addeth a degree of descent to our Saviours humility and consequently a degree of ascent to his glory For there is nothing more glorious than for highest majesty to humble himselfe in the lowest and lowliest manner The h Plin. in Panegyr Curiad summum fastigium nihil superest is uno modo crescere potest si se submiserit tree that is at the highest pitch can no otherwise grow than downeward 1 If Christ would bee baptized why not in his infancy why in his perfect age would hee stoope to the childrens Font or to speake more properly the spirituall Lazars bath in those dayes when hee was about thirty yeeres of age 2 If in that age hee would be baptized to grace and countenance Johns baptisme why yet did hee not send for John to come to him why did hee take a voyage to John why did hee seeke after and runne to his forerunner Jesus came from Galilee 3 If hee would take such a journey to be baptized having no need of baptisme for himselfe to fulfill all righteousnesse for us why would hee not bee baptized by an i Luk. 2.21 His name was called Jesus which was so named of the Angell before hee was conceived in the wombe Angell who first named him Jesus but by John his servant Was baptized of John 4 If hee would bee baptized by a man the rather to prove his manhood or countenance the ministery of man why gave hee not order for some Font of gold to bee made for him in a princely palace why would hee uncloath himselfe in the open ayre and goe downe into the common river Jordan to bee washed there as an ordinary man Why all this but to exalt his glory by humility and to teach us to stoope low when wee enter in at the gate of Christs schoole In those dayes c. Perfection it selfe in his full age taketh the remedy of our imperfections Jesus receiveth baptisme The way it selfe taketh along and tedious journey Jesus came from Nazareth to Galilee The k Leo ser de Epiph Descendere in se fontem foelix unda miratur fountain of all purity is washed And was baptized The Lord and author of baptisme receiveth his owne badge and cognizance from his servant Of John The boundlesse ocean descendeth into the river In Jordan Well might saith Barradius the heavens bee opened that the Angels might behold this wonderfull sight A strange and wonderfull baptisme indeed in which he that was washed was purer than the Font it selfe in which the person is not sanctified by the Sacrament but the Sacrament by the person A strange and wonderfull baptisme in which he is baptized with water who baptizeth with the holy Ghost and with fire A strange and wonderfull baptisme in which the person baptized is the Sonne of God and the two witnesses the Father and the holy Spirit A strange and wonderfull baptisme in which not the Church doore but heaven gates were opened and in stead of a Sermon from the mouth of a mortall man there was heard a voice from heaven saying This is my beloved Sonne in whom I am well pleased Observe I beseech you in this and other straines of the sweet harmony of the Evangelists how the Bases and Trebles answer one the other how where they depresse our Saviour most in his humanity there they raise him highest in his divinity In the passages of one and the selfe same story where you finde most pregnant proofes of his infirmity and humility as man there you have also most evident demonstration of his majesty and glory as God What greater humility than to lye for many moneths in the dark prison of the Virgins wombe and to bee borne of a poore handmaid this sheweth him to bee a true man yet what greater glory than to bee conceived of the holy Ghost and to have a regiment of heavenly Souldiers to guard him as it were into the world and a quire of Angels to sing at his birth this demonstrateth him to bee God What greater argument of his humility than to bee borne in an Inne lodged in a Stable and laid in a Manger this sheweth him to bee virum dolorum a man in distresse and great necessity yet what greater glory than to bee manifested by a starre and presented by the Heathen Sages with Gold Frankincense and Myrrhe this demonstrateth him to bee God What greater humility than to bee carried up and downe from place to place by Satan and to bee tempted by that foule fiend this sheweth him to bee a man yet what greater glory than to be attended on and ministred unto by l Mat. 4.11 Then the Divell leaveth him and behold Angels came and ministred unto him Angels in the desart this demonstrateth him to bee God What greater humility than to suffer himselfe to bee taken by the high Priests servants armed with swords and staves against him as if hee had beene a Malefactor this sheweth him to bee a man and that of little or no reputation among the Rulers yet what greater glory than with the breath of his mouth to cast downe those that assaulted him and make them fall m John 18.6 As soone as hee had said unto them I am he they went backward and fell to the ground backeward to the ground in such sort that hee might have trampled them under his feete this demonstrateth him to bee God What greater humility than to bee nailed to the crosse and to dye in torments this sheweth him to bee a mortall man yet what greater glory than at his death to eclipse the sunne and obscure the heavens and move the earth and cleave the rockes and rend the vaile of the Temple from the toppe to the bottome and open graves this demonstrateth him to be God In like manner here in my text what greater testimony of humility than to descend into the river and suffer himselfe to bee baptized by John yet what greater glory than at his baptisme to have the heavens opened and the holy Ghost in a visible shape to descend upon him and God the Father from heaven to acknowledge him for his Sonne this demonstrateth him to bee God But to bound my selfe within the eclipticke line of my text where it followeth Jesus came from Nazareth of Galilee Nazareth was a little towne or village in Galilee where our Saviour dwelt with his parents for many yeeres and from his aboad there tooke the appellation of Nazarene This his countrey with his person was highly exalted upon the crosse the Trophee of his victory over the world as appeareth by that inscription Jesus of Nazareth King of the Jewes n Hieron de nom Hebr. Drusius ad voces N. T. comment Steph. interp nom Heb. Nazareth signifieth florem or virgultum ejus a flower or a twigge derived from o Buxlorf epit rad Natsar surculus sic dictus quod custodiâ curâ egeat ne à vento dejiciatur aut frangatur Natsar
come to one first cause that setteth all on working and it selfe dependeth upon no other former cause This truth the Poets fitly resembled by a golden chaine upon which heaven and earth hang whose uppermost linke was fastened to Jupiters chaire The morall Philosophers also yeeld a supply of their forces to aid this truth There can be but one chiefe good say they which wee desire for it selfe and all other things for it but this must needs be God because nothing but the Deitie can satisfie the desire of the reasonable soule and because in the highest and chiefest of all good there must needs be an infinitie of good otherwise we might conceive a better and more desirable good now no infinite good can be conceived but God Neither is it a weake pillar wherewith the Statesman supporteth this truth Nulla fides regni sociis omnisque potestas Impatiens consortis erit No one Kingdome can stand where there are two p Bod. de rep l. 2. c. 20. De vnius dominatu supreme and uncontrollable commanders therefore neither can the whole world which is a great Empire or Kingdome be governed by two or more supreme Monarchs This argument may be illustrated by the fact and apophthegme of the Grand Seignior who when his sonne Mustaphas returning from Persia was received and entertained with great shouts and acclamations of all the people he commanded him presently to be slaine before him this oracle to be pronounced by the Priest Unus in coelo Deus unus in terris Sultanus One God in heaven one Sultan on the earth q Lact. divin institut l. 1. c. 5 Adeo in unitatem universa natura consentit Lactantius also harpeth upon this string There cannot be many masters in one family many Pilots in one ship many Generalls in one armie many Kings in one Realme r De Ira Dei cap. 11. Non possunt in hoc mundo multi esse rectores nec in una domo multi Domini nec in una nave multi gubernatores nec in uno regno multi reges nec in uno mundo multi soles many sunnes in one firmament many soules in one body so the universalitie of things runnes upon an unitie These and the like congruities induced the greater part of the heathen Sages to assent to this truth Mercurius Trismgeistus giveth this reason why God hath no proper name because he is but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orpheus calleth God the one true and first great begotten because before him nothing was begotten whose nature because he could not conceive he saith he was borne of immense aire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagoras termeth him Animam mundi and Anaxagoras Mentem infinitam Seneca Rector of the whole world and God of heaven and all gods Tully and Plato were confessours of this truth and Socrates a Martyr of it but Beloved we need not such witnesses for we have the testimony of those three that beare record in heaven of God the father I am God and there is ſ Esay 46.9 none other of God the sonne this is t John 17.3 life eternall to know thee to be the only true God whom thou hast sent Jesus Christ of God the holy Ghost O Lord there is u 1 Chron. 17.20 none like thee neither is there any God but thee there * 1 Cor. 8.6 is but one God the father of whom are all things and wee in him and one Lord Jesus Christ by whom are all things and we by him This point is not more cleere in the proofe than profitable in the use which 1. Convinceth the errour of the Manichees who taught there were two Gods and of the Tritheites who worshipped three and of the Greekes who multiply their Gods according to the number of their cities and of the Romans Qui cum omnibus gentibus dominarentur omnium gentium servierunt erroribus who when they had subdued all nations made themselves slaves to the errours of all There was no starre almost in the skie no affection in the minde no flower in the garden no beast in the field no thing almost so vile and abject in the world which some of the Heathen deified not Omnia colit error humanus praeter eum qui omnia condidit This Unity of the Trinity inferreth a Trinity of Unity Viz. 1. Of faith 2. Baptisme 3. Charitie The two former the x Ephes 4.5 Apostle inferreth in that verse wherein hee declineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surely there can bee no verity of unity where there is no unity of verity If there bee but one God then the worship of him must needs be the onely true religion if there bee no name under heaven by which we may be saved but the name of Jesus Christ y Acts 4.12 it insueth hereupon which serveth wonderfully for our everlasting comfort and the terrour and confusion of all Infidels that onely the Christian can be saved The Poets fained that the way to heaven was via lactea a milkie way but the Scripture teacheth that the only way thither is via sanguinea not a milkie but a bloudie way by the crosse of Christ 3. From unity of faith and Sacraments there followeth a third unity to wit the unity of love For how can they bee but united in love who are members of one mysticall body and quickened by one and the selfe same spirit The neerest and strongest tie among men is consanguinity how neare and deare ought then all Christians to bee one to another who are not only made all of one bloud as all men and women are but also are redeemed by one bloud the bloud of Christ and participate also of one bloud in the Sacrament Where the union is or should be firmer the division is alwayes fowler how then commeth it to passe that as in the Church of Corinth one said z 1 Cor. 1.12 13. I am of Paul another said I am of Apollo another I am of Cephas so in our Church one saith I am of Luther another I am of Calvin another I am of Zwinglius Is Christ divided Is the reformed religion deformed Is not this a cunning sleight of Satan to divide us one from another that so he may prevaile against us all as Horatius did against the Curiatii the manner whereof * Decad. 1. l. 1. Conserus manibus cum non motus tantum corporum agitatioque anceps telorum armorumque sed vulnera quoque sanguis spectaculo essent duo Romani super alium alius vulnerati tribus Albanis expirantes corruerunt ad quorū casum cum conclamasset gaudio Albanus exercitus Romanas legiones jam spes tota nondum tamen cura deseruerat exanimes vitae unius quem tres Curiatii circumsteterant Forte is integer fuit ut universis solus nequaquam par sic adversus singulos ferox ergo ut segregaret pugnam eorum capessit fugam ratus secuturos ut quemque vulnere
in Lambeth Chappell A.D. 1622. March 23. THE TENTH SERMON JOHN 20.22 And when hee had said this hee breathed on them and saith unto them receive yee the holy Ghost Most Reverend Right Honourable Right Reverend Right Worshipfull c. A Diamond is not cut but by the point of a Diamond nor the sunne-beame discerned but by the light of the beame nor the understanding faculty of the soule apprehended but by the faculty of understanding nor can the receiving of the holy Ghost bee conceived or delivered without receiving in some a Aug tract 16. in Joh. Adsit ipse spiritus ut sic eloqui possimus degree that holiest Spirit b Ciâ— de mat Qui eloquentiam laudat debet illam ipsam adhibere quam lâ—â—dat Hee that will blazon the armes of the Queen of affections Eloquence must borrow her own pencill and colours nor may any undertake to expound this text and declare the power of this gift here mentioned but by the gift of this power Wherefore as in the interpretation of other inspired Scriptures wee are humbly to intreat the assistance of the Inspirer so more especially in the explication and application of this which is not onely effectivè à spiritu but also objectivè de spiritu not onely indited and penned as all other by the spirit but also of the spirit This of all other is a most mysterious text which being rightly understood and pressed home will not only remove the weaker fence betweene us and the Greeke Church touching the procession of the Holy Ghost from the Sonne but also beat downe and demolish the strong and high partition wall betweene the reformed and the Romane Church built upon S. Peters supremacy For if Christ therefore used the Ceremony of breathing upon his Apostles with this forme of words Receive yee the Holy Ghost as it were of set purpose visibly to represent the proceeding of the holy Spirit from himselfe why should not the Greeke Church acknowledge with us the eternall emanation of the holy Ghost from the Sonne as well as the Father and acknowledging it joyne with us in the fellowship of the same spirit Our difference and contestation with the Church of Rome in point of S. Peters primacy is far greater I confesse For the head of all controversies between us and them is the controversie concerning the head of the Church Yet even this how involved soever they make it may be resolved by this text alone For if Christ sent all his Apostles as his Father sent him if he breathed indifferently upon all if he gave his spirit and with it full power of remittting and retaining sinnes to them all then is there no ground here for S. Peters jurisdiction over the rest much lesse the Popes and if none here none elsewhere as the sequell will shew For howsoever Cajetan and Hart and some few Papists by jingling Saint Peters c Mat. 16.19 Keyes and distinguishing of a key 1 Of knowledge 2 Of power and this 1 Of order 2 Of jurisdiction and that 1 In foro exteriori the outward court 2 Foro interiori the inward court of conscience goe about to confound the harmony of the Evangelists who set all the same tune but to a different key yet this is confessed on all sides by the Fathers Hilary Jerome Austine Anselme and by the Schoole-men Lumbard Aquinas Allensis and Scotus alledged by Cardinall d Bellar. de Rom. pont l. 1. c. 12. Bellarmine that what Christ promised to Peter e Mat. 16. he performed and made good to him here but here the whole f Hieronymus adver Lucifer Cuncti claves accipiunt super omnes ex aequô ecclesiae fortitudo solidatur bunch of keyes is offered to all the Apostles and all of them receive them all are joyned with S. Peter as well in the mission as my Father sent mee so I send you as in the Commission Lastly as this text containes a soveraigne Antidote against the infection of later heresies so also against the poyson of the more ancient and farther spread impieties of Arrius and Macedonius whereof the one denyed the divinity and eternity of the Sonne the other of the holy Ghost both whose damnable assertions are confuted by consequence from this text For if Christ by breathing giveth the holy Ghost and by giving the holy Ghost power of remitting sinne then must Christ needs bee God for who but God can give or send a divine person The holy Ghost also from hence is proved to be God for who can g Mar. 2.7 or Esay 43.25 forgive sinnes but God alone So much is our faith indebted to this Scripture yet our calling is much more for what can bee spoken more honourably of the sacred function of Bishops and Priests than that the investiture and admittance into it is the receiving of the holy Ghost * Primum in unoquoque genere est mensura regula caeterorum The first action in every kind of this nature is a president to all the rest as all the furniture of the Ceremoniall law was made according to the first patterne in the Mount such is this consecration in my text the originall and patterne of all other wherein these particulars invite your religious attention 1 The person consecrating Christ the chiefe Bishop of our soules 2 The persons consecrated The Apostles the prime Pastours of the Church 3 The holy action it selfe set forth 1 With a mysterious rite he breathed on them 2 A sanctified forme of words receive ye the holy Ghost 1 First for the person consecrating All Bishops are consecrated by him originally to whom they are consecrated all Priests are ordained by him to whom they are ordained Priests the power which they are to employ for him they receive from him to whom h Matth. 28.18 all power is given both in heaven and in earth By vertue of which deed of gift he maketh i Matth. 10.2 choice of his ministers and hee sendeth them with authority k Jâ—h 20.21 as my Father sent me so I send you And hee furnisheth them with gifts saying receive yee the holy Ghost and enableth them with a double power of order to l Matth. 28.19 Teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost 1 Cor. 11.24 This do in the remembrance of me preach and administer both the sacraments and of jurisdiction also Matth. 18.18 Verily I say unto you whatsoever ye shall bind on earth shall bee bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven And that this sacred order is to continue in the Church and this spirituall power in this order even till Christ resigneth up his keyes and kingdome to God his Father S. Paul assureth us Eph. 4.10.11.12 Hee that descended is the same also that ascended up far above all heavens that he might fill all things and he gave some
of sinnes is peculiarly attributed to the Spirit and by a metonymie termed the Holy Ghost Barradius bringeth us an answer out of the schooles that z Barrad in harmon Evang. remission of sinnes is a worke of Gods goodnesse and mercy now workes of goodnesse are peculiarly attributed to the holy Spirit who proceedeth as they determine from the will of the Father and the Sonne whose object is goodnesse as workes of wisedome are attributed to the Sonne because hee is the word proceeding by way of generation from the understanding of his Father This reason may goe for currant in their way neither have I any purpose at this time to crosse it but to haste to the period of this discourse in which that I may better discover the path of truth in stead of many little lights which others have brought I will set up one great taper made of the sweetest of their waxe The Holy Ghost is sometimes taken for the person of the Comforter which sealeth Gods chosen to salvation sometimes for the gifts effects or operations of the Holy Ghost as it were the prints of his scale left in the soule these are principally three 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituall power or authority 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vertue or ghostly ability to worke wonders and speake with divers languages 1 Is common to all them that are sanctified 2 Is peculiar to Christs Ministers 3 Restrayned to the Apostles themselves and some few others of their immediate successors z Joh. 3.5 Exceâ—t a man be borne of the water and of the spirit 1 Regenerating grace is termed the holyGhost 2 Spirituall order or ministeriall power is called the Spirit or holy Ghost in this place and Luk. 4.18 Esay 61.1 The Spirit of the Lord is upon me to preach the Gospell c. 3 Miraculous vertue is called the holy Ghost Act. 2.4 And they were filled with the holy Ghost and spake with divers tongues 1 The Spirit of grace and regeneration the Apostles received at their first calling 2 The Spirit of ecclesiasticall government they received at this time c. 3 The Spirit of powerfull and extraordinary operation they received in the day of Pentecost 1 In their mindes by infallible inspiration 2 In their tongues by multiplicity of languages 3 In their hands by miraculous cures Receive then the Holy Ghost is 1 A ghostly function to ordaine Pastors and sanctifie congregations to God 2 Spirituall gifts to execute and discharge that function 3 Spirituall power or jurisdiction to countenance and support both your function and gifts Thus have I opened the treasury of this Scripture out of which I now offer to your religious thoughts and affections these ensuing observations And first in generall I commend to the fervour of your zeale and devotion the excessive heat of Christs love which absumed and spent him all for us flesh and spirit His flesh he offereth us in the Sacrament of his Supper his spirit hee conferreth in the sacred rite of consecration His body hee gave by those words Take eate this is my body his spirit hee gave by these Receive ye the holy Ghost a gift unestimable a treasure unvaluable for it was this spirit which quickned us when wee were dead in trespasses and sinnes it is this spirit which fetcheth us againe when wee swoune in despaire it is this spirit that refresheth and cooleth us in the extreme heat of all persecutions afflictions sorrowes and diseases to it we owe 1 Light in our mindes 2 Warmth in our desires 3 Temper in our affections 4 Grace in our wils 5 Peace in our consciences 6 Joy in our hearts and unspeakeable comfort in life and death This is the winde which bloweth a Cant. 4.16 Blow upon my garden that the spices thereof may flow out let my beloved come into his garden and eat his pleasant fruits upon the Spouse her garden that the spices thereof might flow out This is the breath which formeth the words in the cloven tongues this is the breath which bloweth and openeth all the flowers of Paradise This is the blast which diffuseth the savour of life through the whole Church This is the gale which carryeth us through all the troublesome waves of this world and bringeth us safe to the haven where we would be And as the Spouse of Christ which is his mysticall body is infinitely indebted to her head for this gift of the spirit whereby holy congregations are furnished with Pastors and they with gifts and the ministery of the Gospell continually propagated so wee above all nations in the world at this day are most bound to extoll and magnifie his goodnesse towards us herein among whom in a manner alone this holy seed of the Church remaineth unmixed and uncorrupt not onely as propagated but propagating also not children onely but Fathers Apostolicall doctrine other reformed Churches maintaine but doe they retaine also Apostolicall discipline laying of hands they have on Ministers and Pastors but consecration of Archbishops and Bishops they have not And because they want consecrated Bishops to ordaine Pastors their very ordination is not according to ancient order Because they want spirituall Fathers in Christ to beget children in their ministery their Ministers by the adversary are accounted no better than filii populi whereas will they nill they even in regard of our Hierarchy the most frontlesse Papists must confesse the children begot by our reverend Fathers in the ministery of the Gospell to be as legitimate as their owne For albeit they put the hereticke upon us as the Arrians did upon the Catholike Fathers calling them Athanasians c. yet this no way disableth either the consecration of our Bishops nor the ordination of our Priests not onely because we have proved the dogge lyeth at their doores and that they are a kinde of mungrils of divers sorts of heretickes but because it is the doctrine of their Church b See Croy in his third conformity Whitaker in fine resp ad demonstrat Sanderi Rivet procem de haeref q. 1. Cath. orthod that the character of order is indeleble and therefore Archbishop Cranmer and other of our Bishops ordained by them if they had afterwards as Papists most falsly suppose fallen into heresie could not lose their faculty of consecration and ordination The consecration of Catholicke Bishops by Arrians and baptisme of faithfull Christians children by Donatists though heretickes is made good as well by the decrees of ancient as later Councels determining that Sacraments administred even by heretickes so they observe the rite and forme of words prescribed in holy scripture bee of force and validity Praysed therefore for ever bee the good will of him that dwelt in the bush that the Rod of Aaron still flourisheth among us and planteth and propagateth it selfe like that Indian fig-tree so much admired by all Travellers from the utmost branch whereof issueth a gummy juyce which hangeth
but rather m Suet. in Tit. Titus Vespasian who suffered no man by his good will to goe sad from him and in this regard was stiled Amor delicrae humani generis the love and darling of mankinde The laity shew in their name what they are durum genus and how ill they stand affected to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stone and hardly entreat our tribe all have experience who have or ever had pastorall charges Wee cannot pray them so fast into heaven as they will sweare us out of our maintenance on earth And what reliefe wee have at secular tribunals the world seeth and if wee must yet expect harder measure from your officers and servants I know not to what more fitly to compare the inferiour of our Clergy who spend themselves upon their parochiall cures and are flieced by them whom they feed and by whom they should bee fedde through vexatious suits in law than to the poore hare in the Epigram which to save her selfe from the hounds leaped into the sea and was devoured by a sea-dogge n Auson epig. In me omnis terrae pelagique ruina est 4 The spirit of humility Matth. 20.28 The Sonne of man came not to bee ministred unto but to minister The head of the Church vouchsafeth o Joh. 13.14 to wash his disciples feet professing therein ver 15. that hee gave them an example that they should doe as hee had done to them Winde blowne into a bladder filleth it and into flesh maketh it swell but the breath of God inspired into the soule produceth the contrary effect it abateth and taketh downe all swelling of pride Take not Austine the Monke for your patterne from whose proud behaviour towards them the Brittish Monkes truely concluded that hee was not sent unto them from Christ but Saint Austine the Father whose modest speech in a contention betweene him and Jerome gained him more respect from all men than ever the Bishops of Rome got by their swelling buls and direfull fulminations According to the present custome of the Church saith he the title of a p August epist ad Hieron Bishop is above that of a Priest yet Priest Jerome is a better man than Bishop Austine As the q Bruson facet exempl Athenians wisely answered Pompey requiring from them divine honour We will so farre account thee a God as thou acknowledgest thy selfe a man for humility of minde in eminency of fortune is a divine perfection so the lesse you account your selfe a Prelate the more all men will preferre and most highly honour you When Christ consecrated his Apostles Bishops he breathed on them to represent after a sort visibly by an outward symbole the eternall and invisible procession of the holy Ghost from his person In regard of which divine signification of that his insufflation no man may presume to imitate that rite though they may and do use the words Receive the holy Ghost All that may bee done to supply the defect of that ceremony is in stead of breathing upon you to breath out prayers to almighty God for you that you right reverend Fathers may give and for you my Lord Elect that you may receive the holy Ghost for us that wee may worthily administer and for you that you may worthily participate the blessed body and blood of our Saviour and for us all that wee may bee nourished by his flesh and quickened by his spirit and live in him and hee in us and dwell in him and he in us So be it c. THE FAITHFULL SHEPHEARD A Sermon preached at the Consecration of three Bishops the Lords Elect of Oxford Bristoll and Chester in his Graces Chappell at Lambeth May 9. 1619. THE ELEVENTH SERMON 1 PET. 5.2.3.4 Feede the flocke of God which is among you taking the over-sight thereof not by constraint but willingly not for filthy lucre but of a ready mind not as being Lords over Gods heritage but being ensamples to the flock And when the chiefe shepheard shall appeare you shall receive a crowne of glory that fadeth not away Most Reverend Right Honourable Right Reverend right Worshipfull c. ARchilochus a Arist Rhet. c. 2. sharpning his quill and dipping it in gall against Lycambes that his satyricall invectives might bee more poignant putteth the pen in Archilochus his Fathers hand and by an elegant prosopopeia maketh him upbraid his sonne with those errors and vices which it was not fit that any but his father should in such sort rip up And b Orat. pro M. Coelio Tully being to read a lecture of gravity and modesty to Clodia which became not his yeares or condition raiseth up as it were from the grave her old grandfather Appius Caecus and out of his mouth delivereth a sage and fatherly admonition to her In like manner right Reverend receiving the charge from you to give the charge unto you at this present and being over-ruled by authority to speak something of the eminent authority sacred dignity into which ye are now to be invested I have brought upon this holy stage the first of your ranke and auncientest of your Apostolicall order to admonish you with authority both of your generall calling as Pastours set over Christs flocke and your speciall as Bishops set over the Pastors themselves That in the former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed this in the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishoping or taking the over-sight of them Both they are to performe 1 Not by constraint 2 Not for lucre 3 Not with pride 1 Not by constâ—ant constraint standeth not with the dignity of the Apostles successors 2 Not for filthy lucre filthy lucre sorts not with Gods Priests 3 Not in or with Lord-like pride Lord-like pride complyeth not with the humility of Christs Ministers As Tully the aged wrote to Cato the auncient of old age so in the words of my text Peter the Elder writeth to Elders of the calling life and reward of Elders in the Church of God 1 Their function is feeding and overlooking Christs flocke enjoyned ver 2. 2 Their life is to be a patterne of all vertue drawne ver 3. 3 Their reward is a Crowne of glory set before them ver 4. 1 Their function sacred answerable to their calling which is divine 2 Their life exemplary answerable to their function which is sacred 3 Their reward exceeding great answerable to the eminency of the one and excellency of the other May it please you therefore to observe out of the words 1 For your instruction what your function is 2 For correction what your life should be 3 For comfort what your reward shall be As the costly c Exod. 28.14 ornaments of Aaron were fastened to the Ephod with golden chaines of writhen worke so all the parts and points of the Apostles exhortation are artificially joyned and tyed together with excellent coherence as it were with chaines of gold This chaine thus I draw through them all
his body 2 Because Christ was not baptized for himselfe but for us to wash away that filth and corruption which wee draw from the loines of our parents As the cause of his baptisme was in us so the effect was for us hee was baptized corporally in his naturall body that wee might bee baptized spiritually in his mysticall As for himselfe his immaculate conception preserved him from originall corruption and therefore the remedy of baptisme to him in respect of himselfe was needlesse on whom the disease neither had nor could fasten but as for us he had bin before circumcised so for us was he now baptized who believe and are baptized in his name So c Joh. 17.19 For their sakes I sanctifie myselfe that they might be truly sanctified neither pray I for these alone but for them also which shall believe on me throught their word himselfe testifieth As our superfluities were pared off with his knife in circumcision so our spots were washed away with water in baptisme by his baptisme of water wee are cleansed from originall and by his baptisme of blood in the garden and on the crosse from all our actuall sinne When hee went downe into the river hee carried our old man with him and drowned him there in Jordan To which point Saint d Amb. in Luk. Unus mersit sed lavit omnes unus descendit ut ascenderemus omnes unus omnium peccata suscepit ut in illo omnium peccata morerentur Ambrose speaketh as fully as elegantly One dived into the water but he washed all one descended that wee might all ascend one tooke upon him the sinnes of all that hee might destroy the sinnes of all in himselfe 3 Because Christs baptisme was the perfect sampler and patterne of ours For as Christ was washed with water so is a Christian As when Christ was baptized the e Mat. 3.16.17 three persons in the Trinity manifested themselves the Father by a voice from heaven the Sonne by the water the holy Ghost by the dove so likewise in our baptisme the three persons are expresly mentioned In the name of the Father c. Lastly as at Christs baptisme the heavens were opened and the holy Spirit descended on our Saviour in the similitude of a dove so at the christening of the children of the faithfull who are innocent like doves the heavens are opened and the grace of the holy Spirit descendeth upon them and after this their new birth by Water and the Spirit God acknowledgeth them for his Sonnes Thus farre you heare a perfect concord betweene Christs baptisme and ours but in one circumstance which I am now to touch upon there seemeth a discord for Christ was baptized in his perfect age wee in our infancy or nonage In those dayes saith my f Luk. 3.1 Evangelist about the beginning of Johns baptisme which was in the fifteenth yeere of the reigne of Tiberius Caesar vers 23. when Jesus himselfe began to bee about thirty yeeres of age At which circumstance of time the Anabaptists greedily catch as men that are in danger of drowning lay hold on flagges and rotten stakes by the bank side that are not able to support them For though Christ were not baptized till hee came to his perfect age it doth not thence ensue that wee ought 〈…〉 our baptisme so long or that if we were christened in our infancy wee ought to bee baptized againe in our perfect age when wee can give a good account of the hope that is in us after the manner of the Anabaptists For neither was Christ rebaptized neither is Christs case and ours alike Not therefore to lay much stresse upon Aquinas his resolution that Christ was baptized in his perfect age to shew that baptisme maketh a man perfect which is in effect to say that this delay of baptisme in Christ was of a mysticall signification not for our necessary imitation I answer that Christ his example in this case ought to bee no president for us and that for many reasons 1 Our Saviour in his infancy received circumcision which then was in stead of baptisme it being the authenticall seale of Gods covenant and it was not requisite that two broad seales if I may so call them of the King of heaven should bee put to the same deed at the same time both being entire Neither was it convenient that the figure and the verity the type and the antitype the sacrament of the old and of the new should meet at the same period but that there should be a good distance of time between them 2 Christ needed not baptisme at all for himselfe being conceived and borne without sinne and therefore there could be no danger in deferring his baptisme in that regard but wee are conceived and borne in sinne and have no remedy to heale the leprous contagion of our birrh but by being washed in this Jordan which Christ sanctified by his baptisme Wherefore it is no way safe for us to put off this sacrament the onely cure of this malady lest God take us out of this world whilst our filthy scurfe and sores are upon us 3 Christ desired not to bee baptized of John to bee cleansed thereby but either as I shewed before to sanctifie baptisme it selfe or to receive a testimony from the Father and from John and to declare himselfe to the world in which regard hee deferred his baptisme till the time was come when hee should take off the vaile from his face and suffer the rayes of divine majesty to breake forth 4 Our Font is alwayes open or ready to bee opened and the Minister attends to receive the children of the faithfull and dip them in that sacred Laver but in Christs infancy there was neither Baptist nor baptisme Before our Saviour was thirty yeeres of age either Saint John had not his Commission to baptize or at least began not to execute it but as soone as hee tooke upon him that holy office and unsealed the sacred Font and multitudes came to him from all parts In those dayes came Jesus from Galilee and was baptized of John in Jordan Having spoken of the substance Christs baptisme let us now poize the circumstances which are all weighty and beare downe the scale of Christs humility to the ground 1 That Christ in his perfect age should take if I may so speake the festraw into his hand and bee entred in his Primer and receive the token of the first admittance into his owne schoole 2 That he should not expect John to come and tender his service to him but should take a long journey to meet with the Baptist 3 That hee should daigne to let him lay his hands on his head who was not worthy to g Mat. 3.11 untye his shooe that the fountaine of all christianity in whose name wee are all baptized should receive his christendome as wee speake from another and bee baptized in the open and common river Jordan Each of these considerations
that spit upon him whipped him smote him on the face crowned him with thornes tare him with nailes these were they who in the act of his bitter passion when his soule bereft of all comfort laden with the sinne of all the world and fiercenesse of his Fathers wrath enforced from him that speech than which the world never heard a more lamentable My God my God why hast thou forsaken mee then in stead of comfort they reviled him If thou be the Son of God come downe from the crosse all this notwithstanding though they persecuted him hee loved them though they cryed Away with him he dyed for them at his death prayed for them Father forgive and pleaded for them they know not what they doe and wept for them offering supplications in their behalfe with prayers strong cries Greater love than this can no man shew to lay downe his life for his friend yet thou O blessed Saviour art a patterne of greater love laying downe thy life for this people whilest they were thine enemies but not for this people only the Holy Ghost so speakes O Lord we were thine enemies as well as they and whilest we were thine enemies we were reconciled to God the Father by the precious death of thee his Son For the Scripture setteth forth his love to us that whilest we were yet sinners he dyed for us He for us alone for us all the same spirit which set before him expedit mori did sweeten the brim of that sowre cup with this promise that when hee should make his soule an offering for sin hee should see his seed that as the whole earth was planted so it might be redeemed by one bloud as by one offence condemnation seized upon all so by the justification of one the benefit might redound unto all to the justification of life And this bloud thirsty Caiphas unwittingly intimated saying Expedit unum mori pro populo If one and he then dead could do thus much what can he not do now now that he liveth for ever He trod the wine-presse alone neither is there salvation in any other S. Stephen was stoned S. Paul beheaded Nunquid pro nobis No it cost more than so it is done to their hands there is one who by the oblation of himselfe alone once offered hath made a perfect and sufficient sacrifice for the sins of the whole world And that whilest it is a world for our Saviour that stood in the gap betwixt Gods wrath us catching the blow in his own body hath by his bloud purchased an eternal redemption every one that beleeveth in him shal not perish but have life everlasting In the number of which beleevers if we be then is the fruit of his meritorious passion extended to us we may challenge our interest therein and in our persons the Prophet speaketh He bare our infirmities and carried our sorrowes he was wounded for our transgressions the chastisement of our peace was upon him and by his stripes are we healed Which great benefit as it is our bounden duty to remember at all times so this time this day Vivaciorem animi sensum puriorem mentis exigit intuitum recursus temporis textus lectionis as S. Leo speaketh The annuall recourse of the day and this text fitted to it calleth to our minde the worke wrought the means by which it was wrought on this day to him a day of wrath of darknesse of blacknesse heavie vengeance but to us a good day a good Friday a day of deliverance freedome a day of jubilee and triumph For as on this day by the power of his Crosse were we delivered from the sting of sin and tyranny of Satan so that whereas we might for ever have sung that mournfull Elegy O wretched men that we are who shal deliver us from death hell we are now enabled to insult over both O death where is thy sting O hell where is thy victory Which victory of our Saviour and ours through him so dearly purchased when we call to mind let us consider withall that as the cause of this conflict on his part was his love to us so on our parts it was the hainousness of our sinne not otherwise to be expiated than by his death And as the first ought to raise us up to give annuall daily continuall thankes to him who did and suffered so much for us so the second should withhold us keep us back from sin that since our Saviour dyed for our sin we should dye to sin rather dye than sin This bloud once shed is good to us Expedit nobis if to faith in that bloud we joyn a life beseeming Christianity but if by our crying sins trespasses we crucifie him againe we make even that bloud which of it selfe speaketh for us better things than the bloud of Abel in stead of pardon to cry for vengeance against us Let us therfore looke up to him the author and finisher of our salvation beseeching him who with the bloud of his passion clave rockes stones asunder with the same bloud which is not yet nor ever will be dry to mollifie and soften our hard hearts that seriously considering the hainousnesse of our sins which put him to death and his unexpressible unconceivable love that for us he would dye the death even the death of the Crosse we may in token of our thankfulness endeavour to offer up our soules and bodies as a reasonable sacrifice to him that offered himselfe a sacrifice for us and now sitteth at the right hand of God to this end that where he our Redeemer is there wee his people and dearest purchase may be for ever THE SECOND ROW And in the second row thou shalt set a Carbuncle a Saphir and a Diamond THat the second Speaker that sweet singer of Israel whose ditty was Awake sing ye that sleep in dust made according to my Text a row or Canticum graduum a Psalme of ascents or degrees I cannot but even in a duty of thankfulnesse acknowledge for the help of memory I received from it had not he made a row that is digested disposed his matter in excellent order I should never have bin able to present to you the jewels set in this row which are all as you see most orient Of all red stones the Carbuncle of all blew the Saphir Plin. nat hist l. 37. of all simply the Diamond hath been ever held in highest esteem Maximum in rebus humanis pretium adamas habet non tantum inter gemmas Comment in Esay Carbunculus saith S. Jerome videtur mihi sermo doctrinae qui fugato errore tenebrarum illuminat corda credentium hic est quem unus de Seraphim tulit farcipe comprehensum ad Esayae labra purganda Whether this second Preacher in S. Pauls phrase a Prophet his tongue were not touched with such a coale I referre my selfe to your hearts and consciences Nonne
complexa gremio jam reliquà naturà abdicatos tum maximé ut mater operiens nomen prorogat tiâ—ulis c. Pliny calleth the earth our tender mother which receiveth us into her bosome when wee are excluded as it were out of the world and covereth our nakednesse and shame and guardeth us from beasts and fowles that they offer no indignity to our carkasses Now because it is to small purpose to bestow the dead in roomes under ground if they may not keep them Abraham wisely provided for this for hee laid downe a valuable consideration for the field where the cave was Were laid in the sepulchre that Abraham bought for a summe of money As Abraham here bought a field out-right and thereby assured the possession thereof to his posterity so by his example the Synagogue under the Law and the Catholike Church under the Gospel especially in dayes of peace secured certaine places for the buriall of the dead either purchased for money or received by deed of gift and after they were possessed of them sequestred them from all other and appropiated them to this use onely by which sequestration and appropriation all such parcells of ground became holy in such sort that none might otherwise use or imploy them than for the buriall of the dead without sacriledge or profanation As the holy oyle ran from Aarons head to his body and the skirts of his garments so holinesse stayeth not in the Chancell as the head but descendeth to the whole body of the Church and the Church-yard as the skirt thereof Mistake mee not brethren I say not that one clod of earth is holier than another or any one place or day absolutely but relatively only For as it is superstition to attribute formall or inherent holinesse to times places parcells of ground fruits of the earth vessell or vestments so it is profanenesse to deny them some kind of relative sanctity which the holy Ghost attributeth unto them in Scripture where wee reade expresly of holy ground holy daies holy oyle and the like To cleare the point wee are to distinguish of holinesse yet more particularly which belongeth 1. To God the Father Sonne and Spirit by essence 2. To Angels and men by participation of the divine nature or grace 3. To the Word and Oracles of God by inspiration 4. To types figures sacraments rites and ceremonies by divine institution 5. To places lands and fruits of the earth as also sacred utensils by use and dedication as 1. Temples with their furniture consecrated to the service of God 2. Tithes and glebe lands to the maintenance of the Priests 3. Church-yards to the buriall of the dead Others come off shorter and dichotomize holy things which say they are 1. Sanctified because they are holy as God his name and attributes c. 2. Holy because they are sanctified 1. Either by God to man as the Word and Sacraments 2. Or by man to God as Priests Temples Altars Tables c. Of this last kind of holy things by dedication some are dedicated to him 1. Immediately as all things used in his service 2. Mediately as all such things without which his service cannot be conveniently done and here come in Church-yards without which some religious workes of charity cannot be done with such conveniency or decency as they ought The Church is as Gods house and the yard is as the court before his doore how then dare any defile it or alienate it or imploy it to any secular use for profit or pleasure To conclude all Church-yards by the Ancients are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormitories or dortories wherein they lye that sleep in Jesus Now it is most uncivill to presse into or any way abuse the bed-chamber of the living and much more of the dead What are graves in this dormitory but sacred vestries wherein we lay up our old garments for a time and after take them out and resume them new dressed and trimmed and gloriously adorned and made shining and Å¿ Mar. 9.3 exceeding white as snow so as no Fuller on earth can white them These shining raiments God bestow upon us all at the last day for the merits of the death and buriall of our Lord and Saviour Cui c. THE FEAST OF PENTECOST A Sermon preached on Whitsunday THE LXIII SERMON ATCS 2.1 And when the day of Pentecost was fully come they were all together with one accord in one place SAint a Hom. in die ascens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome comparing the works of redemption with the works of creation observeth that as the Father finished the former so the Sonne the later in six dayes especially in memorie whereof his dearest Spouse the Catholique Church hath appointed six solemnities to be kept by all Christians with greatest fervour of devotion and highest elevation of religious affections These are Christ his 1. Virgin birth 2. Illustrious Epiphanie 3. Ignominious death 4. His powerfull resurrection 5. His glorious ascension 6. His gracious sending downe of the holy Ghost The day of 1. His incarnation by which he entred into the world 2. His manifestation on which he entred upon his office of Mediatour 3. His passion on which he expiated our sinnes 4. His resuscitation by which he conquered death the grave 5. His triumphant returne into heaven on which hee tooke seizin and possession of that kingdome for us 6. His visible mission of the holy Ghost in the similitude of fiery cloven tongues on which he sealed all his former benefits to us and us to the day of redemption This last festivall in order of time was yet the first and chiefest in order of dignity For on Christs birth day hee was made partaker of our nature but on this wee were made partakers after a sort of his in the Epiphany one starre onely stood over the house where hee lay on this twelve fiery tongues like so many celestiall lights appeared in the roome where the Apostles were assembled on the day of his passion he rendred his humane spirit to God his father on this hee sent downe his divine spirit upon us on the resurrection his spirit quickened his naturall body on this it quickened his mysticall the Catholique Church on the ascension he tooke a pledge from us viz. our flesh and carried it into heaven on this hee sent us his pledge viz. his spirit in the likenesse of fiery tongues with the sound of a mighty rushing wind After which the Spouse as Gorrhan conceiveth panted saying b Cant. 4.16 Awake O North wind and come thou South blow upon my garden that the spices therof may flow out let my Beloved come into his garden eat his pleasant fruits The wind she gasped for what was it but the spirit and what are the fragrant spices shee wishes may flow but the graces of the holy Ghost which David calleth gifts for men in the eighteenth verse of the 68. Psalme the former part whereof may furnish the feast we
