conceit a latitude and breadth in their courses that they may doe so and so and yet doe well at last but who tells them this Is it not a spirit of illusion Indeed punishment is often deferred it comes not like thunder and lightning all at once yet as sure as God is true sinne will be bitternesse in the end when the hony is gone the sting will remaine To conclude this point when we are tempted to any hurtfull designe let us look upon Christ and that great project for our redemption undertaken by him and reason thus with our selves Hath he plotted and wrought my salvation and shall I plot against him in his members I beseech you stirre up your hearts to conceive and bring forth good purposes Satan is an enemy to all strong resolutions and masculine conceptions indeavoring to kill them in the very birth Alas how many good thoughts are conceived whilest the word is hearing which yet prove abortive and sticke in the birth How few actions come to their due ripenesse and perfection I am sure our incouragements to good are farre more than our incouragements to evill we serve a better master and for better wages they may prosper for a time but nothing is more wretched than the happinesse of wicked men it first hardens them and then destroyes them Our onely way is 1. to get into Christ the true vine then wee shall take and beare fruit presently and draw and sucke out of him the same disposition 2. And then lay up good principles and looke with a single eye to the maine end of our life and see that all the particular passages of our life tend to that It is an arguement of a narrow heart to bewise in some particular businesse for some particular end and yet to bee carelesse in the maine Other creatures are carryed by a particular instinct to some particular thing A spider is witty to catch flies a bird to build nests c. As man hath larger parts so hee should have larger aimes That which we should especially labour for is 1. to bee good in our selves and 2. to doe all the good we can to others even as God our father is good doth good and the further our good extends the more we resemble our Father Such as we are such are our thoughts such are our devices A good man wil devise of liberal things c. Every vermine can doe mischiefe we see some are never in their element but when they are plotting or working mischiefe as if they were borne for no other end but to exercise the graces of men better than themselves It is a poore commendation to be counted a cunning person for selfe-ends alas the heart of man which is deceitfull above measure hath abundance of turnings and windings in it and can suggest trick enough to circumvent the best of us I come in the third place to our duty which is to Behold the ordinary beakon kindled to discover some extraordinary thing But what is here to bee beheld Behold the subtlety malice and restlesse indeavour of the enemies of goodnesse Is it not a matter with griefe to be beheld that one member should teare another that one professing the same religion should study to supplant and devoure another behold likewise their bootlesse enterprise they bring forth a lye But especially behold the mercy of God to his children his wisdome in discovering his justice in confounding the mischievous practises of their enemies making them the workers of their owne ruine The things which especially deserve our beholding are either 1. things excellent and so are all Gods works in their reason yea Iustice it selfe or 2. Things rare as comets and eclipses or else 3. Great things as starres of the first magnitude c. Even such and much more is Gods mercy to his children and justice against his enemies Behold what great things hee hath done for them Shall the heathen say so and shall not Israel much more Beloved wee ought to seek out Gods workes and shall wee not take notice of them when they are offered to our view this is especially the duty of the Saints of God All thy workes praise thee and thy Saints blesse thee saith David The workes of God praise him by our mouths by our tongues Were it not for some few that by a more divine light and spirituall eye see more of God than others doe what glory should God have in the world God hath not brought us on the stage of this world to be meere gazers but to extract something out for our owne use and to give him the glory of his excellencies But we are too wise to admire any thing it is a matter too meane for our parts to take notice of God and his workes you have some that can see nothing in the workes of God worth the admiring and yet they will have mens persons in admiration in hope of some advantage by them Wee are apt to admire any outward excellency like the disciples before the Holy Ghost came upon them who stood admiring of the goodly stones of the temple When our mindes are thus taken up it were good if we heard Christ speaking to us as he did to them Are these the things you wonder at Beloved it is our duty to observe speciall occurrences not out of any Athenian curiosity but to begin our employment in heaven now whilest wee are upon earth to take occasion from thence to blesse God We should compare the ruâ—e and the event together and observe what truth or attribute God makes good by that which is so fallen