stickes not to say Regis admirabilem gloriam effecit splendidiorem he was a King admirable for his vertues but more admirable for his repentance as it was a stranger sight to see a King of Ninive come downe from his Throne clothed in sackcloth and sit in ashes then King Solomon sitting upon his Throne and speaking parables unto the Queene of Saba Behold then whom God chose to be a Patriarch to whom he gave a name like one of the great ones like that of Abraham he entered into a Covenant with Abraham and he entred into a covenant with David he sware to Abraham and he sware to David and he sware unto David as unto Abraham concerning his issue The fruit of his body Children are called fruit of their Parents body to note that they are only fathers of their flesh they have another namely God which is father of their spirits Saint Paul teacheth it and the use of it Heb. 12. Heb. 12.9 And this checkes their opinion that will have soules propagated no lesse than bodies I will not trouble you with such an unnecessary dispute Rather this I note that whereas every mans first desire is immortality because hee cannot in this world attaine it hee offereth supply thereof by his posterity This phrase then promiseth solatium immortalitatis a kind of immortality Our mortall part the Sonne of Syrach doth excellently set forth Chr. 30.4 A man that hath issue though he die yet he is as though hee were not dead for hee hath left one behind him that is like him Jn his life he saw him and had joy in him and hee was not sorry in his death neither was hee ashamed before his enemies And why he left behind him an avenger against his enemies and one that should shew favour to his friends Good cause therefore why another Psalme of degrees tels us that Children are an inheritance of the Lord and the fruit of the wombe is his reward As are the arrowes in the hand of the strong man so are the children of the youth Blessed is the man that hath his quiver full of them Surely for a King to have his quiver empty is no small curse God himselfe hath spoken it Ier. 22.30 O earth earth earth heare the word of the Lord. Thus saith the Lord write this man and that man was Iechonias the King write him I say destitute of Children a man that shall not prosper in his dayes and what is that but that he shall be cursed he addes the reason for there shall be no man of his seed that shall sit upon the Throne of David or beare rule any more in Judah Esa 38.14 King Ezekiah when he was but threatned it confesseth thus he chattered like a swallow mourned like a Dove And what said Abraham O Lord God what wilt thou give me seeing I goe childlesse and loe the servant of mine house shall bee mine heire Happie then was David and so every one of Davids ranke is happy that hath a fruitfull Vine and Olive branches round about his Table Of whom we may truly say Vno avulso non deficit alter Aureus et simili frondescit virga metallo But marke the King was busie to build Gods house and see how God answers him promising the building of â—â—e Kings house God requites a building with a builâ—ing There is a very apt allusion in the word upon which the sonne of Syrach also playes when he saith that â—hildren and the building of a City make a perpetuall â—â—me how much more if they be a royall off-spring that â—e destined to sit upon a Throne And God promiseth â—avid sons for this honourable end To sit upon his Throne It appeares among the buildings of Solomon and in the Chronicles of other Monarchs that the King had a seciall publike seat wherein he was placed when he possessed himselfe of his kingdome and afterwards sate as in his proper seate the Scripture cals it solium Regni as if a kingdome and the Throne were inseparable So that this phrase doth signifie insigne Regni an essentiall an incommunicable rite of a Kingdome This seate is incommunicable the Altar and the Throne saith one are â—â—th proper the Altar to God the Throne to the King The pride of usurping the Throne will as hardly be brooâ—ed by a Soveraigne on earth as the usurping of the Altar will be borne by the Lord of heaven Therefore Pharaoh though he did highly advance Ioseph added Only in the Kings Throne will I bee above thee As it is incommunicable to others so is it essentiall to a King In regard whereof Saint Peter calls Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supereminent supereminent in the Throne But wherein stands this supereminency surely in state and power In regard of the state it is called solium gloriae 1 Sam. 2.8 Pro. 20.8 and in regard of the power solum judicij These two must not be severed A King must in state ascend above all that hee may be the more respected when he doth command God himselfe that did often shew himselfe as a King did shew himselfe in that Majestie that hee alloweth unto Kings The places be knowne in Ezechiel Daniel Revelation I need not quote them But solium is therefore gloriae because judicij The state is to countenance the power it must not be only a Throne of glory but of judgment too Nazianzene hath an apt description of Kings they are persons saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are not be without a paire of scales in their hands in imitation of God of whom the Psalmist saith Thou sittest iâ— the Throne that judgest righteously And such a Throne indeed was King Davids At Ierusalem are Thrones for Judgment even the Throne of the house of David In such a Throne should the sons of David sit they were to 〈◊〉 but God would set them there It is superfluous for me to remember you that Promotion commeth neither from the East nor from the West 〈◊〉 from the North nor from the South It is God that take downe one and setteth up another Which is evident by the Prophesies of alterations in the most eminent Monarchiâ— of the world As for the Anabaptists that admit no Soveraigne title in a Christian Common-weale upon a falâ— ground that it is a fruit of Adams fall which ceased us on the Redemption by Christ it is enough to touâ— their ignorance not distinguishing between Directâ—â—â— and Coercive power The later is made necessary by sin the former is as naturall as sociablenesse is to man Tâ—â— Romanists detest Anabaptisme but they cherish a mâ—sterie of iniquity that may not be indured by this peculiar of God I will set them For in their Pontificale Remanum they insert such clauses as have within late yeere given occasion of Rebellion in this land Rebellion justified at the Barre upon this ground that the King is 〈◊〉 King till he be anointed In that booke as it is reformâ— by the
windowes to let in lust but also against GODS judgment day are the Registers of Lust In this sence Saint Paul speakes of throats which are open Sepulchers and tongues that are tipt with poyson of Aspes In a word no part of our body or soule which records not the sin that is committed either by our body or our soule Secondly the staine of sinne cleaveth to the creature abused in sinne for Ier. 17. Ier. 17.1 Ier. 2.2 7 18. the Idolatry of Israel is layd on the hornes of the Altars and Ier. 2. God teacheth the peoples sinne by the places where they committed sinne Moses speakes of graves of lust and waters of strife Iames of witnessing Rust of gold and silver and moths fretting our garments which speeches meane noâ—hing else but the staine of sinne abiding on the creature abused by sin And in this sense sin is said to have a voyce the voyce of sinne being the measure of sinne small sins oft have soft voyces the greater the sinne the louder it cries Murther is a great sinne therefore a loud sinne luxury a great sinne and therefore a loud sinne oppression a great sinne and therefore a loud sin not but that the eare of jealouâ—e heareth all things but he is not alike moved with all things neither will he take vengeance upon all sins therefore sin is not only said to have a voyce but also a testifying voyce for so the word here signifieth and that sin is said to give evidence on which God is purposed to take vengeance and such is the sin of perversenesse And thus much of the first part wherein you have heard the nature the community and the property of the Jewes sin all which are contained in Ieremies confession The supplication followeth O Lord yet deale with 〈◊〉 according to thy Name Names serve to expresse natures if the nature may not be conceaved the name can not be truly fitted God is infinite we cannot comprehend him therefore have we no name whereby fully to expresse him Notwithstanding that we may not be altogether ignorant of God the Scripture gives divers names to God I will touch only three which respect the Church anâ— are usually remembred in the prayers of the Church When Moses was sent to Pharaoh he asked God whâ— was his Name God answered I am that I am in the next verse he addes J am the God of your fathers the Gâ— of Abraham Isaac and Iacob this is my Name and this 〈◊〉 memoriall for ever When Moses would see the glory 〈◊〉 God he had poclaimed this Name of God the Lord To Lord strong and