Sacrament of our Lords body and bloud wee shall feele the effects of both in us viz. more light in our understanding more warmth in our affections more fervour in our devotions more comfort in our afflictions more strength in temptations more growth in grace more settled peace of conscience and unspeakable joy in the holy Ghost To whom with the Father and the Sonne bee ascribed c. THE SYMBOLE OF THE SPIRIT THE LXIV SERMON ACTS 2.2 And suddenly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting SAint Luke in the precedent verse giveth us the name in this the ground of the solemne feast we are now come to celebrate with such religious rites as our Church hath prescribed according to the presidents of the first and best ages The name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of the fiftieth day from Easter the ground thereof the miraculous apparition and if I may so speake the Epiphany of the holy Spirit in the sound of a mighty rushing wind the light of fiery cloven tongues shining on the heads of the Apostles who stayed at Jerusalem according to our Lords command in expectation of the promise of the holy Ghost which was fulfilled then in their eyes and now in our eares and I hope also in our hearts After God the Father had manifested himselfe by the worlds creation and the workes of nature and God the Sonne by his incarnation and the workes of grace it was most convenient that in the third place the third person should manifest himselfe as he did this day by visible descension and workes of wonder Before in the third of Matthew at the Epiphany of our Saviour the Spirit appeared in the likenesse of a dove but here as yee heare in the similitude of fiery cloven tongues to teach us that we ought to be like doves without gall in prosecution of injury done to our selves but like Seraphins all fire in vindicating Gods honour This morall interpretation Saint a Greg. tert pas Omnes quos implet columbae simplicitate mansuetos igne zeli ardentes exhibet Et ib. Intus arsit ignibus amoris foras accensus est zelo severitatis causam populi apud Deum lachrymis causam Dei apud populum gladiis allegabat c. Gregory makes of these mysticall apparitions All whom the spirit fills he maketh meeke by the simplicity of doves and yet burning with the fire of zeale Just of this temper was Moses who took somewhat of the dove from the spirit and somewhat of the fire For being warme within with the fire of love and kindling without with the zeale of severity he pleaded the cause of the people before God with teares but the cause of God before the people with swords Sed sufficit diei suum opus sufficient for the day will be the worke thereof sufficient for this audience will be the interpretation of the sound the mysticall exposition of the wind which filled the house where the Apostles sate will fill up this time And lest my meditations upon this wind should passe away like wind I will fasten upon two points of speciall observation 1. The object vehement the sound of a mighty rushing wind 2. The effect correspondent filled the whole house Each part is accompanied with circumstances 1. With the circumstance of 1. The manner suddenly 2. The sourse or terminus à quo from heaven 2. With the circumstance of 1. The place the house where 2. The persons they 3. Their posture were sitting 1. Hearken suddenly there came on the sudden 2. To what a sound 3. From whence from heaven 4. What manner of sound as of a mighty rushing wind 5. Where filling the roome where they were sitting That suddenly when they were all quiet there should come a sound or noise and that from heaven and that such a vehement sound as of a mighty rushing wind and that it should fill the whole roome where they were and no place else seemes to mee a kind of sequence of miracles Every word in this Text is like a cocke which being turned yeeldeth abundance of the water of life of which we shall taste hereafter I observe first in generall that the Spirit presented himselfe both to the eyes and to the eares of the Apostles to the eares in a noise like a trumpet to proclaime him to the eyes in the shape of tongues like lights to shew him Next I observe that as there were two sacred signes of Christs body 1. Bread 2. Wine so there are two symboles and if I may so speake sacraments of the Spirit 1. Wind 2. Fire Behold the correspondency between them the spirit is of a nobler and more celestiall nature than a body in like manner the elements of wind and fire come neerer the nature of heaven than bread and wine which are of a more materiall and earthly nature And as the elements sort with the mysteries they represent so also with our senses to which they are presented For the grosser and more materiall elements bread and wine are exhibited to our grosser and more carnall senses the taste and touch but the subtiler and lesse materiall wind and fire to our subtiler and more spirituall senses the eyes and eares Of the holy formes of bread and wine their significancie and efficacy I have heretofore discoursed at large at this present by the assistance of the holy Spirit I will spend my breath upon the sacred wind in my Text and hereafter when God shall touch my tongue with a fiery coale from his Altar explicate the mystery of the fiery cloven tongues After the nature and number of the symboles their order in the third place commeth to be considered first the Apostles heare a sound and then they see the fiery cloven tongues And answerable hereunto in the fourth verse we reade that they were filled with the holy Ghost and then they began to speake with other tongues as the Spirit gave them utterance For b Mat. 12.34 out of the abundance of the heart the mouth speaketh With the c Rom. 10.10 heart man beleeveth unto righteousnesse and then with the tongue he confesseth unto salvation My d Psal 45.1 heart saith David is enditing a good matter and my tongue is the pen of a ready writer first the heart enditeth and then the tongue writeth They who stay not at Jerusalem till they are endued with power from above and receive the promise of the Father but presently will open their mouthes and try to loosen the strings of their fiery tongues I meane they who continue not in the schooles of the Prophets till they have learned the languages and arts and have used the ordinary meanes to obtaine the gifts and graces of the holy Spirit and yet will open their mouthes in the Pulpit and exercise the gift of their tongues doe but fill the eares of their auditors with a
Jonas in like manner cries I am cast out of thy sight Jonah 2.4 there is smoak in the flaxe yet was not the flaxe quenched for he addeth immediatly yet I will looke againe to thy holy Temple If thou wilt thou canst Matth. 8.2 said one poore man in the Gospel Lord if thou canst said another Marke 9.22 both these were as the smoaking flaxe in my Text. For the former doubted of Gods power the latter of his will yet neither of both were quenched O miserable man that I am saith S. Paul in the person of a Christian travelling in his new birth who shall deliver me from this body of death here is a cloud of smoak Rom. 7.24.25 yet it is blown away in an instant and the flame breaketh out and blazeth into Gods praises Thankes be unto God who hath given us victory through Jesus Christ Man for a little smoake will quench the light but Christ every where cherisheth the least sparke of grace and bloweth it gently by his spirit till it breake forth into a flame To encourage us the more hee accepteth the will for the deed and a good assay for the performance If thou canst but shed a teare for thy sins he hath a bottle to put it in if thou steale a sigh in secret he hath an eare for it if thy faith be but as a graine of mustard seed it shall grow to a great tree Nathanael at the first had but a small ground to beleeve that Christ should bee the Messias but afterwards Christ made good his words unto him hee saw greater things to build his faith upon Because I said unto thee John 1.50 I saw thee under the fig-tree beleevest thou thou shalt see greater things than these Apollos at the first was but catechized in Johns Baptisme Act. 18.27.28 but afterwards Aquila and Priscilla expounded unto him the way of God more perfectly and hee helped them much which had beleeved through grace for hee mightily convicted the Jewes and that publikely shewing by the Scriptures that Jesus was Christ Joseph of Arimathea richer in grace than wealth and a great dispreader of the Gospel and as many ancient Writers report the first planter of Christian Religion in this Island yet till Christs death had small courage to professe him but when the evening was come Mar. 15.42.43 which was the preparation that is the day before the Sabbath hee went in boldly unto Pilate and craved the body of Jesus Saint Augustine at the first was drawne to the Church by the lustre of Saint Ambrose his eloquence as himselfe a Aug. confess l. 5. c. 4. confesseth but afterwards he was much more taken with the strength of his proofe than the ornaments of his speech and God by his Spirit so blowed the sparke of divine knowledge in this smoaking flaxe that the Church of God never saw a cleerer lamp burning in it since it had him If we consider the smoaking flaxe in the second condition to wit after the lampe is blowne out the spirituall meaning is That those in whom there was ever any spark of saving grace shall never be quenched or that after the most fearfull blast of temptation there remaines yet some divine fire in the heart of every true beleever which Christ will never quench Christ will not quench the smoaking flaxe if there bee any sparke of divine fire in it yet if this sparke bee not blowne and the weeke enlightened againe it will dye in like manner if wee doe not according to the Apostles precept 2 Tim. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stirre up the grace of God in us and use the utmost of our religious endeavours to kindle againe the lampe of faith in our soules that sparke of divine faith and saving grace which wee conceive that wee have will dye As it is not presumption but faith to bee confident in Gods promises when wee walke in his Ordinances so it is not faith but presumption to assure our selves of the end when wee neglect the meanes of our salvation Wee may no otherwise apprehend or apply unto our selves the gracious promises made to all true beleevers in the Gospel than they are propounded unto us which is not absolutely but upon conditions by us to bee performed through the helpe of divine grace namely to wash our selves Esa 1.16 17. to make us cleane to put away the evill of our doings from before Gods eyes to cease to doe evill to learne to doe well to seeke judgement to relieve the oppressed to judge the fatherlesse Dan. 4.27 Job 41. ◠Apoc. 3.19 Mat. 3.8 and to pleade for the widow to breake off our sinnes by righteousnesse and our iniquity by shewing mercy to the poore to abhorre our selves and repent in dust and ashes to remember from whence wee are fallen and doe our first workes to bee zealous and amend and to bring forth fruits meet for repentance To argue from a strong perswasion of our election and from thence to inferre immediately assurance of salvation is as Tertullian speaketh in another case aedificare in ruinam The safe way to build our selves in our most holy faith and surely fasten the anchor of our hope is to conclude from amendment of life repentance unto life from our hatred of sinne Gods love unto us from hunger and thirst after righteousnesse some measure of grace from godly sorrow and sonne-like feare and imitation of our heavenly Father the adoption of sonnes from continuall growth in grace perseverance to the end from the fruits of charity the life of our faith and from all a modest assurance of our election unto eternall life Not curiously to dispute the Scholasticall question concerning the absolute impossibilitie of the apostacy of any Saint and the amissibility of justifying faith which many learned Doctours of the Reformed Churches hold fitter to bee extermined than determined or at least confined to the Schooles than defined in the Pulpit that wherein all parties agree is sufficient to comfort the fainting spirits and strengthen the feeble knees of any relapsed Christian That God will never bee wanting to raise him if hee bee not wanting to himselfe But if when hee is returned with the Sow to his wallowing in the mire hee taketh delight therein and never striveth to plucke his feet out of it nor rise up out of the dirt if hee never cry for helpe nor so much as put forth the hand of his faith that Christ may take hold of it and by effectuall grace draw him out of the mudde hee will certainly putrifie in his sinnes Hee that heareth the Word of God preached and assenteth thereunto and is most firmly perswaded of Gods love to him for the present if through the rebellion of the flesh against the spirit or the suggestions of Sathan or by the wicked counsels and examples of others hee chargeth himselfe with any foule sinne either of impiety against God or iniquity against men or impurity
after a more effectuall manner even because hee cannot utter his prayer by speech his very dumbnesse pleads for him so the sorrow of a penitent sinner which faine would expresse it selfe by teares but cannot which rendeth the heart continually and maketh it evaporate into secret sighes best expresseth it selfe to him of whom the Prophet speaketh Psal 38.9 Lord thou knowest all my desires and my groaning is not hid from thee 6. If he sink so low that the pit is ready to shut her mouth over him and he being now even swallowed up in the gulfe of despaire breathe out his last sigh and roares most fearfully to the great dis-heartening of all that come about him saying I have no touch of remorse no sense of joy no apprehension of faith no comfort of hope My wounds stinke and are putrefied and all the balme of Gilead cannot now cure mee The Spirit is utterly extinct in me and therefore my case desperate In this extreme fit of despaire give him this cordiall out of the words of my Text Hast thou never felt any remorse of conscience in all thy life Wast thou never pricked in heart at the Sermon of some Peter Wert thou never ravished with joy when the generall pardon of all thy sinnes hath been exemplified to thee in the application of the promises of the Gospel and sealed to thee by the Sacrament Hast thou never had any sensible token of Gods love I know thou hast thou acknowledgest as much in confessing amongst other thy sins thine intolerable ingratitude towards the Lord that bought thee then bee yet of good comfort the flaxe yet smoaketh the fire is not clean out thou hast lost the sense but not the essence of faith Thou art cast out of Gods favour in thy apprehension not in truth Thou art but in a swoune thy soule is in thee Thou discernest no signe or motion of life in thee but others may Thy conscience will beare thee record that sometimes thou didst truly beleeve and true faith cannot be lost Gods covenant of grace is immoveable his affection is unchangeable he whom God loveth he loveth to the end and hee whom God loveth to the end must needs bee saved in the end and so I end And thus have I blowne the smoaking flaxe in my Text and you see what light it affordeth to our understanding and warmth to our consciences what remaineth but that I pray to God to kindle in us this light and inflame this heate more and more to revive the spirit of the humble to cheare up the drouping lookes and cure the wounded consciences and heale the broken hearts of them that mourne for their sinnes that is to beare up the bruised and bowed reed that it be not broken and revive and kindle againe the dying lampe that it bee not quite extinguished So be it O Father of mercy for the passion of thy Sonne through the Spirit of grace To whom three persons and one God bee ascribed all honour glory praise and thanks-giving now and for ever Amen THE STILL VOICE A Sermon preached before the high Commission in his Graces Chappell at Lambeth Novemb. 20. 1619. THE THIRD SERMON MATTH 12.19 Hee shall not strive nor cry neither shall any man heare his voice in the streets Most REVEREND c. IN these words we have set before us in the person of our Saviour an Idea and perfect image of meeknesse the characters whereof are three 1. Calmenesse in affection He will not strive 2. Softnesse and lownesse in speech Hee will not cry c. 3. Innocency in action He will not breake c. 1. Impatience is contentious He will not strive 2. Contention is clamorous He will not cry 3. Clamour is querulous No man shall heare his voice in the street If it be objected that he did strive and that with such vehemency that he sweat bloud and that hee did cry and that very loud for as wee reade Hebr. 5.7 he offered up prayers and supplications with strong crying and teares unto him that was able to save him from death and that his voice was heard in the streets when he stood up in the last day the great day of the Feast John 7.37 and cried saying If any man thirst let him come unto mee and drinke wee need not flye to Anselme and Carthusians allegory for the matter who thus glosse upon the words of my Text His voice shall not be heard in the streets that is in the broad way that leadeth to destruction Such Delian divers may spare their paines for the objections are but shallow and admit of a very facile solution without any forced trope Hee will not strive viz. in revenge but in love he will not cry in anger but in zeale neither shall his voice be heard in the street viz. vox querelae but doctrinae no voice of complaint but of instruction or comfort So that the three members in this sentence are like the three strings in a Dulcimer all Unisons Wherefore in the handling of this Text I will strike them all together Seneca in his books of clemency Cambden hist Reg. Eliz. Seneca l. 1. de clem Conditum imò constrictum apud te ferrum sit summa parsimonia etiam vilissimi sanguinis humili loco positis litigare in rixam procurrere liberius est leves inter pares ictus sunt regi quoque vociferatio verborumque intemperantia non ex Majestate est which Queene Elizabeth so highly esteemed that shee gave them the next place to the holy Scriptures reades a divine Lecture to a Prince in these words Let thy sword not onely be put up in the sheath but also tyed fast in it bee sparing of the meanest and basest bloud It is for men of lower condition to fall into quarrels and strifes equals may exchange blowes one with another without much danger it standeth not with the Majesty of a Prince to engage himselfe in any quarrell or fight because he hath no equall to contend with him so far ought it to be from a Prince to brawle or wrangle that the straining of his voice is unbefitting him upon any occasion whatsoever What the wise Philosopher prescribeth to a good Prince the Prophet Esay describeth in our King Messias who was so milde in his disposition that hee was never stirred to passion so gentle in his speech that he never strained his voice in choler so innocent in his actions that he never put forth his strength to hurt any We reade in the booke of a 1. Kin. 19.11 12. Kings that there was a mighty wind but God was not in the wind and after the wind an earth-quake but God was not in the earth-quake and after the earth-quake a fire but God was not in the fire and after the fire a still small voice in which God was There God was in the still voice but here the Evangelist out of the Prophet informeth us that there was a small still voice in
the Temple of Christs body and setting it up was there any noise or sound heard John 2.21 This privacy of his first entry into the world pleaseth not the carnall Jew whose thoughts are all upon a temporall Monarch that should buy out Croesus his wealth and obscure Solomon in all his royalty and extend his dominion as farre as the Sunne casteth his beames No Messiah will please him but such a one as comes in with great state and pompe yet was Christ his quiet seizing upon his Kingdome most correspondent to the prediction of the Prophet Psal 72.6 He shall come downe like raine into a fleece of wooll or upon the mowne grasse that is not heard and most agreeable to his title and kingdome For what more consentaneous to reason than that the Prince of peace should enter upon his Kingdome of grace in a quiet and silent manner Had hee come into the world like the two Scipio's which were termed fulmina belli with thundering and lightening or like the Roman Emperours or the grand Signiours in the most pompous manner with greatest ostentation of wealth and pride of worldly honour more feared hee might have been but lesse loved there had been more state in his comming but lesse merit for us and consequently lesse true comfort in it The note that we are to take from it is That Christs Kingdome is not of this World And the use we are to make of it is Not to looke for great estates large revenues or high preferments here but to be content with a competency of meanes not without a liberall allowance sometimes of afflictions crosses and troubles For delicate members and such as must be continually wrapt in soft raiment that can endure no hardnesse sort not well with a head crowned with thornes By the Law The feathers of such fowles as had been sacrificed were cast in locum cinerum into the place of ashes What are all the pompes and vanities of this world but like beautifull feathers Projiciamus ergo in locum cinerum Let us therefore strip us of them and by true mortification cast them into the place of ashes especially in this time of sorrow and penance when sackcloth is or should be in fashion for apparrell and ashes for couches Upon which when God seeth us he will have compassion on us and give us beauty for ashes and the garment of gladnesse for the spirit of heavinesse 2 Cor. 5.7 Coloss 3.3 4. As we are Christians we walke by faith and not by sight our life is hid with Christ in God and when Christ which is our life shall appeare then shall we also appeare with him in glory Secondly we have here the picture of meeknesse in the pattern of all perfection Matth. 21.5 Christ Jesus drawne to the life for our imitation What the Prophet Zachary fore-told concerning the disposition and gracious temper of the Messias to come saying Tell the daughter of Sion behold the King commeth unto thee meeke Zach. 9.9 c. the same the Evangelist confirmeth through the whole Gospel by the speeches and silence actions and passions life and death of the Lord of life To begin with his speeches if ever that Eulogue of the Greeke Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like of the Latine Vernas afflat ab ore rosas were verified if ever the tongue of any dropped honey and his breath were as sweet and savoury as Roses in the Spring it was certainly our Redeemers who is that hee spake and speaketh alwayes that he is the Word of God The Father is as the mouth the holy Spirit the breath and Christ the word Heare I beseech you verba Verbi the words of the Word of life Come unto mee all that are heavie laden and I will ease you Sonne be of good comfort thy faith hath made thee whole I came not to call the righteous but sinners to repentance The sonne of man came not to destroy but to save Goe in peace thy sinnes bee forgiven thee And Come yee blessed of my Father possesse the Kingdome prepared for you before the foundation of the world was laid c. Yea but these speeches hee uttered to penitent sinners or such as sued to him for favour and mercy how did hee demeane himselfe towards those uncivill and inhumane Samaritans who denied him lodging Against whom James and John the sonnes of thunder were so incensed that they would have called downe fire from heaven to destroy them by the example of Elias Doth he curse them doth he upbraid ingratitude and inhospitality unto them nay rather he rebuketh his Disciples whom zeale and love transported too farre and by telling them they knew not of what spirit they were Luke 9.55 he shewed apparently what spirit he was who when the Scribes and Pharisees laid Sorcery and Necromancy to his charge saying Say we not well thou art a Samaritane and hast a Divell he delivered them not to the Divell as they deserved for this their blasphemous slander nor sharply reproveth them John 8.49 but mildly answereth I have not a Divell but I honour my Father and yee have dishonoured mee Perhaps he pitied their ignorance or had respect to the dignity and place of the Scribes and Pharisees who bare the greatest sway among the people may some say But what was there in his owne Disciple Judas that he should grace that damned caitiffe that traiterous servant that sonne of perdition with the title of Friend when he came to play the most unfriendly and ungratefull part that ever was acted even to betray his Lord and Master Friend wherefore art thou come Matth. 26.50 doest thou betray the sonne of man with a kisse I have spoken of the speeches of our Saviour let me not passe in silence his meek silence when he was led as a sheep to the slaughter and as a lambe before the shearers so opened hee not his mouth When hee was falsly slandered in the Judgement seat shamefully handled in the Hall most contumeliously reviled and cruelly tortured upon the crosse When the Judge of all flesh was condemned the beauty of Heaven spit upon the King of glory crowned with thornes the Maker of the world made a spectacle of misery to the whole world When his Disciples forsooke him his owne Nation accused him the Judge condemned him the servants buffeted him the souldiers deluded him the people exclaimed against him the Scribes and Pharisees scoffed at him the executioners tormented him in all parts of his body When the Starres were confounded with shame the Elements troubled Cypr. de bon pat Cùm confunderentur sidera elementa turbentur contremiscat terra nox diem claudat sol ne Judaeorum facinus aspicere cogatur radios subtrahat ille non loquitur nec movetur nec Majestatem suam sub ipsá saltem morte profitetur O qualis quanta est Christi patientia qui adoratur in coelis nondum vindicatur in
as it were with a wall of brasse and castle of Diamond the Divine protection Abijah and his people joyning battaile with Jeroboam smote him and all Israel and slew five hundred thousand and tooke Bethel with the Townes thereof and Jeshanah with the Townes thereof and Ephraim with the Townes thereof and the children of Israel though farre more in number were at that time brought under and the children of Judah prevailed Why Because they were better souldiers or better armed or led by a more expert Generall or because they had advantage of the place Nay rather they were every way disadvantaged For r 2 Chron. 13.13 Jeroboam caused an ambushment to come about behind them so they were before Judah and the ambushment was behind them To put you out of doubt the holy Ghost yeeldeth a reason of Judahs prevailing Å¿ 2 Chron. 13.18 because they relied upon the Lord God of their fathers St. Austin parallels this wonderfull victorie with the like that fell out about his time When t Aug. de Ciâ— Dei l. 5. c. 23. Uno die Rhadagesus tanta celeritate victus est ut ne uno quidem non dicam extincto sed ne vulnerato quidem Romano multo amplius quam centum millium prosternetur exercitus Rhadagesus King of the Gothes with a puissant army environed Rome and by reason of the small preparations in the City no hope could be expected from man how did God performe the trust by his Saints reposed in him and fought for them in this their greatest extremitie and so discomfited the enemies that in one day an army of a hundred thousand was utterly defeated not a man of the Roman side being slaine nor so much as wounded God loveth those best who trust him most and he saveth them above meanes who hope in him above hope as did Abraham the father of the faithfull Beleeve him who spake it out of his owne experience u Psal 125.1 They that trust in the Lord shall be as mount Sion which cannot be removed but abideth for ever x Ps 91.1.4.5.6.7.10 ver 4. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty He shall cover thee with his feathers and under his wings shalt thou trust his truth shall be thy shield and buckler Thou shalt not be affraid for the terrour by night 5.6 nor for the arrow that flyeth by day nor for the pestilence that walketh in darknesse nor for the destruction that wasteth at noone-day A thousand shall fall by thy side 7.10 and ten thousand at thy right hand but it shall not come nigh thee There shall no evill befall thee nor any plague come nigh thy dwelling y Psal 3.8 Salvation belongeth to the Lord. z Ps 144.10 It is hee that giveth salvation unto Kings who delivereth David his servant from the hurtfull sword Why is the accent upon Kings as likewise in the words of my text The King shall rejoyce in thy strength exceeding glad shall Hee bee of thy salvation Doth not the wing of Gods provident care extend to all his Children are they not all safe under his feathers They are all yet Kings are nearest to his breast they receive more warmth from him hee hath a speciall care of them according to my second observation Obser 2 That God taketh Princes into his peculiar protection He keepeth them as the Signet of his finger because in them the Image of his Soveraigne Majestie most brightly shineth It concerneth him in honour to mainetaine them who are his Vicegerents upon earth It concerneth him in love to defend the defenders of the faith and cherish the nursing Fathers of his deerest Spouse It concerneth him in wisedome to save them who are the breath of so many thousand nostrils to keepe them whole who are the a Sen. de clem l. 1. c 4. Ille est vinculam peâ— quod respublica cohaeret nihil ipsa per se futura nisionus praeda si mens illa imperii subtrahatur Regeincolumi mens omnibus una amisso rupêre fidem bond which holdeth together the whole Common-wealth In the danger of a King is the hazzard of a State in the hazzard of a State the ruine of a Church in the ruine of a Church b Vid. Camerar meditat hist c. 30. Magnos viâ—os divinitus ab insidiis saepenumerò conservari Gods honour lyeth in the dust The heathen Poet glanced at this truth when every where he stileth Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were bred up and fostered in the bosome of Jove or rather Jehovah Keepe me saith David as the apple of thine eye Who can endure the least pricke in the apple of the eye no more will God abide his annointed to bee so much as c 1 Chro. 16.22 touched Nolite tangere unctos meos Is God so tender over Princes safety and ought not they to bee as tender of his honour Is hee so gracious to them and ought not they bee as gratefull to him The planets that receive more light from the Sunne reflect more backe againe the earth that receiveth raine from heaven returneth it backe in vapour Cessat decursus donorum si cesset recursus gratiarum Obser 3 God will shut the windowes of heaven and restraine the golden showers of his blessings if we send not up the sweet vapours and exhalations of our thankes-giving and praise Hee forfeiteth his tenure who refuseth to doe his homage bee it but the tendering of a red rose in acknowledgement of service Such a kinde of homage Almighty God requireth of us for all we hold of him the red roses of our lips and the sweet savour of our devout meditations Verily hee deserveth to lose his garden who will not afford his Landlord a flower Si ingratum d Sen. de bene fic dixeris omnia dixeris if you call a man unthankefull you need say no more for you cannot say worse whosoever deserveth to be branded with a marke of Ingratitude hath his conscience feared with a hot Iron For what is e Cic. pro planc Religion but Gratitude to God Pietie but Gratitude to Parents Loyaltie but Gratitude to Princes Charitie and friendship but gratitude to our neighbour Now of all men Princes are most obliged to be thankfull to God because the beames of his favour shine most bright in their Crownes and Scepters he sets them in his owne seat of authoritie investeth them with his owne robes of majestie armeth them with his owne sword of justice supporteth them with his own Scepter of power adorneth them with his owne Diademe of royall dignitie and graceth them with his own stile of Deity Ego dixi dii estis I have said yee are Gods e Joh. 10.34 Psal 82.6 and all of you are children of the most High Above all therefore Princes ought to be most gratefull to God because God hath placed them in that
Ministers of God but by the hand of their laye Elders or Borgomasters for feare of overlaying the Queenes vesture with rich laces of ceremonies they rip them off all cut off the fringe and pare off the nappe also But because the Spouse of Christ as things now stand is more afraid of losing her coat than of her lace or fringe I leave these men as unworthy upon whom more breath should be spent and come to the particular rite or ceremony of breathing used by our Saviour Hee breathed on them Here every Interpreter aboundeth in his owne sense q Barrad in Evang Flatus domini potestatem quam dabat remittendi peccata adumbrabat ut enim flatu nubes toâ—o aere pelluntur sic flatu domini id est Spiritu sancto peccatorum nubes disperguntur juxta illud Esa 44. delevisti ut nubes iniquitates nostras Barradius his sense is that this breathing shadowed forth the ghostly power of remitting of sinnes which Christ gave to his Apostles For as by a blast of wind clouds are driven out of the aire so by the blast of God that is the holy Spirit the clouds of our sinnes are dispersed according to the words of the Prophet Esay cap. 44.22 I have blotted out as a thicke cloud thy transgressions r Maldonat in Johan Christus per insufflationem declarare voluitipsam Spiritus sancti naturam est enim veluti flatus patris filii Maldonate his sense is that Christ by this visible ceremony of breathing declared the nature of the holy Ghost who is the breath of the Father and the Sunne Å¿ Musculus in Johan Commodè Spiritum per flatum dedit cum illis muneris Apostolici potestatem daret pendebat enim illa a verbis oris ipsius Musculus his sense is that Christ fitly used the ceremony of breathing when he invested the Apostles into their function because it hath a dependance upon the words of his mouth because it is a power of the word it was therefore given by breathing on them t Calvin harm Cumarcana inspiratione posset Christus gratiam conferre Apostolis visibilem flatum addere voluit ad eos melins confirmandos symbolum autem sumpsit à vulgari S.S. more qui Spiritum confert vento Calvin his sense is that Christ added this ceremony of outward breathing upon them to confirme their faith in the inward inspiration the symbole or signe hee tooke from the common custome of the Scripture which compareth the spirit to winde u Athana in Joh. In sufflando dedit animam quae est principium vitae naturalis Spiritum qui est principium vitae spiritualis ut idem quicreator agnosceretur renovator Athanasius his sense is that as God in the creation of man breathed into him his soule which is the beginning or principle of the naturall life so Christ here breathed into the Disciples his spirit which is the beginning or principle of the spirituall life that wee might know that the same God who is the author of the naturall life is also the author of the life of grace and that hee who first created the spirit of man reneweth all the faithfull in the spirit of their mindes But the most naturall genuine and generally approved reason and interpretation of this rite and ceremony is that which is given by Saint Austine and Saint Cyrill viz. that Christ by breathing on his Apostles when he gave them the holy Ghost signified that the person of the holy Ghost proceeded from him as that breath came out of his mouth For although Theophylact infected with the present errour of the Greek Church jeareth at this interpretation yet neither doth hee nor can hee give so apt and fit a one and in this regard Cardinall Bellarmine justly taketh him up for sleighting the judgement of two of the greatest pillars of the Church Verely saith he Theophylact is to be jeared at by all of the Latine Church if hee flout at Saint Austine and of the Greeke Church also if hee flout at Saint Cyril for what interpretation so naturall what reason so proper can be given of coupling this ceremony with the words Receive yee the Holy Ghost that is giving the holy Ghost by breathing as this that the holy Spirit proceedeth from his person And so I passe from the mysterious rite of breathing to the sanctified forme of words Receive yee the holy Ghost Not the person nor the substance of the holy Ghost for that errour the Master of the sentences was long agoe whipt by his schollars Sanctified the Apostles were by receiving the Spirit but not deified What then received they at this time some gift of the holy Ghost that takes not away the doubt but makes it untieth not the knot but fasteneth it rather For as Pythagoras when the question of marriage was put to him in his flourishing age answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not yet when in his decaying and withering age hee replyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not now so if the question be of the ordinary gifts of the holy Ghost it may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles were not now to receive them because at their first calling they were seasoned with that heavenly liquor But if the question be of the extraordinary gifts of the holy Ghost or a fuller measure of the ordinary it may be replied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were not as yet to receive them For Christ * Joh. 16.7 must first ascend before he send the holy Ghost To take this pearle out of the eye of my text many medicines have beene applyed Theodoret thus offereth to remove it Our Saviour Joh. 16.7 said not that hee would not give the holy Ghost before his ascension but that he would not send him before at this time saith that Father Christ gave the holy Ghost secretly with grace but then he sent him in a visible shape with power x Calvin in Joh. Sic datus fuit Apostolis spiritus hoc loco ut respersi fuerint duntaxat ejus gratia non plena virtute imbuti Calvin helpeth it with a distinction of the receiving the holy Ghost in different degrees now the Spirit was but sprinkled as it were upon them but in the day of Pentecost it was powred out on them now they were gently breathed on and refreshed as it were with a small gale then they were all blowne upon as it were with a mighty winde y Chrys in Joh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Chrysostome thus expedites the difficulty some say that Christ gave not the holy Ghost at this time but that by his breathing on his Apostles he made them capable or fit to receive him but wee may safely goe farther and say that the Apostles at this time received some spirituall grace or power not of working wonders but of remitting sinne If you further aske why the power of forgiving sinnes or which comes all to one why remission
walkest a turne in a pleasant garden so the eye of our minde is cleared and our spirituall senses much revived by walking in the garden of holy Scriptures and smelling to the flowers of Paradise but if wee run about in the smoake that is busie our selves about earthly affaires we shall shed many a teare and be in danger of quite losing our sight I will conclude and briefely represent all the principall points of the Apostles exhortation to your view in one type of the law In the Arke of the covenant there was the rod of a Exod. 24.25 Aaron that budded and about it a crown of gold By the rod of Aaron you easily apprehend the Priests office or pastorall charge the buds of this rod or parts of this charge are two feeding and overseeing which ought to bee performed not by constraint but willingly as the buddes were not drawne out of Aarons rod but put forth of their owne accord And herein wee are not to respect our owne good but the good of our flocke wee must doe nothing for filthy lucre but of a free minde to benefit others as the rod of Aaron bare not blossomes or fruit to or for it selfe but to and for others By the fruits of Aarons rod you may understand the good life of a faithfull Pastor who is to be an example to his flock this fruit enclineth him to true humility opposite to Lord-like pride as the fruit of a tree weigheth the branches downe to the earth Lastly by the Crowne above the rod and round about the Arke is represented the reward of a faithfull Shepheard and vigilant Bishop You have the embleme of your office the word or Motto shall be Germinet virga Aaronis Let the rod of Aaron blossome in your mouths by preaching the word and budde in your hands by the exercise of ecclesiasticall discipline and beare fruit in your lives by being ensamples to your flocke and the crowne above the rod and about the Arke shall bee yours as it is promised ver 4. And when the chiefe shepheard shall appeare you shall receive a crowne of glory that fadeth not away Which God the Father grant for the price of his Sonnes blood to whom with the holy Spirit be all honour glory praise and thanks-giving now and for ever Amen THE TREE OF SAVING KNOVVLEDGE OR Schola Crucis Schola Lucis A Sermon preached in Lent March 16. before the King at White-hall THE TWELFTH SERMON 1 COR. 2.2 I determined not to know any thing among you save Jesus Christ and him crucified IF any here present bee of so dainty eares and delicate a palate that wholesome meat will not downe with them unlesse it bee curiously dressed by art and exquisitely dished and set forth with variety of costly sawces I desire them to consider that there may bee intemperancy in the eare as well as the taste and that to feede such a luxurious humour in them were a kind of breach of the holy Fast wee now keep Where beautifull pictures and sacred imagery are most in use I should say abuse I meane in the Church of Rome during the whole time of Lent sad a P. Moul. cont Coeffet p. 2. curtaines and darke vailes are drawn before them and in like maner our divine Apelles's if they have any rare and eminent piece for stuffe as well as workmanship by them they may doe well to vaile or shadow them at this season that art may sympathize with religion and humane learning as it were put on blacks when divine puts on sacke cloth For my selfe I need make no other Apology to you than the Apostle doth to the Corinthians in my text The words which I handle are a warrant for the plaine handling thereof for what is I determined not to know any thing among you save Jesus Christ and him crucified but in effect to say I b Chrys in Gen. orat 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purposed not to make any banquet I bid you to no feast I have provided you but one dish of meate the Lambe of God and it but ordinarily dressed broached upon the Crosse that is Jesus Christ and him crucified Too exact division hath the same inconvenience with c â—â—uinct instit orat l. 4. Id viti um habet nimia quod nulla divisio confuso simile est quicquid in pâ—lverem usque secatur deinde cum fecerunt multas partiâ—ulas in eandem incidant obscuritatem contra quam inventa partitio est The division want of division for it breedeth confusion which it should prevent and troubleth the memory which it should helpe and ease As to handle severall parts without premising a convenient partition is to teare asunder and not to carve up so on the contrary over-curiously to divide upon division and sub-divide sub-divisions is to crumble not breake the bread of life or as Fabius speaketh frusta facere non membra that is to mince and not as the Apostle requireth rightly to divide the word of truth May it please you therefore to goe along with me through the few parts of this facile and passabâ—le division 1 The profession of the Apostle I determined to know 2 The object of his profession positively Jesus Christ privatively nothing but him 3 The condition of the object And him crucified As the d Zab lib. de tribâ—â— prâ—â—agnitis Logicians in the subjects of all sciences distinguish rem consideratam modum considerandi the matter considerable which they call the materiall object and the manner of considering it which they call the formall as in Physick the res considerata or material object is corpus humanum mans body the modus considerandi or formall object is quá sanabile as curable in Musick the res considerata is numerus number the modus considerandi is quá sonorus as it is found in sounds and serveth to harmony So here the res considerata the thing or rather person to bee considered is Jesus Christ the modus considerandi manner of considering him is quà crucifixus as crucified The best nurture is in the schoole of the crosse but then this crosse must bee the crosse of Christ Jesus and Christ Jesus must bee knowne and lastly this knowledge must bee desired or resolved to bee got 1 Nothing is more to bee desired than knowledge I desire or have determined to know 2 No knowledge more to be desired than of Jesus Christ Nothing but Jesus Christ 3 Nothing of Jesus Christ is more to bee desired to bee knowne than that hee was crucified And him crucified Of all things knowledge is most to be set by for e Joh. 17.3 this is life eternall to know thee to be very God and whom thou hast sent Jesus Christ Of all knowledge this of Christ is most excellent f Phil. 3 8. for I account saith the Apostle all things as dung in comparison of the knowledge of Christ Of all Christian knowledge this of the crosse is
about it or if musicall termes sound sweeter in your eares here is 1 Planus cantus or the ground Christ 2 Discantus or the division is become the first fruits of them that slept The notes in the descant must answer those in the planus cantus so they doe here The first fruits to Christ Is become to is risen Them that slept to the dead The ditty hath three parts or sentences 1 The doctrine of resurrection is certaine for Christ is risen 2 The prerogative of Christ is singular is become the first fruits 3 The condition of the dead is happy they are them that slept and rest now from their labours Now seemeth here to have more of the Conjunction than of the Adverbe and to bee rather a particle of connexion than a note of time For Christ was not newly risen when Saint Paul wrote this Epistle but many yeeres before The proper and precise Now of Christs resurrection when hee might have beene said to bee now or new risen was the third day after his passion being the first day of the weeke Whence I observe the agreement of the time with the truth not in substance onely but in circumstance also The types were the Paschall Lambe and the first fruits Now as Christ our passover was slayne the very day in which the Paschall Lambe was to bee killed so hee being also the first fruits ver 23. rose againe the very day in which the first fruits were by the law to bee offered Saint r Bern serm in domin Pasch Bernard a little varieth the note yet maketh good harmony On the sixth day on which hee made man hee redeemed him the next day being the Jewish sabbath hee kept his sabbath rest in the grave the third day which was the first of the weeke-dayes he appeared The first fruits of them that slept Of which day I neede say no more to kindle your devotions and stirre up your religious affections than ſ Serm. de resur Maximus Taurinensis hath long ago in his meditations piously ejaculated A blessed day first discovering unto us the light not of this world but of the world to come farre happier than that day in which man first saw the light of the sunne For on that day man was made to travell on this day to rest on that day hee was sentenced to death on this day freed from feare of death on that day the sunne arose upon the just and unjust this day the sunne of righteousnesse rose onely upon the just illius diei splendor etiam sepulchra illuminat that day shined only upon the living this also upon the dead as it is written Awake thou that sleepest and stand up from the dead and Christ shall give thee light Christ u l. 4. divin instit Lactantius interpreteth the King Unctus nomen est imperii anointed is the name of soveraigne majesty Saint * Tract 2. in Johan Christus sacramenti nomen est quomodo si dicatur sacerdos Austine expoundeth it a Priest others a Prophet for Prophets were also anointed Saint Bernard alluding to this name maketh Christ a tender Chirurgian curing our wounds non ustione sed unctione not by lancing or searing but by anointing and plastering The Heathen in Tertullians time expounded it x Tertul in apologet bonum benignum good and bountifull ne sic quidem malè and not amisse saith hee if wee regard the sense and application of that attribute to our Saviour For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinde and gracious and profitable to man because y Phil. 1.21 in life and death advantage but amisse if wee respect the derivation For Christ is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungo and answereth to the Hebrew Messias of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to anoint and peculiarly it designeth the Sonne of God and Saviour of the world For albeit others were anointed besides Christ and called the Lords anointed yet Christ alone was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In verity 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After a singular manner 1 In verity or truth for all Kings Priests that were anointed before him were but types of him and that in part how holy soever they were hee is the onely true Christ anointed and appointed by God to save lost man 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to excellency or after a singular manner he is the Christ 1 Others were anointed by men he immediatly by God z Psal 45.7 God even thy God hath anointed thee 2 They with a lesse measure of graces he with a greater incomparably greater with oyle of gladnesse above thy fellowes 3 They to beare one office or two at the most he to beare three Melchisedech was a King and a Priest but no Prophet Samuel a Prophet and a Priest but no King David a King and a Prophet but no Priest Christ was all three a Priestly King as Melchisedeck a Kingly Prophet as David and a Propheticall Priest as Samuel I conceive the Apostle here made choice of this name Christ above others because it best fitted his purpose and implyed some cause of his resurrection For as anointing or embalming dead corpses keeps them from putrefying so Christ by the divine unction was preserved from corrupting in the grave because there was no corruption in his soule his body could not corrupt or at least God would not suffer it as the Prophet speaketh * Psal 16.10 thou wilt not suffer thy holy One to see corruption Now if his body must not bee left nor corrupt in the grave because it was a Act. 2.24 impossible for him to be held with the sorrowes of death he must undoubtedly have risen againe as it followeth Is risen In the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raysed viz. by the right hand of his Father elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee is risen of himselfe neither is there yet any contradiction For the Father and the Sonne are one in nature and consequently the power of the Father who is God is the power of the Sonne who is one God with him Id resurgit quod prius cecidit that is properly said to bee raised or rise againe which before fell and that is the body which is therefore called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in latine cadaver a cado Christs resurrection then or resuscitation from the dead must bee the enliving his dead corps and lifting it up and bringing it up out of the darke sepulchre into the light which is a kinde of second birth and not unlike to his first For as that was his proceeding out of the Virgins wombe so this was out of a Virgin tombe the difference was onely in this as b Petrus Chrysolog serm pasch de resur ser 14. Chrysologus acutely hath observed the wombe
