walke the dead to live yet blasphemed God The Luke 7. Iewes saw the fiery and cloven tongues yet railed on the Apostles as men not full of the Spirit but full of new wine Wee Act. 2. in England have seene wonders in Heaven as strange starres never seene before blazing Comets at other times and wonders in Anno 16. Eliz. the Sea as fishes at the I le of Tennet two and twenty yards long and wonders in the Earth as trees to remove in Dorset-shire and Hereford-shire yet have wee ascribed to God no Majestie Nay God reveales himselfe six wayes greater wonders than these have we seene for God did restore to us the light of the Gospell in the greatest darkenes of the world hee did unhorse the Pope in the time of King Henry the eighth and increased the light of it as the noone-day in the dayes of Edward the sixth and after it was eclipsed hee restored the light of it in the daies of Queene Elizabeth he hath put down the Northerne tumults hath drowned the Spanish Navy Oh that men would therefore praise the Lord for his goodnesse and declare the wonders that hee doth for the sonnes of men But alas we have eyes but wee see not eares and heare not wee have hearts like mules and understand not wee see no more than beasts wee are as stockes and blockes what folly hath Ier. 5. 21 23. wrapped up all our
the highest degree as God complaineth I have nourished and brought up Children but they have rebelled against mee The Oxe doth know his owner the Asse his masters crib but Israel Esa 1. 2 3 4. hath not knowne my people hath not understood We are a sinfull nation a people loden with iniquity a seed of the wicked corrupt children We have forsaken the Lord and provoked the Holy one of Israel to anger We professe to serve God but in works wee deny God we have a shew of godlines but inwardly wee deny the power of it our profession Tit. 1. 16. 2 Tim. 3. is like the apples and grapes of Sodom faire to the sight but if you touch them they vanish to smoke so all our profession standeth in words not in works as Iames said Ostende mihi fidem per opera Shew mee thy faith by thy works so Ostende Iam. 2. mihi regnum Dei per subjectionem tuam Shew mee the Kingdome of God by thy subjection by thy obedience which is due to his Word apply thy heart to keepe his statutes alwayes unto the end Bee not deceived God will not thus bee mocked in fine wee shall receive the reward of Rebels Quid dicta audiam cùm facta videam What should I heare words when I should see deeds as Moses said to Israeel laying out their severall rebellions So might I lay out the rebellions of England 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 egge and bird all naught our Fathers naught and wee also our Fathers have forsaken God and kept not his Law and we have Notorious sinners Satans subjects done worse than our Fathers and walke every one after the stubbornesse of his heart As well may wee spit on Christ Iesus buffet and beate him with a reed and cry with the mockers Haile King of the Iewes as kneele in the Church and say Thy Kingdome come Lord and yet in our deeds promote the kingdome of Satan disobey and not receive the Word which is the power of God Rom. 1. 16. to salvation to every one that beleeveth Therefore hee so highly extolleth it saying The weapons of our warfare are not carnall but mighty through God to cast downe holdes casting downe the imaginations 2 Cor. 10. 5. and every high thing that is exalted against the knowledge of God and bringing into captivity every thought to the obedience of Christ Wee pray to be like the Angels we must strive then to come neere Mat. 6. them in obedience Three properties are noted in the Angels Obediunt Libentissimè Citissimè Fidelissimè most Willingly Speedily Faithfully They are willing to obey and so wee read that one Angell with speed killed an hundred fourescore and five thousand of the Assyrians in one night We must be like Angels if we looke Esa 37. to live with Angels they praise God day and night so must we Esa 6. But it may bee said of most of us that which Vivaldus said of Corasius Erat foris Cato intus Noro he was a Cato without a Nero within foris Angelus intus Diabolus an Angell without a Divell within foris Agnus intus Lupus a Lambe without a Wolfe within Deum ore laudabat corde factis negabat hee praised God with his mouth but denied him in heart in deeds tales sunt mancipia Diaboli such are the slaves of Satan God doth not raigne as a King in them his grace hath no dominion over them they are in the snare of the Divell and are taken of him at his will In this sence Christ called the Iewes the sonnes of the Divell Yee are of your father the Divell and the lusts of your father will yee doe so 2 Tim. 2. 