out see how God commenteth upon himselfe by his owne actions and from observation of particulars it is good to rise to generals as Deborah from the destruction of one enemy to the destruction of all So let all thy enemies perish O Lord This was Moses song and Hannah's and the Virgin Maries c. they mounted from a consideration of their owne particular and had their thoughts inlarged with the mercy and instice of God to others in succeeding generations And among all Gods works wee should more take notice of his mercy to the Church than of his iustice towards his exemies because his justice is as it were a foile to give lustre to his mercy God delighteth more in mercy as being his proper worke issuing from his owne bowels than in works of â—ustice that are occasioned by the malice of men God is wonderfull in his Saints and more in saving them than in destroying his enemies Considering therefore that mercy beares the chiefe office in the great workes of God we ought to dwell most in consideration thereof and feede our thoughts more with the meditation of his saving workes to his Church than of the ruine of his enemies We pray hallowed be thy name unlesse wee practise what wee pray for we mock God and deceive our owne soules Let not God lose any glory
incouragement from him Indeed he was a man of speciall use and service and as he honored God in his life so God hath honored him in his death as you may see by this honorable assembly of worthy people met in love to him His death was as the death of strong men useth to be with conflicts betweene nature and his disease but with a great deal of patience and in his sicknesse time hee would utter Pauls disposition Oh saith he You keepe me from heaven you keepe me from glorie being displeased with those that kept him alive with conference out of love Hee had a large heart to doe good for though hee were fruitfull and studied to be fruitfull yet oft in his sicknesse in a complaining manner hee would say Oh I have not beene so wise for my owne soule as I ought to be I have not beene provident enough in taking opportunities of doing and receiving good Beloved shall such a man as he was so carefull so fruitfull so good shall he complaine thus what shall a company of us do Beloved those that have warmed their hearts at the fire of Gods love they thinke zeale it selfe to be coldnesse and fruitfulnesse to be barrennesse Love is a boundlesse affection hee spake not this from want of care but love knows no bounds therefore hee tooke the more opportunities of doing good Well I beseech you beloved let not this example Passe without making good use of it God will call us to a reckoning not only for what we heare but for what we see he will call us to a reckoning for the examples of his people therefore as wee see here what a holy disposition was in St. Paul and in this blessed man now with God so let us labour to finde the same disposition in our selves Paul hath now his desire hee is dissolved and he is with Christ that is best of all This holy man hath his desire he desired not to be kept from his glory and happinesse on which his mind was set before let us therefore labour with God in the use of good meanes to have the same disposition And in this moment let us provide for eternitie out of eternitie before and eternitie after issueth this little spot of time to doe good in Let us sow to the spirit account all time lost that either we doe not or take not good in opportunitie is Gods Angel time is short but opportunitie is shorter let us catch at all opportunities this is the time of working oh let us sow now shall we goe to sowing then when the time comes that wee should reap some begin to sow when they die that is the reaping time while we have time let us doe all good especially where God loves most to those that are good Consider the standings and places that God hath set us in consider the advantages in our hands the price that wee have consider opportunitie wil not stay long let us therfore doe all the good wee can and so if we doe beloved we shal come at length to reape that that this blessed Saint of God Saint Paul here in the text and this blessed man for whose cause we are now met doe enjoy Therefore if wee desire to end our dayes in ioy and comfort let us lay the foundation of a comfortable death now betimes To die well is not a thing of that light moment as some imagine it is no easie matter But to die well is a matter of every day let us daily doe some good that may helpe us at the time of our death every day by repentance pull out the sting of some sin that so when death comes we may have nothing to doe but to die to die well is the action of the whole life he never dies well for the most part that dies not daily as Paul saith of himselfe I die daily he laboured to loose his heart from the world and worldly things if we loose our hearts from the world and die daily how easie will it be to die at last he that thinks of the vanity of the world and of death of being with Christ for ever and is dying daily it will be easie for him to end his daies with comfort but the time being past I will here make an end Let us desire God to make that which hath been spoken effectuall both concerning Paul and likewife concerning this blessed man for whose cause we are met together FINIS CHRISTS SUFFERINGS FOR MANS SINNE Laid open in a Passion Sermon at Mercers Chappell London vpon Good Friday By R. SIBBS D. D. Isay. 53. 