of the virgin conceived Christ quicke and accordingly brought him forth alive the wombe of the earth conceived him dead but brought him forth quicke uteri nova forma concepit mortuum parit vivum As we may behold the feature of a mans face either in the countenance it selfe or in a glasse set before it or in a picture drawne by it so wee may contemplate the resurrection either in the prophecies and types of the old law as in glasses or in the hystory of the new as it were in the face it selfe or in our spirituall resurrection from dead workes as in the picture A glasse sheweth the lineaments and proportion of a man but at a distance so wee may see Christ in the predictions visions and figures of the Old Testament as so many glasses but at a distance according to the words of that Seer c Num. 24.17 I shall see him but not neare So Hosea saw him insulting over death and hell and menacing them d Hos 13.14 O death I will bee thy death so Esay saw him risen from the dead and speaking to him sayd e Es 26.19 Thy dead shall live with my body shall they rise awake and sing ye that sit in dust So David in the Spirit saw the day of the resurrection and exceedingly rejoiced at it saying f Psal 16.9 my heart was glad my glory rejoyced my flesh also shall rest in hope For thou wilt not leave my soule in hell nor suffer thy holy One to see corruption So Adam saw him conquering death and triumphing over him that had the power of death to wit the Divell though more obscurely because at the farthest distance in the promise g Gen. 3.15 it shall breake thy head and thou shalt breake his heele the death and resurrection of Christ are mystically involved As the Poets fabled that Achilles after his Mother Thetis held him by the heele and dipt the rest of his body into the sea could bee hurt in no part but his heele so in a divine sense it may bee said of our Saviour that hee could be wounded by Sathan no where but in his heele that is in the lowest part of his humane nature his flesh This the serpent stung at his death but in his resurrection hee bruised the head thereof The Devill saith h Greg. Nyssen de resurrect ser 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nyssen in his sermon upon the resurrection going about to catch was caught for catching at the bait of Christs flesh hee was caught fast himselfe and wounded by the hooke of his divine nature Besides these predictions and promises wee have in the Old Testament the figure of our Lords resurrection in Adam a type in the scape goat a signe or embleme in Jonas and a vision in Ezekiel The figure may bee thus expounded As Adam rose out of his dead sleepe in which Eve was formed out of his ribbe so Christ after his slumber of death on the crosse in which his spouse the Church was formed out of his side as hath beene said awoke againe The type may bee thus exemplified as the scape-goate came neere to death being within the cast of a lot to it and yet avoiding it was presented alive to God to make an attonement so Christ who seemed to have beene conquered by death and swallowed up of the grave lying there three dayes and three nights yet escaped it and was presented on Easter day to his Father alive to make an attonement for all his brethren To the embleme of Jonas Christ himselfe giveth the word or Motto i Mat. 12.40 As Jonas was three dayes and three nights in the whales belly so shall the sonne of man be three dayes and three nights in the heart of the earth After three dayes Jonas came out of the bowels of the whale Christ out of the heart of the earth The vision of Ezekiel is so cleare that he that runneth may see in it a praeludium of the resurrection k Ezek 37.7 8 9 10. The Prophet saw in a valley a number of dry bones moving one to the other and suddenly they were tyed with sinewes and covered with flesh and the winde breathed into them the breath of life and they stood up like an army Wee have viewed the resurrection in the prophecies and figures of the Old Testament as so many severall glasses let us now contemplate it in the history of the New as it were in the face it selfe 1 Early in the morning while it was yet darke the Angel removed the stone that so Mary and the Apostles might looke into the sepulchre and unlesse the angell of the covenant remove the stone from our hearts wee can never looke into Christs sepulchre with an eye of faith nor undoubtedly beleeve the resurrection 2 Peter and John made hast to the sepulchre but they stayed not there Mary abideth there shee therefore seeth a vision of Angels the one standing at the head the other at the feet where Jesus had lyen either to signifie that the Angels of God attend as well on Christs feet the lowest members of his mysticall body as on his head that is the chiefest in the Church or that the angels smell a sweet savour from our workes of charity and therefore the one sate at the head the other at the feete where Mary had annointed our Lord. 3 A third Angell whereof mention is made in the Gospell of Saint l Mar. 16.5 Marke sitting on the right side appeared like a young man to signifie that in the resurrection our age shall bee renewed and our bodies shall bee in their full strenghth and vigor his rayment shined like lightning to represent the clarity and splendour of our bodies that after death shall be made conformable to Christs glorious body 4 Mary Magdalene hath the honour first to see our Saviour and to bee the first Preacher of the resurrection to the everlasting comfort of all true Penitents and as by the woman death came first so the first newes of life from death was brought by a woman 5 Till Christ called Mary by name shee knew him not but supposed him to have beene the Gardiner who indeed is the Planter of the celestiall Paradise neither can we know Christ till by a speciall and particular vocation hee make himselfe knowne to us 6 Christ appeared first to single witnesses as Mary apart and Peter apart and James apart then to double Cleophas and that other disciple afterwards to the eleven Apostles and last of all to more than 500. brethren at once If Maries testimony might bee excepted at because shee was but a woman what can they say to Saint Peter what to Saint James to whom Christ vouchsafed to shew himselfe in particular If they except against them as single witnesses what will they say to Cleophas and Saint Luke two contests of one and the selfe same apparition If their paucity be cavelled at what will they say to the
cluster of the grapes of the vine of Engaddi 1 Presse the first grape and it will yeeld this liquor That Christians may not communicate with Idolaters nor consort with prophane persons For. 2 Presse the next grape and it will yeeld this juice That holinesse to God is the Imprese of the regenerate Yee 3 Presse the third it yeeldeth this That there are Saints upon earth viz. in truth and sincerity though not in perfection Are. 4 Presse the fourth it yeeldeth this That the whole company of true believers make but one Holy Catholike Church Temple not Temples The Temple 5. Presse the fift it yeeldeth this That reverence is due to the servants of God that sanctity is in them and safety with them Of God The Temple of God carrieth with it all three and to whom indeed is due more reverence in whom shineth more sanctity with whom is found more safety than Gods secret ones who as stones coupled together and built upon the corner stone Christ Jesus rise up towards heaven and become a holy temple of God 6. Presse the last and it yeeldeth this That the God whom we Christians serve is the onely true living God and source and fountaine of all life which hee conveigheth to us in a threefold channell 1 The broader of nature 2 The narrower of grace 3 The overflowing and everspringing of glory For The reason standeth thus Separate your selves from wicked and profane persons For yee are a Temple Secondly keep your selves from dead and dumb Idols For yee are the Temple of the living God Doctr. 1 First this For perforce draweth us from all familiar company and intimate conversation with men of a leud dissolute or profane carriage c Ephes 5.11 Have no fellowship with them saith the Apostle elsewhere d Act. 2.40 Save your selves from them saith Saint Peter Come out from among them and be you e 2. Cor. 6.17 18. separate and I will be a Father unto you and you shall bee my Sonnes and Daughters It was an abomination by the Law to touch any dead thing f Lev. 22.4 Whosoever toucheth any thing that is uncleane by the dead c. and are not they that live in pleasure and sensuality g 1 Tim. 5.6 dead while they are alive but she that liveth in pleasure is dead whilest shee liveth Shee is no loyall wife that delighteth in company disliked by her husband though but upon suspition How can the sonne but incurre his fathers displeasure who entertaineth such guests with all love and kindnesse whom his father hateth and forbiddeth them his house Those who are of worth seek to preserve their credit and good name as a precious oyntment which is soone corrupted by the impure ayre of nasty society For such a man is deservedly esteemed to bee with whom hee ranketh himselfe but corrupting the soule is farre worse than tainting a good name and who is there almost that commeth faire off from foule company hee cannot but learne evill by them or h Epictet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer evill of them Man in Paradise might be like the plants of Paradise of which Athanasius reporteth that they imparted an aromaticall savour to the trees neere adjoyning but since man was cast out the corruption of his nature maketh him resemble rather the wan and withered vine in the Poet which tooke away the fresh colour and sap from the neighbour vine i Juven sat 1. Dedit haec contagio labem c. Uvaque livorem conspectâ ducit ab uvâ. It is true Bonum est sui diffusivum Goodnesse is of a communicative nature but since our fall wee are not so capable of receiving good as evill The example of an evill man sooner corrupteth a good man than a good example converteth an evill man The weake and watery eye is not strengthened by looking on a quicke or strong eye but on the contrary many a strong and dry eye by looking on a watery eye waters it selfe The sound man by lying with the sicke loseth his health yet the sicke man by lying with the whole man gaineth not his health the exchange is not mutuall If you mingle bright and rusty metall together the rusty will not become bright by it but on the contrary the bright rusty so saith k Senec. ep 7. Rubiginosus comes etiam candido suam affricuit rubiginem Seneca a rusty companion rubbeth some of his rust upon a man of faire conditions yet the man of faire conditions imparteth none of his candor to the rusty The diseases of the minde are more taking than the diseases of the body let us therefore take heed how wee come within the breath of a man who is of a rotten heart and corrupt conscience If Joseph living in Pharaohs Court learned to sweare by the life of Pharaoh and the people of God being mingled with the heathen learned their workes beware how you touch pitch lest you bee defiled and bird-lime lest you bee entangled Socrates was wont to say to Alcibiades sometime the paragon of beauty both of body and minde when hee met him among Gallants like himselfe I feare not thee but thy company and Saint l Aug. confes l. 2. c. 9. Eamus faciamus pudet non esse impudentem Austine in his Confessions with teares complaineth of the hellish torrent of evill company wherewith hee was carried away oftentimes and fell into many a dangerous gulph I had not the power to stay my selfe saith hee when they called Eamus faciamus Let us goe let us doe some noble exploit or brave pranke of youth nay they so farre wrought upon mee that I was ashamed of my shamefaced modesty and blushed that I was not past blushing You that are Gods chosen make choice of your company let all your delight bee with holy David m Psal 16.3 in such as excell in vertue and have holinesse to the Lord engraven in their breasts For yee are Temples therefore bee yee separate from profane persons Doctr. 2 Yee are the Temples of the living God meddle not therefore with dumb and dead Idols If Idolatry bee the spirits adultery and Gods wrath against Idolaters is jealousie and his jealousie burneth like fire downe to the bottome of hell I shall not need by arguments to deterre any understanding Christian from comming within the verge of so dangerous an impiety the guilt whereof lyeth not onely upon those whose soules and bodies have been agents in Idols services but also all those who by any speeches acts signes or outward gestures give any allowance or countenance thereunto n Amb. ep 31. Pollui se putabat si aram vidisset Constantine the Emperour thought himself defiled if he had but seen an heathenish altar o Psal 16.4 David if he had but made mention of an Idoll their offerings of bloud I will not offer nor take their names into my mouth Saint Paul permitted not the Corinthians to taste of any dainties
delicate fruits they who overcome not eat not x Apoc. 2.17 the hidden Manna as they partake not of the Spouse her graces so neither have they any right or title to her titles They are no Temples but rather styes no dove-cotes but cages of uncleane birds no habitations for the holy Ghost but rather haunts of uncleane spirits They indeed live and move in God for out of him they cannot subsist but y Gal. 2.20 Neverthelesse I live yet not I but Christ liveth in me Rom. 8 9. 2 Cor. 6.16 God himselfe liveth and moveth in the godly God is in all places and abideth every where yet hee z Ephes 3.17 dwelleth onely in the hearts of true believers For they and they onely are the Temple of the living God Doctr. 4 Are. In the Romane Kalendar no Saints are entred till many miracles be voiced upon them after death but in Gods Register wee finde Saints in the Church on earth among the a Rom. 1.7 Romanes b 1 Cor. 1.2 Corinthians c Eph. 1.1 Ephesians d Phil. 1.1 Philippians at e Act. 9.32 Lydda and elsewhere But what Saints and how Saints by calling Saints by a holy profession and blamelesse conversation Saints by gratious acceptation of pious endeavours rather than of performances Saints by inchoation Saints by regeneration of grace Saints by daily renovation of the inward man Saints by devotion and dedication of themselves wholly to God Saints by inhabitation of the holy spirit in them which maketh them a holy Temple of the living God In this life we are f 1 Cor. 3.23 Gods for all things are yours and you are Christs and Christ is Gods in the life to come g Apo. 21.22 And I saw no Temple therein for the Lord God almighty and the Lambe are the Temple thereof God is ours In this life wee are Gods Temple but in the life to come God is g Apo. 21.22 And I saw no Temple therein for the Lord God almighty and the Lambe are the Temple thereof ours Now God dwelleth with us and is but slenderly entertained by us but there wee shall dwell with him and have fulnesse of all things yet without satiety or being cloyed therewith Doctr. 5 The Temple Not the Temples but the Temple Gen. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the learned Hebricians from the construction of the noune plurall with a verb singular as if you would say in Latine Dii or Numina creavit gather the trinity of persons in the unity of the divine nature so from the construction here of a singular adjunct with a subject plurall wee may inferre the plurality of the faithfull in the unity of the Church For wee that are many yet are truely one many graines one bread many sheepe one fold many members one body many branches one vine many private oratories or chaplets but one Temple The parts of the Catholike Church are so farre scattered and dissevered in place that they cannot make one materiall yet they are so neare joyned in affection and fast linked with the bonds of religion that they make but one spirituall Temple They are many soules and must needs have as many divers naturall bodies yet in regard they are all quickned guided and governed by the same spirit they make but one mysticall body whose head is in heaven and members dispersed over the earth Can unity bee divided If wee are rent in sunder by schisme and faction Christ his seamelesse coate cannot cover us all The Philosophers finde it in the naturall the States-men in the politicke and I pray God wee finde it not in the mysticall body of Christ h Cyp. de simplic prel A velle radium à sole divisionem lucis unitas non capit ab arbore frange ramum fructum germinare non poterit à fonte praecide rivum prorsus arescet That division tends to corruption and dissolution to death Plucke a beame if you can from the body of the sunne it will have no light breake a branch from the tree it will beare no fruit sever a river from the spring it will soone bee dryed up cut a member from the body it presently dyeth cast a pumice stone into the water and though it bee never so bigge while it remaines entire and the parts whole together it will swimme above water but breake it into pieces and every piece will sinke in like manner the Church and Common-wealth which are supported and as it were borne up above water by unity are drowned in perdition by discord dissention schisme and faction It is not possible that those things which are knit by a band should hold fast together after the band it selfe is broken How can a sinew hold steddy the joint if it bee sprayned or broken or cut in sunder Religion beloved brethren is the band of all society the strongest sinew of Church or Commonwealth God forbid there should bee any rupture in this band any sprayne in this sinew The husbandman hath sowed good seede cleane and picked in this Kingdome for more than threescore yeeres and it hath fructified exceedingly since the happy reformation of Religion in these parts O let no envious man sow upon it those tares which of late have sprung up in such abundance in our neighbour countries that they have almost choaked all the good wheat Let no roote of bitternesse spring up in our Paradise or if it bee sprung let authority or at least Christian charity plucke it up Wee are all one body let us all have the same minde towards God and endeavour to the utmost of our power to i Eph. 4 3. preserve the unity of the spirit in the bond of peace that our spirituall Jerusalem may resemble the old Byzantium the stones whereof were so matched and the wall built so uniformely that the whole City seemed to bee but one stone continued throughout It was the honour of the k Psal 122.3 Jerusalem is builded as a City that is compacted together old let it bee also of the new Jerusalem that it is a City at unity in it selfe Doctr. 6 I have held you thus long in the Porch let us now enter into the Temple Glorious things are spoken of you O ye chosen of God yee are tearmed vessels of honour lights of the world a chosen generation a royall priesthood a peculiar people a celestiall society yet nothing ever was or can be more spoken to Your endlesse comfort and superexcellent glory than that you are Children of the Father Members of the Sonne and Temples of the holy Ghost Seneca calleth the world Augustissimum Dei Templum a most magnificent Temple of God David the heaven Solomon the Church Saint Paul the Elect in the Church and in a sense not altogether improper we may tearme the world the Temple of the Church the Church the Temple of our bodies our bodies the Temples of our soules and our soules most peculiarly the Temples of the
If they are to account for their owne Stewardship certainly either at the private audit the day of their death or at the publike audit the day of judgement after which they shall be no longer Stewards but either Lords in Heaven or Slaves in Hell Wherefore O Christian whosoever thou art whether thou swayest the scepter or handlest the spade whether thou sittest at the sterne or rowest at the oare whether thou buildest on the roofe or diggest at the foundation make full account of it thou shalt be called to an account for thy worke be not idle therefore nor secure Secondly that for which thou art to account is no place of authority but an office of trust no Lordship but a Stewardship be not proud of it nor unfaithfull in it Thirdly this office of trust is not a Treasurership but a Stewardship be not covetous nor unprofitable Fourthly this Stewardship is not anothers but thine owne be not curious nor censorious Fifthly this thy Stewardship is not perpetuall but for a time it expireth with thy life be not negligent nor fore-slacke thy opportunity of making friends to receive thee into everlasting habitations after thou must relinquish thy office That God is Lord of all his claime unto all is a sufficient evidence to us For hee cannot pretend a false title who is truth it selfe neither can any question his right in any Court who is author of all lawes as hee is maker of all things which are his by a threefold right 1. Of Creation 2. Purchase 3. Possession 1. Of Creation for that which a man maketh is his owne 2. Of Purchase for that which any one purchaseth is his owne 3. Of Possession for that which any one is possessed of time out of minde is his owne By the first of these the Father may claime us as all things else who made all By the second the Sonne who redeemed the world By the third the holy Ghost who inhabiteth us and after a speciall manner possesseth us g Isa 66.1 Heaven is my throne saith God and the earth is my footstoole You see then great reason why God should be compared to a rich man with whom all the rich men in the world may not compare neither in lands nor in cattell nor in mony and treasure Not in lands for the bounds of the earth are his land-markes and the Sunne is his Surveyer Nor in cattell for h Psal 50. every beast of the forrest is his and the cattell upon a thousand hills Not in mony or plate for i Haggai 2. gold is mine and silver is mine saith the Lord. Nor lastly in goods for that golden chaine of the Apostle k 1 Cor. 22.23 All are yours and ye are Christs and Christ is Gods may bee drawne backward by the same linkes thus All are Gods and God is Christs and Christ is ours Yea but it may be argued against this conclusion that God hath small or no demaines in as much as hee holdeth nothing in his owne hands having let out if I may so speake the heaven to Saints and Angels the ayre to Birds and Fowle the water to Fish the earth to Men and Beasts to dwell in it and reap the fruits thereof But the answer is easie for though God make no benefit of any thing to himselfe yet hee keepeth the right and propriety of all things in himselfe and hee must needs keep all things in his hands who clincheth the Heavens with his fist Moreover hee requireth homage of all his creatures which are but his tenants at will or to speake more properly servants to be thrust out of office and state upon the least offence given or dislike taken Which condition is farre worse than the former For a tenant hath some kinde of propriety and interest in that which hee holdeth of his Landlord and if he performe all covenants provisoes and conditions of his lease or agreement with his Lord hee may not without apparent wrong bee suddenly turned out of house and home much lesse may his Lord seize upon all his goods and dispose of them at his pleasure The case standeth farre worse with a Steward who hath nothing he may call his but his office for which hee may be alwayes called to an account and upon it discharged Yet this is the state of the greatest States and Potentates of the world they have no certainty in any thing they possesse or enjoy For which cause Saint l Hom. 2. ad po◠Antioch Omnes usum et fructum habemus dominium nemo Chrysostome findeth great fault with the wills and testaments of great personages in his time by which they bequeath lands lordships and inheritances in their own name and right as if those things were absolutely in their power they usurpe saith hee upon Gods prerogative who hath given unto them the use and profit of the things of this life but not the dominion no nor propriety in strict point of law unlesse a man will account that to be his own for which he is to give an account to another The Steward is no whit the richer because hee hath more to account for but in this regard more solicitous and obnoxious Which observation we may crowne with this corollary That they who seem to have the greatest and best estates in this world are in the worst condition of any if their gifts be not eminent and their care and industry extraordinary to make the best advantage to their Master of the many talents committed to them The reason hereof is easie to ghesse at and was long ago yeelded by Gregory the m Greg. sup Evang dominic Cum augentur dona crescunt rationes donorum great As their means and incomes so their accounts grow For n Luke 12.48 To whom men have committed much of him they will aske the more to whom more is given more shall be required of him To speake nothing of the many imployments and distractions of men in great place which sacrilegiously robbe them of their sacred houres devoted to prayer and meditation and bereave them of themselves I had almost said deprive them of their God and the sweet fellowship of his holy Spirit they must give so much audience to others that they can give but little attendance on God Publike imployments and eminent places in Church and Common-wealth expose those that hold them to the view of all men their good parts whatsoever they have are in sight and their bad too which men are more given to marke quis enim solem ferè intuetur nisi cum deficit when doe men so gaze upon the Sunne as in the eclipse in so much that the very word Marke is commonly taken in the worst sense for some scarre blemish or deformity A small coale raked up in the ashes may live a great while which if it be raked out and blowne soone dyeth and turneth into ashes They that were kept in close prison by Dionysius enjoyed the benefit of
teares from their eyes These are they that came out of great tribulation Great tribulation in the judgement of Marlorat is a periphrasis of the last persecution of the Church by Antichrist which shall be the hottest service the souldiers of Christ shall ever be put to As the last endevour of nature before death putteth the patient to most paine and the last assault of Pharaoh put the Israelites to the greatest extremity so the last persecution of the Church by Antichrist shall exceed all the former i Mat. 24.29 For then the sunne that is the knowledge of the truth or the light of Gods countenance shall be darkned and the moon that is the beauty of the Church shal be obscured turned into bloud that is deformed by bloudy persecutions and the stars shall fall from heaven that is the greatest lights of the Church shall fall from it and there shal be such perplexity and distresse of nations as never was before then as k Aug. ep 80. Tunc Ecclesia non apparebit impiis ultra modum persequentibus St. Augustine inferreth the Church shall have no outward appearance wicked men raging and cruelly persecuting her above measure But I see no reason why we should restraine tribulation to persecution or persecution to that of Antichrist For every great affliction and heavie crosse which the faithfull beare in this world be it losse of goods or of friends banishment imprisonment infamy torture of body or vexation of mind is great tribulation through which any elect child of God may enter into heaven Albeit we yeeld Martyrs a precedency amongst Saints yet they alone enter not into their masters joy Let their garlands have a red rose added unto it and their crowne a rubie above the rest yet assuredly all other that are l Apoc. 2.10 faithfull unto death shall receive the crowne of life all that fight a good fight and keepe the faith after they have finished their course shall receive a crowne of righteousnesse which the Lord the righteous Judge shall give at that day to all that love his appearing The article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not demonstrative pointing to any singular persecution but intensive intimating that many and very great tribulations abide the faithfull servants of God and they must through them enter into the kingdome of heaven their life is nothing else but a m Hieron ep ad Heliodor Etras frateâ— erras si unquam putas Christianum persecutionem non pati tunc maximè oppugnatis si te oppâ—gnati nescis race of patience through many tribulations and a battell of faith against all kind of temptations A Christian is never without an enemy to persecute him inwardly or outwardly even this is a temptation of the Divell to thinke that wee are at any time free from all temptation For either wee are in warre with the World Flesh and the Divell or God will fight against us either we are afflicted for our sinnes or afflicted with our sinnes and if God for a long time spare us even this afflicteth us that we are not afflicted For sith God afflicteth them whom he affecteth we have just cause to feare because wee are not under his rod we are out of his care and that therefore he chasteneth us not here because he reserveth us to eternall torments If any demand why God carrieth a more severe hand over his children than over the wicked that deserve lesse favour I answer by propounding them the like questions Why doth a father when hee seeth two boyes fighting in the street correct his sonne and not the other Why doth the Schoolemaster take a stricter account of the Scholar hee best affecteth than of others whom hee suffereth often to play the trewants Why doth the husbandman let unfruitfull and unsavory trees grow out at length without any cutting or pruning but pruneth the fragrant roses and pricketh the fruitfull vines till they bleed Why doth the Physician when hee seeth his patient desperate give order to them that are about him to deny him nothing that he hath a mind unto but if he hath any hope of recovery of any patient of his he keepeth him in diet forbiddeth him such things as he most desireth and prescribeth for him many meats drinkes and potions which goe against his stomacke Lastly why doth a Captaine set the best Souldiers in the forefront of a battell and appointeth them to enter at a breach with apparent hazzard of their lives To the first question they will answer that a wise father taketh up his son sharply and correcteth him for his misdemeanour and not the other because he hath a speciall care of his sonnes behaviour and not of the other thus let them thinke of the Father of Spirits his dealing with his children who chasteneth those faults in them which he seemeth to winke at in others because he beareth a singular affection to his owne and hath a speciall care of their nurture To the second they will answer that a good schoolemaster taketh a more strict account of his best scholar and more often plyeth him with the rod or feruler than any other because he most desireth his profit let them thinke so of our heavenly Teacher that hee holds a stricter hand over those in Christs schoole who outstrip others that they may more profit by him To the third they will answer that an understanding husbandman letteth other trees grow to their full length without cutting or pruning them because they are good for nothing but for fire wood but he pruneth the roses to make them more savoury and the vines to make them more fruitfull let them thus conceive of themselves that they are like vines that runne into luxuriant stemmes and roses apt to grow wilde therefore God the Father who o John 5.1 is an husbandman pruneth them to make them more savourie in their prayers and meditations and more fruitfull in good workes To the fourth they will answer that the Physician doth according to his art to cure the body and God doth the like in wisedome to cure the soule they whom he ordereth not setting them in a course of physick but letteth them doe what they will and have what they call for are in a desperate case To the last they will answer that the experienced Captaine setteth the most valiant souldiers in places of greatest danger that they may get the greater honour so doth God set the most valiant Christian upon the most dangerous service that thereby he may gaine greater honour and a more massie crowne of glory Moreover sinne taketh us oftentimes after the nature of a falling sicknesse out of which our heavenly Father awaketh us by the stroake of his rod. Whereby also hee beateth downe the pride of our flesh and keepeth us alwayes in awe and constraineth us to cry aloud unto him in our prayers he maketh us sensible of our sinnes
his bloud f Ephes 2.14 For he is our peace who hath made both one and hath broken downe the middle wall of partition betweene us Through him we have an accesse by one Spirit unto the Father ver 18. Now therefore we are no more strangers and forreiners ver 19. but fellow Citizens with the Saints and of the houshold of God g Ephes 3.6 Fellow heires and of the same body and partakers of God his promise in Christ by the Gospell Now as there is one shepheard so but one sheepfold and for this very cause Christ is called Lapis angularis the corner stone because the Gentiles and Jewes like two sides of a wall joyne in him and are built up to make a holy Temple unto the Lord which is his visible Church Neither are the Gentiles onely admitted into the terrestriall Jerusalem and Church militant but also into the celestiall and Church triumphant For so we reade that after there h Apoc 7.4.9 were sealed an hundreth and fourty and foure thousand of all the tribes of the children of Israel Loe a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne and before the Lambe cloathed with white robes and palmes in their hands Before Christ came into the flesh there was as it were a small wicket open in heaven for the Gentiles at which some few entered one by one as Jethro and Job and Melchizedeck and the King of Nineveh and the Queene of the South and some other but since the death resurrection and ascension of our Lord wee reade of a i Apoc. 4.1 great doore opened in heaven at which great multitudes may enter together Even from the beginning of Christs comming into the flesh the Gentiles went in equipage with the Jewes For when the Angell preached the incarnation of Christ to the Jewes a new Starre preached it to the heathen Sages that all men might know according to Simeon his prophesie that k Luke 2.32 he was no lesse a light to lighten the Gentiles than the glory of his people Israel For this cause we may conceive it was that he was borne in an Inne not in a private house and baptized in the river Jordan not in a peculiar font and suffered without the walls of the City to make it manifest unto us that the benefit of his incarnation baptisme death and passion is not impropriated to any sort of people nor inclosed within the pale of Palestine but like the beames of the Sunne diffused through the whole world Thus farre we all teach universall grace that is the grace and favour of God offered unto all by the preaching of the Gospell not the grace they call sufficient conferred upon all since Adam's fall This secret belongeth unto God to whom he will make this offer of grace effectuall but that which he hath revealed belongeth to us and our children that l Tit. 2.11 12 13. The grace of God that bringeth salvation hath appeared unto all men teaching us that denying ungodlinesse and wordly lusts we should live soberly righteously and godly in this present world looking for that blessed hope and the glorious appearance of the great God and our Saviour Jesus Christ The m 2. Tim. 2.19 foundation of God remaineth firme having this seal God knoweth who are his not we We therefore who are dispensers of the mysteries of salvation must be open handed unto all and indifferently tender unto them the pretious pearle which the rich Merchant man sold all that he had to buy First because it is Christs expresse command that we should doe so Goe saith Christ preach to all nations baptizing them in the name of the Father Sonne and Holy Ghost Or as we finde his words related by Saint Marke n Marke 16.15 Goe yee into all the world and preach the Gospel to every creature He that beleeveth and is baptized shall be saved but he that beleeveth not shall be damned 2 Next Because the Elect could not be called by us who cannot discerne them from the reprobate if we preached not the Gospell to all without exception Howsoever therefore our preaching to the reprobate doth them little good proving no better unto them than a savour of death unto death yet our labour is not in vaine in the Lord because in every assembly we may piously hope there may be some if not many of the Elect to whom the Word will prove a savour of life unto life 3. Lastly By thus propounding conditions of peace and a desire of reconciliation on Gods part through Christ unto all the reprobate are debarred of that excuse which otherwise they might use viz. that they would have embraced Christ if he had beene offered unto them and have walked in the light of the Gospel if it had shined upon them Tullie speaketh of a Panchrestum medicamentum a remedy for all diseases and Plinie of Panaches a salve for every sore Such a catholike medicine such an universall salve is the death and passion of Christ not only sufficient for all but also soveraigne and effectuall unto all but then this potion must be taken this salve must be applied Obser 2 And so I fall upon my second note that though the promises of the Gospel are generall without exception yet they are not absolute without condition The hidden Manna and the white stone and the new name are promised to every one that is so qualified The promises of the Gospel are generall that none should dispaire but yet conditionall that none should presume Eternall life by the ministery of the Gospel is offered unto all but upon condition of faith o John 3.16 God so loved the world that he gave his onely begotten Sonne that whosoever beleeveth in him should not perish but have life everlasting Pardon and remission of sinnes is promised unto all but upon condition of repentance and new obedience p Ezek. 18.21.22 If the wicked will turne from all his sinnes that he hath committed and keepe all my statutes and doe that which is lawfull and right he shall surely live hee shall not die All his transgressions that he hath committed they shal not be mentioned unto him in his righteousnesse that he hath done he shall live Rest is offered unto all but upon condition of submission to Christs yoake q Mat. 11.29 Take my yoake upon you and learne of me for I am meeke and lowly in heart and you shall finde rest unto your soules Salvation is offered unto all but upon condition of r Mat. 13.13 perseverance he that shall endure to the end the same shall be saved An incorruptible crowne is promised unto all but upon condition of faithfulnesse Be Å¿ Apoc. 2.10 thou faithfull unto death and I will give thee the crowne of life Fishermen in their draw-nets use both lead and corke lead to pull downe some part of it under water corke to
sed spe debemus indubitatâ praesumere Gregory impropriateth not this assurance to himselfe or some few to whom God extraordinarily revealeth their state hereafter but extendeth it to all making it a common duty not a speciall gift saying Being supported with this certainty wee ought nothing to doubt of the mercy of our Redeemer but bee confident thereof out of an assured hope By the coherence of the text in the eighth to the Romans we may infallibly gather that all that walk not after the flesh but after the Spirit and have received the first fruits thereof and the testimony within themselves are the Sonnes of God know that all things worke together for their good Have wee not all received the spirit of adoption doe we not come to God as children to a most loving father doe wee not daily in confidence of his love cry Abba Father If so then the Apostle addeth farther that the Spirit testifieth to our spirit that we are the sonnes of God And lest any hereticall doubt cast in might trouble the spring of everlasting comfort as if we were indeed made sonnes for the present but might forfeit our adoption and thereby lose our inheritance the Apostle cleareth all in the words following v. 17. If sonnes then heires heires of God and joynt heires with Christ God adopteth no sonne whom he intendeth not to make his heire neither can any that is borne of him cease to be his sonne because the ſ 1 Pet. 1.23 Being borne againe not of corruptible seed but of incorruptible seed of which he is borne is incorruptible and this seed still remaineth in him 1 John 3.9 Whosoever is borne of God doth not commit sinne for his seed remaineth in him There are three means of assurance among men 1 Earnests 2 Seales 3 Witnesses In bargaines earnests in deeds seales in trialls witnesses First to secure summes of money or bargaines we take earnests of men or some pledge behold this security given us by God even the t 2 Cor. 1.22 earnest of his Spirit in our hearts On which words St. u Chrysost in secund ad Cor. hom l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome thus plainely glosseth He saith not the Spirit but the earnest of the Spirit that thou mayst be every way confident for if he meant not to give thee the whole he would never have given this earnest in present For this had beene to lose his earnest and cast it away in vaine Secondly to confirme all grants licences bonds leases testaments and conveyances seales are required behold this confirmation also Ephes 1.13 In whom ye are sealed by that holy Spirit of promise and 4.30 And grieve not the holy Spirit of God whereby ye are sealed to the day of redemption Whether we speake of the seale sealing or the seale sealed we have both For we are sealed by the Spirit of grace as by the seale sealing and by the grace of the Spirit as the seale sealed that is printed upon us In reference to which place Daniel x Chamierus de fid l. 10. c. 13. Sigillorum varii sunt gradus alia simpliciter ad rei pertinent certitudinem indefinité sic Reges sigillis suis muniunt diplomata sic contrahentes sigillis schedam suam muniunt sed alia spectant personae certitudinem quae obsignari dicitur id est signo peculiari insigniri ut eo sciat se in numerum eorum ascriptum ad quos tale aliquod jus pertinet ut cum Rex Equitibus suis torques concedit ut procerto habeat se Equites esse Chamierus rightly noteth that there are seales put to things for their confirmation and certaine signes or badges answerable to seales given to persons at their investiture as a collar of S's and a blew ribbon with a George to the knights of the Garter c. We have both these seales sigillum rei by the Sacrament and sigillum personae by the Spirit which sealeth us to the day of our redemption Thirdly to prove any matter of fact in Courts of justice witnesses are produced behold this proofe of our right and title to a kingdome in heaven proofe I say by witnesses beyond exception the holy Spirit and our renewed consciences The Spirit it selfe beareth witnesse with our Spirit that wee are the children of God Rom. 8.16 On which words St. Chrysostome thus enlargeth himselfe y Chrysost in epist ad Rom. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man or an Angel or an Archangel had promised thee this honour to be the Sonne of God thou mightest peradventure have made some doubt of it but now when God himselfe giveth thee this title commanding thee to call him Abba Father who dare question thy title If the King himselfe pricke a Sheriffe or send him the Garter or the Seale what subject dare gainesay it Lastly as the Planets are knowne by their influence and the Diamond by his lustre and the Balsamum by his medicinall vertue and the soule by her vitall operations so the gift here promised is most sensibly knowne by the effects 1 Exceeding love 2 Secure peace 3 Unspeakable joy 4 Invincible courage He that is not certain that he hath or ever shall receive any benefit by another or comfort in him loveth but a little He that was condemned to die and cannot tell whether he hath a pardon for his life or no can be at no peace he that heareth glad tidings but giveth little credit to them rejoyceth but faintly he who hath no assurance of a better life will be advised how he parteth with this But the Saints of God and Martyrs of Jesus Christ are exceedingly enflamed with the love of their Redeemer in comparison whereof they esteeme all things as dung they enjoy peace that passeth all understanding they are ravished with spirituall joy they so little passe for this present life that they are ready not onely to be bound but to dye for the Lord Jesu they rejoyce in their sufferings they sing in the middest of the flames they lie as contentedly upon the racke as upon a bed of doune they prove masteries with all sorts of evill they weary both tortures and tormentors and in all are more than Conquerours therefore they know assuredly how they stand in the Court of heaven they feele within them what Christ hath done for them they have received already the first fruits of heavenly joyes and doubt not of the whole crop they haue received the earnest and doubt not of their full pay they have received the seales and doubt not of the deeds of their salvation they have received the testimonie of the Spirit and doubt not of their adoption they have received the white stone in my text and doubt not of their absolution from death and election to a kingdome in heaven What doe their dying speeches that ought to live in perpetuall memory import lesse First St. y 2 Tim. 4.6 7 8. Pauls I am now ready to be
hee cannot enter into the kingdome of God hee gave credit unto it as all must doe who look for the inheritance * 1 Pet. 1.4 incorruptible and undefiled and that fadeth not away reserved in heaven for them a 1 Pet. 1.3 for all those are begotten again to a lively hope by the resurrection of Jesus Christ not with corruptible seed but with incorruptible and after they are begotten they are born again of water and the Spirit b 1 Pet. 2.2 as new born babes they desire the sincere milk of the word that they may grow therby and as they grow c 2 Cor. 4.16 the old man decayeth in them and the inward man is renewed daily Inregard of which great alteration and change wrought in them by the Spirit of regeneration was it that the holy Father when hee was solicited by the Mistresse of his affections in former times claiming ancient familiarity with him put her off saying Ego nunc non sum ego I am not the man thou takest me for thou art indeed thou remaining still in thy unregenerate estate but I am not I. And unlesse wee all feele and observe in us d Rom. 12.2 a transformation by the renewing of our minde that wee may prove what is that good that acceptable and perfect will of God we cannot challenge to our selves this new name whereunto the Saints of God have yet a second right by the e Rom. 8.15 Spirit of adoption Adoption as f Sum 1. p. â— 93. Art 4. Adopâ—o filiorum Dâ—i est per conformitaâ—em ad â—maginem filâ—â— natur lis â—nperfâ—â—tè pudeâ— pâ—â— gâ—â—tiam perfâ—câ—e per glorâ—â—m Aquinas defineth it is by conformity to the image of the naturall sonne of God imperfectly by grace here and perfectly by glory hereafter But this great Schoole-man it seemeth was no great Lawyer nor dived deepe into the nature of Adoption which he here counfoundeth partly with sanctification which is our conformity in part to Christ by grace and partly with glorification which is our perfect conformity to him when our sanctification is consummate in heaven In precise truth adoption is not by our conformity to the image of Christ but our conformity to the image of Christ is by the spirit of adoption Adoption saith g Sen. controv Ad pâ—â— est â—â—siâ—tâ— quae benefiâ—â— naturae juris imitatur Seneca is a most sacred thing containing in it an imitation of nature civilly giving them sonnes whom nature hath left childlesse and it may be briefly defined a legall supply of a naturall defect whereby they who can beget no children yet make heires to propagate their names to posterity ut sic abolita seculis nomina per successores novos fulgeant According to which definition God cannot be properly said to adopt any children though he give them the titles of sons and make them coheirs with Christ for adoptio est fortunae remedium is provided as a remedy and comfort of those who are destitute of children and want heires God wanteth none neither doth hee adopt for his contentment but for our solace and comfort In civill adoption the son begotten is not adopted the adopted is not begotten Nulla viro soboles imitatur adoptio prolem But in the divine adoption it is otherwise For God adopteth no sonne by grace whom hee regenerateth not by his Spirit Moreover in civill adoption the ground is either consanguinity or affinity which moved Julius to adopt Octavius or if neither eminencie of vertue and similitude of disposition which induced Nerva to adopt Trajan But in the divine h Pliâ— panâ—gyr Nulla adoptati cum adoptato cognatio nullâ—â—â—cessitudo nisi quod uterque optimâ—s â—rat dignâ—sâ— alter â—ligi alter eligere adoption on the contrary God adopteth not us because of any kindred or alliance in us to him antecedently but he sent his sonne to take our nature upon him and become kinne to us that for his sake hee might have some occasion to adopt us Men adopt those in whom they see worth but God first loveth and giveth worth that he may more worthily adopt and they whom he so adopteth by the grace which he conferreth upon them procure to themselves a third right to this title of sonnes by imitation of their father This imitation consisteth in walking after the Spirit as he is a Spirit in following after holinesse as he is most holy in loving mercy as his mercy is over all his workes in purifying our hearts and hands as he is purity it selfe in doing good to those that deserve ill of us as he causeth his i Mat. 5.45 sunne to rise upon the good and the bad and his raine to fall upon the just and the unjust lastly to aspire to perfection as he is perfection it selfe In the holy language of Scripture rather expression of vertue than impression of feature maketh a sonne all that through faith prevaile with God are accounted of the seed of Israel and all beleevers the sonnes of Abraham and because the unbeleeving Jewes did not the workes of Abraham Christ denyeth them to be his children k John 8.39 If yee were the children of Abraham yee would doe the workes of Abraham Whereupon l Serm. 125. in Evang. Qui genitotis opeâ—â—â—n facit aâ—â—aâ— genus Chrysologus inferreth He that doth not the workes of his Progenitors in effect disclaimeth his linage Constantine the great tooke not such joy in his sonne Constantius because he favoured him in his countenance as because he m Nazarius in panogyr Praestantissimum Principem hoc maximè juvit quod in primoribus annis ductae sunt lineae quibus virtutumsuarum effigies posset includi saw in his tender yeeres an assay and as it were the first draught of his owne vertues On the contrary the Roman Censors tooke such a distast at the sonne of Africanus for his debauched life that they tooke a ring off his finger in which the image of his father was ingraven because he so much degenerated from his fathers excellent vertues they would not suffer him to weare his fathers picture in a ring whose image he bare not in his minde neither will God suffer any to beare his name and be accounted his sonnes who beare not his image who resemble not his attributes in their vertues his simplicity in their sincerity his immutability in their constancy his purity in their chastity his goodnesse in their charity his holinesse in their piety his justice in their integrity Regeneration is wrought in the heart knowne to God onely adoption is an act sped in the court of heaven which none knoweth on earth but he that receiveth an exemplification of it by the Spirit but imitation of our heavenly Father by a heavenly conversation proclaimeth us to all the world to be his sonnes The title thus cleared the next point is the perpetuity thereof represented unto us by the engraving the new name in the white