26. Iohn 8. 44. 1 Iohn 2. 14. Iohn saith in the contrary I write unto you babes because yee have knowne the father Impij servi sunt tot daemoniorum quot vitiorum the wicked are the servants of so many divels as they have sinnes and transgressions it is the divell that hath dominion over them not God by his grace As there is in the body a palsy that striketh the one halfe and an Apoplexy that striketh the whole body so there is in our soules a spirituall palsy if not an Apoplexy our understanding is not lightned with the doctrine of God and our will is not enflamed with the Love of God to doe his will as it becommeth us Hereupon Saint Augustine crieth out Augusta foeda est domus Aug. animae meae Straight and filthy is the house of my soule but when thou commest vnto it ô Lord it shall bee enlarged and mundified of thee it is ruinous Lord repaire and amend it it is filthy Lord clense it and wash it there be many things in this Christ will dwell and raigne in a pure soule house of my soule which may offend thy sacred eyes but who shall purge it and purify it or unto whom shall I cry but unto thee Ab ocultis meis purga me Clense mee from my secret sinnes Let this bee our prayer and pray with that spirit wherewith Augustine prayed it and no doubt God will heare thee and have a Kingdom in thy soule This testimony is true the Heavens have sealed unto it and the living God hath spoken it of the children of men and blessed are wee if wee beleeve it there is more happinesse in one day of Gods service and under his Dominion then in ten thousand dayes of vanity in which Satan hath dominion and wee fall from the Lord of life The sixth and last attribute is Power wherein the excellent praise of God consisteth which is the ability in God to do what hee listeth like unto the former attributes but not all one with them haec enim magis conjungi quà m confundi velim I had rather conjoine these things than confound them as Calvin said in another case Of this power speaketh David O Lord my God thou art Psal 104. 1. exceeding great thou art clothed with glory and Majesty And of this power speaketh Esay Who hath measured the waters in his fist and counted Heaven with a spanne and comprehended the dust of the earth in Esa 40. 12. a measure and weighted the mountaines in a weight and the hilles in a balance And of this power of God speaketh Salomon Who hath Prov. 30. 4. ascended up to Heaven or descended Who hath gathered the Wind in his fist Who hath bound the Waters in a garment Who hath established all the ends of the world What is his Name or his Sonnes Name if thou canst tell And in respect of this power Christ said Ecce vobiscum sum Behold I am with you to the end of the world whereupon Mat. 28. 20. Aug. Augustine finely Iturus erat Christus ad dextram Patris per mortem praesentia Corporali In regard of his Corporall presence he was by death to goe to the right hand of his Father and in regard of his
Spirituall presence hee is with his Church unto the end of the world secundum ineffabilem invisibilem gratiam impletur illud Ecce vobiscum sum according to his unspeakable and invisible grace that is fulfilled I am with you alwayes to the end of the world but according to the flesh which the Word did take and as hee was borne of a Virgin and apprehended of the Iewes and fastned to the Crosse and as he was taken from the Crosse and wrapped in linnen clothes and laid in the grave that is fulfilled which is said Mee yee shall not have alwayes for forty dayes after Iohn 20. his resurrection hee ascended Et non est hîc and hee is not here for hee sitteth at the right hand of his Father in Heaven est hîc and yet he is here for he departed not from them in regard of his Majesty and power but is still with them Magna quidem sententia tali viro digna A worthy saying fitting so worthy a Father As the soule is whole in the whole body and whole in every part of the body so Christ secundum potentiam by his power and might is all whole in Heaven all whole in earth and all The Christian is strong in Christ who is all sufficient whole in every part of the earth and this is our comfort for in his passion love is kindled in his resurrection faith is confirmed in his resurrection hope is strengthned for while our Head by his power ascended into Heaven wee also with him shall together ascend For all power is given unto him If Iacob understanding that Mat. 28. Ioseph was alive could say Sufficit mihi quòd filius meus vivit It suffiseth me that my sonne liveth much more ought every faithfull Gen. 45. soule to say It sufficeth mee that Christ liveth and sitteth at the right hand of his Father who is unto me in mourning mirth in hunger meate in sicknes health in poverty wealth in darkenes light in weakenes power in death life and this is to give power to God alwayes to depend and hang on his power not to say as the Aramites to make him weake in one place and at one time and strong in another place and at another time but strong 1 Reg. 20. 