mercifull and gracious slow to anger 〈◊〉 abundant in goodnesse and truth reserving mercy for thousands forgiving iniquity transgression and sinne not makâ—â— the wicked innocent visiting the iniquity of the Fathers upâ— the Children and the Childrens children unto the fourth â—â—neration The Coherence of the three names is this Tâ—â— first doth shew the Truth of God by which he performe his promises the second Covenant of God from whenâ— doe flow his blessings a third the excesse of his Meâ—â— above his judgment when he is to powre forth curses 〈◊〉 blessings the practise of the first name we have I appeared unto Abraham Isaac and Iacob by the name 〈◊〉 Almighty by my Name Iehovah I was not knowne unâ— them the practise of the second name Because the Loâ—â— would keep the Oath which he had sworne to your Fâ—thers the Lord hath brought you out with a mighty haâ—â— and delivered you out of the house of bondage and frâ—â— the hand of Pharaoh King of Egypt on this Name Daâ—Daniel Esay and Moses ground many prayers The prectise of the three Names we have When God would plague the Iewes for murmuring when they should have entred the holy land I beseech â—hee saith Moses let the power of the Lord be great acâ—ording as thou hast spoken when thou shewedst me thy â—ame saying The Lord is slow to anger and of great mercy â—â—rgiving iniquities and in this place Jeremy appealing 〈◊〉 the name of God doth meane either the first which in this verse is expressed in these words O Lord or else the other two joyntly with the first because they have the â—ne a dependance of the other So that the effect of his prayer is this Although our owne consciences doe acâ—use us and our sinnes witnesse against us cleaving both to us and the creatures that have beene abused by us calling for vengeance against us and inevitably convicting us that we have contemned thy word abused thy gifts and not relented at thy plagues yet performing those â—romises which are contained in thy owne Covenant the â—lory whereof must be given to thy Name which conâ—ines more mercy then judgment otherwise we must â—eeds perish in our sins if thy mercy did not rejoyce aâ—ainst thy Iudgment Last of all marke how he prefixeth an humble confession before his earnest supplication to teach us that we must cast downe our selves and confesse our owne deserts unto God if we mean to taste of the sweet mercies of God which mercies are most sweet A SERMON PREACHED IN TRINITIE CHVRCH IN WINCHESTER PSALM 62. ver 11.12 God spake once or twise have I heard it that power belongeth unto God And that to thee O Lord is mercy for thou rewardest every man according to his workes THe argument of this Psalme is King Davids exemplary experience for the worlds malice and Gods deliverance The world doth envy them whom God doth honour it persecuteth them that rely upon him but this is the comfort that the event doth not answer nay crosseth their designes their designe is deadly but the event happie Or if deadly it is so to the wicked not to the godly In the godly it encreaseth their confidence dependancy upon God which is never destitute of a seaosnable deliverance from him This King David affirmes upon his owne experience in the first part of this Psalme and in the second desires that it might be drawn into an example by others He would have us in the like case to take the like course to repaire to God to trust in him not in any worldly person or thing for all persons even the chiefe of all yeeld lesse then no help and great wealth especially if it be ill gotten wealth is but a treasure of nought both persons and things will faile will hurt us If any man notwithstanding K. Davids example and counsell doubt whom to trust God or the world how to live righteously or unrighteously he may be if he be not wilfull resolved throughly by the close of this Psalm by those words of my Text he may be resolved from an Author undeceaveable by a witnesse unchangeable from God by King David God spake once or twise and King David heard him from and by these he may be resolved what God is and none but God how he deales and deales with all God and only God is powerfull and which is strange the
Quomodo Iewish wordes as the Fathers call them our age may call them Atheisticall which also must be banished farre from the Articles of our Faith and notwithstanding all unbelieving scoffers the bare Testimony of God must go current with us as an indemonstrable principle of our Faith and uncontrollable precept of our life It must go current with all but specially with Kinges who must yield unto God what themselve expect from their suâ—jects this let them not discredit Teste meipso for God himselfe doth teach it them You have heard what is the Record Now heare that it is authenticall God himselfe will teach them The businesses of the Kings of Iudah were either Juris or facti In matters of Fact which were doubtfull either in peace or warre they had immediate resolution from God either by Prophets that attended them or by Vrim and Thummim before the Arke But if it were Quaestio Iuris then they were still referred to the Law the sense whereof they were to require of the Priests which as it appeareth in Nehemiah and elsewhere did dare sensum and in their sitting in Moses chaire so long as they sate in the chaire God did teach by them so that Qui vos audit me audit But it is no longer then they sit in the chaire for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil well observeth The Minister is but as the gnomon of a dyall that onely points out the motion of the heavens It is as lawfull for the Prince to prove the spirits of the Prophets as to try his Dyall whether it goe right or wrong But the Bishop of Rome conceipts so much of his Infallibility that hee resembles him in Pliny who finding a disproportion betweene the Diall and the Sunnes motion thought surely the earth was moved from his centre or the Sunne had taken a new course but suspected not that the Dyall had beene shaken with an earthquake even so they will permit Princes to meddle with matters in the Church but directed by the supreme pastor on whose information they must build so securely that they must rather think that God hath altered his mind or Princes passed their bounds then the Priest can be deceaved But this place may intimate an extraordinary Spirit of Wisdome which God vouchsafeth Kings whereunto the phrase respecteth My Lord the King is as an Angell of God knowing good and evill Which Salomon prayeth for Send me that wisdome which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if there were a speciall wisedome that doth assist the thrones of Princes And in regard hereof it was that Salomon elsewhere desires a docile heart and saith that the Kings heart is in the hands of God as the River of waters he turneth them wheresoever it pleaseth him Which one wittily expoundeth All the fruitfulnesse of a land as also the barrennesse depends upon those streames of wisdome which God either sends abroad or withholdeth by the heart of the King The Conclusion of this point is If yee delight in thrones and Scepters ô Kings of the people Wis 6.21 honour wisedome that you may reigne for ever You have heard the promise that GOD makes the King but yee have heard it only in the type I should if the time would serve speake something of the truth seeing the truth concernes that King and all Kings as well as the type The Truth is Christ whom the Scripture calleth David and the Sonne of David God swore to him and for him to him as the head for him as that head is mystically joyned to the body of his Church He was born to be a King and to make all his Kings unto God but not Kings except they were Priests and did sacrifice themselves unto God If they were a Royall Priesthood then were they to sit upon the Throne of the mysticall David To him that overcommeth saith Christ will I grant to sit with me in my Throne as I overcame and sit with my Father in his Throne But the time will not give me leave to wade further in that mystery Only this I adde that if you separate the Ceremoniall from the Morall what was spoken to David concerneth every Christian King they have the same charge of keeping Gods Covenant and they have no lesse the same hope of succession in their Crownes For as the Gentiles which tread the steps of Abraham are in the Gospell said to be the sonnes of Abraham the Father of faithfull men even so Kings which doe the workes of David are the Royall off-spring of David David the father of faithfull Kings which is the cause why our Church on those dayes which we solemnize in remembrance of the favours vouchsafed unto our Kings doth use the Psalmes that were penned for David and his seed The summe of all is God promiseth he warranteth sincerely and constantly unto Kings in a King for their seed Not only for themselves that if they forsake not him hee will never destitute them but continue their Royall line Monarchs in earth and Saints in Heaven Give then thy judgments to our King ô God