stone I will give him a white stone and in it a new name written or engraven When the Pharisees appeached the woman taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foule act of adultery it is there said that our Saviour stooping downe wrote on the ground but what he wrote the Evangelist writeth not Saint n In Evang. Terram terra accusat Ambrose ghesseth that he wrote Earth accuseth earth St. Austine these words He that among you is free from sinne let him cast the first stone Others are of opinion that he wrote in the dust some private sinnes of the accusers whose opinion hath thus farre footing in Scripture that God whose mercy is over all his workes writeth the sinnes of men in dust but his gifts and favours with a Diamond in precious gemmes as we may see on o Exod. 28.20 Aarons breastplate and here in a solid white stone White stones such as this in my text were in great use among the Romans and served 1 To declare the victour or conquerour in proving masteries 2 To acquit the accused in courts of justice 3 To deliver suffrages in the election of Magistrates Upon all these uses the allegory in my text toucheth For this white stone is given in token of victory Vincenti dabo and before I demonstrated it to bee an evidence of our justification and now I shall shew it to bee an assurance of our election to a kingdome in heaven As in the civill so much more in the divine use the act signified or done by it is altogether irrevocable Hee to whom the white stone was given in the theater or wheresoever the silver games were kept or prizes plaid was ever held Victor and carried that title to his grave Hee upon whom the Judges passed their sentence by casting white stones into an urne or pitcher was for ever acquitted of the crime laid to his charge Hee who gave his voice to any man by writing his name in a white stone neither did nor could after varie and shall wee thinke that hee to whom Christ giveth his white stone shall ever lose the benefit thereof The names of the twelve tribes engraven upon the twelve pretious stones on Aarons breast-plate continued for many hundreds of yeers as you may read in Josephus and may be in them still for ought we know yet if they could be razed out certainly their names cannot be blotted out o Luk. 10 20. which are written in heaven The calling and gifts of God are without p Rom. 11.29 repentance especially this of adoption in Saint q Aâ—â—h de Isac vit beat Num Deus pater ipsequi contulit potest sua dona rescindereâ— quâ—s adoptione suscepit eos à paterni affectus gratiâ relegare Ambrose his judgement What saith hee can God the Father reverse his owne grants can hee cast him out of his fatherly grace whom hee hath once adopted by no meanes For though a servant may cease to bee a servant if his Master cashiere him and a tenant to bee a tenant if hee have forfeited his estate yet a sonne cannot cease to bee a sonne hee that is borne cannot but bee borne and if hee bee borne of God hee cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though hee may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot doe though he may suffer sin that is he cannot practise it as a man doth his trade or profession in a settled course without checke of conscience or reluctancy because the seed of God remaineth in him which fighteth against the poyson instilled by Satan and will in the end conquer it because it is r 1 Pet. 1.23 incorruptible seed When a childe of God is at the worst and hath received the greatest foyle in temptation hee remaineth still the child of God Å¿ Abbat praelect de verit grat Diatrib cont Tompson quoad sigillum though not quoad signum according to the seale though not according to the signe lose he may the signe in himselfe but God cannot lose his seale You will say peradventure this assertion openeth a window to presumption and carnall liberty nay rather it shutteth the leaves against it and fasteneth them with surest bolts and barres For lay this for a ground that he that hath received the Spirit of regeneration and grace of adoption cannot sinne desperately nor give absolute way to any corruption the conclusion to bee built upon it will bee this which necessarily checketh and choaketh all presumptuous thoughts That whosoever defileth his mouth with oathes or lies his hand with bribes his body with uncleannesse his conscience with any knowne sinne finding in himselfe no checke with it no struggling against it no smiting of the heart after it no earnest desire and in the end effectuall working out of it was never a true convert the sunne of righteousnesse never rose on him because hee yet lyeth frozen in the dregs of his naturall corruption t Cant. 2 5. Stay me with flaggons and comfort me with apples for I am sicke of love the doctrine of the perpetuity of the regenerates estate is a cup of the strongest wine in those flaggons which must bee given to none but such as amore languent such as have beene contracted to Christ and have received from him many jewels of grace and infallible tokens of speciall affection though at the present by some fearefull provocation they have so farre incurred his displeasure that hee will not looke upon their teares nor hearken to their sighes or groanes nor once turne his countenance towards them which they infinitely value above their life To these we are to minister this cordiall That Christ his contract with the soul is indissoluble that the Covenant of his peace is immovable that the seed of regeneration is immortall that whom God loveth he loveth to the end that they may have lost the sense but they cannot the essence of true faith that their new name is still written upon the white stone though such a mist be cast before their eyes that they cannot reade it now but after a great defluxe of penitent teares Christ will annoint them with the eye-salve of his Spirit and then they shall clearely see and reade it for hee that receiveth it knoweth it And so I fall into the third point the knowledge of this perpetuity Hee knoweth it who receiveth it As the eye seeth either 1. Per radium rectum a streight line drawne from the eye to the object Or 2. Per radium reflexum a beame reflected from the object to the eye so the soul hath a double knowledge direct of the object and reflexe of her owne acts As when I looke in a glasse I looke upon my selfe looking in it when I touch my pulse I feele my feeling of it in like manner the soule by reflexive knowledge apprehendeth her owne apprehension judgeth of her owne judgement and beleeveth her owne faith and beliefe How can there be any assurance by faith if
heaven are able to ravish the soule with delight yet are they nothing to St. n 2. Cor. 12.2 Pauls rapture into the third heaven so farre experimentall knowledge in particular exceedeth contemplative in generall Out of this experimentall knowledge the Spouse testifieth o Cant. 5 1. I have eaten my hony combe with my hony To this the Prophet David inviteth p Psal 34.8 O taste and see how gracious the Lord is For this the Apostle prayeth that the Philippians might abound in all spirituall wisedome and q Psal 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 experience or sense and this is the knowledge here meant You have heard the lessons set in the lines of my text what remaineth but that according to my proposed method I direct you to foot the spirituall dance accordingly 1 And in the stone a new name Mutatio nominis mutatio hominis Applicat a new name should carry with it a new man When God changed r Gen. 32.28 Jacobs name into Israel he changed his condition and certainely Christ giveth this new name to none to whom he giveth not withall a new nature If therefore we expect that Christ should write this new name in a white stone and give it us let us give all diligence that the image of the new man may shine in our soules otherwise if the old Adam be young in us if our old infirmities be strong in us if the old leven puffing us up with pride and sowring the whole lumpe of our nature is still in us if our old corruptions be they vitious or ambitious or a varitious or superstitious still master us this white stone here mentioned will prove a black stone to us and this new name written in it a hand-writing against us For a ſ Salvianus de provid l. 4. Reatus impii pium nomen l. 3. Quid est in quo nobis de Christiano nomine blandiamur cum utique hoc ipso magis per nomen sacratissimum rei simus quod a sanctimoniâ discrepamus holy and godly title in a wicked man improveth the guilt of his sinne This new name is the title of the Son of God which appellation should bind us to our good behaviour that we carry our selves so in private towards God so in publike towards men so holily in our devotion so faithfully in our vocation so uprightly in our conversation that we may be Proles tanto non inficianda parenti children not unworthy to be owned by such a Father who hath adopted us in Christ What a shame is it for a Prince or the sonne of a Noble man to filch and cheat and take base courses and live sordidly Tertullian strongly refuteth Montanus his prophecies by his personall infirmities What saith he a Prophet and a Dicer a Prophet and an Usurer a Prophet and fleshly given a Prophet and distemper himselfe with drinke Wee may streigne this string higher What a Christian beleever and a Pagan liver the Sonne of God and doe the workes of the Divell the childe of light and walke in darknesse in gluttony chambering and wantonnesse strife and envying an heire of heaven and all his mind and thoughts upon the mucke and dung of the earth Why dost thou reproach thine owne t Basil seleuc Cur appellationi cujus virtute cares contumelium irrogas quid gestas cognomen quid personae probro sit quid factis appelationem impugnas calumniâ nomen tuum afficis name Why dost thou disgrace thy greatest honour Why dost thou overthrow thine owne title by thy deeds 3 If Christ hath written our new name in a white stone let us imprint his name in our hearts as Ignatius did and that so deepely if we may beleeve the Legend that the characters thereof were legible in it after his death let us sing a new song to him that hath given us this new name 4 If no man upon earth know to whom Christ hath given this white stone saving he that receiveth it let us take heed how we suddenly write any mans name in a blacke stone I meane passe the censure of Reprobates upon them The u Mat. 7.1 Judge himselfe adviseth not to judge lest we be judged The foundation of God remaineth sure having this seale God knoweth who are his not we we ought to labour for the reformation and pray for the conversion and hope for the salvation of any to whom God for ought we know may give repentance unto life as he hath given to us They cannot be worse than we have beene x Cypr. ep l. 3. Nemo id sibi arroget quod sibi soli reservat pater Let no man arrogantly assume that to himselfe which the Father hath reserved to himselfe alone viz. the fanne to sever the wheate from the chaffe in Christs floore 5 Lastly if we desire to eat of the hidden Manna let us loathe the flesh-pots of Egypt if we covet this white stone let us value it above all precious stones if we expect this new name let us contemne the titles of the world let us study lesse other mens titles and states on earth and more our owne state in Gods promises and title to heaven let us view in the glasse of holy Scripture the true markes of Gods children and seeke to find them all in our selves So shall we be sure before death closeth up our eies to have a sight of this new name here and after we remove hence to read it written in glorious characters in the gates and walls of the new Jerusalem descending from God whose x Apoc. 21.19 streets are paved with gold and the gates and foundations of the walls garnished with pearles and all sorts of precious stones into which heavenly Mansions when we are ready for them God receive us for his sake who is gone thither before to prepare them for us To whom c. SATANAE STRATAGEMATA THE XXIX SERMON 2 COR. 2.11 Lest Satan should get an advantage of us for we are not ignorant of his devices Right Honourable Right Worshipfull c. SCaliger hath long since set forth an excellent worke de emendatione temporum but wee need rather bookes de emendatione morum For in this Chrisis of distempered humours such is the condition of most hearers that the Minister of God though upon good warrant from his text can hardly rebuke the publike enemies of Church or State but hee shall procure private enemies to himselfe Every one is jealous that something is said or meant by our Pauls against his great Diana If he stand for or be inclinable unto the new or newly taken up expressions of devotion he suspects the Preacher glanceth at him under the name of a temporizer or symbolizer with Papists If hee bee averse from such customes and rites hee conceiveth himselfe to bee taxed under the name of a refractary Non-conformitant If hee make any great shew of religion hee thinkes himselfe pointed at in the reproofe of an
opposed to vertues but to vices also Our way to heaven is like the course of a ship in the Sicilian sea betweene two rockes called the Symplegades the one lying on the right hand the other on the left betweene which the channell is so narrow that few seeke to decline the one but they dash on the other Incidit in Scillam qui vult vitare Charybdim As those that goe upon ropes or passe over a narrow bridge if they be not exceeding carefull when the body swayeth or the foot slippeth one way by hastily leaning too far the other way they fall irrecoverably so if we be not very watchfull over our wayes in declining one vitious extremity ere we are aware we passe the middle and are upon the other I need not goe farre for an instance this Corinthian before he fell into this snare of Satan was puft up in pride and sinned presumptuously but after the heavie censure of the Church for his incestuous marriage and the remorse of his owne conscience for it he fell into the contrary extreme took on so far and plunged himselfe into so deepe sorrow that he was in great danger to be swallowed up in the gulfe of despaire Demea offended not so much in rigour towards his children at the the first as afterwards in indulgency when he felt the smart of his own rod. None usually so exceed in mirth and run into that riot of pleasure as melancholy men when they are out of that humour This stratagem serves Satans turne as well in matter of faith as maners For as vices are in both extremes and vertue in the middle so oftentimes errours in doctrine are in both extremes and truth in the middle by over-reaching against one heresie we wrong the truth hurt our selves and fall upon the errour in the other extreme St. p Vâ—◠〈◊〉 tâ—â— Câ—gâ—â—â— caâ—â— Jâ— Regis Basil in his heat of opposition to Sabellius his heresie was transported so farre that he came within the Verge of the opposite heresie and uttered some inconvenient speeches concerning the Trinity St. Austine likewise in his zeale against the Pelagians who sleightned baptisme went too farre in urging the necessity thereof pronouncing all children that died unbaptized to be damned And how many are there among us who out of hatred of the Antichristian tyranny condemne all Ecclesiasticall Hierarchy out of detestation of superstitious rites dislike even decent ceremonies in opposition to garish and idolatrous trimming of Temples are brought to dis-allow all cost in adorning and beautifying Christian Churches 6 The sixt stratagem policy or device of Satan is to turne himselfe into an Angell of light and thereby to perswade the children of light that his suggestions are the motions of Gods holy Spirit This he attempteth and often effecteth by observing what gifts and graces are most eminent in Gods children and to what actions of piety or charity they are most addicted and subtilly under the colour and resemblance of these drawing them to those neighbour vices that seeme to have most affinity with their Christian perfections like as if a cunning Lapidarie should insinuate into the company of a rich Merchant and getting a sight of his cabbinet of Jewels should cheat him with counterfeit stones in stead of them To discover this plot of Satan more apparently 1 Religion is a true jewell Superstition a counterfeit 2 Humility a jewell Pusillanimity a counterfeit 3 Spirituall wisedome a jewell Worldly policy a counterfeit 4 Magnificence a jewell Prodigality a counterfeit 5 Tendernesse of conscience a jewell Scrupulosity a counterfeit 6 Severity a jewell Cruelty a counterfeit 7 Clemency a jewell Indulgence a counterfeit 8 Zeale a jewell Indiscreet fervour a counterfeit 9 Diligent search into divine mysteries a jewell curiosity a counterfeit 10 Inward peace a jewell Carnall security a counterfeit 11 Confidence in God a jewell Presumption a counterfeit 12 Constancy a jewell Pertinacy a counterfeit Here then is Satans masterpiece to rob us of our precious jewels of grace and deceive us with counterfeit in their roome by name to adulterate and sophisticate the former vertues by the later vices 1 Religion by Superstition 2 Humility by Pusillanimity 3 Spirituall wisedome by Policy 4 Magnificence by Prodigality 5 Tendernesse of conscience by Scrupulosity 6 Severity by Cruelty 7 Clemency by Indulgence 8 Zeale by Indiscreet fervour 9 Diligence by Curiosity 10 Inward peace by Carnall security 11 Confidence by Presumption 12 Constancy by Pertinacy Saul was most zealous for the law of Moses this his fervour Satan inflaming enraged him against the Apostles and Disciples whom he as then thought to be capitall enemies to the law in this his rage hee makes havocke of the Church of God deeming that he could not doe better service to God than to be an instrument to put to death the dearest servants of Christ The great love St. Cyprian the Martyr bare to the Orthodoxe faith and the Professours thereof bred in him a vehement detestation of Heresie and Heretikes upon this Satan works and draweth him by degrees to question then to condemn their baptism and lastly to presse the necessity of rebaptizing those that were baptized by them Theodosius his infinite desire of the Church's peace was a most commendable and Christian vertue in him yet Satan made his advantage of it working him to some connivence at the Arrians which much prejudiced the Orthodoxe Professours Who can sufficiently extoll Constantine the great his love to Bishops and Church-men yet Satan abused this his pious respect to the Clergie in such sort that when divers Bishops brought inditements one against another for adultery and other foule crimes he never so much as looked upon their papers but presently burned them saying that rather than any should espie the nakednesse of those his spirituall Fathers he would cast his Princely robe over them to cover them Whosoever readeth the story of St. Monica would thinke that a sonne could never doe too much for such a mother who took so much pains and shed so many tears for his conversion Neither was she more carefull for him than he thankfull to her and would you thinke that Satan could sucke poyson out of so sweet a flower as is filiall obedience to a gracious mother yet he doth by inducing St. Austine to pray for her soule after she was dead How was he brought to this Did he beleeve that his mothers soule was in Purgatory or that she needed any prayer That conceit he disclaimeth in the very same place where he prayeth for her Credo quod jam feceris quod te rogo sed voluntaria oris mei opproba Domine For p Aug. Confes l. 9. c. 13. my mother on her death-bed desired but this one thing of me that I would remember her in my devotions at thine Altar 7 The seventh stratagem policy or device of Satan is to make advantage of time not only by alluring every age to the peculiar vices thereof as children to
in Chron. ad an c. 1. Calvisius his hote discordant from our purpose viz. that the yeere of our Lords birth was Annus Sabbathicus a yeere made of seven multiplyed or a yeere of Jubile For even by this very circumstance wee may bee put in minde that he who was borne in a temporall Sabbathicke yeere on earth procureth for us an everlasting Sabbath in heaven 3 Of the day of the yeere From the age in which our Lord was incarnate wee have already proceeded to the yeere now from the yeere wee will come to the day on which God hath set many glorious markes 1 First St. Matthew telleth us of a n Mat. 2.2 new starre that appeared to the heathen Sages which guided them in their way to Bethlehem 2 Secondly St. o Quest vet N.T. Hodâ—eâ—no die natus est Christus octavo Calend. Jan. ab illo die crescunt dies ecce à nativitate Christi dies crescit illo oriente dies proficit Austine and St. p Ambros Serm. 8. de temp Ambrose and q Prudent in hyâ—n ad Cal. Jan. Quid est quod Arctum circulum Sol jam recurrens deserit Christusne terris nascitur qui lucis augit â—ramitem Prudemius note that the day of our Lords birth fell precisely upon the winter solstice and from that day the dayes begin to lengthen 3 Thirdly this day in the vineyard of r Magdeburg ex Martino Vinca Engaddi quae balsamum ferebat horem fructum liquorem simul fudit Engaddi the Balsamum tree both blossomed and bare fruit and liquor also dropped from it Thus we see what golden characters God hath fixed upon the age yeere and day of our Lords birth in which we may read the benefits of his incarnation which are these First rest this seemeth to be figured by the Sabbathicke yeere Secondly peace this was shadowed by the temporall peace concluded through all the world by Augustus Thirdly libertie from spirituall thraldome this was represented by the law of manumission of servants Fourthly Knowledge this was shewed by the new starre Fiftly encrease of grace this was signified by the lengthening of the dayes from Christs birth Sixtly spirituall joy this was expressed by the oyle which sprang out of the earth Seventhly health and life this the Balsamum was an embleme of This peace this libertie this knowledge this grace this joy this health God offereth to us in this accepted time and day of salvation Behold now c. The Jewes had their now and that was from the day of our Lords birth to the time of the destruction of the Temple before which a voyce was heard at midnight saying Å¿ Joseph de bello Jud. l 7. Migremus hinc Let us goe hence The Gentiles now or day of grace began after Peters t Acts 10.11 vision and shall continue untill the fulnesse of all Nations be come in Our Countrie 's now for their conversion from Paganisme began when Joseph of Arimathea or Simon Zelotes or Saint Paul or some other of the Apostles planted the Gospell in this Island for our reversion to the puritie of the ancient doctrine and discipline was from the happie reformation in King Henry the eighth his time and Kings Edward the sixts and shall last till God for our sinnes remove our golden Candlesticke All your now who heare me this day is from the day of your new birth in baptisme till the day of your death Application Behold now is your accepted time now is your day of salvation make good use of these golden moments upon which dependeth your eternall happinesse or miserie Yet by a few sighes you may drive away the fearefull storme that hangeth over you yet with a few teares you may quench the fire of hell in your consciences yet by stretching out your armes to God and laying hold on Christ by faith you may be kept from falling into the brimstone lake While yee have the light of this day of grace t Phil. 2.12 Worke out your salvation with feare and trembling before the night of death commeth when u John 9.4 no man can worke If you reject this accepted time and let slip this day of salvation there remaineth nothing for you but a time of rejection x Mat. 7.23 Away from mee I know you not and a day of damnation y Mat. 25.41 Goe yee cursed into everlasting fire To apply this now yet once more Behold now in these feasts of Christmas is tempus acceptum an accepted time or a time of acceptation a time when wee accept and entertaine one another a time of giving and accepting testimonies of love a time of receiving the holy Sacrament a time when God receiveth us into favour biddeth us to his owne table Behold now is the day of salvation the day in which our Saviour was borne and the y Titus 2.11 grace of God bringing salvation appeared unto all men This day our Saviour will come into thy house and if with humble devotion godly sorrow a lively faith and sincere love thou entertaine him what himselfe spake to Zacheus the Spirit will speake unto thee z Luke 19.9 This day is salvation come to thy house Which God the Father grant for the merits of his Sonne through the powerfull operation of the holy Spirit To whom c. THE SPOUSE HER PRECIOUS BORDERS A rehearsall Sermon preached Anno 1618. THE XXXII SERMON CANT 1.11 We will make thee borders of gold with studs of silver Right Honourable c. AS the riches of Gods goodnesse are set forth to the eye of the body by the diversity of creatures in the booke of nature so are the treasures of his wisedome exposed to the eye of the mind by the varietie of senses in the booke of Scripture Which in this respect is by reverend antiquitie compared to the scrole in a Ezek. 2.10 Vid. Hier. in c. 2. Ezekielis Ezekiels vision spread before him which was written Intus à tergo within and without without in the letter within in the Spirit without in the history within in the mystery without in the typicall ceremonies within in the morall duties without in the Legall resemblance within in the Evangelicall reference without in verborum foliis within in radice rationis as St. Jerome elegantly expresseth it The former sense resembleth the golden b Exod 16.33 And Moses said to Aaron take a pot and put an Omer full of Manna therein c. pot the latter the hidden c Rev. 2.17 Manna it selfe that is as the shell or mother of pearle this as the Margarite contained within it both together as d Nazianz ad Nemes Literalem comparat corpori spiritualem animae Verbum Dei geminam habet naturam divinam invisibilem humanam visibilem ita Verbum Dei scriptum habet sensum externum internum Nazianzen observeth make this singular correspondency betweene the incarnate and the inspired
word of God both conceived by the holy Ghost and brought forth in sacred sheets that as the one consisteth of two natures humane and divine visible and invisible so the other of two senses externall and internall externall and visible in the shadow or letter internall and invisible in the substance or spirituall interpretation either tropologicall or allegoricall or anagogicall as the learned distinguish Doth e Sen. ad Lucil. ep 23. Levium metallorum fructus in summo est illa opulentissima sunt quorum in alto latet vena assiduè pleniùs responsura fodienti experience teach us that the richest metals lie deepest hid in the earth Shall we not think it very agreeable to divine wisdome so to lay up heavenly knowledge in Scriptures that the deeper we dig into them by diligent meditation the veine of precious truth should prove still the richer Surely howsoever some Divines affect an opinion of judgement it is judgement in opinion onely by allowing of no sense of Scripture nor doctrine from thence except that which the text it selfe at the first proposing offereth to their conceit yet give me leave to tell them that they are but like Apothecaries boyes which gather broad leaves and white flowers on the top of the water not like cunning Divers who fetch precious pearles from the bottome of the deepe St. f L. 2. confes c. 31. Sensit omnino ille cogitavit cum ea scriberet quicquid hic veri potuimus invenire quicquid nos non potuimus aut nondum possumus tamen in t is inveniri potest Austine the most judicious of all the Fathers is of a different judgement from them herein For he confidently affirmeth that the Pen-man of the holy Ghost of purpose so set downe the words that they might be capable of multiplicitie of senses and that he intended and meant all such divine truthes as we can finde in the words and such also as we have not yet or cannot finde and yet by diligent search may be found in them Now as the whole texture of Scripture in regard of the variety of senses may not unfitly be likened to the Kings daughters g Psal 45.14 raiment of needle-worke wrought about with divers colours so especially this of the Canticles wherein the allegoricall sense because principally intended may be called literall and the literall or historicall as intended in the second place allegoricall Behold here as in a faire samplar an admirable patterne of drawne-worke besides King Solomon in his royall robes and his Queene in a vesture of gold divers birds expressed to the life as the white h Cant. 5.12 ver 11. â— 2.2 ver 13. c. 4.14 c. 2.1 c. 5.14 c. 1.17 c. 5.15 c. 1.10 Dove washed with milke and the blacke Raven divers trees as the thorne the fig-tree and the vine the myrrhe spikenard saffron calamus cinamon with all trees of frankincense divers flowers as the Rose and the Lilly divers precious stones as the Berill and the Saphir lastly divers artificiall woâ—kes as Houses of Cedar Rafters of Firre Tents of Kedar Pillars of Marble set in sockets of fine gold rowes of Jewels Chaines and here in my text Borders of gold and Studs of silver Sanctius and Delrio upon my text observe that Solomon alludeth to the i She shall be as the wings of a dove covered with silver and her feathers with yellow gold 13. verse of the 68. Psalme and what the Father prophesied of the Spouse the Sonne promiseth to her viz. to make her borders or as the Hebrew signifieth also k Brightman in Cant. Turtures aureas alii murenulas aliilineas septuaginta similitudines turtles of gold enameled with silver Howbeit it seemeth more probable that these words have a reference to the 9. verse of this chapter and that Solomon continueth his former comparison of a troup of horses in Pharaoh's Charriot and thus the borders and chains in the 10th and 11th verses are linked to the 9th O my beloved and beautifull Spouse as glorious within through the lustre of divine vertues and graces as thou art resplendent without in jewels and precious stones to what shall I liken thee or whereunto shall I compare thee Thou art like a troupe of milke white horses in Pharaoh's princely Charriot adorned with rich trappings and most precious capparisons For as their head and cheekes are beset with rowes of stones so thy cheekes are decked with jewels that hang at thine eares as their neckes shine with golden raines so thy necke is compassed with chaines of gold and pearle and as their breasts are adorned with golden collars quartered into borders enamelled with silver so that thou must herein also resemble them wee will make thee borders of gold with studs of silver to hang about thy necke and downe thy breast Thus much of the letter or rather letters of my text which you see are all golden flourished over with strikes or as Junius translateth the words points of silver now let us endevour to spell the meaning As artificiall pictures drawne by the pencill of a skilfull Opticke in the same part of the frame or table according to divers sites and aspects represent divers things looke one way upon them you shall see a man another way a lion so it is in this admirable piece drawne by the pencill of Solomon according to divers aspects it presenteth to our view divers things looke one way on it and there appeareth a man to wit King Solomon looke another way and there appeareth a lion the lion of the tribe of Judah looke downeward upon the history and you shall see Solomon with a crowne of gold and his Queen in her wedding garment looke upward to the allegory and you shall see Christ crowned with thornes and his Spouse the Church in a mourning weed and under the one written a joyfull Epithalamium under the other a dolefull Elegy Agreeable to which double picture drawne with the selfe same lines and colours wee may consider the chaines and borders of gold in my text either as habiliments of Solomons Queene or ornaments of Christs Spouse If wee consider them in the first sense they shew his royall magnificence and pompe if in the second either they signifie the types and figures of the Jewish Synagogue under the law or the large territories and rich endowments of the Christian Church under the Gospell k Faciemus tibi similitudines aurâ— cum puncturis argenti Origen who taketh the seventy Interpreters for his guide thus wadeth through the allegory The Angels saith he or Prophets speake here to the Spouse before her husband Christ Jesus came in the flesh to kisse her with the kisses of his lips and their speech is to this effect O beautifull Spouse wee cannot make thee golden ornaments we are not so rich thy husband when bee commeth will bestow such on thee but in the meane time wee will make thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Solomon So Dives at whose gates Lazarus lay is by some no meane ones ghessed to be Herod or some other King and so are Jobs friends termed by the Seventie Yea the rich is not onely a little King among his neighbours but dives quasi divus as a pettie god to his underlings yet Timothie hath authoritie to charge and command such rich That foolish shaveling soared too high a pitch when in his imperious Bull hee commanded the Angels but wee may safely say all powers below the Angels are liable to our spirituall charge and the power of the keyes which Christ hath given us But what now becommeth of them that I may not say in some of our hands they are suffered to rust for want of use in others as the Pontificians the wards are altered so as they can neither open nor shut Sure I am the power of them is lost in the hearts of many they have secret pickelockes of their owne making presumption and securitie whereby they can open heaven gates though double locked by our censures and shut the gates of hell at pleasure which their owne sinnes have opened wide to receive them What use then is there of us but in our chaire and there but to be heard and seene Even in this sense spectaculo facti sumus we are to gaze on and not to implie Yet it was well noted by one that the good father of the Prodigall though he might himselfe have brought forth the prime robe or have led his sonne into the wardrobe to take it yet he commands his servants to bring it forth because hee would have his sonne to be beholden to his servants for his glorie He that can save you without us will not save you but by us Hitherto the power implyed in the charge the sufficiencie followes This Evangelicus must be Parangelicus Like as the forerunner of Christ had a charge for all sorts so hath Timothie in this epistle a charge for wives for husbands for Bishops for Deacons for Widowes for Servants and here for the rich And I am perswaded that no Nation under heaven ever had more sufficient Timothies to instruct all sorts of men in the wayes of salvation than this our Land so that what Jerome spake sometime of Britaine is now most true comparing it with Jerusalem as it had beene De Hierosolymis de Britannia equaliter patet aula coelestis For the Northren parts since his sacred Majesty in his last journey as if the Sun did out of compassion goe beyond his tropicke line to give heat to that climate visited them are better provided of Preachers and maintenance for Preachers and both Pastours and people professe themselves mutually blessed in each other and blesse God and their King for their blessednesse And as for the Southerne when I behold them me thinkes I see the Firmament in a cleere night bespangled with goodly Starres of all magnitudes that yeeld a pleasant diversity of light unto the earth but above all this Citie is rich in this spirituall provision Other Cities may exceed you in the glory of outward structure in the largenesse of extent in the uniforme proportion of streets or ornaments of Temples but your pulpits are past theirs and if preaching can lift up Citizens to heaven yee are not upon earth Heare this O yee Citizens and bee not proud but thankefull unto God I adde also to your Preachers no vice more hatefull to God and man than ingratitude no ingratitude more abominable than to parents no parents ought to be dearer unto you than those who have begot you through the Gospell in Christ Charge them But whom The rich The rich Who are rich According to Moralitie and Christianity they that have enough with content so saith the Apostle Godlinesse is great gaine if a man be content with that which he hath St. Jerome saith victus vestitus divitiae Christianorum According to the vulgar use of the word they are rich who have more than is necessarie Now there is a double necessitie of nature of estate that is necessarie to nature without which wee cannot live that is necessarie to estate which is superfluous to nature and that which were superfluous to nature is not so much as necessary to estate nature goes single and beares little breadth estate goes ever with a traine the necessity of nature admits little difference especially for quantity the necessity of estate requires as many diversities as there are several degrees of humane conditions and severall circumstances in those degrees Thus understanding what is meant by the word come we now to the matter Man that came naked out of the womb of the earth was even then so rich that all things were his heaven was his roofe or canopie the earth his floore the Sea his pond the Sunne and Moone his torches all creatures his vassals and if he lost the fulnesse of this Lordship by being a slave to sinne yet we have still dominium gratificum as Gerson termeth it In this sense every sonne of Abraham is heire of the world but to make up the true reputation of wealth for thus we may be as having all things and possessing nothing another right is required besides spirituall which is a civill and humane right wherein I doubt not but our learned Wickliffe and Armacanus and Gerson have had much wrong whilest they are accused to teach that men in these earthly things have no tenure but grace no title but charitie which questionlesse they intended in foro interiori in the consistorie of God not in the common pleas of men in the court of conscience not in the courts of Law For it is certaine that besides this spirituall right there is a civill right in earthly things and the Scripture speaking secundum jus gentium whereon the division of these earthly possessions is grounded calleth some poore some rich The Apostle saith not charge men that they be not rich but charge the rich that they be not high minded The rich In this one word and as it were with one graspe the Apostle crusheth the heads of two heresies the ancient Apostolici who denied the lawfulnesse of earthly proprieties and our late Popish votaries who place holinesse in want and povertie Did these men never heare that the blessing of God maketh rich that the wise mans wealth is his strong Citie If Lazarus was poore yet Abraham was rich pium pauperem suscepit sinus divitis in divitiis cupiditatem reprehendit non facultatem saith Austine Bona est substantia si non sit peccatum in conscientia substance doth well in the hand if there be no evill in the heart Let the rich take heed how he became so Ecclus. 13.25 that God which can allow you to be rich will not allow you all wayes to your wealth hee hath set up a golden goale to which he allowes you all to runne but you must keepe the beaten rode of honestie justice charitie and truth If
of a Dove The borders were joyned together and in their Sermons there was good coherence for whereas there are two parts of Divinity 1. The first de Dei beneficiis erga homines 2. The second de officiis hominis erga Deum The former were handled in the two former Sermons and the later in the two later The benefits of God are either 1. Spirituall as Redemption of which the first discoursed 2. Or Temporall as the wealth of the world of which the second The duties of man to God are either 1. Proper to certaine men in regard of their speciall place or calling as Magistrates or Ministers of which the third 2. Common to all Christians as to offer sacrifices of righteousnesse to God of which the fourth The first as a Herald proclaimed hostility Awake O sword c. The second as a Steward of a Court gave the charge Charge the rich c. The third as a Judge pronounced a dreadfull sentence In the day thou eatest thou shalt dye the death The fourth as a Prophet gave holy counsell and heavenly advice Offer c. That we may be free from and out of the danger of the blow of the first and the charge of the second and sentence of the third wee must follow the advice of the fourth All foure may bee likened to foure builders The first fitted and laid the corner stone The second built a house whose foundation was laid in humility Charge the rich that they be not high minded The walls raised up in hope to lay hold on eternall life The roofe was covered with charity that they bee rich in good workes The third beautified it with a garden of pleasure and hee fenced it with the Discipline of the Church as it were with a strong wall The fourth built an Altar to offer sacrifice The first made according to the last Translation borders of gold his speciall grace was in the order and composition The second according to Junius his version Lineas aureas golden lines his grace was in frequent sentences and golden lines The third according to the Seventies interpretation made Similitudines aureas golden similitudes comparing our Church to Paradise The fourth as Brightman rendreth the words made turtures aureas golden turtles gilding over if I may so speak our spirituall offrings with a ricâ— discourse of his owne Pliny * Lib. 37. nat hist c. 2 In Opale est Carbunculi tenuiâ—r ignis Ameâ—hysti fulgens purpura Smaragdi virens mâ—re c. writeth of the Opall stone that it represented the colours of divers precious stones by name the Ruby or Carbuncle the Amethyst the Emrald and the Margarite or Pearle In like manner I have represented unto you in this Rehearsall the beautifull colours of divers precious stones in the first the colour of the Ruby for he discoursed of the bloudy passion of Christ In the second the purple colour of the Amethyst for hee treated of riches and purple robes and the equipage of honour In the third the green colour of the Emrald for hee described the green and flourishing garden of Eden In the fourth the cleare or white colour of the Chrystall or Pearle for hee illustrated unto us the sacrifices of righteousnesse which are called white in opposition to the red and bloudy sacrifices of the Law The Opall representeth the colours of the above-named precious stones incredibili mysturâ lucentes shining by an incredible misture a glimpse whereof you may have in this briefe concatenation of them all God hath given us his Sonne the man that is his fellow to be sacrificed for us as the first taught and with him hath given us all things richly to enjoy as the second shâ—wed not only all things for necessity and profit but even for lawfull delight and contentment placing us as it were in Paradise as the third declared Let us therefore offer unto him the sacrifice of righteousnesse as the fourth exhorted Yee whom God hath enriched with store of learning open your treasures and say to the Spouse of Christ out of these we will make thee borders of gold with studs of silver Yee of Gods people whom hee hath blessed with worldly wealth open your treasures and say to the Spouse of Christ out of these wee will make thee borders of gold with studs of silver and then bee yee assured God will open the treasures of his bounty and the three persons in Trinity will say We will make you borders of gold with studs of silver and not onely borders for your breasts and chaines for your neckes but also eare-rings for your eares and bracelets for your hands and frontlets for your faces and a crown for your heads wee will enrich you with invaluable jewels of grace here and an incorruptible crowne of glory hereafter So be it heavenly Father for the merits of thy Sonne by the powerfull operation of the Holy Spirit To whom c. THE ANGEL OF THYATIRA ENDITED A Sermon preached at the Crosse Anno 1614. THE XXXIII SERMON REVEL 2.18 19 20. And to the Angel of the Church in Thyatira write These things saith the Son of God who hath his eyes like unto a flame of fire and his feet like fine brasse 19. I know thy workes and charity and service and faith and thy patience and thy workes and the last to be more than the first 20. Notwithstanding I have a few things against thee because thou sufferest that woman Jezebel which calleth her selfe a Prophetesse to teach and seduce my servants to commit fornication and to eate things sacrificed unto Idols Right Honourable c. Apoc. 1.12 IF the seven golden Candlestickes which Saint John saw were illustrious types and glorious emblemes of all succeeding Christian Churches as many learned Commentatours upon this mysterious prophesie conceive and the seven Letters written to the seven Churches of Asia immediatly represented by them as well appertaine to us in the autumne for whom as to those prime-roses that appeared in the spring of Christian piety and religion to whom they were directed wee may without scruple seize on this indorsed to the Angel of the Church of Thyatira breake open the seales and peruse the contents thereof which seem better to sort with the present state of our Church than of any that at this day beares the name of Christian Wherefore I make bold to unfold it and altering a word only in the superscription thus I reade and expound it in your eares and pray God to seale it up in your hearts To the Angel that is Guardian Centinell or chiefe Watchman of the Church of England thus writeth the Sonne of God by eternall generation who hath eyes like a flame of fire to enlighten the darkest corners of the heart and discover the most hidden thoughts and his feet like fine brasse most pure that can tread upon none but holy ground I know thy workes to be many and thy love to be entire and thy service to be
word of God as it is written which here I must change and say Hearken unto the word of God as it writeth For to the Angel of Thyatira the second Person which is the Word of God thus writeth Write It is a great honour to receive a letter from a noble Personage how much more from the Sonne of God St. d Eâ— 40. Quid est aliud Scripture sacra n â—i quaedam epistola Omnipotentis Dei ad creaturam suam Gregorie excellently amplifieth upon this point in his epistle to Theodorus the Physician If your excellencie saith he were from the Court and should receive a letter from the Emperour you would never be quiet till you had opened it you would never suffer your eyes to sleepe nor your eye lids to slumber nor the temples of your head to take any rest till you had read it over againe and againe Behold the Emperour of heaven the Lord of men and Angels hath sent you a letter for the good of your soule and will you neglect to peruse it Peruse it my son studie it I pray thee meditate upon it day and night Where letters passe one from another there is a kinde of correspondencie and societie and such honour have all Gods Saints they have fellowship with the Father and the Sonne O let us not sleighten such a societie whereby we hold intelligence with heaven let us with all reverence receive and with all diligence peruse and with all carefulnesse answer letters and messages sent from the Sonne of God by returning sighes and prayers backe to heaven and making our selves in the Apostles phrase commendatorie letters written not with inke but with the Spirit Thus saith the Son of God Not by spirituall regeneration as all the children of promise are the sonnes of God but by eternall generation not by grace of adoption but by nature Who hath eyes like a flame of fire and feet like fine brasse Eyes like a flame of fire piercing through the thickest darknesse feete like brasse to support his Chuch and stamp to pouder whatsoever riseth up against it like fine brasse pure and no way defiled by walking through the midst of the golden candlestickes Wheresoever he walkes he maketh it holy ground Quicquid calcaverit hic rosa fiet There are three sorts of members in holy Scripture attributed to our head Christ Jesus 1 Naturall 2 Mysticall 3 Metaphoricall Naturall hee hath as perfect man Mysticall as head of the Church Metaphoricall as God By these members wee may divide all the learned Commentatours expositions They who follow the naturall or literall construction of the words apply this description to the members of Christs glorified body in Heaven which shine like flaming fire or metall glowing in a furnace But Lyra and Carthusian have an eye to Christ his mysticall eyes viz. Bishops and Pastours who are the over-seers of Christ his flocke resembling fire in the heat of their zeale and light of their knowledge whereby they direct the feet of Christ that is in their understanding his inferiour members on earth likened to fine brasse to set forth the purity of their conversation and described burning in a furnace to expresse their fiery tryall by martyrdome Alcasar by the feet of fine brasse understandeth the Preachers of the Word whom Christ sendeth into all parts to carry the Gospel Those feet which e Esay 52.7 Rom. 10.15 How beautifull are the feet of them that preach the Gospel of peace Esay calleth beautifull Saint John here compareth to the finest brasse which f Beda in Apoc Pedes sunt Christiani in fine seculi qui similes erunt orichalcho quod est aes per ignem plura medicamina perductum ad auri colorem sic illi per acerbissimas persecutiones exercebuntur perducentur ad plenam charitatis fulgorem Beda and Haimo will have to bee copper rendring the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the most resplendent brasse such as was digged out of Mount Libanus but Orichalchum that is copper and thus they worke it to their purpose As brasse the matter of copper by the force of fire and strong waters and powders receiveth the tincture of gold so say they the Christians that shall stand last upon the earth termed in that respect Christs feet shall by many exercises of their patience and fiery tryalls of their faith be purified and refined and changed into precious metall and become golden members of a golden head I doe not utterly reject this interpretation of the mysticall eyes and feet of Christ nor the former of the naturall members of his glorified body because they carry a faire shew and goodly lustre with them yet I more encline to the third opinion which referreth them to the attributes of God For me thinkes I see in the fiery eyes the perfection of Christ his knowledge to which nothing can bee darke or obscure as also his vigilant zeale over his Church and the fiercenesse of his wrath against the enemies thereof Bullenger conceiveth our Saviour to be pourtrayed by the Spirit with eyes like a flame of fire because hee enlighteneth the eyes of the godly but Meyerus because he suddenly consumeth the wicked both the knowne properties of fire for in flaming fire there is both cleare light and intensive heat The light is an embleme of his piercing sight the heat of his burning wrath Where the eye is lightsome and the object exposed to it the eye must needs apprehend it but the Sonne of Gods eyes are most lightsome nay rather light it selfe in which there is no darknesse and g Heb. 4 13. all things lye open and naked before him yea the h Apoc. 2.23 heart and the reines which he searcheth In Courts of humane justice thoughts and intentions and first motions to evill beare no actions because they come not within the walke of mans justice but it will not be so at Christs Tribunall where the secrets of all hearts shall be opened Let no man then hope by power or fraud or bribes to smother the truth or bleare the eyes of the Judge of all flesh For his eyes like flames of fire dispell all darknesse and carry a bright light before them Let not the adulterer watch for the twi-light and when hee hath met with his wanton Dalila carry her into the inmost roomes and locke doore upon doore and then take his fill of love saying The shadow of the night and the privacy of the roome shall conceale mee For though none else be by and all the lights be put out yet he is seen and the Sonne of God is by him with eyes like a flaming fire Let not the Projector pretend the publike good when he intends nothing but to robbe the rich and cheate the poore Let not the cunning Papist under colour of decent ornaments of the Church bring in Images and Idols under colour of commemoration of the deceased bring in invocation of Saints departed under colour