28. for ever in his strength wee are strong in his victory wee overcome In all things wee are more than conquerors through him that loved Rom. 8. 37. us Conquerers and more than conquerers What is this more than Conquerors O noble Apostle thou wantest words to expresse thy meaning what men or Angels can expresse it fitly what wee shall call this more Rest in him trust in him though your bodies bee weake your beauty fraile your health uncerten your life short your honours vaine your pleasures brittle your troubles great your wisdome little your vertues few your affections many and turbulent and one day yee shall bee conquerours and more then conquerours for his power is made perfect through weakenes he can bring strength out of weakenes light 1 Cor. 12. 9. out of darkenesse life out of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and make the weake things of the world to confound the mighty 1 Cor. 1. 27. Thomas Aquinas doth set out unto us the power of God by the Aquin. order of naturall things Nam majora sunt quae semper nobiliora for they be the greater which are alway the most noble saith hee As in the Elements the Water is ten times more then the earth in greatnes the ayre is greater than the water the fire which wee call the ayre is greater than the ayre and the Heavens are greater than the fire and the highest Heaven greater than the rest because it containeth and is not contayned God therefore which made all is more noble more great than all and is infinite in his essence and power Sum qui sum I am that I am is his name he is of himselfe as Kings are of themselves in their owne Kingdomes we of him as the authority of Magistrates dependeth on the King I am that I am is his name As the eye Exod. 3. which is ordayned to see all colours wanteth all colour otherwise all things should seeme to bee of the same colour so the first Mover is subject to no body and yet can rule all bodies by his power and to bee ruled of none his power is incomprehensible The meditation of Christs power is sweet and comfortable who can despaire knowing that in him is fulnes of power Thus the Christ is all in all unto us Apostles solaced themselves among the middest of their persecutions thus let us solace our selves for who can doe as Christ Act. 4. hath done Aesculapius among the Heathen is adored as God in physicke but Christ hath cured all diseases he hath given sight to the blind and tongues to the dumbe and legges to the lame Mat. 9. Luk. 7. and life to the dead Aesculapius did it by hearbes but Christ by his Word Hercules is adored for his strength for killing men beasts and monsters but Christ hath overcome Divels and death it selfe Bacchus is worshipped for wine and Ceres for bread but Christ Hebr. 2. turned water into wine and fedde five thousand men with five 1 Cor. 15. Iohn 2. cap. 6. loaves and two fishes Minerva is famous for learning but Christ by twelve unlearned men subdued the world Alexander with the sword and the Apostles with the Word one of the greatest miracles in the world Athanasius libro de incarnatione Christi layeth out the power of Christ foure wayes that at his first comming the miralces of Boetia Licia Lybia Aegypt Cabirus ceased and secondly all the oracles of the Divels in Delphos Dido Delos and all Greece thirdly their magicke of Chaldaea and India vanished then away and lastly that the wisdome and eloquence of Philosophers was silenced and suppressed by the doctrine of the Apostles Whereupon libro de Passione Dei he thus crieth out O Christe tu lumen nobis in tenebris illuminasti thou ô Christ our light didst Iohn 3. 19. lighten us in darkenes thou at the right hand of thy Father hast Act. 2. loosed our sorrowes thou being life hast quickened us being dead Col. 2. thou being poore hast inriched us with thy poverty thou being 2 Cor. 8. Rom. 8. 38. our Mediatour hast reconciled us to thy Father thou art to us all in all If any object that hee cannot doe some things for hee cannot lie I answere that Gods power doth not fight with Gods truth Dicitur omnipotens faciendo quod vult non patiendo quod non vult he is called Omnipotent in doing what hee will not in suffering what Aug. lib. 5. de Civitate Dei hee will not Nil Deo difficile There is nothing hard for God Potest Deus omnia sed non vult God can doe all things but hee will not