5. He was wounded for our transgressions and bruised for our iniquities the chastisement of our peace was upon him and with his stripes are wee healed LONDON Printed by M. F. for R. Dawlman at the Brazen Serpent in Pauls Church-yard 1634. CHRISTS SVFFERINGS FOR MANS SINNE MATH 27. 46. About the ninth houre Iesus cryed with a loud voyce Ely Ely Lamasabac-thany that is to say My God my God wâ—y hast thou forsaken me THâ— dying speeches of men of worth are most remarkeable at that time they stirre up all their spirits abilities which remaine that they may speake with greatest advantage to the hearts of others and leave the deeper impression behind them These be some of the last words of our blessed Saviours uttered from the greatest affection with the greatest faith and to the greatest purpose that ever any words were spoken and therefore deserve your best attention In this Portion of Scripture you have Christs Compellation My God and his Complaint Why hast thou forsaken me A compellation with an ingemination or reduplication of the words My God my God to shew the strength of his affection and desire of help at this time A complaint by way of exposâ—ulation Why hast thou forsaken me I will draw all that I have to say into these foure propositions 1 That Christ was forsakenâ— 2 That hee was very sensible of it even unto complaint Why hast thou for saken me 3 His disposition and carriage in this extremity his faith failed not My God my God his present griefe tyed him the closer and faster to his God 4 Neither was it onely faith but a faith flaming in prayer wherby hee expressed that God was his God Hee not onely prayed but cryed to him My God my God c. This is the summe of what I intend Christ being in extremity was forsaken Being forsaken hee was very sensible of it and from sensiblenesse complaines powring out his soule into the bosome of his Father And not onely complaines but beleeves certainly that his Father will helpe him And to strengthen his faith the more he puts it forth in prayer the fire of faith in his heart kindled into a flame of prayer and that not in an ordinary manner but in strong supplications he cryed out My God my God why hast thou for saken me To come to the particulars Christ was forsaken I will briefly
had put his hand to the Plough Alexanders opposing because it sprung from extremity of malice towards the profession of godlinesse him he curseth The Lord reward him c. Weaker Christians who failed him from want of some measure of spirit and courage tetaining still a hidden love to the cause of Christ their names he conceales with prayer that God would not lay their sinne to their charge But whilst Paul lived in this cold comfort on Earth see what large encouragement had hee from Heaven Though all forsooke me yet sayes he God did not for sake me but stood by me and I was delivered out of the mouth of the Lion And the Lord will deliver me c. In the words wee have in Pauls example an expressing of that generall Truth set downe by himselfe Rom. 5. 3. And not onely so but we glory in tribulations also knowing that tribulation worketh patience and patience experience and experience hope c. So here affliction breeds experience of Gods mercy in our deliverance experience breeds hope of deliverance for the time to come and both his Experience and Hope stirres him up to glorifie God who was his deliverer so that here offer unto us to be unsolded 1. Pauls experience of Gods loving care of him in his deliverance past 2. His assured hope built upon his experience for the time to come set downe in two Branches 1. The Lord will deliver me froÌ„ every evill work 2. He will preserve mee to his heavenly kingdom 3. The issue hee maketh of both as they flow from Gods grace so he ascribes him the glory of both To whom be glory for ever and ever Amen For the first I finde that most both Ancient and Moderne writers by Lion understand Nerâ— that cruell Tyrant thirsty of blood especially of Christians Some also understand it to be a provetbiall speech to expresse extremitie of danger both which are true but if wee take the words in the just bredth of the Apostles intent we may by Lion understand the whole united company of his crull enemies as David in many places hath the like and by the mouth of the Lion the present danger he was in by reason of their cruell malice Whence observe 1. That enemies of the truth are oft for power alwayes for malice Lions 2. That God suffers his dearest children to fall into the mouthes of these Lions 3. That in this extremity of danger God delivers them For the second his hope built upon his experience both Branches thereof hath its limitation and extent The Lord shall deliver me not from evill suffering but from evill workes this hee could boldly build on he could not conjecture what he should suffer because that was in the power of others but he could build upon this what God would give him grace to doe and so he limits his considence He will deliver me from evill workes and he will preserve me from what from daâ—ger from death no