what face doe I see this is none of my workmanship I never drew this feature Saint r Jerom. ep ad Furiam Quid facit in facie Christianae purpurissa cerussa fomenta libidinum impudicae mentis inditia quomodo flere potest pro peccatis suis quae lachrymis cutem nudat sulcos ducit in facie quâ fiduciâ erigat ad Deum vultus quos conditor non agnoscat Jerome takes the like up in his time as sharply What makes paint and complexion on the face of a Christian it is no other than the fire of youth the fuell of lust the evidence of an unchaste minde How can shee weep for her sinnes for feare of washing away her paint and making furrowes in her face How dare shee looke her Maker in the face who hath defaced his image in her selfe But because I see it will be to no purpose to draw this their sinne of painting in its proper colours before them for they cannot blush I therefore leave them and come to her in my Text Which calleth her selfe a Prophetesse As Novatus the Schismaticke ordained himselfe a Bishop so Jezebel the Nicolait annointed or rather painted her selfe a Prophetesse that by this meanes shee might teach more freely and perswade more powerfully The true Prophets of God received their name and calling from God and wonderfully confirmed the sincerity of their doctrine by the truth of their miracles and the truth of their miracles by the holinesse of their doctrine So many tongues as they spake with with so many testimonies so many miracles as they wrought with so many hands they signed and sealed their calling but deceivers and impostors grace themselves with high and strange titles and glorious names to bleare the eyes of the simple So Psaphon called himselfe and taught the birds to call him magnus deus ſ Run Comment in Aristot Rhet. MS. Psaphon great god Psaphon Theudas said he was some great one Simon Magus stiled himselfe the great power of God and gave it out among his scholars That hee delivered the Law to Moses in Mount Sinai in the person of God the Father and in the reigne of Tiberius appeared in the likenesse of the sonne of man and on the day of Pentecost came downe upon the Apostles in the similitude of cloven tongues Montanus arrogated to himself the title of Paracletus the comforter and to his three minions Priscilla Maximilla and Quintilla the name of Prophetesses * Manes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manes bare himselfe as if hee were an Apostle immediately sent from Christ and his followers would be thought to be termed Manichei not from their mad master but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because they poured manna out of their mouthes The great Seducer of the Jewes who in Theodosius time drew thousands after him into the sea and there drowned them perswaded his followers that he was Moses and the abomination of the Turkes Mahomet calleth himselfe Gods great Prophet t Plin. nat hist lib. 1. Inscriptionis apud Graecos mira foelicitas favus Cornucopia ut vel lactis gallinacei sperare possis haustu◠Musae Pandectae inscriptiones propter quas vadimonium deseri possit at cum intraveris dii deaeque quam nihil in medio invenies Pliny derideth the vanity of the Greekes in this kinde who usually set golden titles on leaden Treatises And Heretickes alwayes like Mountebankes set out their drugs with magnificent words Nestorius though he were a condemned Hereticke yet covered himselfe with the vaile of a true Professour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebion though he held with the Samaritans yet would be held a Christian The Turkes at this day though it appeares out of all stories that they descended from Hagar yet assume to themselves the name of Saracens The Donatist Schismatickes impropriate to their conventicles the name of the true Church And no marvell that the Salmonian off-spring of Ignatius Loyola christen themselves Jesuits sith the Prince of darknesse not only usurpeth the name but also taketh upon him the forme of an u 2 Cor. 11.14 Angel of light It is a silly shift of a bankrupt disputant in the schooles to argue a vocibus ad res from the bare name of things to their nature and yet Bristow in his motives and Cardinall Bellarmine in his booke of the notes of the Church and other of the Pope his stoutest Champions fight against us with this festraw We are say they sirnamed Catholikes therefore we are so By this kind of argument Pope Alexander the sixt his incestuous daughter might prove her selfe to be a chaste matron because she was called Lucrece Lucrecia nomine sed re Thais Alexandri filia sponsa nurus And Philemon his theevish servant might prove himselfe to be honest because his name was Onesimus and the three Ptolomies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitabl◠whereof the first killed his Father and the second his Mother and the third his Brother might prove themselves to be full of naturall affection because the one was sirnamed 1 A lover of his Father Philopater the other 2 A lover of his Mother Philometor the third 3 A lover of his Brother Philodelphus Were mens names alwayes correspondent to their nature x Eras apoph in Philip. Philip of Macedon had lost a witty jest which he brake upon two brothers Hecaterus and Amphoterus thus inverting their names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He whose name is either of the two deserveth to be called both because hee is worth both and he whose name is both shall be called neither because he is of no worth at all But to throw away foyles and come to the sharpe Will they thus argue in good earnest Protestants are called Sectaries or Schismatickes and Papists Catholikes therefore they are so Will they condemne the Primitive Christians for Atheists because the heathen usually so termed them in regard they had no faith in their gods Will they brand St. Paul for an Heretick or the Truth himself for a Seducer because ignorance and malice fastened these calumnies and blasphemies upon them Protestants are termed Heretickes by Papists and are not Papists also by Protestants what gaine then the Papists hereby Papists are termed Catholikes I would know by whom If by any Protestant they know well it is but by a Sarcasme or Ironie as Alexander was called a god by the Lacedaemonians Quoniam Alexander vult esse deus sit deus Yea but they are so stiled by all that adhere to the Church of Rome and were not the Arrians called Catholikes by Arrians the Nestorians Orthodoxe by Nestorians the Novatians the best Christians by Novatians the Donatists sole members of the Church by Donatists the most impure Sect of Anabaptists the Family of love by those of their owne cut If this argument may passe for currant Papists terme themselves Catholikes therefore they are so what exception can be taken against these and the like The
will bring mee water out of the fountaine that is O that some would give mee a draught of it Notwithstanding I see no reason why wee should vary from the most generall interpretation of these words which is that they containe a protestation not a prayer and carry this sense O Lord I am so ravished with thy beauty and satisfied with thy love that I desire nothing like unto thee nay nothing but for thee nay nothing but thee With which exposition that straine of Paulinus perfectly accordeth though set in a more dolefull key when the barbarous and savage Goths had invaded the City of Nola ransacked his house rifled his coffers and tooke away all that he had he yeelded not to the streame of sorrow which might have carried him into the gulph of despaire but striving against it hee lifteth up his hands and head above water praying to God after this manner o Aug. de civ Dei l. 1. c. 10. Domine ne excrucier propter aurum argentum ubi enim sunt omnia mea tu seis ibi enim habebat omnia sua ubi eum thesauâ—râ—are ille monuerat qui haec mala ventura praedixerat Lord let not the losse of these things vexe mee or disquiet my soule for thou knowest where I have laid up all my treasures to wit in thee for whom have I in heaven But thee These words are not expressed in the originall yet by comparing this with the latter clause And in earth I desire nothing with thee are necessarily added to supply the sense Yea but you wil say how might David truly demand Whom have I in heaven but thee Is there none to be had in heaven but God are there none that walk in the streets of the celestiall Jerusalem paved with gold do none dwell in those glorious tabernacles that are not made with hands do those twelve precious gates serve onely to beautifie the holy City doe none enter in at them surely if these dark low rooms are so well filled it is not like those large faire lightsome upper roomes are void the sky is not more richly decked with glistering starres than the throne of God with celestiall lights out of question there are innumerable regiments bands royall armies of Cherubins Seraphins Archangels Angels Saints Martyrs yet the faithfull soule hath none of these or rather none of these hath her but hee whom they all serve who hath vouchsafed to make her his Spouse marry her to himself in righteousnes in none but him she hath affiance to none but him she addresseth her prayers for none but him she keepeth her heart him she serveth as her lord obeyeth as her king honoureth as her father loveth as her husband and in this respect may truly say Whom have I in heaven but thee When p Xenophon Cyr. poed l. 3. Cyrus took the king of Armenia his son Tigranes their wives children prisoners upon their humble submission beyond all hope gave them their liberty their lives in their return home as they all fell on commending Cyrus some for his personage some for his puissance some for his clemency Tigranes asked his wife What thinkest thou of Cyrus is he not a comely a proper man of a majesticall presence Truly saith she I know not what maner of man he is I never looked on him Why quoth hee where were thine eyes all the while upon whom didst thou then look I fixed mine eyes saith she all the while upon him meaning her husband who in my hearing offered to Cyrus to lay downe his life for my ransome In like maner if any question the devout soule whether she be not enamoured with the beauty of Cherubins Seraphins Angels or Saints her answer will be the same with that of Tigranes his wife that she never cast a look on them because her eyes were never off him who not only offered to lay but laid down his life for her ransomed her with his own bloud Whom should she have in heaven but him who hath none on earth but her Intus apparens prohibet q Mercenarius in phys extraneum the vessell that is full of balsamum excludeth all other oyles or liquors the soule that is full of God and full with God excludeth the love of all creatures and accounteth them as nothing in comparison as we may see in S. Paul r Phil. 3.7 8. What things were gaine to mee those I account losse for Christ yea doubtlesse I account all things but losse for the excellency of the knowledge of Jesus Christ And in holy Ignatius the Å¿ Hieron catal viror illust Ignis crux bestiae confractio ostium membrorum divisio totius corporis contritio tota tormenta Diaboli in me veniant tantum ut Christo fruar ancient Bishop of Antioch who when he was ready to be stript and thrown naked to the Lions brake out into this passionate speech Take away all from mee and come what can come upon mee fire crosse beasts tearing my flesh parting of my members breaking of my bones and contrition of my whole body and all the torments that man or divell can devise onely that I may enjoy Christ That which Origen delivereth concerning the nature of Manna that it answered to every mans severall taste we have good warrant of Scripture to affirme of God who satisfieth with infinite delicacies all their appetites who long for him Doe they thirst for grace he is so full of grace that of his t John 1.16 fulness we all receive For glory he is the u Psal 24.10 King of glory For wisedome in him are all the treasures of wisedome * Colos 2.3 knowledge hid For peace he is the x Esay 9.6 Prince of peace For beauty he is * Psal 36.9 fairer than the sons of men grace is powred into his lips For life with him is the y Psal 45.2 Well of life and in his light shall we see light For joy and pleasures in his presence z Psal 16.11 is fulnesse of joy and at his right hand there are pleasures for evermore wherewith hee quencheth all the thirsty appetites of the soule Philosophy teacheth that the understanding naturally thirsteth for truth the will for that which the understanding apprehendeth to be good the affections for glory and felicity the senses for pleasure the eye for beauty the eare for harmony the smell for sweet odours the taste for delicious meates the touch for amorous embracings all these thirsts God doth satisfie and quench after this maner viz. the thirst of the understanding with his wisedome of the will with his goodnesse of the affections with his glory and blessednesse of the senses with his nature which containeth in it the quintessence and perfection of all delectable objects For as God is in all things so all things are in him after a more excellent maner than they are
in themselves in themselves they never were without imperfection nor are since the fall of Adam without impurity and corruption but in him they are perfect without defect pure without pollution permanent and stable without any shadow of change in regard of which their eminent manner of subsistence in him they change their names and appellations and as that which in earthly bodies is matter the Philosophers call forme or * Zab. Phys lib. de coel materia formalis in heaven and parts degrees and beauty light or clarity and qualities influences so that which is accident in the creature is substance in the Creator and that which is called beauty in us is majesty in him life is immortality strength omnipotency wealth all-sufficiency delight felicity affection vertue vertue nature nature all things For a Rom. 11.36 of him and through him and in him are all things as the grand master of Philosophy discerned by the glimmering light of reason saying that it is manifest that the Deity is in all things Arist mor. ad Eud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all things in it in him the understanding apprehendeth all truth the will all good the affections all vertue and glory the senses all pleasure the desires all contentments and therefore it followeth And I desire nothing in the earth with thee The heart resembleth a perfect triangle but the figure of the world is circular and no more can it satisfie the heart of man than a circle can fill a triangle God onely who is a trinity in unity can fill all the corners of this triangle of his owne making For nothing can delight the spirituall nature of the soule but a pure spirit nothing can content the soveraigne faculty of the understanding but a soveraign object nothing can satisfie the infinite desires of the will but infinitum bonum which must be infinite foure waies 1. In power to remove all things that may be offensive or hurtfull to us 2. In bounty to supply all those good things that may bee delightfull or usefull to us 3. In essence to furnish us with infinite variety of delights 4. In continuance to perpetuate unto us the infinite variety of continuall delights and contentments Now what is there in heaven or in earth thus spirituall in substance soveraigne in place infinite in power goodnesse and essence everlasting in continuance but thou O Lord whom because we have in heaven we desire nothing on earth What should we desire there where wee find nothing to fixe our thoughts or afford us any solid comfort or contentment Who can aime steadily at a moving mark or build firmly upon sinking sand or hold fast a vanishing shadow or rest himself upon the wings of the wind as impossible is it to lay any sure ground of contentment or foundation of happinesse in the unstable vanities and uncertaine comforts of this life How can they fulfill our desires or satisfie our appetites which are not only empty but emptinesse it selfe How can they establish our hearts sith they are altogether unstable themselves How can they yeeld us any true delight or contentment which have no verity in them but are shadowes and painted shewes like the carved dishes Caligula set before his flatterers or the grapes drawn by Zeuxis wherewith he deceived the birds The best of them are no better than the apples of Sodome of which Pliny and Solinus write that they are apples whilest you behold them but ashes when you touch them or like the herb Sardoa in Sardinia upon which if a man feed it so worketh upon his spleen that he never leaveth laughing till he dyeth through immoderate mirth Honours riches pleasures are but glorious titles written in golden characters under them we find nothing but vanity under the title of nobility nothing but a brag of our parents vertue and that is vanity under honour nothing but the opinion of other men and this can be but vanity under glory but breath and wind and this is certainly vanity under pleasure but b Eras Apoph Demos Non emam tanti poenitere repentance folly and is not this vanity under sumptuous buildings rich hangings gorgeous apparrell but ostentation of wealth and outward pomp this is vanity of vanity Nobility in the originall of it is but the infamy of Adam for it knew not Hevah till after his fall grievous prevarication beauty the daughter of corruption apparrell the cover of shame gold silver the dregs of the earth oyles costly ointments the sweat of trees silkes velvets the excrements of wormes and shall our immortall spirit nobly descended from the sacred Trinity match so low with this neather world and take these toyes and trifles for a competent dowry And let this suffice to be spoken to the words for their full explication let us now heare what they speake to us for our further use and instruction 1. They speake to our faith that it be resolved upon God only 2. To our devotion that it be directed to God only 3. To our love that it be entirely fixed on God only 1. True faith saith Whom have I in heaven but thee to relye upon 2. True religion saith Whom have I but thee to call upon 3. True love saith Whom have I but thee to settle upon No Papist can beare a part with David in this song saying Whom have I in heaven but thee O Lord for they have many in heaven to whom they addresse their prayers in generall often solicite them upon speciall occasions as for raine for faire weather in a common plague in danger of child-birth in perills by sea in perills by land for their owne health and recovery and for the safety of their beasts cattell as appeares by the forms of prayers yet extant in their Liturgies Offices Manuels Service books Doubtlesse these monopolies were not granted to Saints in Davids time for he had recourse every-where to God immediately for any thing he stood in need of neither had the ancient Fathers any knowledge of so many new masters of requests in heaven to preferre their petitions to God for they addressed themselves all to one Mediatour betwixt God and man the man Christ Jesus who sitteth at the right hand of his Father to take all our petitions to recommend them unto him I can make no other construction of the words of c Lib. 8. cont Cel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen Wee must religiously worship or invocate none but God and his only begotten Son We must call upon none but God saith d Hieron in Prov. l. 1. c 2. Neminem invocare nisi Deum debemus Jerome e Tertul. apol c. 30. Quaecunque hominis Caesaris vota sunt haec ab alio orare non possum quà m à quo scio me consecuturum quoniam ipse est qui solus praestat ego familus ejus qui eum solum invoco Tertullian goeth farther on our way
a fellow-feeling of one anothers miseries and to t 2 Cor 1.11 Phil. 1.4 Câ—lâ—s 4.3 2 Thes 3.1 Heb. 13.18 James 5.16 pray one for another but he no where layeth such an injunction upon the dead to pray for us or upon us to pray to them Fourthly we have many presidents in Scripture of the faithfull who have earnestly besought their brethren to remember them in their u Phil. 1.19 Gal. 4.3 2 Thes 3.1 Philem. 22. Heb. 13.18 prayers but among all the songs of Moses psalmes of David complaints of Jeremy and prayers of Prophets and Apostles you shall not find any one directed to any Saint departed from the first of Genesis to the last Verse of the Apocalypse there is no precept for the invocation of Saints no example of it no promise unto it Fifthly lastly we entreat not any man living to pray for us but either by word of mouth when he is present with us or by some friend who wee know will acquaint him with our desire or by letters when we have sure meanes to conveigh them to him whereby hee may understand how the case standeth with us what that is in particular for which we desire his prayers All which reasons faile in the invocation of Saints deceased for wee have no messengers to send to them nor means to conveigh letters to the place where they are neither are they within hearing neither can we be any way assured that they either know our necessities or are privie to the secrets of our heart For the Mathematicall glasse which some of the Schoolmen have set in heaven wherein they say the Saints in heaven see all things done upon earth to wit in God who seeth all things it hath bin long since beat into pieces for I demand Is this essence of God a necessary glasse or a voluntary that is Do they see all things in it or such things only as it pleaseth him to present to their view if they see all things their knowledge must needs be infinite as Gods is they must needs comprehend in it all things past present future yea the thoughts of the heart which God peculiarly x Apoc. 2.23 I am he that searcheth the heart and reines assumeth to himself yea the day of Judgment which our Saviour assureth us no man knoweth not the y Mat. 24.36 Angels in heaven nor the son of z Mar. 13.32 But of that day and houre knoweth no man no not the Angels that are in heaven neither the Son but the Father man as man If they see only such things as God is pleased to reveale unto them how may he that prayeth unto them be assured that God wil reveale unto them either his wants in particular or his prayers how can he pray unto them in faith who hath no word of faith whereby hee may be assured either that God revealeth his prayers to them or that God will accept their prayers for him Certainly there was no such chrystal instrument as Papists dream of to discover unto Saints departed the whole earth all things that are in it in the time of Abraham Isaac or Josiah for St. Austin in his book de a Cap. 13. Si parentes non intersunt qui sunt alii mortuorum qui noverunt quid agamus quid ve patiamur ibi sunt spiritus defunctorum ubi non vidunt quaecunque aguntur aut evenâ—unt in istâ vitâ hominibus curâ pro mortuis out of the second book of Kings the 63. of Esay concludeth that sith kings see not the evils which befal their people after their death sith parents are ignorant of their children without doubt the Saints departed have no intelligence how things pass after their death here upon earth So far is it froÌ„ being a branch of their happines to know the passages of human affaires here that S. b Jerom. in epitaph Nepot Foelix Nepo ianus qui haec non audit non videt Jerom maketh it a part of their happines that they are altogether ignorant of them happy Nepotian who neither heareth nor seeth any of those things which would vexe his righteous soule do cause us who see hear them often to water our plants By this which hath bin said any whose judgements are not fore-stalled may perceive the impiety of that part of Romish piety which concerneth invocation of Saints it is not only needless fruitless but also superstitious most sacrilegious for it robbeth God of a speciall part of his honour and wrongeth Christ in his office of mediatour When he holdeth out his golden scepter unto us calleth to us saying Come unto me come by me I am the way shal we run to any other to bring us to him shall we seek a way to the way shall we use mediatours to our mediatour this were to lay a like imputation upon our Redeemer to that which S. c De civit Dei l. 1. Interpres deorum eget interprete sors ipsa referenda est ad sortes Austin casteth upon the heathen Apollo the interpreter of the gods needeth an interpreter we are to cast lots upon the lot it selfe Let it not seem burthensome unto you my deare brethren that I speak much in behalf of him who alone speaketh in behalf of us all we cannot do our Redeemer a worser affront we cannot offer our mediatour a greater wrong than to goe from him whom God hath appointed our perpetuall advocate intercessor imploy Saints in our suites to God as if they were in greater grace with the Father or they were better affected to us than he Have we the like experience of their love as we have of his did they pawn their lives for us have they ransomed us with their bloud will he refuse us who gave us himselfe will he not powre out hearty prayers for us who powred out his heart bloud for us will he spare breath in our cause who breathed out his soule for us shall we forsake the fountain of living water and draw out of broken cisternes that can hold no water shall we run from the source to the conduit for the water of life from the sun to the beam for light of knowledge from the head to the members for the life of grace from the king to the vassall for a crowne of glory But I made choice of this Scripture rather to stirre up your devotion than to beat down Popish superstition therfore I leave arguments of confutation set to motives of perswasion Look how the Opal presenteth to the eye the beautifull colours of almost all precious stones so the graces vertues perfections of all natures shine in the face of God to draw our love to him among which two most kindle our affection vertue and beauty nothing so lovely as vertue which is the beauty of the mind beauty which is the chief grace and vertue of the body To give vertue her due
which is the first place we speak not so properly when we say that God hath any vertue as when we attribute to him all vertue in the abstract all wisdom all justice all holines all goodnes Goodnes is the rule of our will but Gods will is the rule of goodnes it selfe we are to doe things because they are just good but contrariwise things are just good because God doth them therfore if vertue be the load-stone of our love it wil first draw it to God whose nature is the perfection of all vertue As for beauty what is it but proportion colour the beauty of colour it self is light light is but a shadow or obscure delineation of God whose face darkneth the sun dazleth the eies of the Cherubins who to save them hold their wings before them like a plume of feathers A glympse wherof when the Prophet David saw he was so ravished with it that as if there were nothing else worthy the seeing it were impossible to have enough of so admirable an object he crieth out d Psa 105.4 seek his face evermore not so much for the delight he took in beholding it as for the light he received from it For beholding the glory of God as in a mirrour with open face we are changed into his image after a sort made partakers of the divine nature ô my soul saith a Saint of God mark what thou lovest for thou becommest like to that which thou likest Si coelum diligis coelum es si terram diligis terra es audeo dicere si Deum diligis Deus es if thou sincerely perfectly lovest heavenly objects thou becomest heavenly if carnall thou becomest sensuall if spirituall thou becomest ghostly if God thou becomest divine Let us stay a while consider what a wonderful change is wrought in the soule of man by the power of divine love surely though a deformed Black-a-moor look his eies out upon the fairest beauty the world can present hee getteth no beauty by it but seems the more ougly by standing in sight of so beautiful a creature the sun burns them black darkeneth their sight who long gaze upon his beams but contrarily the Sun of righteousnes the more we looke upon him the more he enlighteneth the eies Poulin in opusc Illum amemus quem amare debitum quem amplecti chastitas cui nubere virginitas c. maketh them fair their faces shine who behold him as Moses his did after he came down from the Mount where he had parley with God O then let us love to behold him the sight of whose countenance will make us fair lovely to behold let us conform our selvs to him who wil transform us into himself let us reflect the beams of our affection upon the father of lights let us knit our hearts to him whom freely to love is our bounden duty to embrace is chastity to marry is virginity to serve is liberty to desire is contentment to imitate is perfection to enjoy is everlasting happines To whom c. THE ROYALL PRIEST A Sermon preached in Saint Maries Church in Oxford Anno 1613. THE XXXVII SERMON PSAL. 110.4 The Lord sware and will not repent thou art a Priest for ever after the order of Melchisedech Right Worshipfull c. THere are three principall attributes of God Wisedome Goodnesse Power Wisedome to comprehend all the good that can bee Goodnesse to will all that which in wisedome he comprehendeth Power to effect all that in goodnesse he willeth and decreeth for the manifestation of his justice and mercy to his creatures These three attributes of God shine most clearely in the three offices of Christ 1 Kingly 2 Priestly 3 Propheticall Power in his Kingly Wisedome in his Propheticall Goodnesse in his Priestly function For Christ by his Princely authority declareth especially the power by his Propheticall he revealeth the wisedome and by his Priesthood he manifesteth the goodnesse of God to all mankinde Christ as a Prophet in wisedome teacheth us what in his goodnesse he hath merited for us as a Priest and by his power he will bestow upon us as a King freedome from all miserie in the Kingdome of glory And on these three offices of Christ the three divine graces 1 Faith 2 Hope 3 Charity have a kinde of dependance 1 Faith holdeth on him as a Prophet 2 Hope as a King 3 Charity as a Priest For Faith buildeth upon the truth of his Prophesie Hope relieth upon the power of his Kingdome Charity embraceth the functions of his Priesthood whereby he washeth us from our sinnes in his owne bloud and maketh us a Apoc. 1.5 6. Kings and Priests unto God and his Father In this Psalme David as Christs Herauld proclaimeth these his titles First his Kingly Sit thou on my right hand ver 1. Be thou ruler in the midst of thine enemies ver 2. Secondly his Propheticall The people shall come willingly in the beautie of holinesse ver 3. Thirdly his Priestly The Lord sware thou art a Priest ver 4. To obscure which most cleare and evident interpretation of this Propheticall Psalme although some mists of doubts have beene cast in former times yet now after the Sun of righteousnesse is risen and hath dispelled them by his owne beames nothing without impietie can be opposed to it for b Mat. 22.42 43 44. there he whom David meaneth openeth Davids meaning he whom this Prophesie discovereth discovereth this Prophesie he to whom this Scripture pointeth pointeth to this Scripture and interpreting it of the Son of man sheweth most evidently that he is the King who reigneth so victoriously ver 1. the Prophet that preacheth so effectually ver 3. and the Priest that abideth continually according to the words of my text which offer to our religious thoughts three points of speciall observation 1 The ceremony used at the consecration of our Lord The Lord sware 2 The office conferred upon him by this rite or ceremonie Thou art a Priest 3 The prerogatives of this his office which is here declared to be 1 Perpetuall for ever 2 Regular after the order 3 Royall of Melchizedek First the forme and manner of our Saviours investiture or consecration was most honourable and glorious God the Father performing the rites which were not imposition of hands and breathing on him the holy Ghost but a solemne deposition of his Father with a protestation Thou art a Priest ceremonies never used by any but God nor in the investiture of any but Christ nor his investiture into any office but his Priesthood Plin. panegyr Trasan Imperium super Imperatorem Imperatoris voce delatum est nihil magis subjecti animo factum est quam quod caepit imperare At his coronation we heare nothing but the Lord said Sit thou on my right hand The rule of the whole world is imposed upon our Saviour by command and even in this did Christ shew his obedience
to his Father that he tooke upon him the governement of his Church But at the consecration of Christ we have a great deale more of ceremonie and solemnity God his Father taketh an oath and particularly expresseth the nature and condition of his office a priesthood after the order of Melchizedek and he confirmeth it unto him for ever saying Thou art a Priest for ever Of all which circumstances the Apostle in the Epistle to the d c. 7.20 21. Hebrewes taketh speciall notice and maketh singular use to advance the Priesthood of Christ above that of Aaron Inasmuch as Christ was made a Priest not without an oath by so much he was made a surety of a better Testament For those Priests were made without an oath but he with an oath by him that said unto him The Lord c. Jehovah is the proper and essentiall name of God never in the Scriptures attributed to any creature as most of the learned Rabbins and Christian Interpreters observe a name in such sort adored by the Jewes that in a superstitious reverence unto it wheresoever they meet with it in the text they either over-skip it or in place thereof reade Adonai or Lord a name also so much admired by the Gentiles that they called their chiefe God Jove which is but a contraction of the Hebrew Jehovah And as they glanced at the very name so they had a glympse of the reason thereof as may appeare by Plutarch his exposition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Thou art engraven in golden characters upon the gate of the Temple of Apollo whereby saith he they who came to worship God acknowledged that Beeing properly belonged to him Him whom St. John calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parmenides and Melissus terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am saith God to e Exod. 3.14 Moses hath sent thee and againe I am that I am Of all things else we may say truely that they are not that they are because they are not of themselves nor are their owne essence nor continue what they are God properly is that he is because himselfe is his owne beeing and because he is that he was and was that he is aad shall be what he was and is the same yesterday and to day and for ever Besides this reason of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himselfe intimateth another taken from his faithfulnesse and truth in performing his promises I appeared unto Abraham unto Isaac and unto Jacob by the name of God all-sufficient but by my name f Exod. 6.3 Jehovah was I not knowne unto them that is I had not made good my promise unto them I had not given beeing to my words that is I had not performed and accomplished them According to which etymologie of the word Jehovah the first straine of this verse soundeth to this tune Jehovah sware that is he that giveth continuance to all things by his word he giveth his word for the continuance of this thy sacred office he who is alwayes as good as his word nay who is his word hath said nay hath sworne Thou art a Priest for ever The Lord Sware As we honour God in swearing by him so the Father honoureth the Sonne in swearing to him or taking a solemn oath at his investiture An oath is a sacred forme of speech in which for the confirmation of a truth or assurance of faith supreme majestie is called upon as a witnesse or surety this if it be done by any creature whomsoever implieth a kinde of adoration of him by whom they sweare who by this manner of appealing to him is tacitly acknowledged to be the Discerner of our thoughts and supreme Judge of all our actions and therefore Aquinas defineth juramentum adorationis speciem a kind of adoration But if supreme Majesty himselfe vouchsafe to use the like forme he doth not thereby adore himselfe but most surely bindes himselfe to the performance of that for which he pawneth as it were his glory and life Thus St. Austine briefely resolveth the point g Quid est Dei juramentum promissionis firmamentum si tu jurando testaris Deum cur non Deus jurando testetur semetiplum L. 16. de Civit. Dei c 32. Quid est Dei veâ—i veracisque juratio nisi promissi confirmatio infidelium quaedam increpatio What is Gods oath saith he a solemne kinde of attestation to his promise for our greater assurance As for the manner and forme of this oath though it be not here set downe yet it may be easily gathered out of other texts of Scripture For God alwayes sweareth either by his essence or by his attributes by his essence h Ezek. 18.3 As I live saith the Lord or by his attributes either of power as Esay 62.8 He hath sworne by his strong arme or by his holinesse i Psal 22.16 Psal 89.35 or the like Whence we may take up this observation by the way That Gods attributes are his essence and his essence himselfe For sith God cannot acknowledge any greater unlesse he should deny himselfe it followeth that he cannot sweare by any thing that is not himselfe If Princes have this priviledge to confirme all their Proclamations and Patents with Teste meipso Witnesse our selves shall we require farther security from God Not to beleeve him upon his word which is all that heaven and earth have to shew for their continuance were incredulous impietie to expect or demand further an oath of him by whom we all sweare were presumptuous insolencie Yet see how the goodnesse of God overcommeth the distrustfulnesse of man he giveth us more security than we could have had the face to aske or hope to obtaine he vouchsafeth not onely a bill of his hand his written word but also entereth into bands for the performance of all covenants and grants made to us in the name of our elder brother Christ Jesus As often as I endevour to stay my thoughts upon this point they breake out into that exclamation of k Tertul. l. de peniten c. 4. O beatos nos quorum causâ Deus jurat O miserrimos si nec juranti Domino credimus Tertullian O thrice happy we for whose sake God taketh an oath but most wretched we if we beleeve not God no not upon his oath Or the like of Pliny upon occasion of the Emperours deposing before the Consul O strange thing and before this time unheard of he sweareth by whom we all sweare he confirmeth the Priesthood of his sonne by an oath by whom all oathes are confirmed In which consideration I marvaile not that Martin Luther was wont to say he tasted more sweetnesse and received greater comfort in his meditation upon this parcell of Scripture than any other For what doctrine doth the whole Scripture affoord so comfortable to a drooping conscience charged with many foule and grievous sinnes as this that God hath sworne his onely
begotten Sonne a Priest for ever to sanctifie our persons and purge our sins and tender all our petitions to his Father What sinne so hainous what abomination so grievous for which such a Priest cannot satisfie by the oblation of himselfe What cause so desperate in which such an Advocate if he plead will not prevaile What suit so difficult which such a Mediatour will not carry We may be sure God will not be hard to be intreated of us who himselfe hath appointed us such an Intercessour to whom he can deny nothing Therefore surely if there be any Balme in Gilead it may be found on or gathered from the branches of this text The Lord sware And will not repent Is not this addition needlesse and superfluous Doth God ever repent him of any thing May wee be bold to use any such speech concerning God that he repented or retracted any thing We may the Scripture will beare us out in it which in many places warranteth the phrase as l Gen. 6.6 Then it repented the Lord that he had made man upon the earth and he was sorrie in his heart and m 1 Sam. 15.35 It repenteth me that I have made Saul King for he is turned from me and hath not performed my commandements and n Psal 106.15 He remembred his covenant and repented according to the multitude of his mercies and o Jer. 18.10 If this Nation against whom I have pronounced turne from their wickednesse I will repent of the plagues that I thought to bring upon them but if they doe evill in my sight I will repent of the good that I thought to doe unto them therefore now amend your wayes and your works and heare the word of the Lord God that the Lord may repent him of the plagues that he hath pronounced against you and p Jon. 3.9 God saw their workes that they turned from their evill wayes and God repented of all the evill that he had said he would do unto them and he did it not All which passages I have entirely related quia de Deo etiam vera dicere periculosum est as the heathen q Hil. de Trin. l. 5. Non potest Deus nisi per Deum intelligi à Deo discendum est quid de Deo intelligendum est Sage wisely observeth It is dangerous to speake even true things of God for we may speake nothing safely of him which is not spoken by him in holy Scriptures And above others the Ministers of the Gospel have a speciall charge given them not onely to looke to their matter but to have a care also retinere sanam formam verborum to keepe unto a wholesome platforme of words and phrases such as all those are which the holy Ghost hath sanctified unto us whereof this is one God repented c. which may be safely uttered if it be rightly understood Certaine it is and a most undoubted truth that the nature of God is free from passion his actions from exception his will from controll his purpose from casualty his sentence from revocation and therefore when God is said in holy Scripture to repent of any good by him promised or actually conferred upon any or any evill inflicted or menaced we are not from thence to inferre that there are any after-thoughts in God but onely some alteration in the things themselves As Parents and Nurses that they may be the better understood of their Infants clip their words or speake in a like tone to them so also our heavenly Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may the better understand him speaketh to us in our owne language Num. 23.19 God is not a man that hee should lie nor the son of man that he should repent hath he said and shall be not doe it hath he spoken and shall he not make it good and expresseth himselfe in such termes as best sort with our conceits and apprehensions When we condemne the courses which we have formerly taken or undoe any thing which we have done our after-thoughts checke our former and we retract our errour and this retraction of our opinions and change in our minde we call repentance which though it be farre from the nature of God yet is it by a figure attributed unto him the more significantly to expresse his infinite hatred and detestation of sin in regard whereof he cast man out of his favour as if he had repented that he had made him he cast Saul out of his throne as if he had repented that he had set him in it as also to represent his compassionate love towards penitent sinners which prevaileth so farre with him that upon the least relenting and humiliation on our parts he reverseth the fearefull sentence he passed upon us as if it repented him that he ever had pronounced it We repeale some act or constitution of ours or cancell some deed because we repent of that which formerly we had done but God is said to repent not because his minde or affection is changed but because his actions are such as when the like are done by men they truely repent Thus St. n L. 9. de Civ Dei Poenitentiae nomen usurpavit effectus non illius turbulentus affectus Austine resolveth the case Some such effects which in men proceed from repentance descried in the Actions of God have occasioned these and the like phrases God repented and was sorrie in his heart Yea but what effects are these Hath he ever reversed any sentence repealed any act nay recalled so much as any word passed from him Is the * 1 Sam. 15.29 strength of Israel as man that he should lie or as the sonne of man that hee should repent Is not hee the o Hâ—b 13.8 same yesterday and to day and for ever Are not all his menaces and promises all his mercies and judgements all his words and workes p 2 Cor. 1.20 For all the promises of God in him are Yea and in him Amen unto the glory of God by us Yea and Amen Doubtlesse it shall stand for an unmoveable truth when heaven and earth shall passe away Mal. 3.6 Ego Deus non mutor I am the Lord I change not therefore we are yet in the suds there appeareth no ground to fasten repentance upon God either quoad affectum or quoad effectum But here the q Aquin. par 1. q. 16. art 7. Aliud est mutare voluntatem aliud velle mutationem Schoolemen reach us a distinction to take hold on whereby we may get out of the mire It is one thing to change the will and another thing to will a change God willeth a change in some things at some times but he never changeth his will Some things God appointeth to continue for ever as the dictates of the law of nature and the Priesthood of Christ some things for a time onely as the Legall Ceremonies and the Aaronicall Priesthood Againe some things he promiseth absolutely as
singular Priest an everlasting Priest a royall Priest a Priest who neither succeeded any nor any him a Priest for ever After the order of Melchizedek For the opening of this passage three points are to be cleared 1. The name 2. The person 3. The order or office of this singular and extraordinary type of Christ 1. Touching the name though it bee one word in the Greeke and Latine and carry the forme of a proper name yet in the originall it is two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seemeth rather to be an appellative signifying my righteous Lord or the righteous Lord of my appointment as Psal 2.6 I have set my King c. Howbeit as the name of Augustus was the common stile of all the Romane Emperours yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sirname of Octavius from whom the rest received it so it is not unlikely that the stile of Melchizedek was at the first attributed to this famous King of Salem who met Abraham with a present as he returned from the slaughter of the Kings yet afterwards either by adulation or for other reasons it might be given to his successors Of the interpretation of this name we can make no doubt sith the Apostle hath construed it unto us viz. ſ Hebr 7.2 King of righteousnesse and after that King of Salem which is King of peace whence some gather consequently that the most righteous Kings are most peaceable and that hee can bee no King of peace who is not a King of righteousnesse Where righteousnesse doth flourish there shall be abundance of peace As in the name of Melchizedek King of Salem so in the heart of every good King righteousnesse and peace ought to kisse each other Now Christ is a King of righteousnesse in three respects 1. Administrando because he administreth 2. Operando because he wrought and still worketh 3. Imputando because he imputeth righteousnesse He administreth righteousnesse because hee ruleth his Church with a t Psal 45 6. The scepter of thy Kingdome is a right scepter scepter of righteousnesse he wrought righteousnesse in fulfilling the Law which is called u Mat. 3.15 Thus it becommeth us to fulfill all righteousnesse righteousnesse and by his grace also he enableth us to work righteousnesse and in some good measure to fulfill his commandements he imputeth righteousnesse when he justifieth the ungodly and accounteth faith for * Rom. 4.5 righteousnesse to him that worketh not but beleeveth for God made him that knew no sinne to be x 2 Cor. 5.21 sinne for us that wee might be made the righteousness of God in him that no flesh should glory in his presence for of him are y 1 Cor. 1.30 we in Christ Jesus who of God is made unto us wisedome and righteousnes and sanctification and redemption 2. Tovching the person of Melchizedek there are sixe opinions the first 1. Of certaine Heretickes called the Melchizedekians who taught that Melchizedek was a z Epiph. haeres 55. power of God greater than Christ and that hee was the Mediatour and Advocate of Angels as Christ is of men 2. Of Hierax the Egyptian and his followers who taught that Melchizedek was a Ystella in Gen. 14. Christ himselfe who before his incarnation appeared in a humane shape to Abraham 3. Of the author of the booke q. Vet. N. Test who writeth that Melchizedek is the Holy Ghost 4. Of Origen and Didymus who thought Melchizedek to be an b Hieron ep ad Evag. Angel 5. Of Aben Ezra Bagud Haturim Levi Benyerson David Chimki and of the c Jer. Epiph loc sup cit Samaritans and Hebrewes generally who confidently affirme that Melchizedek was Shem the son of Noah 6. Of d Coel. hierarc c. 9. Haeres 55. in Gen. 14. Dionysius Areopagita Epiphanius Theodoret Hippolytus Procopius Eusebius Eustathius Calvin Junius Musculus Mercerus Pererius Pareus and divers others who hold it most probable that this Melchizedek was one of the Kings of Canaan In this variety of opinions backed with manifold authorities as Tully spake of the soule that it was lesse difficult to resolve what she is not than what she is so we may say of Melchizedek that it is a far easier matter to determine who he was not than who he was Refut 1 1. He was not any power of God greater than our Saviour or the Angels Advocate for neither is there any inequality between the divine persons neither have the evill Angels any Advocate to plead for them who are condemned already and reserved in chaines of darkness till the great day The text of Scripture which they wrested to their fancy no way advantageth them For Christ is said a Priest after the order of Melchizedek not because he was inferiour to him in person or office but because he succeeded him in time and bare an office framed after a sort according to the patterne of his Refut 2 2. He was not the Sonne of God the second person in Trinity for the type must needs be distinguished from the truth but Melchizedek was a glorious type of Christ and is said e Hebr. 7.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assimilari to be likened to the Son of God he was not therefore the Son of God but his fore-runner in the office of Priesthood Refut 3 3. He was not the Holy Ghost for Moses describeth him to bee a man that ruled in Salem and executed also the office of a Priest to God which cannot be affirmed of the Holy Ghost who never tooke our nature upon him nor is any where in holy Scripture termed a Priest of the most high God The onely footing which this opinion hath is upon that ground that Melchizedek is said to be f Hebr. 7.3 without father which ground no way supporteth this opinion For wee cannot argue from one attribute of Melchizedek affirmatively though we may negatively This argument is good He that hath a father reckoned among men is not Melchizedek but this is not so The Holy Ghost is without father therefore he is Melchizedek For God the Father the first person in Trinity is as also Adam the first man was without father or mother yet neither of them Melchizedek Refut 4 4. He was not an Angel for it is a thing unheard of in the Church of God that the angels of heaven should sway earthly scepters or discharge the function of Priests What have Angels of heaven to do with feasting armies or receiving tythes of spoyles as Melchizedek did from the hands of Abraham These foure opinions have been long agoe exploded the two remaining stand still in competition for the truth 5. The advocates for Sem plead hard Sem say they as appeareth in the story of Genesis lived to the time of Abrahams victory to him it was promised that the Canaanites should be his servants and consequently that Salem their Metropolis should be his seat where Melchizedek was King Neither was there any greater man than Abraham to
only upon him build upon his Gospel for your instruction his grace for your conversion his bloud for your redemption his prayer for your intercession Secondly Cohaerete invicem sticke fast together bee firmly united in Christian charity keep the unity of the Spirit in the bond of peace Unities severed or divided make no number letters divided make no syllable syllables divided make no word words divided make no speech members divided make no body stones divided make no wall The Ark of the Church is like the ship in controversie of law in which two owners claimed right of which it was said p Eras Adag Si dividas perdis if you cut it in two parts to satisfie both parties you destroy the whole Thirdly Adhaerete tecto be pinned fast unto and support the roofe What is the roofe but the higher q Rom. 13.1 powers ordained of God As the roofe must beare off stormes from the walls so the walls must beare up the roofe if the roofe decay the walls will soone feele it The Athenians in their greatest dangers were wont r Eras chil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out the great ancher which they called the holy ancher the chiefest Pilots and Steresmen in our State discover so great dangers that they command the holy ancher to be cast out and if this ancher fasten not on your golden sands the great vessell in whose bottome lyeth not only the safety of the Prince the honour of the Kingdome but the state of sincere Religion throughout the Christian world is in perill of drowning and if the great vessell miscarry what will become of the skiphs of every ones private estate Yee have heard beloved Christians of the materiall Temple to be erected and kept in repaire by you that are wealthy and the spirituall to bee built repaired and adorned in you all yee have learned how yee as living stones are to be drawne to this building fitted for it and placed in it yet when we have done what we can to build you in your most holy faith and yee have helped furthered the work what yee are able except the Å¿ Psal 127.1 Lord build the house their labour is but in vain that go about to build it Wherefore let us addresse our praiers to God the Master-builder and to Jesus Christ the foundation and chiefe corner-stone to build us upon himselfe by faith and fit us for this building by obedience and couple and joyne us fast by charity that we may continue as solid and firme stones here in the earthly and shine hereafter as precious stones in the heavenly Jerusalem So be it heavenly Father for the merits of thy Sonne by the powerfull operation of the holy Spirit Cui c. PEDUM PASTORALE SEU CONCIO AD CLERUM HABITA OXONIAE OCTAVO CAL. APRILIS AERAE CHRISTIANAE 1615. CONC XXXIX Praecat AETerne Deus longè supra omne quod coelo terrâve nominatur nomen verendum numen qui oculorum tuorum radiis solem ipsum obscurantibus intimos animi recessus reconditos sinus perlustras nos miselli tenebriones è coeno emersi foedissimis insuper flagitiorum sordibus conspurcati vultus tui fulgorem non ferentes ad celsissimae majestatis tuae pedes humillimè provolvimur obnixè orantes per unigeniti tui plagas vulnera obtestantes ut animum nostrum fractum contusum pro caesâ hostiâ lachrymas effusas pro libamine suspiria quae ducimus pro suffitu vota preces zelo accensas pro thymiamate digneris suscipere aureo Angeli tui thuribulo infundere ut odoramentis permisceantur quae sunt preces Sanctorum Quas una cum iis offerimus pro Catholicâ Ecclesiâ in totum terrarum orbem diffusâ propagatâ praesertim florentissimâ illius parte magnae Britaniae Hiberniae pomeriis conclusâ sub umbrâ serenissimi Jacobi letâ germinum propagine revirescente Cujus stirpes duas utramque academiam hanc Oxoniensem illam Cantabrigiensem largo gratiarum imbre irriga Illustra vultus tui luce clarissimum Elismuriae dominum Pernassi nostri totiusque adeò Angliae Cancellarium venerabilem virum D. Godwinum aedis Christi Decanum ejus Procancellarium spectatissimos Doctores Procuratores Collegiorum Aularum praefectos prae caeteris Collegii corporis Christi caput membra bonitatis sinu fove Exurge Aquilo aspira Auster perfla hortum hunc ut fluant aromata ejus ambrosium odorem in omnes insulae partes oras dissipent Vireant peâ—petuò coelesti rore irrigatae aeternâ—m floreant Herâ—um Heroâ—arum corollae qui Edenem hunc vel aedificiis magnificis tanquam proceris arboriâ—â—us conseverunt vel annuis reditibus tanquam rivulis humectarunt vel amplissimis privilegiis tanquam firmissimis moenibus sepiverunt Henricum dico septimum Elizabetham uxorem ejus Humphredum dâ—cem Glocestriae Margaretam Comitissam Richmondiae Johannem Kempium Archiepiscopum Cantuari easem Thomam Kempium Episcopum Lonamensem Richardum Lichfieldium Archidiaconum Middlesextiae Wolsaeum Eboracensem Henricum octavum Reginam Mariam saeculi sui sexasque phoenicem Elizabetham ejusque regni religionisque haeredem dignissimum Jacobum Richardum Foxum Episcopum Wintoniensem Collegii corporis Christi fundatorem Hugonem Oldamium praesulem Exoniensem de eodem phrontisterio optimè meritum dominum Thomam Bodleum militem Vaticanae novae instauratorem instructorem munificentissimum Benignissime Deus qui nos in hoc terreno Paradiso in quo non saecularis tantùm sapientiae veluti arboris scientiae boni mali sed divinae philosophiae seu verae arboris vitae fructus liberè licet decerpere collacasti stomachum irrita ut appetamus salubria mentem coelesti lace perfunde ut percipiamus appetita memoriam confirma ut retineamâ—s percepta os aperi ut tempestivè proferamus retenta postremò cogitationes cordisque motus dirige ut referamus prolata ad gloriae tuae illustrationem Ecclesiae quam Filii sanguine acquisivisti fructum emolumentum Cujus saluti incolumitati ut melius consulatur continuas agat providentia tua excubias super vigiles pastores gregis tui praecipuè quos in sublimi speculâ constituisti Archiepiscopos Episcopos omnes prae reliquis reverendissimum in Christo patrem Georgium Abotium Archiepiscopum Cantuariensem totius Angliae primatem metropolitanum dominum meum multis nominibus colendissimum Ut omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complectar floreat perpetuò sceptrum Mosis virga Aaronis gemmet stemmata nobilium generosorum equitum germinent ut patulis eorum ramiis obumbrata plebs foeliciter succrescat omnes in viros in Christo perfectos adolescamus Ita toti in laudes tuas effundemur qui nos è colluvie saeculi selegisti quos immortali verbi semine gigneres denuò sacramentis aleres Filii cruore ablueres Spiritus sancti