and thy Righteousnesse to the Kings Sonne That keeping thy Testimonies they may abide in thy Covenant So shalt thou make good unto them the holy things of David and other Princes that are faithfull A perpetuall succession of this Crown on earth and a blessed joynt possession of a better Crowne in heaven * ⎠* A SERMON PREACHED AT SAINT CROSSE NEERE WINCHESTER 1 COR. 10.12 Let him that thinketh hee standeth take heed least he fall ALL men are forbidden to sinne by the Law of the Creation but they which in the Church are by Sacraments consecrated unto God have moreover bound themselves from sin by a religious stipulation For a Sacrament consists of a visible signe and an invisible grace Of which the signe represents not only what God offers but also what man vowes and the grace worketh no lesse a conscience of mans duty then it doth a sense of Gods mercy Adde hereunto that by Christs Institution these two are subordinate and the outward signe seemeth to make the way more passable for the inward grace Strange then it is that any should affect the signe and neglect the grace yea boast of Gods seale and neglect his spirit Not only so but even presume to sinne upon warrant of that which containes so manifold a prohibition of sinne yet some such Corinthians there were Saint Paul in this Chapter taxeth them and maketh good this point of Divinity against them Sacraments are no priviledges either for sinne or from plagues And because in Morals Examples are most working proofes hee tryeth the Corinthians case by the Histories of the Iewes The effect of this Argument is this God is no accepter of persons no more of the Gentiles then he was of the Iewes And why these two particular Churches are similary parts of that whole one which is Catholike both in time and place Though in some other things they differ yet in substance they
addeth that for c Ephes 5.6 such things commeth the wrath of God upon the children of disobedience 2 Anger in man is a passion and causeth alteration it is though a short yet a sharpe madnesse But Gods nature being without composition admits no mutation as d Exo. 3.14 Hee is that which hee is so with him there is e Iam. 1.17 no variablenesse nor shadow of change 3 Mans anger keepes no measure Saint James observeth it saying f Jam. 1.19.20 Bee slow to anger For the wrath of Man fulfilleth not the righteousnesse of God But the wise man speaking of Gods judgements saith That g Wisd 11.20 he orders them in number weight and measure And the same phrase is used in the Storie of Belshazzar where the hand-writing hath h Dan. 5 25. Mene Mene Tekel Vpharsin that is Thou art numbred and weighed and thy Kingdome is divided So that by the anger of man wee cannot learne what is the anger of God except we will fasten on God the imperfections of man What then is anger in God Wee must thus conceive it As sinne is contrarie to Gods holinesse so is it proceeded against by Gods justice The dislike that Gods holinesse takes against sinne is called his hatred and the processe of his justice is called his wrath And that processe may be considered either as by Gods Ministers it is threatned and so Saint Paul calls it i Rom. 1.18 Gods revealed Wrath or as by Gods powerfull hand it is executed in which sense the Scripture remembreth us of a k Rom. 2.5 Day of Wrath. When men are said to provoke Gods wrath the meaning is that what Gods Ministers in his Name have threatned that same punishment by Gods power is inflicted upon irrepentant godlesse men And in this sense must we take the phrase in this place and learne there-out to imitate God not to be offended but with evill not to be offended before we be provoked with evill not to passe a meane when wee have a just cause to be offended with those that are evill an imitation fit for the best men seeing the defect thereof hath beene an imperfection even in the worthiest men And thus much of the second marke of sinne Now couple these two together and observe in a word the viperousnesse of sinne so naturall so unnaturall unto us It is unto us both our brood and bane like the Devil himselfe who is a Serpent and a Satan cunning to seduce us malicious to accuse us Our owne sinnes insnare us our owne sinnes separate betweene God and us our owne sinnes testifie against us our owne sinnes are a destruction unto us And therefore we have good reason to hearken to Saint Peter l 1 Pet. 2.11 I beseech you brethren as strangers and pilgrims abstaine from fleshly lusts which fight against the foule and to the sonne of Sirach saying m Eccl. 21.2 Flie from sinne as from a Serpent for if thou commest too neere it will bite thee the teeth thereof are as it were the teeth of a Lyon slaying the soules of men Our owne workes provoke Gods wrath against us And thus much of the first point which is the peoples sinne described by two marks the one it is our owne invention the other it provoketh Gods wrath I come to the second point which is Gods judgement contained in these words The Plague brake out upon them The word Plague is streitned in our English Tongue and commonly referred onely to the Pestilence but in other Languages it reacheth farther and notes any extraordinarie stroake that comes from God The Prophets under that word containe these foure Famine Pestilence wild Beasts and the Sword which by an excellencie are called the foure Plagues of God Not that God doth not create all both a Esa 45.7 Light and Darknesse Good and Evill as the Prophet speakes but because stroakes if they be private particular or ordinarie doe not move us their second causes not the first are observed by us Gods Iustice in them is not reverenced his Hand is not discerned his Power is not feared men doe not reason Hodie mihi cras tibi b Luc. 13.3 Except we repent we shall likewise perish Therefore as men have crying sins that pierce the Heavens and ascend unto the very Throne of God and call for Vengeance at the hand of God so God hath crying Iustice that pierceth the Heavens descends unto man rowzeth the guiltie Conscience and importuneth mans repentance This Voice is the Voice of Sinai so terrible that Moses himselfe will c Heb. 12.21 quake and feare such stroakes fall not but from most men they wrest the confession of Pharaohs Enchanters d Exo. 8.19 This is the finger of God In our Language wee call the Pestilence the Visitation of God and the Tokens thereof Gods marks and the inscription of our doores is Lord have mercie upon us which testifieth our confession whilest that punishing Angel stirreth we stand all at the mercy of God Some learned men are of opinion that a Pestilence wasting many of the Iewes was a part of that Plague wherewith God is said here to have stricken them but because the proofe is not pregnant we will not further pursue it Of this we are sure that that which is evident is equivalent for in one day how many wayes soever they died 24000. were destroyed But come we to the second part of this note wherein it is said This Plague brake out upon them Onely remember that the heavier Gods judgement lighteth upon us the louder he calls for repentance unto us The Plague brake out upon them The word hath many significations which hath caused many interpretations It signifies to breake out and it signifies to multiply the word bearing both wee may make good use of both If we translate it brake out then it notes first that Gods mercy is as it were a wall betwixt us and his justice a Psa 103.3 If thou Lord saith David shouldst be extreame to marke what is done amisse O Lord who can abide it But there is mercy with thee that thou maist bee feared And in another place b Psa 116.5 The Lord is mercifull and righteous and our God is full of compassion Where it is to be observed that the placing of the words imports that Gods Mercy is double to his Iustice and that his Mercy compasseth on every side and senceth us against his Iustice Yet the sonne of Sirach observeth well that there is c Eccl. 16.11 with God not onely Mercy but also Wrath he is mighty to for give and to poure out displeasure If men elevate Gods power blemish his Holinesse or deferre Repentance they shall find that as his Mercy is great so is his punishment also d Wisd 12.17 When men think thee not to be of a perfect power thou declarest thy power and reprovest the boldnesse of the wise e Psal 50.21 These