here is the limitation He will preserve me to his heavenly Kingdome He will not preserve me from death and yet he will doe that whilst I can doe his service by my life but sure I am hee will preserve me beyond death to a state of security and happinesse He will preserve me to his heavenly Kingdome And then for the third after his experience confidence and hope wel built as his fashion is when his heart was once warmed he breakes our into thanksgiving in the consideration of Gods favours past and to come his tongue is large thereupon and God hath the fruit of it To whom be glory for ever and lastly he seales up all with the word Amen I was delivered out of the mouth of the Lion c. Beloved by nature we are all Lions and nothing will alter us save the effectuall knowledge of Christ Education may civilize but not subdue A Sound knowledge of Gods Truth hath a changing power for when the spirit becomes tender and when the heart which lyes in a cursed estate under and in danger of the wrath of a iust God whose eye cannot spare iniquity unrepented of is cited and affrighted effectually by the spirit of bondage it will cast downe and pull sorrow from the strongst spirit making it melting and tender Againe in this estate when the soule hath felt favour shining upon it when the eye is opened to see the high prerogatives and exceeding riches of Christ when we finde ourselves that we are delivered from the Lions mouth wee cannot but shew that pity to others which wee felt from God our selves Paul thirsts as eagerly after the conversion of others now as ever he did for their blood before The Iaylor also a man by nature custome and calling hardened in the practice of cruelty yet after hee had felt the power of Gods blessed truth shewed forth those bowels of pitie hee felt from Christ which were shut before Let us then be thankfull that God hath changed us from being Lions and with meeknesse submit our selves unto Gods ordinances desiring him to write his Law not onely in our understandings but in our very hearts and bowels that wee may not onely know that we should walke harmelesse and full of good but be so indeed resembling him by whom we hope to be saved in a right serviceable plyablenesse to all duties of love And because our impersect measure of mortification in this life hinders us from a full content in one anothers communion let this make us the more willing to be translated to Gods holy Mount where being purged from all such lusts as hinder our peace and love we shall fully enioy one another without the least falsenesse or distrust then shall wee see totall accomplishment of these promises which are but in part fulfilled in this life That God suffereth his children to fall into the mouth of Lions or into some danger proportionable where in they shall see no helpe from him is a truth cleare as the Sunne The History of the Church in all ages shewes as much Was not Christ in the mouth of the Lion so soone as borne when Herâ—d sought to kill him Did not satan and all the spirituall powers of Hell daily come about him like ramping roaring Lions And hath it not been thus with Gods Church from Abel to this present as appeares by the children of Israel in Egypt at the redsea and in their iourney to Canaan being invironed round about with cruell enemies and dangers on every side like Daniel in the midst of Lions So farre God gave them up to the power of their enemies that the wisest of the Heathen iudged them a forlorne people hatefull to God and men For particular instances see Iob and David so neare as there was but a step betweene them and death Besides God often awakens the consciences of his children and exerciseth them with spirituall conflicts their sins as so many Lions stand up against them ready to teare their
from sinfull workes This we may build on that either God will preserve us in life or if we die he will preserve us in death to his heavenly Kingdome And sometimes God preserves by not preserving from death for indeed death keepes a man from all danger whatsoever hee is out of all gun-shot when he is once dead death is a deliverance and a preservation of it selfe it sends a man to heaven straite and therefore the Apostle knew what he said The Lord will preserve mee to his heavenly Kingdome That is he will preserve me til I be possest of Heaven hee will goe along with me in all the passages of my life he will cary me through all and bring mee thither at last As the Angell that strooke off Peters bolts shined in the prison and carryed him out into the City So God by his Spirit shines into our soules and carryes us through all the passages of this life never leaving us till he have brought us to his heavenly Kingdome And not to open unto you things that are beyond my conceit much more my expression what a state this heavenly kingdome is unto which S. Paul hoped to be preserved observe briefely thus much 1. It is a Kingdome of all conditions the freest 2. The most glorious 3. The most abundant in all supplies 4. It is a heavenly Kingdome 5. It is an everlasting Kingdome Things the neerer the Heavens they are the purer they are 1. heaven is a most holy Kingdome no uncleanenesse can enter there 2. it is a large Kingdome and 3. an everlasting Kingdome Other