substance remaine ever 81 The Scriptures immutable tradition uncertaine 82 Divers acceptions of Saints ibid. The Saints onely the subjects of true Faith 83 The wicked usurpers of Gods gifts ibid. Whatsoever they have is for the Saints sake 84 Sermon 8. THe Church and Religion hath many adversaries 85 Every thing hath its contrary ibid. Religion cause of division 86 Religion must bee maintained to death ibid. Secret enemies most dangerous especially such as in a shew of Religion seeke to undermine Religion ibid. The Divell opposeth the Church sometime as a Lion by cruelty sometime as a Serpent by subtilty but he hurts most by subtilty 87 Poperie prevailes most by policy and fraud 88 All Atheists without God before regeneration and conversion 89 There is a two-fold life the one of Nature the other of Grace 90 Most men live as Naturalists ibid. Atheists worse than Divels ibid. Nature teacheth that there is a divine Power 91 Gods power ruleth in all things and doth often change the course of Nature ibid. Reasons to prove the divine Power 92 Religion is more in profession than practice 94 Many by their lives seeme Atheists ibid. Vngodlinesse hath two branches iniquity in life and manners and impurity in Religion ibid. Many turne the grace of God into wantonnesse ibid. Gods grace and bounty ought to leade to Repentance not to make men presumptuous 95 Afflictions make us seeke God 96 Prosperitie makes us forget him and grow rebellious 97 Wee may not despise or renounce the creatures or blessings of God as the Stoicks Anachorites Hermites c. have done ibid. Epicures their practice described and their end 98 vnde 99 Popish Doctrine tends to licenciousnesse ibid. Sermon 9. GOd is denied many wayes 101 They that professe God and live ungodly denie him ibid. Six degrees in sinne ibid. Gods creatures declare him foure wayes 103 God is present foure wayes ibid. The wicked that deny God here shall hereafter feele and acknowledge him ibid. God is one in substance three in person ibid. The Heathen worshipped many gods and the Papists invocate many as Gods yet there is but one onely true God ibid. The unity and trinity in the God-head illustrated by divers resemblances 104 Christ is denied many wayes 105 Faith is most eminent and confident in persecution ibid. Christ is denied when either the sufficiency or efficacy of his death is denyed 106 Knowledge and profession of Christ without practice nothing worth ibid. The Papists deny the offices of Christ consequently 107 Christ onely paid the full ransome for our Redemption 108 Christ our Lord jure Creationis Redemptionis ibid. Divers effusions of Christs bloud especially five 109 Christs passions for us require that wee should consecrate our whole selves and all the service of our soules and bodies him 110 Sermon 10. DEstruction the end of the ungodly 112 Looke not on the present estate but the end of the wicked 113 God is said to write in a booke for the certenty of his decree 114 Gods decree hath two parts Election Reprobation ibid. The causes of either not to bee inquired after 115 Gods judgements often secret alwayes just ibid. Wee must not pry into Gods secrets ibid. Gods will the cause of our election not faith or works 116 Five signes of election 117 Our election perfected by many degrees 118 Reprobation a second part of Gods decree 119 And as he electeth some so hee reprobates others ibid. As all things els have their contraries so the elect theirs namely the reprobate 120 God ordereth sinne but urgeth not to it ibid. Mans sinne and destruction come from himselfe 121 Three opinions concerning Gods dealing in sinne 122 How God is said to cause evill ibid. How God dealeth in reprobation 122 More then Gods bare permission in sinne ibid. How God is said to harden and to blind 124 God worketh by evill men not in them ibid. God Satan and Men concurre in the same action yet have different ends 125 Sermon 11. THough we know much yet we had neede be put in remembrance 527 Continuall instruction like the continuall dropping of raine ibid. Itching eares listen after novelties rather then wholesome doctrine 129 Preaching alwayes necessary otherwise the soule decayes in grace 130 If instruction faile Satan prevailes ibid. Meditation recordation chiefe meanes to enrich the soule 131 God first offereth mercy before hee inflict judgement 132 Gods abundant mercies and miraculous deliverances of the Israelites 133 Gods wrath upon the Aegyptians ibid. Gods abundant mercies to England 135 God allures by mercyes before hee punisheth 136 Contemners of Gods mercies severely punished ibid. Sinne pleasant in the committing