to be doubted whether at all this be the signification But that which I note is this That all three Translations doe but fully expresse the fact and every one of them containeth some principall circumstance of the fact Why then doe we wrangle about words That Phinees executed judgement we will not denie That he pacified God and used prayer to sanctifie his worke unto God they may not denie That the Word may beare all there is no judicious Divine can denie and yet loe this is one of the blemishes of our Liturgie this seemes a just cause why many mens Consciences will not suffer them to subscribe to our Liturgie He that knowes the difference betweene the Hebrew and the Septuagint and observeth that both the Apostles and Evangelists notwithstanding that difference used it and edified many thousands by it He that knowes that the great Lights of the Primitive Church were for the most part ignorant of the originall Hebrew and yet brought many Hebrewes unto God He that knowes Saint Hieromes Translation was by Saint Austin and others impugned who thought the peace of the Church and practise of Religion of greater price then phrases and properties of words He I say that knowes these things will judge our Church treading their steps worthy of better entertainment then the reproach of spightfull tongues Brethren 1 Cor. 8. ◠we know that we all have knowledge but knowledge puffeth up and it is charitie that edifieth Wherefore we conclude with the Apostle and perswade our opposites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.3 Let your zeale be grounded upon knowledge your knowledge ripened with experience and both seasoned with charitie Notwithstanding let us take it as they would have it He executed judgement and make some good use of it Num. 25.6 They were at prayers so the storie reports and this sight was presented in the midst of their teares A sight on the one side abominable on the other honourable First it was abominable that in time of publike calamitie any man should be so brutish as to intend this luxurie yet some such there were Behold here one and that a great one Zimri the sonne of Salu a Prince of the Tribe of Simeon When in a like case Ieremie had preached in vaine he turnes to God with this speech O Lord Jer. 5. v. 3 4 5. are not thine eyes upon the Truth thou hast smitten them but they have not sorrowed thou hast consumed them but they have refused to receive correction they have made their faces harder then a stone and have refused to returne Therefore I said Surely those to whom I have hitherto preached are but poore men and simple ones which know not the way of the Lord nor the judgement of their God I will get me to the great men and speake to them they are learned in the way of the Lord and in the judgement of their God But what he found he reports Those great men are become the sonnes of Belial they have broken the yoke and burst Gods bands Amos 6. v. 4 5 6. They were great men in the dayes of Amos that lay upon Beds of Ivorie eate the Lambes of the Flock and Calves out of the Stall They sung unto the sound of the Violl and invented to themselves Instruments of Musick like David They drunke Wine in Bowles and anointed themselves with sweetest Ointments in the midst and yet without all touch of sorrow for the affliction of Ioseph I would this were not a disease of ours Sure I am mortification in the dayes of mortalitie is in no such request as Reason much more Religion requires it to be We have too many Zimri's we lack a Phinees to stand up and execute judgement Secondly his fact was as honourable as Zimri's was detestable That which I will observe is That he left his prayers and interrupted his teares hardening that heart against a sinner which melted at the wrath of God erecting that Body yea and soule too against a sinner which lay humble and prostrate before God sanctifying those hands to sacrifice to the wrath of God provoked by a sinner which before were lift up in innocencie to God As God will have Mercie and not Sacrifice so will he have Iudgement too Wherewith shall I come before the Lord Mich. 6.6 7 8 and how my selfe before the high God Shall I come before him with burnt-offerings and Calves of a yeare old Will the Lord be pleased with thousands of Rammes or with ten thousand Rivers of Oyle Shall I give my first-borne for my transgression Even the fruit of my body for the sinne of my soule He hath shewed thee O man what the Lord requireth of thee surely to doe justly Esa 1. v. 11. c. c. And the very same Lesson is in the first of Esay Open and notorious Malefactors are truly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the taking away of them is a purging of the State Better that one dye by the hand of the Magistrate then a thousand perish by the hand of God If Atheists Blasphemers Adulterers and Oppressors were now justly punished our whole Land should not be so often plagued And Magistrates must thinke that they are not innocent of their brothers bloud whom God doth visit through their default I might adde too that the sinnes of Malefactors are encouraged whilest too much connivencie is used But to close up this point this is a Rule for us all We must not be wanting to our selves though Magistrates be defective in their charge they stand or fall to their Lord and we to our common Lord We are nothing the more innocent because they are negligent Therefore it behooves us all in time to judge our selves lest in due time we be judged taking this for our comfort That he shall never find God a severe Iudge that will be his owne sincere Iudge And this will appeare in the last point to which I come The Plague ceased When judgement was executed upon one the Plague ceased from them all Behold here a mercifull Iudge Modicum supplicii satis est Patri If we respect the measure it is little a Esa 27. v. 7 8. Hath he smote Iudah saith Esay as he smote those that smote Iudah Or is the laughter of Iudah like to the slaughter of them that were slaine by Iudah In measure and in the branches thereof wilt thou contend with Iudah If we respect the time also it is little b Esa 54.7 8. For a little while saith he have I forsaken thee but with great compassion will I gather thee For a moment in mine anger I hid my face from thee but with everlasting mercie have I had compassion on thee Gods passion is not like mens that it must have its forth or that it must calme with time God is not like a Prince that conquers Kingdomes and is a slave to himselfe God who can command all commands Himselfe most of all And this
absolute freedome of God is one of his incommunicable properties his stroakes layd on his children being ad correctionem but not ad destructionem may be stayed when and where it pleaseth him David no sooner confesseth c 2 Sam. 12.13 I have sinned but Nathan is furnished with his Message and God hath removed the punishment of thy sinne So soone as d 2 King 19. Ezechias is humbled God is entreated If the e Luk. 15. Prodigall Sonne doe but penitently looke toward his Father he shall be lovingly received and cherished f Ezek. 18.21 22. At what time soever a sinner doth repent him of his sinne from the bottome of his heart I will put all his wickednesse out of my remembrance saith the Lord. But wee must note that if God be entreated and not pacified it is because some sinne is smothered because men are not unfainedly mortified If wee sorrow for sinne feelingly if wee crucifie the Iusts of the flesh unpartially if wee purpose to cleave unto God stedfastly God will release our Debt remove our Plague and establish our Prosperitie mercifully speedily and irrepentantly Let us use this method in our returne to God and wee shall find this measure at the hand of God The summe of all which hath been said is this God breakes not with man except man breake first with God and if God be rightly pacified he will easily be reconciled O Lord infuse goodnesse into our Nature that we may enjoy the graciousnesse of thy Nature Bridle us so with thy Spirit that we passe not those bounds which thou hast set us lest thy wrath breake out upon us Or if we sinne as Lord who sinneth not let us sorrow for our sinne let us not both displease and despise thee Rayse many Phinehasses in the dayes of so many Zimries Yea Lord let every man be a Phinehas unto himselfe Finally in our true humilitie and unfained zeale for thy glory good Lord accept us good Lord blesse us and our seed for ever Amen A SERMON PREACHED AT SAINT PAVLS CROSSE on TRINITIE SUNDAY IUDE 5.20 21. But ye beloved edifie your selves in your most holy faith praying in the Holy Ghost And keepe your selves in the love of God looking for the mercy of our Lord Iesus Christ unto eternall life BY the Ordinance of the Church we solemnize this day to one God in three Persons whom we cannot behold clearely till wee enjoy him fully In both stands our perfect blessednesse in heaven Seeing then we are now not in Patria but in viâ in the state not of glory but of grace we must not passe our bounds nor passe neerer then we are called Many that have been over-bold have lost themselves many that have waded too farre have beene swallowed up in this deepe Pro. 25.27 and the rule continues still Qui scrutator est majestatis opprimetur à gloriâ hee that pries too neare into this glorious Majesty shall find to his ruine that it is an incomprehensible mystery I have therefore chosen this Scripture which respecteth the season and yet exceeds not our strength in the meditation whereof we need not hazard our weak sight to behold the body of the Sun shining in his strength above in the firmament but may refresh it in the beames thereof sweetly tempered to our use on the face of this