mens Kingdomes determine with their persons perhaps they may live to out-live their glory in the world as Nero did the king that Paul was under now when hee wrote this Epistle who came to a base end But this Kingdome can never be shaken Gods preservation shall end in eternall glory Here is a speciall ground to Gods children of perseverance in weldoing what doth God undertake even from himselfe to deliver us from evill works which might indanger our salvation and to preserve us untill he have put us into heaven where is the popish doctrine of falling away then Oh but I may sin and so fall away I but God will deliver us from evill workes he takes away that objection Hee that keepes Heaven for us keepes us for heaven till he have put us into possession of it We are kept we are guarded as the word is by the power of God to salvation Salvation is kept for us and we for that If we indanger heaven any way it is by ill workes and God keepes us from them what a most comfortable doctrine is this But to adde a second against that foolish vaine and proud point of Popish Merit we see what a straine they are in first before conversion they will have Merit of congruitie that it befits the goodnesse of God when we doe what we can that we should have grace 2. When wee are in the state of grace they will have Merit of condignity but how can that be when as free grace runnes along in all God preserves us from evill workes and preserves us to his heavenly Kingdome of his meere love and mercy where then is the merit of man Indeed wee doe good when we doe good but God inables us wee speake to the praise of God but he opens our mouth we beleeve but God draws our heart to it as Austin sayes we move but God moves us I beseech you observe further here How compleat Gods favours are to his He deales like a God that is fully and eternally with his children If he deliver it is from the greatest evill if he preserve it is to the greatest good Who would not serve such a master O the basenesse of the vile heart of man that is a slave to inferiour things and affraid to displease men never considering what a blessed condition it is to be under the government of a gracious God that will keepe us from ill if it be for our good for ever Outwardly from evill workes inwardly from the terrors of an il conscience that will preserve us here in this world and give us heaven when we have done I beseech you let this compleate and full dealing of God quicken us to a holy courage and constancy in his service And see here a point of heavenly wisdome to looke when we are in any danger with the Apostle to the heavenly Kingdome When we are sicke look not at death Paul cared not for that but sayes he The Lord will preserve me to his kingdome Hee looked to the bank of the shore as a man that goes through a river hath his eye stil on the shore so the Apostle had his eye fixed upon heaven stil I beseech you therefore in all dangers and distresses whatsoever if you would keepe your soules without discouragements as you should bee much in heaven in your thoughts minding the things above and conversing with God in your spirits Look to the Crowne that is held out to us let our mindes be in heaven before our soules It is a wondrous helpe to our weakenesse in the time of trouble not to thinke I am full of paine I must be turned into the grave and rot and what shall become of me then c. away with this carnall reasoning it much weakens faith and damps the hearts of Christians Againe How doth this arme the soule with invincible courage in any trouble God may call mee to trouble but he will preserve me in it that I shall not staine my conscience What a ground of Patience is this Patience is too meane a word what a ground of joy and triumphing is it We rejoyce under the hope of glory Rom. 5. 2. A Christian should triumph in soule over all evills whatsoever and be as the Apostle faith more than a Conqueror considering that God will be present with him all his life long and after that bring him to an everlasting kingdome what an incouragement is this Heaven is holy and shall we not fit our selves for that blessed estate There is much holinesse required for heaven the sinfull wicked malicious poysonfull world layes reproaches upon holinesse but without it no man shall see God Doth that man beleeve he shall obtaine a heavenly kingdome who never sits himselfe with holinesse for it Oh no Faith and hope have this efficacie in the breast wheresoever they are to frame the heart to the thing beleeved If I beleeve a kingdome to be where righteousnes and holinesse dwelleth this beliefe forceth me to carry my selfe answerable to the state there And therefore saith the Apostle Our conversation is in heaven from whence we looke for the Savioure c. because he was assured of heaven therefore he conversed as a Citizen of heaven before he came there Hee praised God kept himselfe undefiled of the world and conversed with the best people