in the end damnable 137 God suffereth the wicked till their sinne be at the full 139 God punishes some sooner some later ibid. Looke not on their present estate but their end 140 Sermon 12. INfidelity the cause of Israels destruction 140 And of their sinne the roote 141 Faith the gift of God 143 And the originall of all vertues ibid. True faith is in few 144 Most men led by the flesh rather than by the Spirit ibid. Faith hath a triple foundation ibid. Faith threefold justifying of miracles hystoricall 145 The causes of Salvation ibid. The just live by Faith if no Faith no accesse to God no interest in him 146 Degrees of Faith ibid. God giveth grace according to the measure of Faith 147 Faith all in all in applying and assuring Salvation ibid. The Angels that fell committed many sinnes in one ibid. Wee must bee wise according to sobriety 148 Angels though Spirits in essence yet appeared in divers formes ibid. The sinne of Angels in generall was Apostacy 149 Some Apostacy is unpardonable ibid. Why the Angels that fell were not restored 150 Three reasons of Dorbell why the wicked shall bee punished in Hell more than the Divels recited rejected ibid. All apostacy dangerous though some not damnable ibid. It is the end that crownes all our actions 151 The Christian must be alwayes increasing ibid. The wicked grow worse and worse 152 There is a decay in most ibid. The estate of Angels considered in regard of three severall times namely of Creation Confirmation last Iudgement 153 Divers names of Angels 154 Whence the Angels fell ibid. God the head but not the Redeemer of the good Angels 155 The time of the fall of Angels uncertaine as also the places whither ibid. The Divels though many in number yet there is one chiefe 156 How the Divell is said to worke and to be in the wicked ibid. The Divels though malicious Spirits yet agree in mischiefe 157 Division the cause of confusion 158 Sermon 13. THe case of the Angels most fearefull to be cast out of Heaven 159 Their abode is not certaine but some in the Ayre some in the Earth some in the Sea 160 The Divels malice infinite but his power by God limited ibid. Satan is said to be loosed Apoc. 20. 7. not simply but comparatively 161 The Divels and wicked
excellent of all vertues 413 All vertues vaine without love ibid. Many excellent properties of Love 414 Little love in this age ibid. Love makes men of one heart 415 Many men implacable cruell like Wolues or Divels ibid. An exhortation to love 416 Foure properties of love that it be holy just true constant ibid. The love amongst Atheists and impious condemned 417 The excellency of Love ibid. Atheists agree like a kennell of dogs 418 Most love for lucre ibid. Gods love to us infinite 419 Gods love to us diversly distinguished ibid. Gods loue set out by all the dimensions yet transcendent and unmeasurable ibid. No love comparable to Gods Love 420 Gods love to us the cause of our love to him and the godly ibid. Foure reasons or motives to incite us to love God 1. à mandato 2. ab aequo justo 3. à commodo 4. ab officio 421 The manner how God is to bee loved 422 Love a debt that all owe to God and man but few poy it ibid VVe must shew our love to God by keeping his commandements and serving him 423 An honorable and happy thing to love God ibid. Sermon 34. THe hope of eternal life allays the hardnesse of Gods Commandements 425 Hope of reward makes men endure labours and dangers 426 The blessed estate of the Saints in Heaven 427 Christ and the Saints in their sufferings had an eye to the reward ibid. The joyes of Heaven unspeakable incomprehensible 428 The glorified bodyes shall have spirituall and heavenly qualities namely clarity agility subtility unpassibility and immortality 429 The principall points wherein the glory and joy of the glorified soule and whole Saint consist 430 Earthly mindes regard not Heavenly joyes 431 Divers errours concerning eternall life 432 The joyes of Heaven eternall and infinite ibid. Heaven compared with the wombe of the world 433 An exhortation to seeke after eternall joyes ibid. Eternall life onely the free gift of God 434 Merit end mercy gift and desert opposite ibid. Papists works many of them merit death 435 Merit three-fold Congrui Digni Condigni ibid. None can merit ex condigno but Christ 436 Our works cannot merit because finite and unperfect ibid. Christs righteousnes ours 437 Our works merit not jointly with Christs ibid. Grace threefold Praeveniens Subsequens Consummans ibid. Many Papists renounce their merits and fly to Gods mercy 438 Our election vocation justification sanctification all from grace 439 We must not trust in our works but confesse