earth Here we may see that there are three persons in God and also that which we should most desire to see how all three concurre to doe us good The Holy Spirit teacheth us to pray to God the Father who embraceth us with love manifested in that eternall life which we shall enjoy at the comming of our Lord Iesus Christ Now although we must stay by the possession of this eternall life till the day of Christ yet must we secure our title thereunto in the dayes of our flesh And how must wee secure that Surely by those vertues wherewith God doth fence his Church against the deluge of those vices that overflow the world The Church and the world are distinct societies and therefore should be of different qualities Vpon this ground the maine drift of this Epistle is to teach us that wee may not conforme our selves to them from whom we are severed by Christ Yea in particular my text perswades that considering the continuall and woefull revolting of counterfeit beleevers and corrupt livers as many as are true members of Christ and ordained to continue the succession of the Church ought the more to proceed in grace and more and more apply themselves to the fountaine of grace 1. They must proceed in grace Edifie saith Saint Jude your selves in your most holy saith 2. They must daily reside by the fountaine of grace Keepe your selves in the love of God But because it is a hard matter to goe on and he that is constant must endure many a conflict wee are advised to seeke helpe and to be of good hope to find helpe 1. To seeke helpe praying in the Holy Ghost 2. To be of good hope to finde it looking for the mercie of our Lord Iesus Christ unto eternall life You see then that the argument of this Scripture is a Christian care whereof there are two indeavours to profit and persevere in grace and in the love of God and in these we are sustained by two blessed meanes helpe and hope Helpe from the holy spirit and hope in Jesus Christ Let us resume these points and consider them briefly in order Edifie The whole Church and every member thereof is compared to an house but such a house as is a Temple destined to be a place where God will put his name and vouchsafe his presence where we must present our sacrifices and do him reverence To note this the measure of the Arke of Noah and of the Temple of Solomon were proportioned to the body of a man in the old Testament and in the new the resemblance is unfolded by Christ Thou art Peter and upon this rocke will J build my Church Mat. 16.18 Which words Saint Peter hath so expounded to this purpose that he checks his glosse which pretends to bee successor to Saint Peter 1 Pet 2. v. 3 4 5. You have tasted saith he that the Lord is bountifull to whom comming as to a living stone disallowed of men but chosen of God and precious yee also as living stones are made a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable to God through Iesus Christ We are called then to be Gods house GODS Temple not made with hands or materiall but framed by grace and spirituall in respect whereof we are exhorted to build But Saint Paul giveth us a good caution 1 Cor. 3.10 Let every man take heed what hee builds and by his distinguishing gold silver precious stones from timber hay and stubble things combustible from incombustible we learne that all materials are not fit for this building And indeed speciall choice was made towards
witnesse how highly she conceived of him A good patterne for us to lay such good ground of our faith in our prayer as this poore woman doth and what our hearts believe never to bee afraid to suffer our tongues to utter But as this is imitable of us so would a man thinke it should have beene availeable with Christ but it workes never a whit hee answers never a word Of God Saint Paul saith Hee cannot deny himselfe but Christ seemeth here by his silence not to acknowledge that he is the man that such a worke can be done by him he takes no notice of her speech hee seemeth nothing moved with her words Flesh and bloud would not have rejected so honourable a title and set light by such a testimony as was given unto Christ by this woman But Christ was not so ambitious Nay rather flesh and bloud would have pitied and relieved being sought unto and sought unto in such sort as Christ was by the woman But Christ seemes not so courteous he answers not a word though her petition were never so powerfull yet it sinkes not into him not into Christ but into the Disciples of Christ it doth But better never a whit then never a whit the better for the woman They are moved and speake to Christ but it is to rid away the woman but not to rid away the Devill out of her child they will not be troubled with her cry but they have no pitty on her case Christs silence was uncomfortable but the Apostles speech much more for better they had held their peace then shewed themselves such Churles They should have made the womans case their owne and mediated for her unto Christ but it is worth the marking that before they were throughly schooled by the example of Christ and new formed by the Spirit of Christ they are proposed as patterns of naturall men and expresse the infirmities of weak men seldome shall yee find that they entreated Christ to doe good unto any but they oftentimes move him for to hold his hands from doing good Iames and Iohn are hasty to have fire from heaven to consume the Samaritans but they could not endure that one that was not of their ranke should cast out devils in the name of Christ The Disciples forbad them that would bring children unto Christ they will not have CHRIST to feed them that followed him Saint Peter dislwadeth Christ from his Passion they were but little better than ordinary men in the graces of Sanctification though they had received many other excellent gifts at the hand of Christ But our Instruction is that we must observe their infirmity that wee doe not imitate it and rather joyne our prayers with them that in their distresse seeke unto God then to bee any hinderance unto them of speeding with God Yea and Christ Himselfe though he doe little comfort the woman yet doth he give a secret check unto his Disciples for giving them an answer he shewes that he was not weary of the womans cryes But there was a better reason why he did not satisfie her request I am not sent but to the lost sheep of the house of Israel So that had shee beene a sheep though a lost sheep of Israel Christ would have endured her cry and done as much as she desired But you must marke that whereas Christs silence might seeme to have imported that hee did not acknowledg those titles that office which the woman ascribed unto him in his answer hee confesseth that hee is such a one and sent for such worke as the womans prayer doth expresse but for all that she cannot speed because shee hath no part in him So that Christs silence was more hopefull then is his answer In his silence there was neither word nor deed for her here are words though no deeds but words that make against her so that better no answer then such an answer so uncomfortable an answer Which imports though Christ can yet he may not relieve her To bee neere a helper and to be denied helpe hope of helpe deteined maketh misery to be a double misery for we are the better resolved unto patience when we see there is nothing that can succour us Here then is the womans blow given to her faith able to quell it The first seemed to be only contempt but this goes farther it cuts off all hope and why because the woman is not a lost sheepe of Israel Christ is sent only unto them So that whereas she might have beene bold upon the matter and the manner of her prayer this shuttes her out for her particular though it grant the truth of the matter and the zeale of the woman in generall But let us looke to the particulars of CHRISTS answer The Iewes are compared unto Sheepe and sheep were cleane beasts such as might be offered in Sacrifice and be presented in the Temple of God and did yeeld a smell of sweet favour and of rest as the Scripture speakes This is the prerogative of the Church and this is the hope of them that are within the Church that they are called into the fold of God that they may come so neere him that they may speed in their prayers to him This is not a favour vouchsafed unto all no more then all beasts be sheep the more should the prerogative be esteemed and Gods mercy tendred But we see sheep will leese themselves The Israelites were sheep but lost sheep two waies lost sheep first by nature in Adam so all men were lost secondly by breach of Covenant whereinto God entred with the Israelites and so they were in an especiall sort lost for whereas God was to be their God no otherwise then if they had continued his people when they transgressed his law either by seeking to other Gods or using the ceremoniall Law amisse they brake their covenant and so lost themselves notwithstanding as God promiseth Jeremy 31. God was contented to seeke them again to enter into a new covenant with them and to returne to the great shepherd of their soules In this sense doth Christ say that he was sent only to Israel and Saint Paul that he was a Minister of the Circumcision so that pressing this second Covenant which respects lost sheep of the better sort he seemes to exclude the first sort those that were lost in Adam So that he concludes mainly against the woman that although she were a sheep a lost sheep of Adam yet if she be not a lost sheep of Israel he can do nothing for her You would think the woman would be answered and give over upon this speech of Christ but the more she is repulsed the more she presseth on him and whereas her first prayer was repelled with Christs silent contempt and hopelesse answer she presseth on him upon her knees and with her words opposing gesture to gesture the gesture of humility to the gesture of contempt words to words words of earnest importunity to Christs words