have the Church and Common wealth flourish to have a happy Kingdome happy government and happy lawes not onely to have the Church in his owne Familie but that the Church may flourish in those that stand up when we are gone the way of all flesh and therefore to declare the minde of God and his favours to us and our children that they may strengthen their experience with their fathers experience and say to God Thou art the God of my Fathers therefore be my God those that are called to places of dignity should consider that it is required at their hands to labour that there should be meanes to continue Religion even to the worlds end if it may be and to stoppe all the breaches in this kinde And if it were possible it were to be wished that there were set up some lights in all the darke corners of this Kingdome that might shine to those people that sit in darknesse and in the shadow of death One way is to have a care that there be no breaches made upon the sound doctrine that is left unto us and hath beene sealed up by the blood of so many Martyrs Wee had it dearely it hath beene taught by our forefathers and sealed with their blood shall we betray it No let us labour to deliver it to our posterity from hand to hand to the comming of Christ and then wee shall in effect and not in word onely doe that which Paul saith here labour to glorifie God for ever and ever both in the Church and in heaven Surely those that will glorifie God in heaven hee will have them so disposed to glorifie him on earth It is a dangerous thing when persons are naught wee see what comes of it especially if they be great It is said of Manasseh when God had forgiven him his sinne yet afterwards God plagued the Kingdome for the sinnes that Manasseh committed how can this bee because he by his sinne though he repented himselfe yet set the Kingdome in an evill frame And no question but hee had naughty principles and among people that are given to licentiousnesse if there bee any thing in great men it will goe to posterity after them So that when Governours are naught they are not onely a poison to the Church and State while they live but the mischiefe of it is after and after still And so it is in the best things if the Governour be good hee layes a foundation of good for the Kingdome in time to come as well as for his owne time How will it shame a man when he shall thinke I doe these things now but what will Posterity thinke of me what will be the remembrance of it when I am gone then my name will stinke The wicked Emperour Nero was of this resolution wheÌ„ he should die Let Heaven and Earth mingle together saith he when I am gone He knew himselfe to bee so naught and that he should be so evill spoken of that he wished there were no posterity but that the world might end with him So it is the wishes of those that are wretches themselves and that lay a foundation of wretched times after they wish that Heaven and Earth may mingle that no man might censure them when they are gone What a shamefull condition is it for men to gratifie a number of unrulie lusts and give such sway to them as to doe ill while they live and to lay a foundation of misery for after-times On the contrary what a good thing is it like Iosiâ—â— and Nehemiah to bee full of goodnesse while wee live and to lay a foundation of happinesse and prosperity to the Church and State when we are gone What a happy thing is it when a man is gone to say such a man did such a thing he stood stoutly for the Church for Religion he was a publique man he forgat his owne private good for the publique he deserved well of the times wherein hee lived What a blessed commendation is this next to Heaven to have a blessed report on earth and to carry such a conscience as will comfort a man that he hath carryed himselfe well and abounded in well doing I beseech you let us thinke of this For ever and ever it is not enough that we be good in our times that are circumscribed to us but as God hath given us immortall soules and preserves us to immortall glory and a crowne of immortality so let our thoughts and desires be immortall that God may be glorified in the Church world without end Oh what a sweet comfort will it be when we are on our death-bed to thinke what we have done in our life times then all our good actions will come and meet together to comfort and refresh our soules The better to incourage us to glorifie God while we are here and to lay a foundation to eternize his glorie for the time to come Consider I. Gods gracious promise Those that honour me I will honour If we had inlarged hearts to honour God God would honour us he hath passed his word for it If a King should say so O how would we be set on fire how much more when the King of Kings saith it 2. Consider that wee honour our selves when wee honour God nay the more we honour God the more we are bound to God for it is from him that wee honour him the sacrifice comes from him as well as the matter for which we sacrifice Hee found a Ramme for Abraham to sacrifice hee gives the heart to be thankfull the more wee are thankfull the more we shall be thankfull and the more wee ought to bee thankfull for our thankfulnesse The more wee praise God the more we should praise him for it is the gift of God when God sees we honour him and frame our selves that we may be such as may honour him by emptying and disabling our selves to be sufficient to doe him any service he will bestow more upon us as men cast seed upon seed where there is fruitfull ground but they will sow nothing upon a barren heath So