our sinnes ibid. Sermon 35. DIscretion necessary for distinguishing sinnes and sinners 441 Ministers must use discretion not deale alike with all sinnes and sinners ibid. How to restore with mâ—ekenes them that are fallen 442 VVee should pitty and pray for sinners and not despise them ibid. Many men more compassionate toward their beasts nhan brethren 444 Wee must tak away sinnes with mildenesse and mercy if possible ibid. Reproofe though not pleasing yet profitable 446 Compassion must be shewed especially to the soule 447 The Saints bewaile the estate of the wicked ibid. Threats of judgement belong to the wicked 448 The obstinate must be terrified not soothed ibid. Iudgements denounced against soothing false prophets 449 Reproofes more profitable than soothing flattery 450 Excommunication a grievous censure ibid. Excommunication three-fold 451 Two uses of Excommunication ibid. Sermon 36. THe sinner alwayes in danger 452 The fickle estate of the wicked set out by divers resemblances 453 No estate permanent 454 Sudden destruction waite on the wicked ibid. Death comes not sudden to the Godly 455 The Godly prepare by repentance and godly life for death while they have time 456 Repentance must not be deferred ibid. The saving of soules a most blessed worke 457 Though God save yet both Grace and Faith and Ministery concurre 458 Tho Ministrie being Gods ordinance to save soules is not to be slighted though the World despise them ibid. Foure faculties in the soule whereby it converts the food of the Word and Sacraments to nourishment of the spirituall life 459 The necessitie and excellent fruits of the Ministery set out by divers resemblances 460 The happy estate of them that have means of knowledge 461 Salvation and the misery of them that want it ibid. Sermon 37. NOt onely evill but all appearance of evill is to bee avoided 462 Sinne must bee hated not sported at if if wee love our owne soules ibid. No communion to be holden or society with the wicked 463 Wicked men must be avoided in respect of God and ourselves ibid. Sinne as contagious as the plague and more dangerous 464 Wee must hate sinne because the whole Trinity detest it 465 Wee must hate sinne because Satan is the author being enemie to God and our soules ibid. Sinne must bee hated because it dishonours God not our selves 466 Wee may not hold amity with the wicked boing Gods enemies 467 The amity of the wicked treachery ibid. Sinne onely is hated of God and man and not the person except reprobate 468 Two judgments the one of Faith the other of Charity 469 Wee must leave sinne of conscience not for other respects 470 The punishment of sinne ought to deterre from sinne ibid. Earthquakes an evident signe of Gods anger and a forerunner of judgement 471 Many earth-quakes in many places and much hurt 472 Christians not to be prophaned 473 Sermon 38 VVE are not sufficient to doe any good of our selves without grace 476 Exhortations do not shew what we can but what we should doe 477 Grace both preserves from falling and raiseth us being fallen 478 Our enemies many and powerfull 479 Prayer the best meanes to repell Satan and his temptations 480 All sorts of men have fallen even the Saints ibid. All have the Seminarie of all sinnes in them 481 Grace worketh all in all ibid. Wee walke in the middest of snares 482 God suffered Adam and doth still suffer the Saints to fall for divers reasons 483 Difference betweene the sinnes of Saints and Reprobates ibid. Whether and how the Church may erre 484 The best have erred ibid. The Pope may erre and many of them have erred 485 The distinctions about the erring of the Pope nice and frivolous 486 Sermon 39. HOw wee are said to bee blamelesse notwithstanding we are full of sin 487 Two kindes of righteousnesse 488 Our righteousnesse consists rather in the remission of sinne than perfection of vertue ibid. How we are said to be perfect and yet imperfect 489 The Iesuits and latter Popish writers the worst 490 The Church and members of it impure in it selfe but perfect and pure in Christ 491 Our service may be sincere not perfect 492 Iustification by workes confuted how justified by faith explained 493 Papists flye to the mercy of God and merit of Christ 494 No true joyes and pleasures in this world but all in Heaven ibid. The Saints in Heaven shall have fulnesse of joy undique 495 Heaven the land of the living and Earth land of dead men 496 God shall be all in all to the Saints in Heaven ibid. Worldly minded men desire not Heaven 497 Our life nothing to eternall life ibid. All honours and pleasures on earth nothing to them in Heaven 498 The World fraudulent turbulent momentary 499 Christ the