man of so meane place within his charge Ye would thinke these should be the words of Abraham talking with God and checking himselfe as being but dust and ashes when he had a glimpse of Gods presence with him but the Centurion confesseth him no better before Christ commeth neere him Iob layed his hand on his mouth after he had spoken the Centurion before he spake There was more appearance of Majestie in Gods presence to Abraham but specially to Job then could any way be gathered by the outward state of Christ So that the Humility of the Centurion in not thinking himselfe worthy to speake unto Christ doth import an excellent lesson of reverence which is due unto God and how great an impression should Christs Majesty as hee now sitteth at the right hand of God worke in us when we pray unto him when his state in Humility was so apprehended by this Centurion that neither his greatnesse nor his goodnesse could imbolden him to adventure immediately by himselfe to petition him Our best devotion commeth short of this preparation yet should wee rather exceed it then any way be inferior to it The more we know Christs glory the more humble we should be in doing our duty This is the first part of his confession touching the eminency of CHRISTS person so far as is expressed in the comparison of CHRIST and himselfe But it must be gathered also by the Embassage he sends to Christ an Embassage of the greatest in the Towne and the dearest to himselfe he sent the Elders of the Iewes at the first and seconded them with the dearest of his friends Iewes he sent and so declined that which the woman incurred I am not sent but to the lost sheepe of Israel He supposed Christ would gratifie the Jewes though hee had no respect to him being a Gentile But God had a further reach to let these Iewes be witnesses to the faith of the Gentile and the relating of his words unto Christ to give judgment against themselves for their contempt of Christ for seeing they were means in the judgment of a heathen meetest to prevaile with Christ it was a shame for them not to acknowledge how much they were bound to Christ that was not only good unto them but also would be good unto the very heathen to pleasure them Abraham and Iob have it attributed as an honour done by God unto them for that God would heare Abraham for Abimelech and cure his family and Iob for his friends and forgive their sinne But these gracelesse Iewes doe not esteeme the favours of Christ but rather seale their owne condemnation by the manifold proofe of his goodnesse towards them God doth this honour to all Christians to be their God and the God of their seed to blesse the children for the Parents The more GODS mercy the more our debt and our judgment the greater if our neglect do rise with Gods mercy But the Embassage as it was of the Iewes so it was of the Elders of the Iewes had there beene any greater he would have made them his meanes being for to send he would send the best because he conceaved that the best were but too meane to be sent unto Christ It is the curse that GOD pronounceth in Malachy against them that vowed unto God and having a Male in the flock would offer a Female or some contemptible thing he gives the reason because I am a great God and hath God a care of Sheep or rather speaketh be it not for men that we must use the best of all sorts when we have to doe with God And what wonder when God sent his owne Sonne unto man Is there any person so great that man should think too great to send to God there is none too great none too deare Christ as hee is the onely begotten Sonne of God so is he the deerely beloved Son of his Father and this Christ was sent unto men Answerably hereunto doth this Centurion frame his Embassage unto CHRIST hee sendeth the greatest and the dearest he hath he sends the Elders of the Iewes and he sends also his friends that he might seeme not only to honour Christ in them that are great but also to affect CHRIST in them that are deare and indeed it is a compleat present for Christ when we serve him with the best and our best affection too and our devotion both mature and also hearty when both outward and inward man are devoted unto him And thus much of the Centurions confession of the eminency of CHRISTS person I come now to the second part of the confession which expresseth the efficacy of Christs power wherein there are three things to be noted First that he will not have Christ to trouble himselfe he meaneth unnecessarily as if his corporeall presence were superfluous and in desiring that he should wrong Christ and not to the full expresse the strength of his owne faith So that this word is a retractation of his first desire which was come and cure but now he confesseth that the first is too much Come is not requisite to the cure Behold the modesty of the man that was little ambitious to have his house made a theatre of a miracle wrought with pompe and state which Christ presents and in a great assembly Such thoughts were fit for Herod who when Christ was sent by Pilate to him was glad because of long time he had desired to see him because he hoped to satisfie his curious desire by seeing some strange worke done by him This Centurion apprehends better that Christ is farre from yeelding unto such vanity therfore that he may not seeme to affect it he begins with Lord trouble not thy self and give us this good Item that we must not intermingle the idle desires of flesh and blood by desiring any thing that is unnecessary at the hands of God Come is unnecessary we must be contented with the Cure and the Cure may be wrought with only Speake the word Here is the very object of his faith even this word of Christ or if you will Christ the word for the curing word is the word of the word even the Word of God which word is God the word that in the beginning made all and when it was lost restored all This word is that of which David speaketh in the 107 Psalme Ps 107.10 Wisd 16.7 Misit Verbum et sanavit eos and the booke of wisedome in the 16 Chapter It was neither her be nor pasture that healed them speaking of those that were stung of the fiery Serpent but only the word that healeth all things in respect of which vertue in Christ Saint Matthew observes out of the Prophet that Christ tooke upon him all our infirmities which by Saint Matthew appeareth when hee cured all kind of diseases This word the Centurion would shape Christ to speak which S. Paul to the Hebrews calleth the word of Gods power a word mighty in operation and as it
beareth up all things so can it worke his pleasure upon all things it is a commanding word and it commands effectually dixit factum est hath an eternall truth It is observed of Caesar that when he had driven Pompey out of Italy and seized upon the City of Rome when hee would have entred into the Treasury a favourite of Pompey would have hindred him at whom Caesâ—r shooke his sword speaking these words It is an easier matter for me to doe it then to speake it he meant to kill him he spake in the boldnesse of a Souldier forgetting the Proverb Multa cadunt inter calicem supremaque laâ—â—a Which holds in these that are but meere men whose attempts may be frustrated when they seeme to bee consummated But it is not so with God for nothing can resist his will nor interrupt his worke his word and his work they are concurrent the one with the other not consequent the one upon the other when we speake of Christ if onely of God they differ not one from the other Dei dicere est facere and Christs word is never an emptie word which is the ground of our faith both in heating the Scripture and receaving the Sacraments That diâ—ere est facere in hearing the Scriptures Saint Paul maketh it plaine when he teacheth that in the Gospell beholding the glory of God wee are changed into the same Image and of the Sacraments Saint Augustines rule is true quî fit ut aqua corpus tangat animam abluat quia accediâ— verbum ad elementum Therefore is Baptisme called the fountaine of Regeneration and the Eucharist doth â—ourish us unto eternall life No marvaile then if the