the more we set our selves to doe good in our places the more we shall have advantage thereunto and the more wee doe good the more we shall doe good When God sees wee improve our talents so well that he trusts withall he will trust us with more Againe consider Our glorifiing and praising God causeth others to doe so which is the main end wherefore wee live in this world It is the imployment of Heaven and we are so much in heaven as wee are about this worke and when God gives us hearts to glorifie him here it is a good pledge that he will afterward glorifie us in heaven Who would lose the comfort of all this to be barren and yeeld to his base unbeleeving dead heart to save a little here to sleepe in a whole skin and adventure upon no good action Who would not rather take a course
of the same to something that likes it when there is any thing set before the soule having a magneticall force as the Loadstone to draw out the motions thereof we call that desire though for the present it enjoyes it not S. Pauls desire was 1. spirituall not after hapinesse so much as holinesse oh miserable man that I am saith he who shall deliver me from this body of death his desire of death was to be freeed from the body of sinne more than to be taken out of the flesh and his desire of holines to have Christs image stamped on his soule was more than of eternall happinesse nature cannot doe this it s a worke above the flesh for that will not heare of departing but rather bids God and Christ depart from it 2. This desire came from a tast of sweetnesse in communion with Christ and those desires that most ravish the soule in apprehension of heavenly things are ever the most holy S. Paul knew what a sweet communion Christ was 3. It was a constant desire he doth not say I desire but I have a desire I carry the same about me and that carryes mee to a love of Christ and his members 4. It was efficacious not a naked velleity not a wish of the sluggard I would and I would but a strong desire carrying him even through death it selfe to Christ desires thus qualified are blessed desires as where wee soe vapours arise there are springs usually below them so where these desires are there is alwayes a spring of grace in that soule Nothing characterizeth a Christian so much as holy and blessed desires for there is no hypocrisie in them I desire to depart There must be a parting and a departing there must be a parting in this world with all outward excellencies from the sweet enjoyment of the creatures there must be a parting between soule and body between friend and friend and whatever is neare and deare unto us all shall determine in death And there must be a departing also here we cannot stay long away we must we are for another place Oh that we could make use of these common truths how farre are wee from making a right use of the mysteries of salvation when we cannot make use of common truthes which wee have daily experience of Holy Moses considering the suddennesse of his departure hence begged of God to teach him to number his dayes that he might apply his heart unto wisedome Death is but a departing which word is taken from loosing from the shore or removing of a ship to another coast wee must all be unloosened from our houses of clay and bee carryed to another place to heaven Paul labors to sweeten so harsh a thing as death by comfortable expressions of it It is but a sleep a going home a laying aside our earthly tabernacle to teach us this point of heavenly wisdome that wee should looke on death as it is now in the Gospell not as it was in the Law and by nature for so it is a passage to hell and lets us in to all miseries whatsoever Some things are desireable for themselves as happinesse and holinesse some things are desirable not for themselves but as they make way to better things being sowre and bitter to nature themselves as Physicke is desired not for it selfe but for health wee desire health for it selfe and physick for health so to be with Christ is a thing desirable of it selfe but because we cannot come to Christ but by the darke passage of death saith Paul I desire to depart that so my death may be a passage to Christ so that death was the object of S. Pauls desire so farre as it made way for better things I desire to depart and to bee with Christ. To be with Christ that came from heaven to be here on earth with us and descended that we should ascend to be with him that hath done and suffered so much for us to be with Christ that delighted to be with us to be with Christ that emptyed himselfe and became of no reputation that became poore to make us rich to be with Christ our husband now contracted here that all may bee made up in heaven this was the thing Paul desired Why doth he not say I desire to be in heaven Because heaven is not heaven without Christ it is better to be in any place with Christ than to be in heaven it selfe without him all delicacies without Christ are but as a funerall banquet where the master of the feast is away there is nothing but solemnnesse what is all without Christ I say the joyes of heaven are not the joyes of heaven without Christ he is the very heaven of heaven True love is carryed to the person It is adulterous love to love the thing or