it be a bad thing to seem bad why are they bad For if it bee a good thing to seeme good it cannot but bee much better to bee so If it bee a bad thing to seeme bad it cannot but bee worse to bee so Videre ergo quod es vel esto quod videris seem therefore what thou art or bee what thou seemest especially considering that as r Cyr. poed l. 2. Astyages in Xenophon wisely adviseth the best meanes to seeme learned is to bee learned to seeme wise is to bee wise to seeme religious is to bee religious Hee that is not so cannot long seeme so and hee that is so cannot but seem so Fraud and guile cannot goe long but it will bee espied No Stage-player can so act anothers part but that hee may bee discerned to bee a player dissembling will not alwayes bee dissembled and when it is once detected it disableth the dissembler from ever after using his cousening trade 2. It is not to be omitted that fraud guile and deceit beare no fruits of themselves but gather them from the honesty and simplicity of others whom they circumvent If all were such as themselves lying upon the catch they would make little advantage of their cheating trade neither could there be any true friendship or society among men and is that the best policy that overthroweth all policy and civill conversation 3. Lastly faithfulnesse and honesty are like naturall beauty and strength of body which preserve themselves but all fraudulent and deceitfull dealing and cunning fetches like complexion where nature is much decayed must bee daily laid on or like physicke potions continually taken and yet will not long helpe All devices plots and fabrickes in the minde for advancing our estate which are not built upon the foundation of faithfulnesse and integrity continually need repairing and upon a strong assault are easily cast downe and fall upon the builders themselves It will not bee amisse to consider the ends of some of these men Of two that were most famous in this politicke craft Achitophel and Hannibal the one hanged the other poysoned himselfe Theramenes who in the civill dissensions at Athens dealt under hand on all sides in the end was discovered and all parts joyning against him made a spectacle of misery and scorne A singular Artificer in this kinde who put trickes upon all men was sent for by Lewis the French King saying that hee had need of such an head and when hee came to him upon detection of divers of his cunning prankes he was condemned by him to be beheaded I should much wrong Alexander the sixth and Borgias his sonne not to put them in this Catalogue for it was the common voice of all men as Å¿ Bodin de rep sup cit Bodine writeth that the father never spake what hee meant the sonne never did what hee spake both held it for a Maxime Fidem omnibus dandam servandam nemini According to which rule when Borgias the sonne by fairest promises and deepest protestations of amity and burying all former injuries had drawne in the Captaines of the opposite faction as soone as hee had them in his power contrary to all promises and oathes put them all to death whereof the Pope his father having notice could not conceale his joy but brake out into that execrable exclamation O factum bene Well done thou art a sonne after mine owne heart But hee escaped not the heavie judgement of God for shortly after having caused a poysonous cup to bee tempered for some of the Cardinalls whose deaths he had vowed through a mistake hee dranke off the same cup himselfe and so ended his wretched life I seale up this whole discourse with the words of the blessed Apostle sith all dishonest false and unjust courses of thriving are not onely disgracefull and shamefull but also all things considered disadvantageous Finally t Phil. 4.8 brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue if there be any praise thinke on these things and the God of peace shall be with you To whom c. THE HIEW OF A SINNER THE XLIII SERMON ROM 6.21 Whereof ye are now ashamed Right Honourable c. I Have long dwelt upon this text of Scripture because I finde it richly stored with spirituall armour and all necessary provision for our Christian warfare against sinne and Satan Here wee may furnish our selves with those weapons against our ghostly enemies that will pierce the strongest proofe of impudency and draw blood even from a seared conscience There is none so hardy and insensible whom the losse of invaluable treasures will not touch to the quicke present shame and future infamy wound at the heart but eternall death kils outright In comparison of these all the weapons which Philosophy forgeth upon the anvile of reason are but like arrowes with blunt heads or blades with a soft edge Irrita tela cadunt Cic. de Off. c. lib. 3. The Stoicks devised many witty arguments to prove that profit and honesty could not bee severed and that dishonesty was alwayes joyned with disadvantage but they were never able to maintaine them against infinite examples and instances every where occurring of sundry sorts of men enriched by spoiling relieved by oppressing absolved by calumniating advanced by depressing raised by undermining others in a word building their fortunes upon the ruines of other mens estates and their owne fidelity and honesty Howbeit it is true that in their morall considerations they glanced at those very Topickes from whence the Apostle draweth his arguments the unprofitablenesse of dishonest courses and the ill ends of wicked persons For the more to scare and deterre their hearers from by-wayes to honour and wealth they set before their eyes the penalty of humane lawes losse of goods and life with shame and infamy the perill whereof they incurred if they swerved any whit in their actions from the faire and straight path of vertue and morall honesty and the consideration of these things might bee some restraint of outward acts and open crimes but no way of such wickednesse as is brought forth in secret or rather not brought forth at all but onely conceived in the heart Mutinous or murmuring thoughts unchaste lusts of the heart ambitious desires execrable projects and purposes treasonable plots and the like stood in no awe of mans justice or feare of ignominy and shame the light reproveth those things only that are brought to it justice must proceed secundum allegata probata they are but few offences that come within the Magistrates walk all that come are not taken of those that are taken hold of the greater part either breake away by force or escape by favour If Anacharsis were alive hee would spye b 1 Plut. Apopth Leges dixit aranearum telis similes cobwebbe lawes in every
3.18 eye-salve of the Spirit and yee discover the workes of darknesse and cleerly see the filthinesse of your former unregenerate estate ye are now ashamed For now ye have some sense of the wrath of God ye have some remorse of conscience ye perceive what ye have lost ye see the marke of infamy burnt into your name and credit by the hot iron that hath scared your consciences To proceed from farther explication to a seasonable use and application The Apothecaries draw an oyle out of the Scorpion which overcommeth the poyson of that Serpent and applyed to the part that is stung giveth present ease Let us imitate them and of that which issueth from sin make a soveraigne antidote against it Let us lay open and naked before the eies of our mind the loathsome filthinesse and ougly deformity thereof that being agashed and confounded thereat we may turn away from it with greatest detestation Let us apprehend thoroughly as heretofore the unfruitfulnesse so now the odiousnesse loathsomenesse turpitude and shame of sinne A lewd conceit is an unconceivable pollution a profane or impure speech an unspeakable wrong to God a sudden joy a lasting griefe a tickling of the sense for a moment a perpetuall torment with a scar in the conscience and staine in our good name never to be fetched out The advice which e Epist 11. Aliquis vir bonus nobis eligendus est semper ante oculos habendus ut sic tanquam illo spectante vivamus c. Seneca giveth to Lucilius very sage and good Wheresover thou art and whatsoever thou art about suppose that Cato or Socrates is with thee or some such other reverend or grave personage before whom thou wouldest be ashamed to doe any thing that were unseemly Beloved Christians wee need not feigne to our selves or make in our thoughts an imaginary presence of any mortall man were he never so venerable grave or austere for we are alwayes in the presence of our Judge f Hesiod op dies l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wheresoever we are whatsoever we goe about we have a thousand witnesses thereof within us and the blessed Angels without us and which wee are to take speciall notice of malignant spirits our ghostly enemies observers and noters thereof They who tender their credit and estimation saith the g Arist l. 2. Rhetor. Oracle of reason if they imbarke themselves into any dangerous or questionable action most of all shunne and avoid the company of Poets Stage-players Libellers Registers Notaries Promoters and the like because if any thing should bee done amisse these kind of men were like to blab it out act it upon the stage or make a by-word of it to their utter disgrace Such we have alwaies about us when we are about any wickednesse I meane the accusers of the brethren fiends of Hell who keep a register of all our secret and open sins wherewith they will often upbraid us in our life grievously burthen us with them at our death and which is worst of all rip them up all at the day of judgement and insult upon us for them No women among the Romanes might under a great penalty prostitute their bodies for gaine except they first made open profession thereof before the Aediles and the reason of this law was because they thought the very shame of making open profession of such lewdnesse would deterre and keep back all of that sexe from such infamous courses of life Likewise I reade in the ancient Greek stories of the Milesian women that upon some discontent divers of them laid violent hands upon themselves and could not bee restrained from this desperate practice till a law was made that all they that in such sort made away themselves should bee carried naked with a halter about their neckes before the rest of their sexe after which law none were sound to attempt the like villany Those with whom neither love of life nor feare of death could prevaile shame yet manicled and kept perforce from that unnaturall and execrable crime of felony de se or selfe-homicide Deare Christians were Adam and Eve so ashamed to see the nakednesse of their bodies and the Milesian women to behold the naked carkasses of their sexe how then shall we be confounded with shame when our soules and consciences shall be laid open naked to the eyes of the whole world that all may see all our deformities sores markes botches blanes gashes scarres spots and abominable pollutions and uncleannesses When a godly father amplifying upon that Text of the Apostle We must all appeare before the judgement seat of Christ pricked the veines of his auditory in this manner How many things are there which we know by our selves but would not for all the world that two or three should know as much besides how then shall we looke how shall wee be covered with shame and confusion when all these things shall be laid out before the eyes of all men At these words observing divers of his hearers to blush and hide their faces he thus growes upon them Nunquid nunc erubescitit What and doe yee now blush are ye now ashamed at the hearing of these things what will ye be when ye see them how will ye blush and hang downe your heads when the bookes of your consciences shall be opened and men and Angels shall see and reade what is written in them Men and brethren what shall we do to avoid the terrour and horrour the shame and confusion of that day Let us now be ashamed of our sins that we may not then be for as Dolor est medicina doloris So Pudor est medicina pudoris O let us not cast more blots upon the booke of our conscience but rather fetch out those which are there with the aqua fortis of our teares let us open our wounds and sores full of corruption to our heavenly Chirurgian by confession of our sinnes that he may heale them let us make uncessant prayers to our Saviour h Psal 32.1 to cover all our imperfections with the robes of his righteousnesse so shall we be truly blessed For blessed are they whose unrighteousnesse is forgiven and whose sinnes are covered from the sight of the world that they shame them not from the sight of their consciences that they confound them not from the eyes of God that they condemne them not God the Father make us all so blessed for the merits of his Sonne through the powerfull operation of the Spirit to whom three persons and one God be ascribed c. Amen THE WAGES OF SINNE THE XLIV SERMON ROM 6.21 For the end of those things is death Right Honourable c. TO every thing there is a season a Eccles 3.1 2 3 4. and a time to every purpose under heaven A time to be borne and a time to dye a time to plant and a time to plucke up that which is planted A time to kill and a time
serious lesson of the vanity of earthly delights worldly comforts we reade in many Texts of Scriptures heare in divers Sermons see in daily spectacles of men troubled in mind at their death yet we never thoroughly apprehend it till Gods rod hath imprinted it in our bodies and soules then finding by our wofull experience that earthly felicity is nothing but misery masked in gaudy shewes and that all the wealth of the world together with all carnall delights cannot ease a burthened conscience nor abate any whit of our paine we begin to distaste them all we grow out of love with this life and entertaine death in our most serious thoughts Here the eye of faith enlightened by divine revelation seeth beyond death the celestiall Paradise in it a chrystall ſ Apoc. 22.1 2. river of the water of life by it a tree of life which beares twelve sorts of fruits and besides these a heavenly City shining with t Apoc. 21.18 19. streets of gold and foundations of pearle and precious stones the sight wherof leaveth an unspeakable delight in the soule which sweetneth all temporall afflictions and stirreth up in us an unspeakable desire of those solid comforts and substantiall joyes u Ramus in orat Heliogabalus was wont to set before his parasites a banquet painted on cloth or carved in wood or cut in stone and whatsoever hee fed upon in truth they had drawne before them in pictures and images such are the joyes and delights which the Divell the World presenteth unto us false shadowie vaine The true are to be found no where but in heaven where those joyes are in substance which we have here but in shadowes x Aug. confes l. 2. c. 5. Fornicatur anima quae avertitur abs te quaerit extra te ea quae pura liquida non invenit nisi cùm redit ad te pure which we have here polluted full which we have here empty sincere which wee have here mixt perpetually flourishing which we have here continually fading to these substantiall full pure sincere everlasting joyes God bring us for his Son Jesus Christ his sake Cui c. THE NURTURE OF CHILDREN THE XLVII SERMON APOC. 3.19 As many as I love I rebuke and chasten Right Honourable c. THat which Pliny writeth and experience confirmeth concerning hony-combes that the thinner and weaker hony runs out of them at the first but the thickest and best is pressed squeezed out of them at the last we find for the most part in handling Texts of holy Scripture compared by the Prophet a Psal 19.10 David to hony-combs the easier more vulgar observations flow out of them upon the lightest touch but we are to presse each phrase and circumstance before we can get out the thickest hony the choicest and most usefull doctrines of inspired wisedome The more we sucke these combes the more we may the hony proveth the sweeter the combe the moister and which is nothing lesse to be admired the spirituall taste is no way cloyed therewith Wherefore with your good liking and approbation I will presse again and againe these mellifluous combes in our Saviours lips dropping celestiall doctrine sweeter than hony to delight the most distempered taste and sharper than it to cleanse the most putrefied sore I rebuke and chasten there is the sharpnesse and as it were the searching vertue of hony As many as I love there is the sweetnesse Parallel Texts of Scripture like glasses set one against another cast a mutuall light such is this Text and that Deut. 8.5 Thou shalt also consider in thy heart that as a man chasteneth his sonne so the Lord thy God chasteneth thee and Job 5.17 Despise not thou the chastening of the Almighty and Prov. 3.11 12. My sonne despise not the chastening of the Lord neither bee weary of his correction for whom the Lord loveth he correcteth even as a father doth the sonne in whom he delighteth and Hebr. 12.7 If yee endure chastening God dealeth with you as with sonnes for what sonne is he whom the father chasteneth not As a Musician often toucheth upon the sweetest note in his song Paven or Galliard so doth the holy Spirit upon this and therefore we ought more especially to listen to it For 1. It convinceth the Papists who over-value crosses and afflictions accounting the bearing of them satisfactions for sinnes For with a like pride whereby they cry up their actions to be meritorious they would improve their passions to be workes satisfactory by satisfactory intending such as make amends unto the justice of God wherein they as much over-reach as they supererogate or rather superarrogate in the former Satisfactions to our brethren for wrongs done unto them by restitution mulct or acknowledgement of our fault with asking forgivenesse for it we both teach and practise but they shall never be able to satisfie us in this point that any thing they can doe or suffer can satisfie God Neither can our actions satisfie his law nor our penall sufferings his justice none can satisfie for sinne but he that was without sinne nothing can recompence an infinite transgression but an infinite submission or to speake more properly the submission and passion of him that was infinite It cost more to redeem sinnes than the world is worth and therefore they must let that alone for him who f Esay 63.3 trod the wine-presse alone Before I noted the difference between chastisement and punishment in the one a compensation of wrong done to the person or law is intended in the other a testifying of love and a care of amendment of the party chastened Who would ever be so unreasonable as to thinke that a few stripes given by a tender-hearted father to the childe whom he most dearly affecteth were a satisfaction for the losse of a Diamond of great price yet our sufferings hold not such a proportion For what are our finite and momentary sufferings to the offence given to an infinite Majesty Nothing can be set in the other scale against it to weigh it downe but the manifold sufferings of an equall and infinite person the eternall Sonne of God Neither will it help our adversaries any whit to say that Christ satisfied for the eternall but not for the temporall punishment of our sinnes For this is all one as to say that our Redeemer laid downe a talent of gold for us yet not a brasse token or payd many millions of pounds yet not a piece The Apostle said hee gave himselfe a g 1 Tim. 2.6 ransome for all will they deny it to be a sufficient one or was there any defect in his good intention They have not rubbed their foreheads so hard as to affirme any such thing Well then let them tell us how that man is perfectly ransomed by another who is still kept in prison till he have discharged part of his ransome himselfe This very conceit that they merit by
oftentimes withhold his rod from his dearest children To speake nothing of the reliques of originall sin in us after Baptisme which like cindars are still apt to set on fire Gods wrath and like an aguish matter left after a fit still cause new paroxysmes of Gods judgements ease it selfe and rest casteth us into a dead sleep of security which we are never thoroughly awaked of till God smite us on the side as the d Acts 12.7 Angel did Peter Prosperity and a sequence of temporall blessings like fatnesse in the soyle breed in the mind a kind of ranknesse which the sorrowes of afflictions eate out Moreover worldly pleasures distemper the taste of the soule so that it cannot rellish wholsome food which evill is cured by drinking deep in the cup of teares Neither seemeth it to stand with the justice of God that they who are to triumph in heaven should performe no worthy service in his battels upon the earth It is too great ambition for any Christian to desire two heavens and to attaine greater happinesse than our Lord and King who tooke his crosse in his way to his Kingdome and was crowned with thornes before hee was crowned with glory e Lact. div instit Lactantius rightly observeth Bonis brevibus mala aeterna malis brevibus bona aeterna succedunt that we are put to our choice either to passe from momentary pleasures to everlasting paines or to passe from momentary paines to everlasting pleasures either to forgoe transitory delights for eternall joyes or to buy the pleasures of sinne for a season at the deare rate of everlasting torments Were there no necessity of justice that they who are to receive a superexcellent weight of glory should beare heavie crosses in this life nor congruity of reason that they who are to be satisfied with celestiall dainties should fast here and taste of bitter sorrowes that they might better rellish their future banquet yet it were an indecorum at least that the Captaine should beare all the brunt and endure all the hardnesse and the common souldier endure nothing that the head should be crowned with thornes and the members softly arrayed that the head should be spit upon and the members have sweet oyntments poured on them Wherefore Saint Paul teacheth us that all whom God fore-knew he predestinated to be made conformable to the f Rom. 8.29 image of his Sonne who was so disfigured with buffets stripes blowes and wounds that the Prophet saith he had no g Esa 53.2 forme in him What himselfe spake of the children of Zebedee appertaines to us all Ye shall h Mat. 20.22 drink of my cup and be baptized with the baptisme wherewith I am baptized withall By baptisme he meaneth not to be dipped only in the waters of Marah but to be plunged in them over head and eares as the ancient manner of baptisme was He who was nailed to the Crosse for us will have us take up our i Mat. 10.38 crosse and follow him He that endured so much to shew his love to us will have us in some sort to answer him in love which as it is a passion so it is tryed rather by passions than by actions in which respect we must not only doe but suffer for his sake that our love may be compleat both in parts and degrees To you it is k Phil. 1.29 given saith Saint Paul not only to beleeve in him but to suffer for his sake For he l 1 Pet. 2.21 suffered for us giving us an example Should he have suffered all for us and as he tooke away all sinne so all suffering from us carrying away all crosses and tribulations with him patience should not have had her worke among other divine vertues and graces and thereby our crowne of glory should have wanted one most faire and rich jewell Wherefore God who is all goodnesse desirous to make us partakers of all the goodnesse which our nature is capable of by the misery of his distressed members giveth matter for our charity and compassion by our continuall temptations matter for faith by conflicts with heretickes and persecuters matter for constancy by the dangers of this life matter for wisedome by our manifold infirmities and frailties matter for humility by chastenings and afflictions matter for patience to worke upon Whether for these or any better reasons best knowne to himselfe it is that our heavenly Father holdeth a heavie hand sometimes over his dearest children certaine it is that few or none of them escape his stroake he chasteneth as many as hee loveth or as wee reade Hebr. 12.6 hee scourgeth every sonne whom hee receiveth therefore all that n 2 Tim. 3.12 will live godly in Christ Jesus must suffer affliction Afflictions are in our way to heaven for wee must through many o Acts 14.22 afflictions enter into the Kingdome of God Before wee sing the song of Moses and the servants of God we are to swimme through a sea of burning glasse the sea is this present life swelling with pride wan with envie boyling with wrath deep with fraud and malice foming with luxuriousnesse ebbing and flowing with inconstancy which is here said to be of p Apoc. 15.2 I saw as it were a sea of glasse mingled with fire glasse to signifie the brittle nature thereof and burning to represent the furnace of adversity wherein the godly are still tryed and purified in this world And that we may not thinke that God his rod is for those only who are habes in Christ Jesus let us set before us David and Jeremy the former a man after Gods owne heart the latter a Prophet sanctified from his mothers wombe the former laid his heart a soaking in the brine of afflictions Every q Psal 6.6 night saith hee wash I my bed and water my couch with my teares and r Psal 102.9 I have eaten ashes for bread and teares have been my drinke day and night The other cryeth out in the bitternesse of his soule I am the man that have seen * Lam 3.12 15. affliction in the rod of his indignation Hee hath bent his bow and made mee a marke for his arrowes and hath filled mee with bitternesse and made mee drunke with wormwood Verily Job sipped not of the cup of trembling but tooke such a deep draught that it bereft him in a manner of all sense and put him so far besides himselfe that he curseth the very day of his birth and would have it razed out of the calendar Å¿ Job 3 4 5 6 7. Let that day be darkned let the shadow of death obscure it let it not be joyned to the dayes of the yeer nor let it come within the count of the moneths why dyed I not in my birth why dyed I not when I came out of the wombe Yee heare the loud cryes of Gods children whereby yee perceive they feele oftentimes the smart of their Fathers rod and are
sore beat by him Applicat Deus unum habuit filium sine flagitio nullum sine flagello 1. Is it so doth God chasten every sonne whom he receiveth nay in whom he delighteth not sparing his only beloved sonne with whom he was ever well pleased why then should we looke to be priviledged and exempted from the orders of Christs schoole How nice and tenderly have wee been brought up that we cannot endure the sight of our heavenly Fathers rod We sticke to sip of that cup which was Davids diet-drinke and Jeremy and Job tooke it all off are we better than these holy men nay are we too good to pledge our Saviour in the cup of his passion Doe we breathe out some sighes in our crosses hee sighed out his last breath in torments upon the crosse Nos suspiramus in cruciatibus ille expiravit in cruce Doe our troubles and vexations draw some watery teares from our eyes his drew from him teares of bloud yea clotted bloud from all parts of his body Doth the burthen of our sinnes presse our soules the burthen of the sinnes of the whole world lay upon him Are wee pricked with cares hee was crowned with thorns Are we cruciated he was crucified Tacitus reporteth that though the amber ring among the Romans were before of no value yet after the Emperour began to weare it it became to be in great esteem so mee thinkes sith our Lord and Saviour both bore his crosse and was borne upon it we should make better reckoning of crosses and it should be counted an honour for every Christian to take up his crosse and follow him 2. Againe doth God chasten as many as he loveth and consequently loveth them not at all whom he never chasteneth how far then are most of us besides the matter in our judgement and opinion of these things If we see a man flourish in prosperity we commonly say such a man is beloved of God for he thriveth in the world and all things prosper with him but if on the sudden all the fruits of his labours are blasted with some sharp wind of adversity if wee see him never without some griefe or other some crosse or other we alter our opinion and suppose him to be some wretch whom God plagueth for his sinnes If the Viper be upon Pauls hand hee is presently a t Act. 28.4 murderer whom vengeance would not suffer to live whereas the verdict and sentence of the Holy Ghost whereto our judgements should absolutely submit is farre otherwise Loe these are the wicked who have their u Psal 17.14 portion in this life the rod of God is not upon them they grow in wealth and their seed is established in their sight They come in no * Psal 73.5 6 7. trouble like other folke neither are they plagued like other men Their eyes stand out with fatnesse and they have more than heart can wish Thou hast planted x Jerem. 12.2 them and they have taken root and bring forth fruit I speake not this to detract from the bounty of our gracious God who hath the blessings of this life and the life to come in store for his children and he bestoweth them upon them when he seeth it good for them but to lessen somewhat our great opinion of them and put us in a better conceit of afflictions which are surer arguments of Gods love than the other Had the Apostle said We must through many pleasures enter into the Kingdome of Heaven it is to be thought Heaven would have been full by this time but he saith not so but the direct contrary We must through many y Acts 14.22 afflictions enter into it Wherefore as passengers that have been told that their way lyeth over a steep hill or downe a craggy rocke or through a morish fen or dirty vale if they suddenly fall into some pleasant meddow enameled with beautifull flowers or a goodly corne field or a faire champian country looke about them and bethinking themselves where they are say Surely we are out of the way we see no hills nor rockes nor fens nor deep clay this is too good to be the right way So in the course of our life which is a pilgrimage upon earth when we passe through fields of corne or gardens of flowers and enjoy all worldly pleasures and contentments let us cast with our selves Surely this is not the way the Scripture directeth us unto here are not the tribulations we are to passe through we see no footsteps of Gods Saints here but only the print of Dives feet somewhere we have mist our way let us search and find out where and when we turned out of it This anxiety of mind this carefull circumspection this questioning our selves and suspecting our owne wayes will bring us into the right way for by thus afflicting our selves in prosperity we shall make it the way to Heaven As the Passeover was to be eaten with sowre herbes so let us sawce all our worldly comforts with these sharp and sowre meditations that we surfeit not of them We find no grievous crime laid to Dives his charge only this is father Abrahams memento to him Sonne remember thou receivedst thy pleasure in this life Continuall z Lact. divin instit l. 6. c. 21. Cavenda sunt oblectamenta ista tanquam laquei plagae ne suavitudinum mollitie capti sub ditionem mortis cum ipso corpore redigamur cui mancipamur prosperity and worldly pleasures are like luscious fruit more sweet than wholsome they distemper the spirituall taste they breed noxious humours in the body and dangerous maladies in the soule And if they end not in sorrow we are the more to sorrow for them according to that sweet speech of Saint * Aug. confes l. 10. c. 1. Caetera vitae hujus tantò minus flenda quantò magis fletur in iis c. Austine The joyes and delights or rather the toyes and vanities of this life are by so much the lesse to be bewailed by how much more we bewaile and by so much the more to be bewailed by how much the lesse we bewaile them and for them On the contrary afflictions are usually tokens of Gods love badges of his servants arguments of his care remedies against most dangerous evills and occasions of excellent vertues and as the other have a sweet taste at the first but are bitter afterwards so these are bitter at the first but sweet at the last For in the end they bring the quiet fruit of a Heb. 12.11 righteousnesse to them thot are exercised thereby b John 16.20 Yee shall mourne saith Christ to his Disciples but the world shall rejoyce but be of good comfort your sorrow shall be turned into joy What then are we professedly to pray for afflictions No God requireth no such thing but only that we patiently endure them May we not enjoy the blessings of this life We may but not over-joy in
was exalted according to both natures according to his humane by laying down all infirmities of mans nature and assuming to himself all qualities of glory according to his divine by the manifestation of the Godhead in the manhood which before seemed to lie hid But this seemeth not to be so proper an interpretation neither can it be well conceived how that which is highest can be said to be exalted but Christ according to his divine nature is and alwaies was together with the Holy Ghost most high in the glory of God the Father It is true which they affirme that the Deity more manifestly appeared in our Saviour after his resurrection than before the rayes of divine Majesty were more conspicuous in him than before but this commeth not home to the point For this manifestation of the Deity in the humane nature was no exaltation of the divine nature but of the humane As when the beames of the Sunne fall upon glasse the glasse is illustrated thereby not the beame so the manifestation of the Deity in the humane nature of Christ was the glory and exaltation of the manhood not of the Godhead I conclude this point therefore according to the mind of the ancient and most of the later Interpreters that God exalted Christ according to that nature which before was abased even unto the death of the Crosse and that was apparently his humane For according to his divine as he could not be humbled by any so neither be exalted as he could not die so neither be raised from death Having thus parced the words it remaineth that we make construction of the whole which confirmeth to us a principall article of our faith and giveth us thus much to understand concerning the present estate of our Lord and Saviour That because being in the forme of God clothed with majesty and honour adored by Cherubins Seraphins Archangels and Angels he dis-robed himselfe of his glorious attire and put upon him the habit and forme of a servant and in it to satisfie for the sins of the whole world endured all indignities disgraces vexations derisions tortures and torments and for the close of all death it selfe yea that cruell infamous and accursed death of the Crosse therefore God even his Father to whom he thus far obeyed and most humbly submitted himselfe hath accordingly exalted him raising him from the dead carrying him up in triumph into heaven setting him in a throne of Jasper at his right hand investing him with robes of majesty and glory conferring upon him all power and authority and giving him a name above all names and a stile above all earthly stiles King of Kings and Lord of Lords giving charge to all creatures of what rank or degree soever in heaven earth or under the earth to honour him as their King and God in such sort that they never speake or thinke of him without bowing the knee and doing him the greatest reverence and religious respect that is possibly to be expressed In this high mysterie of our faith five specialties are remarkable 1 The cause Wherefore 2 The person advancing God 3 The advancement it selfe exalted 4 The manner highly 5 The person advanced him Begin we with the cause Wherefore That which was elsewhere spoken by our Saviour h Luk. 14.11 He that humbleth himselfe shall bee exalted is here spoken of our Saviour hee humbled himselfe to suffer a most accursed death therefore God highly exalted him to a most blessed and glorious life We are too well conceited of our selves gather too much from Gods love and gracious promises to us if we expect that he should bring us by a nearer way and shorter cut to celestiall glory than he did his onely begotten Son who came not easily by his crowne but bought it dearly with a price not which he gave but rather for which hee was given himselfe His conquest over death and hell and the spoyles taken from them were not Salmacida spolia sine sanguine sudore spoyles got without sweat or blood-shed for he sweat and he bled nay he sweat blood in his striving and struggling for them Wherefore if God humble us by any grievous visitation if by sicknesse poverty disgrace or captivity wee are brought low in the world let us not bee too much dejected therewith we are not fallen nor can fall so low as our Saviour descended of himselfe immediately before his glorious exaltation The lower a former wave carrieth downe the ship the higher the later beareth it up the farther backe the arrow is drawn the farther forward it flyeth Our affections as our actions are altogether preposterous and wrong in the height of prosperity we are usually without feare in the depth of misery without hope Whereas if we weighed all things in an equall ballance and guided our judgement not by sight but by faith not by present probabilities but by antecedent certainties we should find no place more dangerous to build our confidence upon than the ridge of prosperity no ground surer to cast the anchor of our hope upon than the bottome of misery How suddenly was Herod who heard himself called a god and not a man deprived of his kingdome life by worms and no men whereas David who reputed himselfe a worm and no man was made a King over men Moses was taken from feeding sheepe to feed the people of God but on the contrary Nebuchadnezzar from feeding innumerable flockes of people shall I say to feed sheepe nay to be fed as a sheepe and graze among the beasts of the field O what a sudden change was here made in the state of this mighty Monarch How was hee that gloried in his building of great Babel brought to Babel that is confusion he that before dropp'd with sweet ointment feasted all his senses with the pleasures of a King hath the dew of heaven for his oyntment the flowry earth for his carpets the weeds for his sallets the lowing of beasts for his musick and the skie for his star-chamber How great a fall also had the pride of Antiochus who riding furiously in his chariot against Jerusalem was thrown out of it on the ground and with the fall so bruised his members that his flesh rotted and bred wormes in great abundance i 2 Mac. 9.8 9. Hee that a little before thought that hee might command the waves of the sea so proud was he beyond the condition of man and weigh the high mountaines in a ballance was now cast on the ground and carryed in an horse-litter declaring unto all the manifest power of God So that the wormes came out of the bowels of this wicked man in great abundance and while hee was yet alive his flesh fell off with paine and torments and all his army was grieved with the stench The k Xen. Cyr. paed l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. King of Armenia who had beene formerly tributary to Cyrus understanding that that puissant Prince was engaged
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he emptied himselfe word for word made himselfe of no reputation and took upon him the forme of a servant and being found in fashion as a man he humbled himselfe and became obedient unto death even the death of the Crosse Wherefore God also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 highly exalted him Superexaltavit as if ye would say he highly raised him on high The stroake is doubled upon the naile to drive it in further the beame is reflected to give more light and heat the word is repeated for more significancy and efficacy as Visitando visitabo and desiderando desideravi and benedicendo benedicam and gavisi sunt gaudio magno a◠in c Exod. 32.34 visiting I will visit that is I will most surely visit and I have d Luke 22.15 desired with desire that is I have vehemently desired to eate this Passover and the wise men e Mat. 2.10 rejoyced with joy to see the starre that is they exceedingly rejoyced and in f Gen. 12.2 3. blessing will I blesse thee saith God to Abraham that is I will wonderfully I will extraordinarily blesse thee with store of blessings so here superexaltavit he highly raised on high signifieth he raised him by many degrees he exalted him to the highest honour he was capable of so highly that all creatures whatsoever are far below him In these two words highly exalted are wound up three Articles of our Christian Beliefe immediately following one the other in the Apostles Creed 1. Resurrection 2. Ascension 3. Session at the right hand of God When he was raised from the dead he was exalted but when he ascended and tooke his place at the right hand of God above all thrones dominions principalities and powers he was highly exalted As there are three descents in his humiliation his death his going downe to Hell his lying in the grave three dayes and three nights so there are three ascents in his exaltation correspondent unto them to the first degree of his humiliation his death answereth the first degree of his exaltation his resurrection to the second his descent into hell his ascension into heaven to the third his lying three dayes and three nights in the grave which was the lowest degree of his humiliation the highest degree of his exaltation his sitting at the right hand of God The sweet flower of Jesse which was set at his death and thrust deep into the ground at his buriall is now sprung up from the earth in his resurrection openeth his leaves and sends forth a savour of life unto life to all that by faith smell unto it But to keep to the words of my Text the parts whereof resemble insecta animalia those creeping things which if you cut them asunder will joyne againe therefore is as the communis terminus to them all because the Son of God was so farre humbled it was fit he should be exalted accordingly because he humbled himselfe therefore God exalted him because he humbled himselfe so low God exalted him so high where humility goes before there is a just cause of exaltation and where there is a cause God will exalt and where God exalteth he exalteth highly Wherefore It is hotly argued between the reformed Divines and Papists Utrum Christus sibi meruerit Whether Christ merited any thing for himselfe or only for us The Romanists stand for the first the Protestants for the second opinion I see no cause why this controversie should not be composed for questionlesse Christs humiliation deserved an exaltation neither can we attribute too much glory to our Redeemer Albeit therefore as Mediatour he merited for us yet as man he might also merit for himselfe and the word Quaproptet Wherefore seemeth rather to imply the meritorious cause of his exaltation than a consequence only of the hypostaticall union Where God exalteth there is alwayes some cause he advanced not his Son without merit Whose example if they in whose gifts the greatest preferments are did alwayes follow the garlands of honours should not be taken from them that winne the race and given to standers by Cato was in the right who said he had rather that men should aske why hath Cato no statue or monument rather than why should he have a monument And surely it is a greater honour that men should enquire why such a man of worth is not preferred than why is such a man of no worth preferred yet as in nature so in states the heaviest bodies will ascend ad supplendum vacuum to fill up a vacuity Worthlesse men like Apes and Monkies will not be quiet till they have got to the top of the house and when they are there what doe they but make mouthes and faces at passengers or breake glasses or play other ridiculous feats The old thorow-faire to the Temple of honour among the Romans was by the Temple of vertue but now it is said men have found a neerer way through the postern gate of Juno Moneta The ancient Philosophers did but dreame of a golden age but we see it Aurea nunc verê sunt secula plurimus auro Venit honos auro conciliatur amor This may be well esteemed the golden age in which gold is in greatest esteem Gold supplies all defects and answereth to all things A g Exod. 32.6 Calfe shall be worshipped with divine honour if he be of gold But the best is they that rise like Jonas gourd in a night are blasted in an houre and as they are raised no man knowes why so they fall no man knowes how It is not possible that a high and great building should stand without a foundation Now if we will beleeve Saint Austine the foundation of honour is worth and this must be laid deep in the ground of humility He humbled himselfe therefore God highly exalted him If Christ who humbled and abased himselfe so low be now so highly exalted above all principalities and powers and thrones and dominions there is no cause then why any of Gods children humbled under his hand how low soever they are brought should despaire of rising againe Looke they upward or downward they may fasten the anchor of their hope beneath them our Saviour was who now is above the heavens Are they spoiled of their goods he was stripped starke naked Have they left a great estate he left a Kingdome in Heaven Are they falsly accused he was condemned of blasphemy Are they railed at he was spit upon Are they pricked with griefes he was crowned with thornes Doe they lye hard he hung upon the crosse Doe they sigh for their grievous afflictions he gave up the ghost in torments Are they forsaken of their friends he was for a time of his Father My h Mat. 27.46 God my God why hast thou forsaken mee Have they things laid to their charge they never knew he was charged with the sins of the whole world which pressed him downe to the earth nay yet lower to the grave
grievous unto you to punish and d 2 Cor. 7.11 take revenge of your selves often who transgresse more often to afflict your soules often who e Eph. 4.30 grieve Gods holy spirit more often whereby yee are sealed to the day of redemption Sit par medicina vulneri let the remedy bee answerable to the malady let the plaister fit the wound if the wounds be many let the plaisters be divers if the wounds bee wide let the plaisters bee large Now to perswade all that heare mee this day willingly to apply these smarting plaisters to undertake joyfully this taske of godly sorrow and perform chearfully this necessary duety of mourning for our sinnes I have chosen this Text wherein God by expressing his desire of the life of a penitent sinner assureth us that wee shall obtaine our desires and recover the health of our soule if wee take the Physicke hee prescribeth Have I any desire that a sinner should dye and not that hee should returne from his wicked way and live Vers 22 24. If the wicked shall turne from all his sinnes that hee hath committed and keepe all my statutes and doe that which is lawfull and right hee shall surely live hee shall not dye All his transgressions that hee hath committed they shall not be mentioned unto him in his righteousnesse that hee hath done hee shall live But when the righteous turneth away from his righteousnesse and committeth iniquity and doth according to all the abominations that the wicked man doth shall hee live All the righteousnesse that hee hath done shall not bee mentioned in his trespasse that hee hath trespassed and in his sinne that hee hath sinned in them hee shall dye That is briefly If repentance follow after sinne life shall follow after repentance if sinne follow finally after repentance death shall follow after sinne O presumptuous sinner despaire not for repentance without relapse is assured life O desperate sinner presume not for relapse without repentance is certaine death Art thou freed from desperation take heed how thou presumest hast thou presumed yet by no meanes despaire Nec spera ut pecces nec despera si peccasti Neither hope that thou maist continue in sinne neither despaire after thou hast sinned but pray and labour for repentance never to bee f 2 Cor. 7.10 repented of But before I pitch upon the interpretation of the words give mee leave to glance at the occasion which was a Proverbiall speech taken up by the Jewes in those dayes wherein Ezekiel prophecied Ch. 18..2 The g Jer. 31.29 In those dayes they shall say no more the fathers have eaten a sowre grape and the childrens teeth are set on edge fathers have eaten sowre grapes and the childrens teeth are set on edge of which wee may say as h Vell. Pater hist l. 2. Disertus sed nequā facundus sed malo publico Velleius Paterculus doth of Curio It is a witty but a wicked Proverb casting a blot of injustice upon the proceedings of the Judge of all flesh i Aristot l. de mirabil auscul Aristotle reporteth it for a certaine truth That vulturs cannot away with sweet oyntments and that the Cantharides are killed and dye suddenly with the strong sent and smell of roses which makes it seeme lesse strange to mee that the doctrine of the Gospel which is a savour of life unto life should prove to some no better than a savour of death unto death and the judgements of God which were sweeter to Davids taste than the honey and the honey comb should taste so sower and sharpe in the mouthes of these Jewes with whom the Prophet had to doe that they set their teeth on edge and their tongue also against God himselfe whom they sticke not to charge with injustice for laying the fathers sinnes to the sonnes charge and requiring satisfaction of the one for the other Our fathers say they have eaten sowre grapes and the childrens teeth are set on edge What justice is there in this why should wee smart for our forefathers sinnes and lye by it for their debt The depulsion of which calumny is the argument of this Chapter wherin the Prophet cleareth the justice of God from the former foule aspersion both by denying the instance and disproving the inference upon it They were not saith hee the grapes your fathers ate that have set your teeth on edge but the sowre fruit of your owne sinne Neither doth God seeke occasion to punish you undeservedly who is willing to remit the most deserved punishments of your former sinnes upon your present sorrow and future amendment So far is he from laying the blame of your fathers sinnes upon you that he will not proceed against you for your owne sins if you take a course hereafter to discharge your consciences of them The sufficiency of which answer will appeare more fully by laying it to the former objection which may be thus propounded in forme He who punisheth the children for the fathers fault offereth hard and uneven measure to the children But God threateneth to doe so and he often k Plut. de ser num vind Antigonus propter Demetrium Phylenus propter Augaeum Nestor propter Neleum poenas sustinuere Hes op diei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 20.5 Visiting the sins of the fathers upon the children unto the third fourth generation doth so For l Herod in Clio Croesus quintae retrò aetatis poenas luit hoc est Abavus qui cùm esset satelles Heraclidum Dominum interemit Croesus lost his kingdome for the sinne of his great great great grand-father Rhehoboam the ten Tribes for the sinnes of Solomon The posterity of Ahab was utterly destroyed for the sin of their parents and upon the Jewes forty yeeres after the death of our Saviour there came all the righteous bloud shed upon that land from the bloud of righteous Abel unto the bloud of Zacharias the sonne of Barachias whom they slew between the Temple and the Altar m Matth. 23.35 36. Verely saith our Saviour all these things shall come upon this generation Ergo God offereth hard and uneven measure to the children In which Syllogisme though the major or first proposition will hardly beare scale in the uneven ballances of mans judgement for in some case the sonne loseth his honour for his fathers sake as of treason yet the Prophet taketh no exception at it but shapes his answer to the assumption which is this in effect that their accusation is a false calumny that he that eateth the sowre grapes his teeth shall be set on edge that the sonne shall not beare the iniquity of his father but that the soule which sinneth shall dye For howsoever God may sometimes spare the father for many excellent vertues and yet cut off the sonne for the same sinne because he is heire of his fathers vices but not of his vertues or he may launce sometimes the sinne in the