Câ—â—turion desire CHRIST only to speake the word and doubteth not but the third point will follow my servant shall be whole His servant as it was said before was at the point of death his case was desperate in the judgment of man Sed non est impossible apud Deum omne verbum he did not doubt but believing he should see the glory of God he doubted not but that Christ could both raise from the dead and preserve also from death and indeed had hee not so thought that he could helpe where Physicke did faile he would never have sent unto him he might otherwise have beene of Naamans minde who thought the waters of Damascus better than the water of Iordan till he found that the vertue was in Gods word and not in the water But was all this for a servant the meaner the person the greater his humility You wondred at that woman but you have much more reason to wonder at this man you have heard two speciall reasons There is nothing reported of the womans either greatnesse or goodnesse of this mans there is she confessed Christ but it was in the out parts of Sidon this man in the midst of Capernaum and whereas this woman did it presuming to come immediately to Christ her selfe this man adventureth not so farre but hee both useth the greatest and the dearest meanes hee hath But now behold whereas she did both for her daughter and her possessed with a Devill a party so neere her in a case so pittifull this man humbleth himselfe and humbleth himselfe so low having no other sute then for his servant though a deare servant yet but a servant whom the Scripture calleth in Greeke as if he observed the Sonne of Syrachs rule and a good servant was as deare unto him as his child this somewhat amplifieth his vertue and it amplifieth it the more because his servant was not possessed with a Devill but almost exanimated with the Palsey a dangerous but yet an ordinary disease that could not in probability move a double but a single compassion the Devill possesseth not but with a double mischiefe the lesse cause then there was why he should be so humble the greater is his vertue that he is so humble but he teacheth us to measure our humility not by the greatnesse of our sute but by his greatnesse to whom we make our sute who is alwaies the same though our wants may be of diverse degrees You have the Centurions confession heare now Christs testimony Christ confesseth it strange if you looke to the man therefore Christ Himselfe doth wonder at it Christs wondring doth not suppose that beforehand he was ignorant of it but implies that of this effect there appeared small outward cause In which sense he wondreth at the infidelity of the Iewes unbeliefe on whom so many outward meanes wrought so little inward effect for he could not match this faith no not in all Israel yet were there many worthy believers But Chrysostome observeth well it is lesser wonder to heare a wise man speak wisely then to heare a plow man speake but probably for the lesse is expected the more is admired if there come that from any man which his meanes seeme not to promise nor can inable him to performe Howsoever therfore there might be found a match in regard of the effect yet if you looke to the cause there was none such to bee found no not in Israel Yea and the effect too went beyond the worthies that are recorded to have beleeved in Israel Martha's faith was but this Lord if thou hadst beene here my brother had not dyed She tyed Christs power to his corporall presence Saint Peter at Christs word ventured to walk upon the waters but he thought he should sinke if he had not Christ by the hand Yea the Virgin Mary had her Quomodo hoc fiet and untill the Angell told her Non est impossible apud Deum omne verbum she made not that blessed Confession Behold the servant of the Lord be it unto me according to thy word This man prevents all he expects no promise he doubts no distance of place hee desireth no touch of Christs hand Trouble not thy selfe Lord saith hee with any of these things only speake the word and my servant shall be whole Doth not Christ justly wonder at it in an heathen when he could find no example for to match it in those that were his chosen A plaine prognostication that the Church of the Gentiles should bee more renowned for faith than ever was the Church of the Iewes and that the seed of Abraham according to the faith should far excell his seed according to the flesh his faith was strange if you look to the man but if you look to the matter it was very true the event did prove it Christ spake the word and his servant was made whole Saint Ambrose Christ takes no time neither desires opportunity of place vertue goes from him more than can be discerned in him Even when a cloud doth intercept the brightnesse of the Sunne a quickning influence insensibly proceeds from him which vegetateth the earth Even a beame passed from Christ which cured that servant Even Christ was not seene and might seeme not to worke Christ now sitteth at the right hand of
God and yet wee must not doubt but hee is effectuall in his Church as much to cure our soules yea more than he was in curing that servants body and this he doth only by his word of which Saint Paul saith well out of Moses Say not in thine heart who shall ascend into Heaven that is to bring Christ from above or who shall descend into the dust that is to bring Christ again from the dead But what saith it the word is nigh thee even in thy mouth and in thine heart This is the word of faith which we preach whose effectuall power we shall feele as many as doe believe The upshot of all is Christ in this History taxeth the Iewes for being so backeward in comparison of the Gentiles in both esteeming the person of Christ and depending upon the power of Christ Their defect must be our admonition King David when Absolon was overthrowne and Israel offered their service to bring their King home to Ierusalem striving who should bee forwardest and condemning them that were slow sent this message to Zadoc and Abiathar the Priests saying speake unto the Elders of Iudah and say why are ye behind to bring the King again to his house for the saying of Israel is come unto the King even to his house Ye are my brethren my bones and my flesh Wherefore are yee then the last that bring the King againe We are the peoples Abiathar and Zadoc we in Gods name must blame the peoples coldnesse by the forwardnesse of the Gentiles And I pray God wee may have as good successe with you as these Priests had with Iudah for they bowed the hearts of all the men of Judah as of one man even with emulation against Israel for to shew their forwardnesse to returne their King I pray God we may so surpasse these Gentiles in honouring Christ so may we speed in all our petitions that in imitation of them we shall so humbly so faithfully present our selves unto CHâ—IST c. A SERMON PREACHED INTRINITIE CHVRCHIN WINCHESTER IEREM 14.7 O Lord although our sins witnesse against us yet deale with us according to thy Name THe Prophets and Apostles so served God that they ceased not to be men they could not put off their natural affection though they were most carefull to discharge their supernaturall Vocation they were not without sense when they were messengers of Gods vengeance Therefore bringing fire from heaven they would quench it with their owne teares denouncing wrath from God they would appease it with their owne prayers they will put their owne shoulders under the burden of the people they were contented themselves to be a curse for to discharge the people in a word they would then sacrifice a contrite spirit of a repenting soule unto a mercifull God when they were sent with woes and lamentations unto gracelesse sinners from an irefull Iudge Thus Moses Samuel David Esay Paul and others prophesied and prayed and no marvell for Christ wept over Ierusalem when he foreshewed her imminent misery God himselfe seemes to be tormented in himselfe when for sin he must correct his people with the Babylonian Captivity So that men doe but imitate that gracious conflict of mercy and justice observed in Christ and God when they intermingle their humble prayers with these heavie doomes which they pronounce against the world in the name of God this fellow-feeling these bowels of compassion the sweet composition of prophesies and prayers was in Jeremy so much the more frequent by how much that anciently threatned Iudgement in his dayes more neerely approached and the evils thereof were more clearely revealed a tast whereof we have in the first part of this Chapter wherein he foretels and describes such a famine as should afflict beasts and men poore and rich not some but all as well in Country as in Towne insomuch that generall and lowd complaints and groanes should be doubled from the dejected soules of that distressed people This judgement as his tongue denounced it dreadfully so his owne soule apprehended it feelingly and therefore without delay he stood up in the gap betweene God and his people hee layed hold