onely comfort to the elect both in this life and that to come ibid. Many hindred from Heaven by pleasure Sermon 40. PRayer and praise the two chiefest parts of Gods worship must follow one another 501 The glory of God hath beene celebrated by all Saints 502 Wee slauld not thinke of the mercies of God in Christ without praising him 503 God described by many attributes yet none can sufficiently set him out ibid. God onely wise all men ignorant and foolish 504 Wee have no true wisedome till infused by God ibid. All wisedome and Knowledge hid in Christ 505 Destinction betweene Science and Sapience ibid. Worldly wisedome folly ibid. Gods Wisedome seene in creation and disposing of all creatures and governing the Church 506 Christ a mercifull and powerfull Saviour in life and death ibid. No Saviours comparable to Christ 507 The Papists derogate from the power and merit of Christ ibid. The imputative righteousnes of the Saints more set out Gods glory than the inherent 508 Mans worke cannot merit ibid. What it is to glorifie God 509 Thankefulnesse the onely sacrifice that God requires ibid. We pray in our wants and doe not praise God when we are releeved 510 Thankesgiving and the praise of God the end of our creation ibid. They thrt doe not glorifie God here shall not be glorified of him hereafter ibid. Two theeves that rob God of his glory and justice 511 A powerfull exhortation to praise God and give up our selves in thankefulnesse ibid. If no praise of God in the mouth no thankfulnesse or grace in the heart 512. Sermon 29. VVHat it is to ascribe majestie to God 514 Miracles are admired for the rarenesse 515 All Gods ordinary workes wonderfull 516 Our dulnesse in ascribing to God majestie in regard of his workes ibid. God reâ—eales himselfe sixe wayes ibid. Gods judgement do not worke Repentance ibid. Wherein Gods dominion standeth 517 Gods three-fold kingdome of power grace glorie ibid. Wee ackowledge our selves subjects of Christs kingdome of grace and yet are rebellious 518 Three properties in the Angels Obedience Libentissime Citissime Fidelissime Obediunt 519 Notorious sinners Satans bond-slaves ibid. Wee must be pure in soule and body that Christ may dwell and rule in us 520 Gods power omnipotent ibid. Christ every where present by his power though not corporally ibid. Christs omnipotenty gives comfort to the Christian 521 Gods incomprehensiblenesse set out by comparison ibid. Christ all in all to us 522 God cannot doe those things that imply contradiction or defect ibid. How attributes are ascribed some time to the whole Trinitie sometime to particular persons 523 All Gods attributes are eternall ibid. God must bee praied and praised for all things temporall and eternall 524 Amen the diverse significations thereof and the efficacie thereof in the conclusion of our praiers ibid. Note that the folio's are mistaken at fol. 425. where you shall finde this marke 〈◊〉 FINIS
Hereupon saith David All my delight is upon Psal 16. 3. Psal 37 28. Ephes 3. 8. the Saints in Earth and on such as excell in Vertue And againe Hee forsaketh not his Saints And Saint Paul calleth himselfe The least of all Saints And Saint Iude here speaketh of Faith given unto the Saints The Papists will acknowledge no Saints till three things come unto them first they must bee canonized by the Pope secondly they must bee dead first and thirdly it must be an hundred yeeres after death Risum teneatis amici But to leave all this In that this Faith is given unto the Saints wee learne that holy things are not to be given to Dogs Mat. 7. 6. a Gold ring becommeth not a Swines snout Cardui benedicti are not for the mouthes of Mules the songs of Nightingales are not for the eares of Asses Faith is not given to the Reprobate God hath made other Pro. 11. 22. things for them they for other things He hath made them For Prov. 16. 4. Deut. 4. Jer. 6. the day of evill God gave the Law yet to the Israelites not to the Hittites Canaanites Peresites Hee gave the Arke but not to the Philistines He gave Incense to Sheba Balme to Gilead fine Spices to Arabia Ezek. 37. Milke and Honey to Canaan Silver to Tharsis Gold to Ophir but Hee gave his word to Iacob Ier. 9. Ezec. 37. Deut. 6. 1 Cbr. 29. Psal 147. Mat. 13. 11. 13. 1 Cor. 10. 15. his Statutes and his Ordinances unto Israel hee hath not dealt so with every nation neither had the Heathen knowledge of his Lawe Christ speakes mysteries but hee explaned them only to his Apostles Paul spake but yet unto them that had knowledge I spake to them saith Paul that have understanding judge yee what I saw So wee speake but not to them that are wilfully ignorant that shut their eyes stoppe our eares and harden their hearts against the Word with such men we meddle not but in the sin wherein we finde them in that we leave them we speake onely to beare witnesse of their sinne against the day of the Lord they have sinned and their sinne will finde them out as Moses said to the two tribes Behold yee have sinned against the Lord Numb 32. 