sonne when it is ripe which he permitted to grow in the father without applying any such remedy outwardly unto it yet this is most certaine that he never visiteth the sinne of the father upon the children if the children tread not in the wicked steps of their father Thus much the words that follow in the second Commandement imply unto the n Exod. 20.5 third and fourth generation of them that hate mee He often sheweth mercy to the sonne for the fathers sake but never executeth justice upon any but for their owne sinnes The sinne of the sonne growes the more unpardonable because he would not take example by his father but abused the long-suffering of God which should have called him to repentance The Latine Proverb Aemilius fecit plectitur Rutilius Aemilius committeth the trespasse and Rutilius was merced for it hath no place in Gods proceedings neither is there any ground of the Poets commination o Hor. l. 3. od 6. lib. 1. od 28. Negligis immeritis nocituram postmodo te natis fraudem committer◠fo rs debita jura vicesque superbae te maneant ipsum Delicta majorum immeritus lues Romane For God is so far from inflicting punishment upon one for the sins of another that he inflicteth no punishment upon any for his own sinne or sins be they never so many and grievous if he turne from his wicked wayes and cry for mercy in time for God desireth not the death of a sinner but of sinne he would not that we should dye in our sinnes but our sinnes in us If we spare not our sinnes but slay them with the sword of the Spirit God will spare us This is the effect of the Prophets answer the summe of this chapter and the contents of this verse in which more particularly we are to observe 1. The person I. 2. The action or affection desire 3. The object death 4. The subject the wicked 1. The person soveraigne God 2. The action or affection amiable delight 3. The object dreadfull deprivation of life 4. The subject guilty the wicked The words are uttered by a figurative interrogation in which there is more evidence and efficacy more life and convincing force For it is as if he had said Know ye not that I have no such desire or thinke ye that I have any desire or dare it enter into your thoughts that I take any pleasure at all in the death of a sinner When the interrogation is figurative the rule is that if the question be affirmative the answer to it must be negative but if the question be negative the answer must be affirmative For example Who is like unto the Lord the meaning is none is like unto the Lord. Whom have I in heaven but thee that is I have none in heaven but thee On the other side when the question is negative the answer must be affirmative as Are not the Angels ministring spirits that is the Angels are ministring spirits and Shall the Son of man find faith that is the Son of man shall not find faith Here then apply the rule and shape a negative answer to the first member being affirmative thus I have no desire that a sinner should dye and an affirmative answer to the negative member thus I have a desire that the wicked should returne and live and ye have the true meaning and naturall exposition of this verse Have I any desire that the wicked should dye 1. God is not said properly to have any thing 2. if he may be said to have any thing yet not desires 3. if he may be said to have a desire of any thing yet not of death 4. if he desire the death of any yet not of the wicked in his sinne Have I As the habits of the body are not the body so neither the habits of the soule are the soule it selfe Now whatsoever is in God is God for he is a simple act and his qualities or attributes are not re ipsâ distinct from his essence and therefore he cannot be said properly to have any thing but to be all things Any desire Desires as Plato defineth them are vela animi the sailes of the mind which move it no other wayes than the saile doth a ship Desire of honour is the saile which moveth the ambitious of pleasure is the saile which moveth the voluptuous of gaine is the saile which moveth the covetous Others define them spurres of the soule to prick us on forwards to such things as are most agreeable to our naturall inclination and deliberate purposes Hence it appeares that properly there can be no desires in God because desire is of something we want but God wanteth nothing Desires are meanes to stirre us up but God is immoveable as he is immutable If then he be said to desire any thing the speech is borrowed and to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such sort as may agree with the nature of God and it importeth no more than God liketh or approveth such things That the wicked should dye A sinner may be said to dye two manner of wayes either as a sinner or as a man as a sinner he dyeth when his sinne dyeth in him and he liveth as a man he dyeth either when his body is severed from his soule which is the first death or when both body and soule are for ever severed from God which is the second death God desireth the death of a sinner in the first sense but no way in the latter he desireth that sinne should dye in us but neither that we should dye the first death in sin nor dye the second death for sinne He is the author of life p Job 7.20 preserver of mankind He is the q 1 Tim. 4.10 Saviour of all especially them that beleeve Hee would not that any should r 2 Pet. 3.9 perish but all should come to repentance If he should desire the death of a sinner as he should gain-say his owne word so he should desire against his owne nature For beeing is the nature of God Sum qui sum I am that I am but death is the not beeing of the creature No more than light can be the cause of darknesse can God who is life be the cause of death If he should desire the death of a sinner he should destroy his principall attributes of wisedome goodnesse and mercy Of wisdome for what wisedome can it be to marre his chiefest worke Of goodnesse for how can it stand with goodnesse to desire that which is in it selfe evill Of mercy for how can it stand with mercy to desire or take pleasure in the misery of his creature Doth he desire the death of man who gave man warning of it at the first and meanes to escape it if he would and after that by his voluntary transgression he was liable to the censure of death provided him a Redeemer to ransome him from death calleth all men by the Gospel to
to the cast of a Die for a matter of naught a toy a trifle a jussle a taking of the wall an affront a word Doe wee make so small reckoning of that which cost our Saviour his dearest hearts bloud 2. If Judges all those who sit upon life and death did enter into a serious consideration thereof they would not so easily as sometimes they doe cast away a thing that is so precious much lesse receive the price of bloud For if it be accounted and that deservedly a sinne of a deep die to buy and sell things dedicated to the service of God what punishment doe they deserve who buy and sell the living image of God It is reported of Augustus that he never pronounced a capitall sentence without fetching a deep sigh and of Titus the Emperour that hee willingly accepted of the Priests office that hee might never have his hand dipped in bloud and of Nero that when he was to set his hand to a capitall sentence he wished that he could not write Utinam literas nescirem therefore let those Judges think what answer they will make at Christs Tribunall who are so farre from Christian compassion and hearts griefe and sorrow when they are forced to cut off a member of Christ by the sword of justice that they sport themselves and breake jests and most inhumanely insult upon the poore prisoner whose necke lyeth at the stake If any sinne against our neighbour leave a deep staine in our conscience it is the bloudy sinne of cruelty Other sinnes may be hushed in the conscience and rocked asleep with a song of Gods mercy but this is reckoned in holy Scripture among those ſ Gen. 4.10 crying sins that never will be quiet till they have awaked Gods revenging justice This is a crimson sinne and I pray God it cleave not to their consciences who wear the scarlet robe If there be any such Judges I leave them to their Judge and briefly come to you Right Honourable c. with the short exhortation of the Apostle Put you on the t Colos 3.12 bowells of mercy and compassion and if ever the life of your brethren be in your hands make speciall reckoning of it in no wise rashly cast it away let it not goe out of your hands unlesse the law and justice violently wrest and extort it from you Assure your selves that it is a farre more honourable thing and will gaine you greater love and favour with God and reputation with men to u Cicer. pro Quint. de Aquil Mavult commemorare se cùm perdere potuerat pepercisse quà m cùm parcere potuerat perdidisse save a man whom yee might have cast away than to cast him away under any pretence whom yee might have saved 4. If a malefactour arraigned at the barre of justice should perceive by any speech gesture signe or token an inclination in the Judge to mercy how would he worke upon this advantage what suit what meanes would he make for his life how would he importune all his friends to intreat for him how would he fall down upon his knees beseech the Judge for the mercies of God to be good unto him Hoe all ye that have guilty consciences and are privie to your selves of many capitall crimes though peradventure no other can appeach you behold the Judge of all flesh makes an overture of mercy he bewrayeth more than a propension or inclination he discovereth a desire to save you why doe ye not make meanes unto him why do ye not appeale from the barre of his justice to his throne of grace why doe ye not flye from him as he is a terrible Judge to him as he is a mercifull Father Though by nature ye are the sonnes of wrath yet by grace ye are the adopted sonnes of the Father of mercy and God of all consolation who stretcheth out his armes all the day long unto us Let us turne to him yea though it be at the last houre of our death and he will turne to us let us repent us of our sinnes and he will repent him of his judgements let us retract our errours and he will reverse his sentence let us wash away our sinnes with our teares and he will blot out our sentence with his Sonnes bloud When * Dan. 5.5 Belshazzar saw the hand-writing against him on the wall his heart mis-gave him all his joynts trembled and his knees smote one against the other Beloved Christians there is a x Colos 2.14 hand-writing of ordinances against us all and if we see or minde it not it writeth more terrible things against us What shall wee doe to be rid of this feare Is there any means under heaven to take out the writing of God against us Yes beloved teares of repentance with faith in Christs blood maketh that aqua fortis that will fetch out even the hand-writing of God against us The Prophet recordeth it for a miraculous accident that the sun went back many degrees in the Dyall of y Esa 38.8 Ahaz Beloved our fervent prayers and penitent tears will work a greater miracle than this they will bring back again the z Mal. 4.2 Sun of righteousnesse after he is set in our soules God cannot sin Angels cannot repent onely man that sinneth is capable of repentance and shall wee not embrace that vertue which is onely ours Other vertues are remedies against speciall maladies of the soule as humility against pride hope against despaire courage against feare chastity against lust meeknesse against wrath faith against diffidence charity against covetousnesse but repentance is a soveraigne remedy against all the maladies of the minde Other vertues have their seasons as patience in adversity temperance in prosperity almes-deeds when our brothers necessity calleth upon our charity fasting when wee afflict our soules in time of plague or any other judgement of God but repentance is alwayes in season either for our grosser sinnes or for failing in our best actions if for no other cause yet wee are to repent for the insincerity and imperfection of our repentance I will end this my exhortation as the Prophet doth this chapter * Ezek. 18.30.31 Repent and turne your selves from all your transgressions so iniquity shall not bee your ruine Cast away all your transgressions whereby yee have transgressed and make you new hearts and new spirits for why will yee die O ye house of Israel saith the Lord God wherefore turne your selves and live yee O Lord who desirest not that wee should die in our sinnes but our sinnes in us mortifie our fleshly members by the power of thy Sonnes death and renew us in the spirit of our mindes by the vertue of his resurrection that wee may die daily to the world but live to heaven die to sinne but live to righteousnesse die to our selves but live to thee Thou by the Prophet professest thy desire of our conversion say but the word and wee shall bee converted
call us by thy spirit and wee shall heare thee and hearing thee turne from our wicked wayes and turning live a new life of grace here and an eternall life of glory hereafter in heaven with thee O Father the infuser O Son the purchaser O holy Spirit the preserver of this life Amen Cui c. THE BEST RETURNE THE LV. SERMON EZEK 18.23 Not that hee should returne from his wayes and live Or if hee returne from his evill wayes shall hee not live Right Honourable c. SAint a Possid in vit Austine lying on his death-bed caused divers verses of the penitentiall Psalmes to bee written on the walls of his chamber on which he still cast his eyes and commented upon them with the fluent Rhetoricke of his tears But I could wish of all texts of Scripture that this of the Prophet Ezekiel were still before all their eyes who mourn for their sins in private For nothing can raise the dejected soule but the lifting up of Gods countenance upon her nothing can dry her tears but the beams of his favour breaking out of the darke clouds of his wrath and shining upon her nothing can bring peace to an affrighted and troubled conscience but a free pardon of all sinnes whereby shee hath incurred the sentence of death which the Prophet tendereth in the words of the text Which are as the very heart of this chapter and every word thereof may serve as a principall veine to conveigh life-blood to all the languishing or benummed and deaded members of Christ his mysticall body Returne and live These words are spirit and life able to raise a sinner from the grave and set him on his feet to tread firmly upon the ground of Gods mercy as also to put strength and vigour into his feeble and heavie limbes 1. to creep then to walke and last of all to runne in the pathes of Gods commandements The explication whereof to our understanding and application to our wils and affections were the limits of my last Lords-dayes journey By the light which was then given you yee might easily discerne our lusts which are sudden motions from Gods desires which are eternall purposes and distinguish betweene a sinner who is not purged from all dregges of corruption and a wicked person who Moab-like is settled upon his lees between a common infirmity and a dangerous sickenesse betweene sin in the act and wickednesse in the habit Questionlesse there is more reason to pitty him that falleth or slippeth than him that leapeth into the sink of sinne and daily walloweth in the mire of sensuall pleasures Yet such is the mercy and goodnesse of almighty God that hee desireth not that the wicked such as make a trade of sinne and have a stiffe necke a hard heart a seared conscience that the wretchedst miscreants that breathe should either dye in their sinnes here or for their sinnes hereafter The former of the two is the death of life the latter wee may significantly tearme the life of death which exerciseth the damned with most unsufferable pangs and torments for evermore Here when wee part life dyeth but in hell death liveth and the terrours and pangs thereof are renewed and encreased daily the former death is given to the vessells of wrath for their earnest the latter is paid them for their wages This death is properly the wages of sinne which God cannot in justice with-hold from the servants of sinne and vassals of Satan For God whose infinite wisdom comprehends not only the necessity of all effects in their determined but also the possibility in their supposed causes foreseeing from all eternity what an intelligent nature endued with free-will left to himselfe would doe how hee would fall and wound himselfe by his fall and knowing how hee could so dispose of his fall and cure his wound that his the Creators glory might bee no whit impaired but rather encreased by not powerfully hindering it decreed to create this creature for his glory which he appointed to shew upon him by three meanes 1. By way of generall bounty in placing the first parents of mankinde in Paradise and in them giving all sufficient meanes to bring them to eternall happinesse an end infinitely elevated above the pitch of their owne nature and after the abuse of their free-will and losse of that happy estate in which they were created and bringing themselves into thraldome to sinne and Satan 2. By way of speciall mercy graciously freeing freely justifying justly glorifying some a Rom. 9.23 in and by Christ viz. the vessels of mercy prepared unto glory 3. By way of justice in utterly leaving or uneffectually calling and upon abuse or refusall of some measure of grace offered to them deservedly hardening and upon their finall incredulity and impenitency necessarily condemning and in the end eternally punishing others to wit the vessels of wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made up or fitted to destruction This fabricke of celestiall doctrine strongly built upon evident texts of Scriptures may serve for a fortresse to defend this text and the principall doctrines contained in it against all the batteries of Heretickes and Atheists made against it viz. 1. That God approveth not the death of the wicked in his sinne but on the contrary liketh and commandeth and taketh pleasure in his conversion 2. That he decreeth not or desireth the death of any wicked for it selfe as it is the misery and destruction of his creature but as a manifestation of his justice For he b Lam. 3.33 punisheth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his heart or willingly hee made not death nor delighteth in the c Wisd 1.13 Fulgent ad Mon. Mortem morienti non fecit qui mortem mortuo justè retribuit destruction of the living Thy destruction is from thy selfe d Hos 13.9 O Israel but in mee is thy helpe The wicked after his hardnesse and impenitent heart treasureth up unto himselfe wrath against the day of wrath and the revelation of the righteous judgement of God who rendreth to every man according to his workes Upon which texts the Fathers inferre that not onely the execution but the very decree of damnation of the reprobate passeth upon their sinne foreseene Saint e Ep. ad Sixt. Vasa irae homines sunt propter naturae bonu n creati propter vitia sâ—pplicio destinati si vasa sint perfecta in perditionem sibi hoc imputent Austine The vessels of wrath are wicked men created for the good of nature but destinated to punishment for their sinnes And againe If they are fitted to destruction let them thanke themselves Saint f Prosper ad object 3. Gal. Qui à sanctitate vitae per immunditiem labuntur non ex eo necessitatem pereundi habuerunt quia praedestinati non sunt sed quia tales futuri ex voluntariâ praevaricatione praesciti sunt Prosper They that fall away from holinesse through uncleanness lye not under a necessity of
that any one Divell should get possession of our hearts yet seven nay a legion may be cast out by fasting and prayer God forbid that any of us should be long sicke of any spirituall disease yet those that have been sicke unto death have been restored yea those that have been long dead have been raised God forbid that wee should forsake our heavenly Fathers house and in a strange countrey waste his goods and consume our portion yet after we have run riot and spent all the gifts of nature and goods of this life and lavished out our time the most precious treasure of all yet in the end if we come to our selves and looke homewards our heavenly Father will meet us and kill the fat calfe for uâ— Therefore if wee have grievously provoked Gods justice by presumption let us not more wrong his mercy by despaire but hope even above hope in him whose mercy is over all his workes Against the number and weight of all our sinnes let us lay the infinitenesse of Gods mercy and Christ his merits and the certainty of his promise confirmed by oath As I live I desire not the death of a sinner if hee returne he shall live Oh saith Saint a Bern. in Cant. Quis dabit capiti meo aquam oculis meis fontem lachrymarum ut praeveniam fletibus fletum stridorem dentium Bernard that mine eyes were springs of teares that by my weeping here I might prevent everlasting weeping and gnashing of teeth in hell What pitie is it that we should fret and grieve and disquiet our selves and others for the losse of a Jewell from our eare or a ring from our finger and should take no thought at all for the losse of the Jewels of Gods grace out of our soules We are overwhelmed as it were in a deluge of teares at the death of our friends who yet are alive to God though dead to this world but have we not a thousand times greater reason to open those floodgates of salt waters which nature hath set in our eyes for our selves who are dead to God though alive to the world St. b De laps Si quem de tuis chatis mortalitatis exitu perdidisses ingemisceres dolenter fleres facie incultâ veste mutatâ neglecto capillo vultu nubilo ore dejecto indicia moeroris ostenderes animam tuam miser perdidisti spiritualitèr mortuus es supervivere hic tibi ipse ambulans funus tuum portare caepisti non acritèr plangis non â—ugitèr ingemiscis Cyprian hath a sweet touch on this string If any of thy deare friends were taken away from thee by death thou wouldst sigh thou wouldst sob thou wouldst put on blacks thou wouldst hang doâ—ne thy head thou wouldst dis-figure thy face thou wouldst let thy haire hang carelesly about thine eares thou wouldst wring thy hands thou wouldst knock thy breast thou wouldst throw thy selfe downe upon the ground thou wouldst expresse sorrow in all her gestures and postures O wretched man that thou art thou hast lost thy soule thou art spiritually dead thou survivest thy selfe and carriest a dead corps about thee and dost thou not take on dost thou not fetch a deepe sigh hast thou not a compassionate teare for thy selfe wilt thou not be thy owne mourner especially considering that all thy weeping and howling for thy friend cannot fetch him backe againe or restore him to life whereas thy weeping for thy selfe in this vale of tears and seriously bewailing thy sinnes may and by Gods grace shall revive thy soule and recover all thy spirituall losses and that with advantage Experience teacheth us that the presentest remedie for a man that is stung in any part of his body by a Scorpion is to take the oile of Scorpions and therewith oft to annoint the place sinne is the Scorpion that stingeth our soules even to death if we apply nothing to it yet out of this Scorpion sinne it selfe and the sorrow for it an oile or water may be drawne of penitent teares wherewith if we annoint or wash our soules we shall kill the venome of sinne and allay the swelling of our conscience c Pind. od 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a most soveraigne water which will fetch a sinner againe to the life of grace though never so farre gone It is not Well water springing out of the bowels of the earth nor raine powred out of the clouds of passion but rather like a d Cyp de card Chris op De interioribus fontibus egrediuntur torrentes super omnes delicias lachrymis nectareis anima delectatuâ— non illos imbres procellosae tempestates deponunt ros matutinus est de coelestibus stillans quasi unctio spiritus mentem deliniens post affectio se abluit lachrymis baptizat dew falling from heaven which softeneth and moisteneth the heart and is dried up by the beames of the Sun of righteousnesse Have not I a desire that the wicked should turne from his wayes and live When a subject hath rebelled against his naturall Soveraigne or a servant grievously provoked his master or a sonne behaved himselfe ungraciously towards his father will the Prince sue to his subject or a master to his servant or a father to his sonne for a reconciliation Will not an equall that hath a quarrell with his equall hold it a great disgrace and disparagement to make any meanes that the quarrell may be taken up will he not keepe out at full distance and looke that the partie who as he conceiveth hath wronged him should make first towards him and seeke to him Yet such an affection God beareth to us that though we silly wormes of the earth swell and rise against him yet he seeketh to us he sendeth Embassadours to e 2 Cor. 5.19 20. treat of peace and intreate and beseech us to be reconciled unto God For God was in Christ reconciling the world to himselfe not imputing their trespasses unto them and hath committed unto us the word of reconciliation Now then we are Embassadours for Christ as though God did beseech you by us we pray you in Christs stead be reconciled unto God Stand not out my deare brethren resigne the strong holds of your carnall imaginations and affections deliver up your members that they may serve as weapons of righteousnesse and yeeld your selves to his mercy and yee shall live Turne and live Should a prisoner led to execution heare the Judge or Sheriffe call to him and say Turne backe put in sureties for thy good behaviour hereafter and live would he not suddenly leap out of his fetters embrace the condition and thanke the Judge or Sheriffe upon his knees And what think ye if God should send a Prophet to preach a Sermon of repentance to the divels and damned ghosts in hell and say Knock off your bolts shake off your fetters and turne to the Lord and live would not hell be emptied and rid before
the Prophet should have made an end of his exhortation This Sermon the Prophet Ezechiel now maketh unto us all here present f Ezek. 33.11 18.30.31 As I live saith the Lord I have no pleasure in the death of the wicked but that he turne from his wayes and live turne ye turne ye from your evill wayes for why will yee die Repent and turne your selves from all your transgressions so iniquity shall not bee your destruction Cast away all your transgressions whereby yee have transgressed and make you a new heart and a new spirit for why will ye perish Shake off the shackles of your sinnes and quit the companie of the prisoners of death and gally-slaves of Satan put in sureties for your good behaviour hereafter turne to the Lord your God with all your heart and live yea live gloriously live happily live eternally which the Father of mercy grant for the merits of his Sonne through the grace of the Spirit To whom three persons and one God be ascribed all honour glorie praise and thankes now and for ever Amen THE DANGER OF RELAPSE THE LVI SERMON EZEK 18.24 But when the righteous turneth away from his righteousnesse and committeth iniquity and doth according to all the abominations that the wicked man doth shall hee live All his righteousnesse that hee hath done shall not bee mentioned in his trespasse that hee hath trespassed and in his sin that hee hath sinned in them shall hee dye Right Honourable c. SAint Jerome maketh a profitable use of the a Gen. 28.12 And hee dreamed behold a ladder set upon the earth and the top of it reached to heaven and behold the Angels of God ascending and descending on it Angels ascending and descending upon the ladder which Jacob saw in a dreame reaching from the earth to heaven The ladder hee will have to bee the whole frame of a godly life set upwards towards heaven whereupon the children of God who continually aspire to their inheritance that is above arise from the ground of humility and climbe by divine vertues as it were so many rounds one above another till Christ take them by the hand of their faith and receive them into heaven They are stiled Angels in regard of their b Phil. 3.20 heavenly conversation these Jacob saw continually ascending and descending upon that ladder viz. ascending by the motions of the spirit but descending through the weight of the flesh rising by the strength of grace but falling through the infirmity of nature and hereby saith that learned Father c Hieron ep 11. Videbat scalam per quam ascendebant Angeli descendebant ut nec peccator desperet salutem nec justus de suâ virtute securus sit wee are lessoned not to despaire of grace because Jacob saw Angels ascending as they fell so they rose nor yet presume of their owne strength for hee saw Angels descending also as they rose so they fell Presumption and desperation are two dangerous maladies not more opposite one to the other than to the health of the soule presumption overpriseth Gods mercy and undervalueth our sinnes and on the contrarie desperation overpriseth our sinnes and undervalueth Gods mercy both are most injurious to God the one derogateth from his mercy the other from his justice both band against hearty and speedy repentance the one opposing it as needlesse the other as bootlesse presumption saith thou maist repent at leasure gather the buds of sinfull pleasures before they wither repentance is not yet seasonable desperation saith the root of faith is withered it is now too late to repent The learned dispute whether of these two be the more pernicious and dangerous the answer is easie presumption is the more epidemicall desperation the more mortall disease Presumption like the Adder stingeth more but desperation like the Basiliske stings more deadly many meet with Adders which are almost found in all parts of the world but few with Basiliskes Presumption is more dangerous extensivè for it carrieth more to hell but desperation intensivè for those whom it seizeth upon it carrieth more forcibly and altogether irrecoverably thither and finall desperation never bringeth men to presumption but presumption bringeth men often to finall desperation To meete with these most pernicious evils God hath given us both the Law and the Gospel the Law to keepe us under in feare that wee rise not proudly and presumptuously against him and the Gospel to raise us up in hope that the weight of our sinnes sinke us not in despaire the threats of the one serve to draw and asswage the tumour of pride the promises of the other to heale the sores of wounded consciences and the Scripture as Saint Basil rightly calleth it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common Apothecaries shop or physicke schoole wherein are remedies for all the diseases of the soule In these verses as in two boxes there are soveraigne recipes against both the maladies above named against the former to wit desperation vers 23. against the later viz. presumption v. 24. And it is not unworthy your observation that as in the beginning of the Spring when Serpents breed and peepe d Adrianus Chamierus in ep dedicat Eccles Gal. Pastor Sicut ineunte vere cùm primùm è terrae cuniculis prodeunt serpentes ad nocendum parati fraxinum adversus venenatos eorum morsus praesens remedium laturam educit out of their holes the Ash puts forth which is a present remedie against their stings and teeth so the holy Ghost in Scripture for the most part delivereth an antidote in or hard by those texts from whence libertines and carnall men sucke the poyson of presumption The texts are these God hath raised up an horne of salvation for us that we beeing delivered out of the hands of our enemies might serve him without feare f Rom. 5.20 Where sinne abounded grace did much more abound g Rom. 8.1 There is no condemnation to them that are in Christ Jesus * Gal. 5.13 We are called to liberty Now see an antidote in the verses following Lest any man should suck poyson from these words in the first text Serve him without feare it is added in the next words in holinesse and righteousnesse before him all the dayes of our life Lest any man should abuse the second the Apostle within a verse putteth in a caveat What shall we say then shall we continue in sinne that grace may abound e Luk. 1.69 72 74. God forbid how shall wee that are dead to sin live any longer therein vers 1 2. Lest any should gather too farre upon that generall speech of the Apostle There is no condemnation to them that are in Christ Jesus h Luk. 1.75 there followes a restriction in the same verse who walke not after the flesh but after the spirit Lest any should stumble at those words of the same Apostle Ye are called to libertie he reacheth them a
any court for ought I know against the dead wee know not where to bestow them wee could doe no lesse in Christian charity and providence than procure the bounds of our Golgotha to be enlarged For though other houses and tenements stand void with us the grave shall never want guests nor the Church-yard and vaults under ground tenants against their will All men and women are flowers and all flowers will fall and when they are ready to fall we shall have slips I feare but too many to plant this parcell of ground which wee have gained in by the gift of the father of this Sichem But hereof hereafter when I shall have opened my Text and the sepulchre in it and who were interred there and how they came thither If in any Text almost of the whole Scripture surely in this the coherence needeth to be handled For at the first sight this relation of the buriall of the Patriarchs seemeth to have no affinity at all with Saint Stephens apologie for himselfe against the Jewes who charged him with blasphemy against Moses and against the Law Now as in a shooting match a stander by can hardly discerne the flight of an arrow unlesse he marke the Archers aime and observe the flight-shaft as soon as it is delivered out of the bow so unlesse ye marke Saint Stephens aime and observe how he entereth into this story of the Old Testament ye can hardly discerne how direct it is to his maine scope and purpose But so it is that as he that shooteth farre draweth his arrow backward up to the head and as hee that leapeth forward fetcheth his feeze a great way backe so doth Saint Stephen here seem to give ground and recoile a great way backward but it is to come on with more force and powerfully to confound the Jewes who began not now to persecute the Saints of God and Witnesses of Jesus Christ but in all ages had done the like Fabius Maximus as b Liv. dec 3. l. 2. Livie writeth kept aloofe off from the Carthaginian army upon a high hill till hee saw that Hannibal had foiled Minutius in the plaine but then hee falleth upon him and routs all his troupes whereupon Hannibal uttered that memorable speech I ever feared that the cloud which hovered so long upon the hills would in the end powre downe and give us a sad showre Saint Stephen like Fabius for a great while keepeth aloof off from the Jewes and his discourse resembleth a darke cloud hovering on the top of a hill which on the sudden in the end rained downe upon them and caused a bitter storme for killing first all the servants sent to them by the Master of the Vineyard and last of all his Sonne The Jewes bragged much of their fathers Saint Stephen by epitomizing the story of the Old Testament sheweth unto them that they ought rather to be ashamed of them in whose wicked steps notwithstanding they trod and were now as their fathers ever had bin a stiffe-necked people of uncircumcised eares and hearts resisting the spirit of God and cruelly persecuting those to death who shewed before of the comming of the just One of whom saith he ye have been now the betrayers and murderers who have received the Law by the disposition of Angels and have not kept it The accusers of Saint Stephen articled against him that hee had uttered blasphemy against the Law of Moses and against the Temple because hee taught that the ceremonies of the Law were fulfilled in Christ and that the shadow ought to vanish the body being come in place Saint Stephen answereth for himselfe that the doctrine of the Gospel was ancienter than the Law or the Temple and that all the furniture of the Temple and Arke were made according to the patterne in the Mount and had a reference to heavenly and spirituall things revealed in the Gospel that God was now to be worshipped in spirit and truth by faith in Christ now come as hee had been by the fathers before the Law in Christ to come who by faith gave charge that their bones should be carried out of Egypt and buried in the land of Canaan beleeving that God would certainly performe his promise made unto their posterity first of the reall possession of the earthly after that of the heavenly inheritance by the seed of Abraham in whom all Nations are blessed Christ Jesus that should be born in that land What they gave in charge was accordingly performed as ye heare in the words of my Text So Jacob went into Egypt and dyed he and our fathers and were carried over into Sichem and laid in the sepulchre that Abraham bought c. Ye see the coherence but ye cannot yet discerne the truth of the relation because there is a mist on the words which hath caused many to misse their way and it cannot bee otherwise dispelled than by cleering this whole relation of Saint Stephen and comparing it with the narration of Moses 1. It is evident out of Genes 23.16 20. that Abraham for foure hundreds shekels of silver bought the field of Ephron the Hittite which was in Machpelah and therein a cave to bury the dead 2. It is evident out of Genes 33.19 that Jacob bought a parcell of a field where he had spread his tent at the hand of the children of Hamor Sechems father for a hundred peeces of mony 3. It is evident likewise out of Genes 50.13 that Jacobs sons carried him into the land of Canaan and buried him in the cave of the field in Machpelah which Abraham bought with the field for a possession of a burying place of Ephron the Hittite before Mamre 4. It is evident out of Jos 24.32 that the children of Israel brought the bones of Joseph out of Egypt and buried them in Sechem in a parcell of ground which Jacob bought of the sons of Hamor the father of Sechem for a hundred peeces of silver and it became the inheritance of the children of Joseph Now the points of difficulty are three 1. Whether all the Patriarchs were buried in Sechem or only Joseph For in the booke of Josuah there is mention made of none buried there but Joseph yet Saint Stephen here speaketh in the plurall number Our fathers dyed and were carried over into Sechem And Saint Jerome who lived in those parts writeth that in his time the sepulchre of the twelve Patriarchs was to be seen in Sechem 2. Whether Abraham or Jacob bought this field wherein they were buried For both bought ground for buriall but not at the same rate nor in the same place nor from the same Landlords For Abraham paid for his purchase foure hundred peeces of silver Jacob an hundred Abrahams lay in the country of Heth Jacobs of Sechem Abraham bought it of Ephron the Hittite Jacob of Hamor the Sechemite If the Patriarchs were laid in a sepulchre at Sechem it could not be that which Abraham bought for that was not in the tenure
and occupation of the Sechemites but of the Hittites 3. Whether Hamor were the father or sonne of Sechem For in Genesis we reade that he was the father of Sechem but in the Acts many translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Sechem 1. The first doubt may be thus cleared Joseph alone was buried in Sechem and rested there but the other Patriarchs were at the first buried at Sechem but afterwards removed from thence to Ephron and were buried all in Abrahams vault or cave thus Josephus S. Jerome are easily reconciled For though the bones of them all lay in Ephron yet at Sechem there might be some monument of them remaining as empty tombes with some inscription 2. The second difficulty is much more intricate and those who have stroven to get out of it have more intangled themselves and others in it Calvins answer is somewhat too peremptory that there is an errour in all our copies of the New Testament and ought to be corrected and though Beza goe about to excuse the matter by a semblance of some like misnomer in the Gospel yet this his observation unlesse he could produce some ancient copies wherein such mistakes were not to be found openeth a dangerous gap to Infidels and Heretickes who hereby will be apt to take occasion to question the infallible truth of the holy Writ Canus in going about to take out the blot maketh it bigger saying that Saint Luke erred not in relating Saint Stephens speech but that Saint Stephens memory failed him and that through errour or inadvertency hee confounded Jacobs purchase with Abrahams This answer commeth neere to blasphemy for no man doubteth but that Saint Stephen in his speech spake as hee was inspired by the holy Ghost Therefore Lyranus Lorinus and many others think to salve all by putting two names upon the same man whom they will have sometimes to be called Ephron sometimes Hamor but they bring no good proofe out of Scripture for it and though they could make Ephron and Hamor the same man yet they can never make the cave in the land of the Hittites and that in the land of the Sechemites to be one and the same parcell of ground With submission to more learned judgements quia hic Delio opus est natatore I take it that either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred by joyned to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a comma at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the sense is That the Patriarchs were translated into Sechem by the Sechemites and laid in Abrahams sepulchre which he bought for mony or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood and then the meaning will be this That some of the Patriarchs were laid in Abrahams sepulchre some in the field that Jacob bought Thus then according to the originall wee may render this verse And they were carried over into Sechem and laid in the sepulchre that Abraham bought besides that which Jacob bought of Hamor that is Jacob dyed and our fathers and some of them were bestowed in Sechem in the cave which Jacob bought and some of them in that which Abraham bought 3. The third doubt is easily resolved For Hamor was the father of Sechem as we reade Genes 33.19 neither doth S. Stephen gain-say it for his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Sechem which should have been translated the father of Sechem as Herodotus in Clio saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Thalia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 15.40 and Saint Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adrastus of Mydas to wit the father of Mydas Cyrus of Cambyses that is the father of Cambyses Mary of James that is Mary the mother of James The mist being thus dispelled we may cleerly see our way and readily follow the Patriarchs in the funerall procession from Egypt first to Sechem and afterwards to Ephron And they were carried over c. This transportation offereth to our religious thoughts two acts 1. Of Piety 2. Of Charity both significative and mysticall For the carrying the Patriarchs bones from Egypt to Canaan shadoweth our removall after death from Egyptian darknesse to the inheritance of Saints in light and the laying them by the bones of Abraham may represent unto us how the soules of all the faithfull immediately after they were severed from their bodies are carried by Angels into the bosome of Abraham The first I call an act of piety or religion because the Patriarchs before their death by faith gave charge of their bones and their posterity executed their last Will in this point to professe their faith in Gods promise which was to give the land of Canaan to their seed for an inheritance and accordingly by their dead bodies they tooke a kind of reall possession thereof And they As by a Synecdoche the soule is put for the man Anima cujusque is est quisque so by the same figure the corpses of the Patriarchs are called the Patriarchs Poole elegantly called his dead body his depositum Scaliger his relique Saint Paul the tent-maker agreeable to his profession called it an earthly tabernacle And although indeed it bee but the casket which containes in it the precious ring our immortall spirit yet in regard of the union of it to the soule and because it concurreth with the soule to the physicall constitution of a man it may by a figure be called a man Yea but had the Patriarchs no priviledge but must they goe the way of all flesh They must for earth is in their composition and into the earth must be their resolution As the world is a circle so all things in the world in this are like a circle that they end where or as they began The vapours that are drawne up from the earth fall downe againe upon the earth in rain The fire that descended at the first from the region of fire in the g Pickolom Phys hollow of the Moone ascends up thither againe The waters that flow from the sea returne backe to the sea in like manner the soule of man which was infused by God returneth to God that gave it but the body which was made of red earth returneth to dust as it was We need not inquire of Scripture where reason speaketh so plaine nor interrogate reason where sense giveth daily testimony to the truth Every passing bell rings this lesson in our eares Omnis loculus locus est every coffin is a topicke to prove it every grave layes it open to us every speechlesse man on his death-bed cries out to us Memento mori quod tueris eris Were carried over into Sechem The life of man is a double pilgrimage 1. Of the outward man 2. Of the inward man The outward travelleth from the cradle to the coffin the inward from earth to heaven Of all creatures man only is properly a pilgrim on earth because he alone is borne and liveth all his time here out of his own country of all men the Patriarchs
lately celebrated with a fit antheme Thou hast ascended up on high thou hast led captivitie captive the later may supply this present thou hast received gifts for men yea for the rebellious also that the Lord God may dwell among them Blessed be the Lord who daily loadeth us with benefits even the God of our salvation for on this day Christ received gifts for his Church the gifts of faith hope and charitie the gift of prayer and supplication the gift of healing and miracles the gift of prophecie the gift of tongues and the interpretation thereof Verily so many and so great are the benefits which the anniversary returne of this day presenteth to us that as if all the tongues upon the earth had not beene sufficient to utter them a supply of new tongues was sent from heaven to declare them in all languages The new Testament was drawne before and signed with Christs bloud on good Friday but c Ephes 4.30 Grieve not the holy spirit of God whereby yee are sealed to the day of redemption sealed first on this day by the holy spirit of God Christ made his last Will upon the crosse and thereby bequeathed unto us many faire legacies but this Will was not d 1 Cor. 12.4 5 8. There are differences of administrations but the same Lord and diversitie of gifts but the same spirit For to one is given by the same spirit the word of wisdome unto another the word of knowledge by the same spirit administred till this day for the e And 2 Cor. 3.8 How shall not the ministration of the spirit be rather glorious ministration is of the spirit Yea but had not the Apostles the spirit before this day did not our Lord breathe on them John 20.22 the day he rose at evening being the first day of the weeke saying Receive yee the holy Ghost The learned answer that they had indeed the spirit before but not in such a measure the holy Ghost was given before according to some ghostly power and invisible grace but was never sent before in a visible manner before they received him in breath now in fire before hee was f Calv. in Act Anteà respersi erant nunc plenè imbuti sprinkled but now powred on them before they received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before authority to discharge their function but now power to worke wonders before they had the smell now the substance g Aug. hom de Pent. Nunc ipsa substantia sacri defluxit unguenti cujus fragrantia totius orbis latitudo impleretur iterum adfuit hoc die fidelibus non per gratiam visitationis operationis sed per praesentiam majestatis of the celestiall oyntment was shed on them they heard of him before but now they saw and felt him 1. In their minds by infallible direction 2. In their tongues by the multiplicity of languages 3. In their hands by miraculous cures S. Austine truly observeth that before the Apostles on this day were indued with power from above they never strove for the Christian faith unto bloud when Satan winnowed them at Christs passion they all flew away like chaffe And though S. Peters faith failed not because it was supported by our Lords prayer Luke 22.32 yet his courage failed him in such sort that he was foyled by a silly damsell but after the holy Ghost descended upon him and the rest of the Apostles in the sound of a mightie rushing wind and in the likenesse of fierie cloven tongues they were filled with grace and enflamed with zeale and they mightily opposed all the enemies of the truth and made an open and noble profession thereof before the greatest Potentates of the world and sealed it with their bloud all of them save S. John who had that priviledge that hee should stay till Christ came glorifying the Lord of life by their valiant suffering of death for his names sake In regard of which manifold and powerfull effâ—cts of sending the spirit on this day which were no lesse seene in the flames of the Martyrs than in the fiery tongues that lighted on the Apostles the Church of Christ even from the beginning celebrated this festivity in most solemne manner and not so onely but within 300. yeares after Christs death the Fathers in the Councels of h Concil Elib c. 43. Cuncti diem Pentecostes celebrent qui non fecerit quasi novam heresem induxerit pumatur Eliberis mounted a canon thundring out the paine of heresie to all such as religiously kept it not If the Jewes celebrated an high feast in memory of the Law on this day first proclaimed on mount Sinai ought not we much more to solemnize it in memory of the Gospel now promulgated on mount Sion by new tongues sent from heaven If we dediâ—â—â— peculiar festivals to God the Father the Creatour and God the Sonne the Redeemer why should not God the holy Ghost the Sanctifier have a peculiar interest in our devotion S. i Serm. in die Pent. Si celebramus sanctorum solennia quanto magis ejus à quo habuerunt ut sancti essent quotquot fuerunt sancti si veneramur sanctificatos quanto magis sanctificatorem Bernard addeth another twist to this cord If we deservedly honour Saints with festivals how much more ought wee to honour him who maketh them Saints especially having so good a ground for it as is laid downe in this chapter and verse And when the day of Pentecost was come As a prologue to an act or an eeve to an holy day or the Parascheve to the Passeover or the beautifull gate to the Temple so is this preface to the ensuing narration it presenteth to our religious thoughts a three-fold concurrence 1. Of time 2. Of place 3. Of affections Upon one and the selfe same day when all the Apostles were met in one place and were of one minde the spirit of unity and love descendeth upon them Complementum legis Christus Evangelii spiritus As the descending of the Sonne was the complement of the Law so the sending of the spirit is the complement of the Gospel and as God sent his Sonne in the fulnesse of time so he sent the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fulnesse of the fiftieth day When the Apostles number was full and their desire and expectations full then the spirit came downe and filled their hearts with joy and their tongues with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnifica Dei facta the wonderfull works of God vers 11. That your thoughts rove not at uncertainties may it please you to pitch them upon foure circumstances 1. The time when 2. The persons who They. 3. The affection or disposition were with one accord 4. The place in one place 1. The time was solemne the day of Pentecost 2. The persons eminent the Apostles 3. Their disposition agreeable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The place convenient in an