upon that hand wherewith God was striking his people and with spirituall incense laboured an attonement betweene God and his people as appeares in these words that now I have read unto you Wherein we may observe these two points first Ieremy his confession secondly Ieremies supplication the confession O Lord our sinnes testifie against us the supplication yet deale thou with us according to thy Name First of the Confession Our sinnes The word used by the Prophet doth signifie not barely sin but perversenesse coupled with sinne which much encreaseth the heynousnesse of sinne There are many sorts of sinne Sinne of ignorance and that is zeale without knowledge when we intend good but erre in our choise of that which is good In the heart of every man there are naturally principles of Religion and honest conversation but the conclusions which we frame of those principles doe make us many times to erre in Religion and swerve in conversation The reason is the blindnesse of our understanding whereby as Saint Paul teacheth Rom. 1. Rom. 1.22 when wee labour to be most wise we become the greater fooles fooles in making of false rules and fooles in being misguided by them The Iewes zealous for Moses persecuted Christ but they neither drew true rules out of the Law of Moses as Christ teacheth Matt. 5. Mat. 5.17 21. neither did they discerne the Person of Christ they were fooles in both The same may be observed in Saint Paul before his conversion 1 Tim. 1. there are two sorts of sinne which is 1 Tim. 1.13 sinne of infirmity when a man delighteth in the Law of God in the inner man but he seeth a Law in his members rebelling against the law of his mind carrying him captive unto sinne so that the good which he would he cannot doe but the evill that he would not that he doth Rom. 7. Rom. 7.15 thus no man sinneth but he sorroweth he laboureth under the burden of sinne and receaveth no comfort untill he be released of the guilt of sinne So Peter denyed Christ but he wept bitterly David committed murder and adultery but he repented heartily Solomon fell into manifold vanities but he confessed it all humbly Besides these two sorts of sinne there is a third called sinne of perversnes when men not of ignorance or infirmity but wittingly and willingly desplease and despise God The branches whereof are three all by Ieremy noted in the Iewes by consideration whereof we must understand the sin which was committed by the Iewes The first branch is a rejection of Gods word the second an abusing of Gods gifts the third a senselesnes under Gods plagues They rejected Gods word for when God coÌ„manded one thing they would doe another thus said the Lord stand in the way behold and aske for the old way
Saint Augustine hath a good rule God would never suffer evill except he could make this use of evill The last thing that we must note of this part is that we must not limit Gods power within the compasse of that which hath beene is or shall bee it hath a further extent even to that also that may be It was the error of Origen challenged by Theophilus so to straiten the power of God he exemplifieth it by the author of an house and a banquet not according to the uttermost of his skill or ability but according to the use whereunto He will put the house and the number of the guests that shall be feasted at his Table The end prescribes the measure and meanes in every worke of man much more of God But to collect all that hath beene said of this first Attribute whether we respect what God can doe or what he doth with perfection or upon imperfections without means or by means of himselfe independant having all things attending at his becke readily we may conclude that power belongeth unto the Lord such power only unto God So that we may all set up the Ensigne of the Macchabees and beare in our banners MICHAEL who is like unto thee ô strong Lord In the feare of the Lord must be the confidence of our strength for his name is a strong Tower the righteous will flie unto it yea sinners too may be bold to slie unto it because of that other Attribute which God hath coupled with it His mercy â—or as he reaches from one end to another mightily so doth he order all things seemely or sweetly Thou Lord saith the same Author hast ever had great strength and who can withstand the power of thy arme There dare neither King nor tyrant in thy sight require an accompt of thee whom thou hast punished But thou hast mercy on all thou lovest all things that are ô thou that art the Lover of soules That then is verified in God de forte dulcâ—do for as it is in the Psalm God is a righteous God strong and patient and he is provoked every day In this sense is the Ark the propitiatory the throne of grace called the Arke of his strength and Christ is said to sit at the right hand of God yea to bee the man of Gods right hand It is a great part of Gods strength that he can conquer himselfe that his mercie can triumph over his judgment This Moses expresseth in his prayer when he makes intercession for Israel And now J beseech thee let the power of my Lord be great according as thou hast spoken saying The Lord is slow to anger and forgiveth imquity though God be powerfull yet is he mercifull Pudorem potius mittere vult quam timorem he is not hasty to punish sinne but heaps his blessings upon us that we may be ashamed that we have offended so good a God with our sinne God is the God of mercy rich in mercy hee gives to all hee upbraids none hee will not quench the smoking flaxe He is mercifull donando condonando he remembers we are but dust When God might have used his power he shewed his mercy not so men The combination of these two Attributes must remember us of that exhortation of King David Serve the Lord in feare and rejoyce before him with trembling If God shew himselfe mercifull say not I have sinned and what evill is come unto me Remember that God is also Almighty though he be patient yet is he a rewarder hee will reward every man according to his workes every man Irenaeus notes Gloria hommis Deus operationis verò Dei neceptaculum homo as God is the glory of man so man is principall subject of the vertues of God Intelligat homo reliquas virtutes Dei in semetipso contentas per quas sentiat de Deo quantus Deus sit God would have us not so much in other creatures as in our selves to behold the evidence of these Attributes of God Ps 8.3 4 5. Reade Psal 8. and behold it in their reward The workes of man have a double respect to God and our neighbour and so these words will beare a double sense according as we cary our selves unto God and our neighbour and in the Scripture we have both Interpretations The first sense is that Rom 1.7 Rom. 2. they that with patience c. And Saint Paul Bee not deceived God is not mocked as a man soweth so shall be reap for every man shall receave according to that he hath done in his body be it good or evill Behold J set before you life and death the broad and the narrow way and gate Vt bonis sit bene sit malis malè finis responsurus medijs With the froward thou wilt shew thy selfe froward Psalm 18.26 Psa 18.26 The second sense is what measure you mete to others it shall be measured againe to you This is noted by Abraham and Dives And Saint Paul 2 Thes it is a righteous thing with God 2 Thes 1 6. Jer. 25.11 12. An example wee have the Babylonians Ierem. 25. And in the Revelation if any lead into captivity he shall be lead into Captivity if any kill with the sword he shall be killed with the sword This confession did Adonibezek make when the Children of Israel cut off the thumbes of his hands and his feet Seventy Kings saith he having their thumbs of their hands and feet cut off gathered crumbs under my Table as J have done so God hath dealt with me hath rewarded me He that stops his eare at the Cry of the poore himselfe shall cry and not bee heard Pro. 21.13 1 Sam. 26.23 Proverbs 21. Quodcunque vultis ut hemines vobis faciant faciatis illis And David grounds his speech u upon this 1 Sam. 26.23 The lesson is we must forbeare from wrong and doe good unto our neighbour that God may spare us and do good unto us according to our workes But workes are considered not so much according to the substance of the thing done as the circumstance wherewith it is done for aliud est mandati executio aliud virtus Executio mandati dicitur id quod ipso opere in mandato faciendum ordinatum stâ— virtus autem in hoc sita est ut placeat veritati id quod actum est For God seeth not as man seeth he looketh not upon the outward but the inward man A good man out of the good treasure of his heart bringeth forth good things And an evill c. Read the excellent exposition of the Labourers in the Vineyard God is a searcher of the heart and reines Yet how saith the Scripture that to whom much is given of him much shall be required potentes potenter punientur God loves not only bonum but bene otherwise pretium moretricis might be accepted and their workes Esay 1. and 66. Esa 1.11 12 13. Esa 66.3 What say we to that of