25. and be sure your sinne will finde you out and yee shall bee assuredly punished for your sinne All things are given unto the Saints and nothing is given to the Reprobate but in Gods wrath and for the elects sake for their sake God made the world for their sakes hee redeemed it For God so loved the World that hee Gen. 1. gave his onely begotten Sonne that who soever beleeveth in him might not perish but have life everlasting For their sakes he preserveth it and Iohn 3. 16. when the body of Christ is made perfect the number of the The wicked usurpers of Gods gifts Saints accomplished God will dissolve the frame of this evill World and therefore when the soules of the Saints that were killed cryed out How long Lord holy and true tariest thou to iudge and avenge our blood on them that dwell on the Earth Answere was made that they should rest for a little season untill their fellow servants Apoc. 6. 10 11. and their brethren that should bee killed even as they were were fulfilled That the wicked live they may thanke the Saints the Godly how soever they hate them yet they enjoy all for their sakes the wicked are but usurpers and intruders to gift of God is due unto them but plagues onely Vpon them hee shall raine snares fire and brimstone storme and tempests this shall be their Psal 11. portion to drinke For judgements are prepared for the scornefull and stripes for the fooles backe For tribulation and anguish shall be upon the Soule of every man that doth evill Rom. 2. 9. As Elisha would not have spoken but for Iehosaphats sake so wee would not speake unto you but for some good mens sake that are amongst you otherwise you should dye in your sinne and rot and dye in your sinne you have neither part nor fellowship Act. 8. Apoc. 22. in Iesus Christ as Philip said to Simon Magus Let him therefore that is filthy be filthy still THE EIGHTH SERMON VERS IV. For there are certaine men crept in c. The Church and Religion hath their adversares WEE are now come to the third reason taken from the person of the Adversaries and it lyeth thus The adversaries impugne the Faith therefore the Saints must stand for it The Church hath many adversaries like Bees in an hyve like Moates in the Sunne like Pismires on a molehill Iohn saith That Apoc. 12. 7. he saw a great battel in Heaven that is in the Church Michael and his Angels fought against the Dragon and the Dragonfought and his Angels And Paul said There were many 1 Cor. 16. 9. adversaries Wee may say of the Church the Faith and Religion of God as David said of his owne person Mine enemies Psal 38. 19. live and are mightie and they that hate mee wrongfully are many in number As there is a contrary in all day and night cold and heate sicknesse and health life and death so in Religion Chrysostome In ser de nequitat depulsa saith Ferrum rubigo laedit lanam tinea ovem lupus Polium segetes grando vineam c. Rust hurteth Iron the Moth Wooll the Woolfe the Sheepe the Leopard the Kidde the Haile the Vine the Cockle the Corne the Caterpillar the Fruits few but have their adversaries So Faith and Religion Atheists Papists Pagans Heretickes Schismatickes Sectaries all these barke against the Saints as dogges against the Moone Religion divideth men in an house I am come saith Christ Secret enemies most dangerous that pretend Love to put fire on the Earth and what is my desire if it be already kindled Thinke yee that I am come to give peace in earth I tell you nay but rather debate From henceforth there shall bee five in one house divided three against two and two against three The Father shall be divided against the Sonne and the Sonne against the Father the Mother Luke 12. 49 51 52. 53. against the Daughter and the Daughter against the Mother the mother in law against the daughter in law and the daughter in law against the mother in law The godly the faithfull are as Lambes amongst wolves as Lilies amongst Thornes as Doves amongst Ravens Mat. 10. 16. many oppugne the Faith therefore wee must be ready to defend it yea strive for it unto death as Ioab fought for God so let us speake for God and write for God If wee had as many tongues and pennes as Argus had eyes let them all speake and Eccles 4. 2. Sam. 10. write for the Truth yea if wee had as many as haires on our heads as Ierome said to Helvidius Si veritas