be imagined either in fire or tongues the meaning therefore is no more than it abode or rested on them Thus have I peeled the barke let us now sucke the juice we have viewed the engraving on the outside of the cup let us now drinke the celestiall liquor and rellish the spirituall meaning couched under the letter The later Commentatours for the most part like Apothecaries boyes gather the broad leaves and white flowers that are found on the top of the water but the ancient like skilfull Indians dive deep to the bottome and from thence take up pearles 1. They observe that God useth signes to strike our senses thereby to stirre us up that we may give more heed to that which he then fore-warneth us of or at the present worketh in us Of signes in Scripture wee find three sorts 1. Irae of Gods anger as extraordinary earth-quakes fire and brimstone falling from heaven and other prodigious events 2. Potentiae of his power or rather omnipotency as miracles 3. Gratiae of grace and favour and these were 1. Significantia tantum such as signified or prefigured grace only as types 2. Obsignantia such as seale unto us and actually exhibit grace as sacraments The first sort are praeter naturam the second contra naturam the third supra naturam The signes here were transeunt only as the burning p Exod. 3.2 bush the q Mat. 3.16 dove in the likenesse whereof the spirit descended and therefore could not be sacraments in the proper acception of the word yet are they to be reduced to the third kind of signes signa gratiae Strange accidents for the most part fore-shew strange events and as many signes are miraculous so many miracles are significant In Sicilie the sea water began to sweeten a little before the deposing the cruell tyrant r Plin. nat hist l. 2. c. 97. Eo die quo pulsus est Dionysius regno mare dulcescebat in portu Dionysius in like manner Domitian dreamed that he saw a head of gold rise up upon the nape of his necke which fore-shewed that a better head of that Monarchy should succeed him Before the civill war between Caesar Pompey there were seen two ſ Plin. l. 2. nat hist c. 83. In agro Mutinensi duo montes inter se concurrebant crepitu maximo assultantes mountaines running one at the other in the field of Mutina and to shew that Caesar should have the better at the beginning of the warre there grew in the Capitoll on the sudden a laurell tree at the foot of his statue Before the destruction of Jerusalem there was seen a starre in the skie like t Joseph de bel Jud. l. 7. c. 12. Supra civitatem stetit sydus simile gladio per annum perseveravit a drawne sword perpendicularly hanging over the City And not to build upon the sandy foundation of humane Histories the sacred Story affordeth the like Before the true bread descended from heaven Manna rained from heaven upon the Israelites The water issuing out of the rocke that was strucke fore-shewed the fountaine for sinne and uncleannesse which was opened when the side of Christ the true rocke was struck and pierced by the speare of the souldier the drowning of Pharaoh and all his host in the red sea the destruction of the Divell and all our ghostly enemies in the bloud of our Redeemer the going backe of the Sunne in the diall of Ahaz the setting backe the finger in the diall of Hezekiahs life the appearing of a new starre to the Sages the rising of a new light in the world to lighten the Gentiles and to be the glory of the people Israel the eclipse of the Sunne at Christs death the obscuration of the divine majesty in the Sonne of God for a time the great draught of fish which Saint Peter tooke after Christs resurrection the happy successe of him and the rest of the Apostles who were fishers of men and caught many thousands at one draught in the net of the Gospel There fell scales from S. Pauls eyes before God drew from the eyes of his understanding the filme of ignorance and blind zeale and here before the Apostles were filled with the holy Ghost and spake with divers tongues the roome where they aboad was filled with a mighty rushing wind and there appeared in the aire fiery cloven tongues But what did the suddennesse of it betoken Suddenly The Fathers read three lectures upon this circumstance teaching that the motions and operations of the Spirit are 1. Speedy 2. Free 3. Come and gone in an instant The first is read us by St. Ambrose Spiritus nescit tarda molimina the Spirit is quicke in operation As the lightening passeth in an instant from East to West because it findeth no resistance so the worke of grace in the heart is suddenly done especially for the reason given by St. Austine Because no hard heart can repell or refuse it for the first worke of grace is to take away the stone out of the heart which being taken away it presently receiveth the Spirits impressions Who more averse from the Christian faith than St. Paul yet in an instant by a vision from heaven he is changed from persecuting Saul to preaching Paul At one Sermon of St. Peter many thousand soules were gained And in Dioclesians time after the edict set up in the market place for the utter extirpation of the Christian Religion the whole world on the sudden turned Christian When God knocketh by effectuall grace the iron gates of the hardest heart flie open on the sudden The second lesson is read by St. Gregorie That grace is free and not procured by any merit of ours Here was no matter of this winde nor naturall cause of this sound no more can there be assigned any meritorious cause in us of supernaturall grace Who can cause the sunne to rise or the wind to blow or the deaw to fall much lesse can any procure by his merits either the beames of the sunne of righteousnesse to shine or the gales of the spirit to blow or the deaw of grace to fall upon him Therefore the Synod at Diospolis condemnes them for Heretickes who affirmed Gratiam Dei secundum merita hominum dari that the grace of God is given according to mans merits And the Synod at Arausica pronounced an Anathema against such as teach that man beginneth and God perfects Whosoever say they teach that to him that asketh seeketh knocketh c. u Concil Arausic c. 6. Si quis sine gratiâ Dei credentibus volentibus pulsantibus c. grace is given and not that by the infusion and inspiration of the holy Spirit this is wrought in us that we beleeve aske or knocke gain-sayeth the Apostle demanding what hast thou that thou hast not received The third lesson is Origens That good motions are as suddenly gone as they come The Spouse in the Canticles on the sudden findeth
her husband on the sudden loseth him which I call God to witnesse saith x Orig. in Cant. Conspicit Sponsa Sponsum qui conspectus statim abscessit frequenter hoc in toto carmine facit quod nisi quis patiatur non potest intelligere saepe Deus est testis Sponsum mihi adventate conspexi mecum esse subitò recedentem invenire non potui Origen I my selfe have sensible experience in my meditations upon this book And who of us in his private devotions findeth not the like Sometimes in our divine conceptions contemplations and prayers we are as it were on float sometimes on the sudden at an ebbe sometimes wee are carried with full saile sometimes we sticke as it were in the haven The use we are to make hereof is when we heare the gales of the Spirit rise to hoise up our sailes to listen to the sound when we first heare it because it will be soon blown over to cherish the sparkes of grace because if they be not cherished they will soone dye There came a sound Death entred in at the windowes that is the eyes saith Origen but life at the eares z Gal. 1.8 For the just shall live by faith and faith commeth by hearing The sound is not without the wind for the Spirit ordinarily accompanieth the preaching of the Word neither is the wind without the sound Away then with Anabaptisticall Enthustiasts try the spirits whether they be of God or no by the Word of God To the y Esay 8.20 Law and to the testimony saith the Prophet Esay If they speake not according to this word it is because there is no light in them And if we saith the Apostle or an Angel from heaven preach unto you any other Gospel than what ye have received that is saith St. * Aug. contr lit Petil. l. 3. c. 6. Praeterquam quod in Scripturis legalibus Evangelicis accepistis Anathema sit Austine than what is contained in the Propheticall and Apostolicall writings let him be accursed From heaven This circumstance affordeth us a threefold doctrine 1. That the Spirit hath a dependance on the Son and proceedeth from him for the Spirit descended not till after the Son ascended who both commanded his Disciples to stay at Jerusalem and wait for the promise of the Father which yee have a Act. 1.4 heard saith he from mee and promised after his departure to send the b John 15.26 When the comforter is come whom I will send unto you from the Father Act. 1.5 Yee shall be baptized with the holy Ghost not many dayes hence spirit and accordingly sent him ten dayes after his ascension with the sound of a mighty wind in the likenesse of fiery cloven tongues 2. That the Gospel is of divine authority As the Law came from heaven so the Gospel and so long as we preach Gods word ye still heare sonum de coelo a sound from heaven Thus c Lactan. instit l. 3. c. 30. Ecce vox de coelo veritatem docens sole ipso clarius lumen ostendens Lactantius concludes in the end of his third booke of divine institutions How long shall we stay saith he till Socrates will know any thing or Anaxagoras find light in darknesse or Democritus draw up the truth from the bottome of a deep Well or Empedocles enlarge the narrow pathes of his senses or Arcesilas and Carneades according to their sceptick doctrine see feele or perceive any thing Behold a voice from heaven teaching us the truth and discovering unto us a light brighter than the sunne 3. That the doctrine of the Gospel is not earthly but of a heavenly nature that it teacheth us to frame our lives to a heavenly conversation that it mortifieth our fleshly lusts stifleth ambitious desires raiseth our mind from the earth and maketh us heavenly in our thoughts heavenly in our affections heavenly in our hopes and desires For albeit there are excellent morall and politicke precepts in it directing us to manage our earthly affaires yet the maine scope and principall end thereof is to bring the Kingdome of heaven unto us by grace and us into it by glory This a meer sound cannot doe therefore it is added As of a rushing mighty wind This blast or wind is a sacred symbole of the Spirit and there is such a manifold resemblance between them that the same word in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine spiritus signifieth both what so like as wind to the Spirit 1. As the wind bloweth where it d John 3.8 listeth so the Spirit inspireth whom he pleaseth 2. As wee feele the wind and heare it yet see it not so wee heare of the Spirit in the word and feele him in our hearts yet see him not 3. As breath commeth from the heat of our bowells so the third person as the Schooles determine proceedeth from the heat of love in the Father and the Son 4. As the wind purgeth the floore and cleanseth the aire so the Spirit purifieth the heart 5. As in a hot summers day nothing so refresheth a traveller as a coole blast of wind so in the heat of persecutions and heart burning sorrow of afflictions nothing so refresheth the soule as the comfort of the Spirit who is therefore stiled Paracletus the Comforter 6. As the wind in an instant blowes downe the strongest towers and highest trees so the Spirit overthrowes the strongest holds of Sathan and humbleth the haughtiest spirit 7. As the wind blowing upon a garden carrieth a sweet smell to all parts whither it goeth so the Spirit bloweth upon and openeth the flowers of Paradise and diffuseth the savour of life unto life through the whole Church 8. As the wind driveth the ship through the waves of the sea carrieth it to land so the gales of Gods Spirit carrie us through the troublesome waves of this world and bring us into the haven where wee would bee Cui cum Patre Filio sit laus c. THE MYSTERIE OF THE FIERY CLOVEN TONGUES THE LXV SERMON ACTS 2.3 And there appeared unto them cloven tongues like as of fire and it sate upon each of them AMong the golden rules of a Cael. Rodig lib. antiq lect Nunquam de Deo sine lumine loquendum Pythagoras so much admired by antiquity this was one that we ought not to speake of God without light the meaning of which precept was not that we ought not to pray to God or speake of him in the night or the darke but that the nature of God is dark to us and that we may not presume to speak thereof without some divine light from heaven Nothing may be confidently or safely spoken of him which hath not been spoken by him In which regard b Salv. de gubern lib. 1. Tanta est Majestatis sacrae tam tremenda reverentia ut non solùm illa quae
accounts and cleere them a holy tenth of the yeere to be offered to him the sacred Eve and Vigils to the great feast of our Chrisâ—â—an passover Your humbling your bodies by watching and fasting your souâ—es by weeping and mourning your rending your hearts with sighes the resolving your eyes into teares your continuall prostration before the throne of grace offering up prayers with strong cryes are at this time not only kind fruits of your devotion speciall exercises of your mortification necessary parts of contrition but also testimonies of obedience to the Law and duties of conformity to Christs sufferings and of preparation to our most publique and solemne Communions at Easter To pricke you on forward in this most necessarie dutie of pricking your hearts with godly sorrow for your sinnes I have made choyce of this verse wherein the Evangelist S. Luke relateth the effects of S. Peters Sermon in all his auditours 1. Inward impression they were pricked in heart 2. Outward expression men and brethren what shall we doe What Eupolis sometimes spake of Pericles that after his oration made to the people of Athens d Cic. de clar orat In animis auditorum aculeos reliquit he left certaine needles and stings in their mindes may be more truly affirmed of this Sermon of the Apostle which when the Jewes heard they were pricked at heart and not able to endure the paine cry out men and brethren what shall we doe The ancient painters to set forth the power of eloquence drew e Bodin l. 4. de rep c. 7. Majores Herculem Celticum senem effingebant ex cujus ore catenarum maxima vis ad aures infinitae multitudinis perveniret c. Hercules Celticus with an infinite number of chaines comming out of his mouth and reaching to the eares of great multitudes much after which manner S. Luke describeth S. Peter in my text with his words as it were so many golden chaines fastened first upon the eares and after upon the hearts of three thousand and drawing them up at once in the drag-net of the Gospell Now our blessed Saviour made good his promise to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt catch live men and this accesse of soules to the Church and happie successe in his ministeriall function seemeth to have beene fore-shewed to him by that great draught of fish taken after Christs resurrection the draught was an f John 21.11 hundred fiftie and three great fishes and for all there were so many yet saith the text the net was not broken The truth alwayes exceedeth the type for here were three thousand great and small taken and yet the net was not broken there was no schisme nor rupture thereby for all the converts were of one minde they were all affected with the same malady they feele the same paine at the heart and seeke for ease and help at the hands of the same Physitians Peter and the rest of the Apostles saying Men and brethren what shall we doe Now when they heard these things they were pricked Why what touched them so neere no doubt those words g Ver. 23 24. Him being delivered by the determinate counsell and fore-knowledge of God yee have taken and by wicked hands have crucified and slaine whom God hath raised up having loosened the paines of death because it was not possible that he should be holden of it This could not but touch the quickest veines in their heart that they should be the death of the Lord of life that they should slay their Messiah that they should destroy the Saviour of the world Of all sinnes murder cryeth the loudest in the eares of God and men of all murders the murder of an onely begotten sonne most enrageth a loving father and extimulateth him unto revenge in what wofull case then might they well suppose themselves to be who after S. Peter had opened their eyes saw that their hands 〈◊〉 beene deepe in the bloud of the Sonne of God Now their blasphemous words which they spake against him are sharp swords wounding deeply their soules the thornes wherewith they pricked his head and the nailes wherewith they pierced his hands and feet pricked and pierced their very heart They were pricked in heart That is they were pierced tho row with sorrow they tooke on most grievously Here lest wee mistake phrases of like sound though not of like sense we must distinguish of spiritus compunctionis and compunctio spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Rom. 11.8 a spirit of compunction reproved in the unbeleeving Jewes and compunction of spirit or of the heart here noted by S. Luke the former phrase signifieth slumber stupiditie or obstinacie in sinne this latter hearty sorrow for it the former is a malady for the most part incurable the latter is the cure of all our spirituall maladies Now godly sorrow is termed compunction of the heart for three reasons as i Lorin in Act. c. 2. Dicitur dolor de peccato admisso quod est compunctio vel quia aperitur cordis apostema vel quia vulneratur cor amore Dei vel quia daemon dolore invidiâ sauciatur Lorinus conceiveth 1. Because thereby the corruption of the heart is discovered as an aposteme is opened by the pricke of a sharp instrument 2. Because thereby like the Spouse in the Canticles wee become sicke of love as the least pricke at the heart causeth a present fit of sicknesse 3. Because thereby the Divell is as it were wounded with indignation and envie When they heard these things they were pricked in heart when they were pricked in heart They said As the stroakes in musicke answer the notes that are prickt in the rules so the words of the mouth answer k Cic. 3. de Ora. Totum corpus hominis omnes ejus vultus omnesque voces ut nervi infidibus ita sonant à motu quoque animi sint pulsae to the motions and affections of the heart The Anatomists teach that the heart tongue hang upon one string And hence it is that as in a clocke or watch when the first wheele is moved the hammer striketh so when the heart is moved with any passion or perturbation the hammer beats upon the bell and the mouth soundeth as we heard from David l Psal 45.1 My heart is enditing a good matter and my tongue is the pen of a ready writer And from S. Paul m Rom. 10.10 With the heart man beleeveth unto righteousnesse and with the tongue confession is made unto salvation And from our Saviour n Luke 6.45 A good man out of the good treasure of his heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things for out of the abundance of the heart the mouth speaketh Many among us complaine that they are tongue-tied that when they are at their private devotions their words sticke
in their mouths and they cannot freely powre out their soules into the bosome of their Redeemer but they looke not into the cause of it they have not got a stocke of heavenly knowledge and sanctified formes of words their hearts are not filled with the holy spirit for were they full they would easily vent themselves They cannot freely bring forth because they have laid up nothing in the treasurie of their hearts To Peter and the rest of the Apostles As those that were wounded with the darts of Achilles could no otherwise bee cured than by his salves and plaisters so the Jewes who were wounded by S. Peters sharp reprehension could be by no other meanes cured than by his owne salves and receipts which he prescribeth afterwards Here our o Lorin comment in Act. c. 2. Aliàs notatum est quoties Petri cum aliis Apostolis mentio fit Petrum primo loco poni tanquam ducem ideoque nunc Judaei omnes ad illum se convertunt in c. 1. v. 13. Facit ad Petri primatum non mediocriter quod tum Lucas in isto capite sicut in Evangelio texens Apostolorum catalogum ut etiam Matthaeus Marcus primum ante omnes nominant adversaries who will not let the least tittle fall to the ground that may serve any way to advance the title and dignity of the Bishop of Rome will have us take speciall notice that here and elsewhere Peter is named before the rest of the Apostles and that yee may know that all is fish that comes to Peters net Bellarmine will tell you that the Popes monarchy is proclaimed in those words in the Acts Rise up Peter kill and eat Acts 11.7 I know not with what perspective the Cardinall readeth the Scriptures but sure I am hee seeth more in this vision than any of the ancient or later Commentators ever discerned yet Baronius seeth more than he Those were healed saith hee who came but within the shadow of Peter Acts 5.15 They brought forth the sicke into the streets and laid them on beds or couches that at the least the shadow of Peter passing by might over-shadow them The same vertue is given to the shadow of Peter which is given to his body that we might know that such store of grace was given to Peter that God would have the same gifts derived to his successours who represent his person Thus as yee see the Papists as men in danger of drowning catch at every rotten stake to support their faith in the Popes supremacy Lorinus catcheth at the placing of a word Bellarmine at a mysticall apparition and p Baron ad an 34. p. 303. Eadem virtus umbrae corporis Petri tradita quae corpori ut cognoscamus tantam gratiarū copiā Petro collatam ut eadem dona in successoribus qui referunt personam Petri propagari Deus voluerit Baronius at a shadow What serveth this shadow to illustrate or confirme the Popes or Peters supremacie It pleased God for the manifestation of his power and the performance of Christs promise to his disciples that they in his name should worke greater miracles than some of those that he had done to heale the sick by Pauls handkerchiefes and Peters shadow Ergo Peter was chiefe of all the Apostles and the Pope the Monarch of the visible Church Neither is there any clearer evidence in that vision which S. Peter saw of a sheet let downe from heaven in which there were foure-footed beasts of the earth and wilde beasts and creeping things and fowles of the aire And hee heard a voyce saying unto him Arise Peter slay and eat At manducare est capitis saith the Cardinall but it is the head that eateth the Pope therefore is the head Hee should better have concluded the Popes are the teeth for S. Peter himselfe made no other interpretation of this vision than that the Gentiles whose hearts God had purified by faith were not to bee accounted uncleane and therefore he alledgeth this apparition in his apologie for going unto the uncircumcised and eating with them As little maketh the setting of Peters name before the rest for his authority over them For here was a speciall reason why the Jewes directed their speech to Peter in the first place because it was he who charged them so deepe he put them in this perplexity and therefore to him they addressed themselves for counsell and comfort Elsewhere where there is not the like occasion others are named before him as q Gal. 2.9 James Cephas and John who seemed pillars James and ſ Marke 16.7 Tell the disciples and Peter Andrew and the r John 4.2 the citie of Andrew and Peter Disciples Here I demand of Lorinus doth the naming of Andrew before Peter or of James or the Disciples prove that any of these were superiours to Peter If they were what becomes of Peters supremacie If they were not what maketh the naming him before them for it Without all question if the setting of Peter after the rest of the Apostles Disciples in the texts above alledged maketh not against the setting him here before them maketh not for his supremacy Men and brethren what shall we doe Seneca saith Levis dolor est qui consilium capit It is a light griefe which admitteth of consultation but wee may say more truly Sanus dolor est qui consilium capit It is an healthfull malady and an happie griefe which drives us to our spirituall Physitian and exciteth us to a carefull use of the meanes of salvation S. t 2 Cor. 7.9 11. Paul rejoyced at this symptome in his patients at Corinth Now I rejoyce not that yee were made sorrie but that yee sorrowed to repentance for behold this selfe same thing that yee sorrowed after a godly sort what carefulnesse it wrought in you c. What shall we doe to satisfie the Father for the death of his Sonne to ease our burthened consciences to wash away the guilt of the effusion of innocent bloud Behold here the effects of soule-ravishing eloquence attention compunction and a sollicitous enquiry after the meanes of everlasting salvation or if yee like better of an allegoricall partition see here 1. The weapon wherewith they were wounded the Word preached when they heard c. 2. The wound which was a pricke at the heart 3. The cure not words but deeds they said what shall we doe Here yee have a patterne both of a faithfull teacher and religious hearers a faithfull teacher tickleth not the eares but pricketh the heart his words are not like bodkins to curle the haire but like goads and nailes that pricke the heart though the goads goe not so deepe that pierce but the skin the nailes goe farther for they are driven to the very heart of the auditors up to the head The religious hearer when he is reproved for his sin spurneth not at the Minister of God but receiving the words with meeknesse communeth with his owne
heart whether the reproofe were just or no and finding it just confesseth his sinne and seeketh for pardon and forgivenesse The Jewes here when they were charged by S. Peter with the murder of the sonne of God say not Quid hic sed quid nos not what hath this man to meddle with us but who can give us good counsell not what shall we say but what shall wee doe for words are too light a recompence for deeds 1. A word of the duty of faithfull teachers that with the cocke by clapping my wings upon my breast I may awake my selfe as well as others The salvation of the hearers much dependeth upon the gifts of the Preacher and the gifts of the Preacher much depend upon his sincere intention not to gaine profit or u Salvianus de gubernat Dei lib. 1. Utilia magis quam plausibilia sectari nec lenocinia quaerere sed remedia applause to himselfe but soules to God not to tickle their eares but to pricke their hearts Such a Preacher * Bern. in Cant. Illius doctoris vocem libentiùs audio non qui sibi plausum sed qui mihi planctum movet S. Bernard ever wished to heare at whose Sermon the people hemmed not but sighed clapped not their hands as at a play but knocked their breasts as at a funerall According to which patterne x Hieron Nepot Te docente in ecclesiâ non clamor populi sed gemitus suscipiatur lachrymae auditorum tuae laudes sint S. Jerome endevoureth to frame Nepotian his scholar When thou teachest in the Church saith hee let there bee heard no shouts of admiration but sobs of contrition let the fluencie of thy eloquence be seene in the cheekes of thy hearers This is not done by ostentation of art but by evidence of the spirit A painted fire heateth not nor doe the gestures and motions of an artificiall man destitute of soule and life any whit move our affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are the graces of sanctification shining in the countenance gesture life of the Preacher and not the beauty and ornaments of speech which insinuate into the heart and multiply themselves there without which though wee speake with the tongues of men and Angels wee are but like sounding brasse or tinckling cymbals except the Lord touch the heart and the tongue of the Preacher with a coale from his Altar all the lustre of rhetoricall arguments and blaze of words will yeeld no more warmth to the conscience than a glow-worme Yee have heard briefly of the duty of Pastours reserve I pray you one eare to listen to your owne duty as hearers 2. It was the manner of the Jewes to bore thorow the eares of those servants that meant not to leave them till death and if yee desire to be in the lists of Gods servants yee must have your eares bored and the pearles of the Gospel hanging at them All shepherds set a marke upon their sheepe and so doth the good Shepherd that gave his life for his sheepe and this marke is in the eare y Joh. 10.3 27. My sheepe heare my voyce There is no doctrine in the word wee heare of more often than of hearing the word and keeping it We heare that we ought to heare the Father z Esay 1.1 Heare O heaven and hearken O earth for the Lord hath spoken we heare that we ought to heare the Son * Mat. 13.43 Mat. 17.5 He that hath eares to heare let him heare and This is my well-beloved Son in whom I am well pleased heare yee him we heare that wee ought to heare the Spirit a Apoc. 2.7 Let him that hath an eare to heare heare what the Spirit saith to the Churches All the venturers in the great ship called Argonavis bound for Colchis to fetch the golden fleece when they were assaulted by the Syrens endevouring to enchant them with their songs found no such help in any thing against them as in Orpheus his pipe wee are all venturers for a golden crowne in heaven and as the Grecians so wee are way-laid by Syrens evill spirits and their incantations from which we cannot be safe but by listening to the Preachers of the Gospel who when they pipe unto us out of the word our hearts dance for joy In that golden chaine of the Apostle the first linke is hung at the eare Faith commeth by b Rom. 10.14 17. hearing and hearing by the word of God How shall they call on him on whom they have not beleeved and how shall they beleeve in him of whom they have not heard and how shall they heare without a Preacher Doe we think that God will heare us in our prayers if wee heare not him speaking to us in his Word The Prophet c Zach. 7.13 Zacharie assureth us hee will not When I cried they would not heare so they cried and I would not heare them saith the Lord of hosts If yee desire with S. Paul to heare in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the d 2 Cor. 12.4 words that cannot be uttered ye must on earth be attentive hearers to the words uttered by our Peters and Pauls None was cured with more difficulty as it seemeth than the man that had a deafe and dumb spirit such are our obstinate Recusants and Seperatists who have not an eare to heare what God speaketh to them by the Ministers of the Word Religion is not unfitly compared to the Weasell e Adrian Jun. emblem Mustella concipit aure parit ore which as Adrianus Junius writeth conceiveth at the eare and brings forth her young ones at her mouth for the seed of Gods word is cast in at the eare and there having conceived divine thoughts and meditations she bringeth forth the fruit of devotion at her mouth praises and thanksgivings godly admonitions exhortations reprehensions and consolations Marke your Jaylers they often suffer their prisoners to have their hands and feet free neither are they in any feare that they will make an escape so long as the prison doores and gates are sure lockt and fast barred so dealeth Satan with those whom hee holdeth in captivity hee letteth them sometimes have their hands at liberty to reach out an almes to the poore and sometimes their feet to goe to Church to heare prayers but he will be sure to keepe the eares which are the gates and doores of their soule fast which he locks up with these or the like suggestions Christ saith that his house is Domus orationis not orationum an house of prayer not of sermons Few there are but know enough the greatest defect is in the practice of religious duties What can they heare which they have not often heard before which no sooner entreth in at one eare but runneth out at the other Give mee leave a little to lift these Adders from the ground whereby they stop the right eare and plucke their taile from the head whereby they stop
cognation or affinity 3. by nation or country 4. by love affection 1. common to all men the sons of Adam our father 2. speciall to all Christians the sons of the same mother the Church 1. Nature made Jacob and Esau brethren 2. Affinity our Lord and James brethren 3. Nation or country Peter and the Jewes brethren 4. Affection and obligation 1. Spirituall all Christians 2. Carnall and common all men brethren Thus the significations of brother in Scripture like the circles made by a stone cast into the water not only multiply but much enlarge themselves the first is a narrow circle about the stone the next fetcheth a bigger compasse the third a greater more capacious than it the fourth so large that it toucheth the bankes of the river in like manner the first signification of brethren is confined to one house nay to one bed and wombe the second extendeth it selfe to all of one family or linage the third to the whole nation or country the fourth and last to the utmost bounds of the earth No name so frequently occurreth in Scripture as this of brethren no love more often enforced than brotherly We need not goe farre for emblemes thereof b Plut. de amor fratr Plutarch hath found many in our body for wee have two eyes two eares two nostrills two hands two feet which are as hee termeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren and twinne members formed out of like matter being of one shape one bignesse and serving to one and the selfe same use Nature her selfe kindleth the fire of brotherly love in our hearts and God by the blasts of his Spirit and the breath of his Ministers bloweth it continually yet in many it waxeth cold and in some it seemeth to bee quite extinguished Saint Paul prayed that the Philippians c Phil. 1.9 love might abound more and more Hee exhorteth the Hebrewes Let brotherly d Heb. 13.1 love continue but we need now-adaies to cast our exhortation into a new mold and say Let brotherly love begin in you For were it begun so many quarrells so many factions so many sects so many broiles so many law-suites would not be begun as we see every day set on foot Did we looke upon the badge of our livery which is mutuall e John 13.35 By this all men shall know that ye are my disciples if ye love one anther love we would cry shame of our selves for that which we see and heare every day such out-cries such railing such cursing such threatning such banding opprobrious speeches such challenges into the field and spilling the bloud of those for whom Christ shed his most precious bloud Is it not strange that they should fall foule one upon another who have bin both washed in the same laver of regeneration that they should thirst after one anothers bloud who drinke of the same cup of benediction that they should lift their hands up one against another for whom Christ spread his hands upon the crosse Let there be no f Gen. 13.8 falling out between mee and thee saith Abraham to Lot for wee are brethren Let mee presse you further touch you neerer to the quick Let there be no strife among you for you are members one of another nay which is more Yee are all members of Christ Jesus What members of Christ and spurne one at another members of Christ and buffet one another members of Christ and supplant one another members of Christ and devoure one another members of Christ and destroy one another It is true as Plutarch observeth that the neerer the tye is the fouler the breach As bodies that are but glewed together if they be severed or rent asunder they may be glewed as fast as ever they were but corpora continua as flesh and sinewes if any cut or rupture be made in them they cannot bee so joyned together againe but a scarre will remaine so those who are onely glewed together by some civill respects may fall out and fall in againe without any great impeachment to their reputation or former friendship but they who are tied together by nerves and sinewes of naturall or spirituall obligation and made one flesh or spirit together if there fall any breach between them it cannot be so fairely made up but that like the putting a new peece of cloth into an old garment the going about to piece or reconcile them maketh the rent worse When g Cic. famil ep l. 9. Noli pati litigâ—re fratres judiciis turpiâ—us conflictari Tully understood of a suit in law commenced between Quintus and M. Fabius hee earnestly wrote to Papirius to take up the matter g Cic. famil ep l. 9. Noli pati litigâ—re fratres judiciis turpiâ—us conflictari Suffer not saith hee brethren to implead one another For though suits about title of lands seem to be the fairest of any yet even these are foule among brethren wherefore my beloved brethren let us 1. Prevent all occasions of difference let there be no tindar of malice in our hearts ready to take fire upon the flying of the least sparke into it let us so root and ground our selves in love that no small offence may stirre us let us endeavour by all friendly offices so to endeare our selves to our brethren and so fasten all naturall and civill ties by religious obligations that we alwaies keep the h Ephes 4.3 unity of the Spirit in the bond of peace 2. If it cannot be but that offences will come and distract us if the Divell or his agents cast a fire-brand among us let us all runne presently to quench it let us imitate wise Mariners who as soone as they spie a leake spring in the ship stop it with all speed before it grow wider and endanger the drowning of the vessell 3. After the breach is made up and the wound closed and healed let us not rub upon the old sore according to the rule of i Coel. Rodig antiq lect l. 16. 19. Pythagoras Ignem gladio ne fodias let us not rake into the ashes or embers of the fire of contention lately put out As we pray that God may cast our sinnes so let us cast our brothers trespasses against us into the k Micah 7.19 bottome of the sea The Athenians as l Plut. lib. de fraterno amoâ—e Plutarch writeth tooke one day from the moneth of May and razed it out of all their Calenders because on that day Neptune and Minerva fell out one with another even so let us Christians much more bury those daies in perpetuall oblivion strike them out of our Almanacks in which any bloudy fray or bitter contention hath fallen among us For our Father is the God of peace our Saviour is the Prince of peace our Comforter is the Spirit of peace and love God who is m John 4.8 love and of his love hath begot us loveth nothing more
for it But I never yet read or heard of any that sinned with a high hand but his owne heart smote him with feare For where sinne is of a deepe die not washed out with penitent teares there is guilt where guilt is there must needs be an expectation of condigne punishment and where this expectation is continuall feare The sinners conscience tells him that his fact is unjust and God is just and therefore in justice will give injustice his just reward either in this life or in that which is to come As Antipho through a disease in his eye thought that he had his owne Image alwayes before him so he that hath charged his conscience with any abominable or very foule and bloudy crime seeth alwayes before him the ougly image of his sinne and hideous shape of his deserved punishment Hae sunt impiis assiduae domesticaeque furiae m Cic pro Rose Amer. these are the ghosts that haunt wicked men these are the furies that follow them with torches and scorch them with flashes of hell fire these suffer them not non modo sine cura quiescere sed ne spirare quidem sine metu these make them flie when no man pursueth them cry when no man smiteth-them quake when no man threatneth them languish in a cold sweat when no fit is upon them n Juvenal sat 17. frigidamens est Criminibus tacitâ sudant praecordia culpâ When o Cic. ib. Sua quemque fraus suus terror maxime vexar suum quemque scâ—lus agitat suae malâ— cogitationes consâ—ientiaeque animi terrent they are alone and quiet out of all other noise they heare their sinne cry for vengeance At which huy and cry they are so startled that though many be sometimes free from the cause of their feare yet they are never free from feare of danger Every shadow they take for a man every man for a spie every spie for an accuser As in a fever the greater the fit is the more vehement the shaking so the more horrid the sinne is the more horrible the dread The sinne of the Jewes in giving consent to the saving of a murderer and the murther of the Saviour is beyond comparison and therefore their feare beyond measure As a child that hath committed some great fault and expecteth to bee fleaed for it cryeth to his master What shall I doe Or a passenger suddenly benighted when he perceiveth that he is riding downe a steepe rocke cryeth to all within hearing Oh what shall I doe Or a patient that is in a desperate case feeleth unsufferable paine and apprehendeth no meanes of ease cryeth to his physician What shall I doe Or a seafaring man in a storme in the night when he heareth the water roare and feareth every moment to be swallowed up in the sea cryeth to the Pilot What shall we doe In this perplexitie in this fright in this agonie are the Jewes in my text and from hence is this speech of distracted men What shall we doe This their feare ought to strike a terrour in us all who have our part in their guilt for we by our sinnes have and doe provoke the Father grieve the Spirit and even crucifie againe the Sonne how can wee then but feare when we heare Gods threats against sinne when we see daily his judgements upon sinne when wee remember our Saviours sufferings to satisfie Gods justice for sinne How dare we draw iniquity with cords and sinne with cart-ropes How dare we kicke against the pricks How dare we make a covenant with death and league with hell How dare wee hatch the cockatrice egge How dare wee lie at the mouth of the Lions den Let no man say in his heart when he plotteth wickednesse or committeth filthinesse in the darke no eye seeth mee and therefore what need I feare for hee that hath eyes like a flame of fire pierceth the thickest darknesse and discovereth every hidden roome in thy house and corner in thy heart hee seeth thee in secret and will reward thee openly if thou by smiting thine owne heart prevent not his blowes as the Jewes did in my text saying What shall we doe This interrogation riseth from three springs or heads 1 Feare of punishment 2 Sorrow for sinne 3 Hope of pardon A man in feare driven to an exigent being now at his wits end saith with himselfe What shall I doe likewise a man overwhelmed with cares and ready to be drowned in sorrow as hee is sinking cries Oh! what shall I doe or what will become of mee The fruit of sin is sweete in the mouth but bitter in the stomacke like poison given in a sugred cup it goeth downe sweetly but it kindleth a fire in the bowels it tickleth the heart in the beginning but it prickes it in the end it is pleasure in doing it is sorrow when it is done Saint Bernard speaketh feelingly Sinne after it is perpetrated leaves in the soule a sad farewell amara foeda vestigia where the divell hath set his foote there remaines after he is gone a foule print and a stinking sent Though the sinner use all meanes to dead the flesh of his heart though he make it as hard as flint or the nether milstone yet conscience writeth in it as with the point of a Diamond this sentence of the eternall Judge of quick and dead p Rom. 2.9 Tribulation and anguish upon every soule that sinneth They that stabbed Caesar afterwards turned the point of the same dagger upon themselves so it is certaine that no man by sin grieveth Gods Spirit but he woundeth himselfe with sorrow If the sprayning a veine or dis-locating a bone or putting a member out of joynt or distempering the bloud be a pain to the body how much more is the distorting the will the disordering the affections the quenching the light of reason by sinne a torment to the soule There is no man that hath not lost his senses but hath sense of great losses what losse comparable to the losse of Gods favour and love the comforts of the spirit and the treasures of his grace Though a sinner should gaine the whole world by his sinne yet would hee be a loser for at the present he hazzardeth and without mature repentance he loseth his owne soule To speake nothing of losse of time by idlenesse of wit by drunkennesse of strength by incontinencie of health by intemperancie of estate by prodigality of credit and reputation by lewdnesse and dishonestie besides the guilt of sinne and losse by it there is great folly in it which vexeth the mind and discontenteth the spirit of a man his thoughts perpetually accusing him in this manner This thou mightest have done and here thou befooledst thy selfe and thou hast brought trouble and shame upon thee thou mayst thanke thy selfe for all the mischiefes that have befalne thee Yea but ye may object Are sinne and sorrow such individuall companions is there no sorrow but for sinne
teacheth quia minister huic populo in salutem datus as a minister of salvation to this people Here then I cannot but reflect upon mine owne calling and preach to Preachers and all Ministers of the Gospel that by the example of our Lord and Master the high Priest and Bishop of our soules we take chiefly and in a speciall manner to heart the calamities of Gods people and ruine of his Church The eyes of our Saviour here as likewise of q Esay 22.4 I will weep bitterly labour not to comfort mee because of the spoiling of the daughter of my people Esay r Jerem. 4.8 9.1 Jeremy and Å¿ Ezra 10.1 Ezra glazed with teares are looking-glasses wherein wee may see the duty enjoyned to us by the Prophet Joel t Joel 2.17 Let the Priests the Ministers of God weep between the porch and the altar For in the spoiling of the country and demolishing the Churches and the houses of Prophets and Prophets children Gods honour suffereth whereof we ought to be most jealous the soules of men are in no lesse danger than their bodies and estates whereof we are to render an account and as we are Gods mouth to the people to declare his will to them so we are their mouth to God to present their supplications to him All the measures of the Sanctuary were double to the common As the measure of our knowledge is greater so the measure of our gâ—iefe and sorrow in the affliction of Gods people ought to be corresponding The same proportion holds in sorrow and joy And therefore as in the common joy Saint u Cypr. ep 1. Exprimi satis non potest quanta ista exultatio fuit quantâ— laetitia cum de vobis prospera fortia comperissemus ducem te illic confâ—ssionis fratâ—ibâ—s extitisse sed confessionem ducis de consensione fratrum crevissâ— c. Et Ep. 5. In comâ—uni gâ—udio Ecclesiae Episcopi portio mâ—jor est Ecclesiae enim gloria Praepositi gloria est Cyprian allotteth the Bishop a greater portion so also in the common griefe our portion must needs bee the greatest Wee stand upon the watch-towers of Sion and the people take notice of dangers from the fiering of our beacons we are as the praecentores chori to give them the tune we are as Trumpeters in Gods army and if the Trumpet bee cracked or give an uncertaine sound how shall the souldiers prepare themselves to fight the Lords battels If we like Epaminondas ought to fast that the people may feast the more securely watch that they may sleep with more safety weep that they may rejoyce more freely how much more ought we being the Asaphs in this sad quire accord with you in your groanes and cries when we are strucke with the same griefes and feares when the enemy aimeth not so much at the Common-wealth as at the Church and not so much at the body as at the soule of the Church the Religion wee professe and our most holy faith O ubi estis fontes lachrymarum O where are you fountaines of tears where are gales of such sighes such as love and devotion and sympathy breathes out in my Text If thou knewest And so I passe to the last step 5. Oravit he prayed saying O that thou knewest or If thou knewest In this prayer of our Saviour our thoughts may find themselves holy imployment in seriously considering 1. The manner or forme of speech which is 1. Figurative 2. Abrupt 3. Passionate 2. The matter which presenteth to our spirituall view 1. The intimation of a desire O that or If. 2. The exprobration of Ignorance Thou knewest 3. The aggravation upon the person Thou even thou 4. The designation of a time In this thy day The sentence riseth by degrees and Christ in every word groweth more and more upon Jerusalem It is sinne and shame to be ignorant most of all for Jerusalem and that in the day of her visitation especially of those things that belong to her peace If other Cities might plead ignorance yet not thou if thou mightst plead ignorance at another time yet not in this thy day if in this thy day thou mightst plead ignorance of other things yet not of those things that belong to thy peace To begin with the forme and manner which the more imperfect it is the more perfectly it expresseth the passion or rather compassion of the speaker As a cracked pipe or bell giveth a harsh or uncertaine sound so a broken heart for the most part uttereth broken speeches interrupted with sighes Constantine kissed the empty holes where Paphnutius eyes were plucked out and we cannot but reverence the seeming emptinesse and vacuity in Scripture sentences where the omission of something is more significant than the supply if the speech had been filled up would have been Those which have bin transported with passion utter halfe x Calv. in harm Scimus in quibus ardent vehementes affectus non nisi dimidiatâ ex parte sensus suos effari sentences and faulter in the midst of a period as the father in the Poet who lost his only sonne beginning to vent his griefe and saying Filius meus pollens ingenio My sonne of rare parts my sonne of great hope there stops and before he could say mortuus est is dead became himselfe speechlesse Christ was here seized on by a double passion 1. Of Commiseration 2. Of Indignation Commiseration out of the apprehension of the overthrow of Jerusalem the Queen of all Cities and the Sanctuary of the whole earth Indignation at the obstinacy ingratitude and bloud-thirsty cruelty and desperate madnesse of the present inhabitants who wilfully refusing the meanes of their salvation runne headlong to their owne perdition I have been the briefer in handling the forme that I might enlarge my selfe in the matter Thou knewest Ignorance of Gods judgements draweth them upon a state for the Lord hath a controversie with the land saith y Hos 4.1.6 Hosea because there is no truth nor mercy nor knowledge of God in the land My people perish for lack of knowledge The Schooles rightly distinguish of a double ignorance 1. Facti of the fact 2. Juris of the Law Ignorance of the fact in some case excuseth but not of the law which all are bound to take notice of for Lex datur vigilantibus non dormientibus The law is given to men that are awake and may and ought to heare it not to men when they are asleep The law for the violation whereof the greatest part are condemned is written in the tables of their hearts to exclude all plea of ignorance and certainly of all the errours of Popery one of the grossest is their entitling ignorance the mother of devotion for so farre is ignorance from being the mother of any vertue that it is both 1. Peccatum 2. Mater peccati 3. Poena peccati It is sinne and the punishment of sinne and the parent of sinne