the gift more than the person S. Paul loved the person of Christ because hee felt sweet experience that Christ loved him his love was but a reflection of Christs love first he loved to see Christ to embrace him and enjoy him that had done so much and suffered so much for his soule that had forgiven him so many sins c. The reason is because it is best of all To be with Christ is to be at the spring-head of all happines it is to be in our proper element every creature thinkes it selfe best in its owne element that is the place it thrives in and enjoyes its happinesse in now Christ is the element of a Christian Againe it is farre better because to bee with Christ is to have the marriage consummate is not marriage better than the contract is not home better than absence to be with Christ is to be at home is not triumph better than to be in conflict but to be with Christ is to triumph over all enemies to be out of Satans reach is not perfection better than imperfection here all is but imperâ—ect in heaven there is perfection therefore that is much better than any good below for all are but shadowes here there is reality What is riches what are the worme-eaten pleasures of the world What are the honours of the earth but meere shadowes of good At the right hand of Christ are pleasures indeed honours indeed riches indeed then is realitie If wee speake of grace and good things it is better to bee with Christ than enjoy the graces and comâ—orts of the holy-Ghost here Why because they are all stayned and mixed here our peace is interrupted with desertion and trouble here the joyes of the holy ghost are mingled with sorrow here the grace in a man is with combate of flesh and spirit but in heaven there is pure peace pure joy pure grace for what is glory but the perfection of grace grace indeed is glory here but it is glory with conflict the Scripture calls grace glory sometimes but it is glory with imperfection Beloved perfection is better than imperfection therefore to be with Christ is
Or 2. to Gods children and so they are moderate corrections and therefore the Prophet so often urgeth Correct us ô Lord in judgement c. God alwaies moderates afflictions to his owne children but as for the wicked he sweepes them away as doung as drosse and as chaffe c. Againe it is a comfort to Gods children that he beginnes with them first rather then God will suffer them to perish and be condemned with the world hee beginnes with them here they have their worst first and the better is to come This likewise is some comfort that the time when God corrects his children is most seasonable â—it for them God pruneth his trees in the â—ittest time A plant cut unseasonably dieth but being cut in due time it flourishes the better All the works of God are beautifull in their season Every Châ—istian may truly say God loves me better then I doe my selse hee knowes the best time of purging and visiting his people This is the time of lacobs trouble c. therefore we should lay our hands upô our mouths kisse the rodd and stoope under judgements as côsidering Gods time to be the best time and that hee knowes better what is good for us then wee doe our selves Thus you see though we have cause of fearing Gods judgments yet there is something to comfort us in the midst of all God mingles our Comforts and Crosses together whilest we are here both to keepe us in awe of offending his Majesty and to incourage uâ— in well-doing Therefore let us alwayes looke what matter of feare and what matter of hope wee have for both these are operative affetions Oh that I could stirre up this blessed feare in you it is that which preserves the soule and God hath promised that hee will put his feare into our â—earts that wee shall not depart from hiâ— I beseech you plie the thronâ— of grace and desire the Lord that it may bee to every one of your soules according to his good word Labour likewise â—or iâ—câ—urâ—gement in the waies of holinesse blessed be God yet wee have a time of respite God forbeares us with much patience goodnesse Answerable to our good courses that we take nâ—w will be our comfort in the evill day If wee carelesly goe on in sinne thinke it time enough to renew our covenant with God then when his judgments are abroad and ready to ceasse upon us we doe but delude our owne soules expose our selues to inevitable dangers Marke what the Lord saith Because I called and you would not heare c. therefore will I laugh at your destruction Is it not strange that the mercifull God should laugh at the calamity of his poore creatures yet thus it is with every wilfull sinner that dallies with God and puts off his repentance from time to time God will take pleasure in the ruine of such a man and laugâ— when his feare cometâ— because those that seeke him then doe it not out of any love or liking of God and the waies of goodnes but merely out of selfe-love and respect to their owne well-fare THE VNGODLIES MISERY SERMON II. And if it first beginne at us what shall the end of those be that obey not the Gospell THESE words are pâ—opounded by way of admiraâ—â—â— as if the Apostle had beene at his wits end could not certainly set downe how great the judgment should bee of those that obey not the Gospell it was so terrible and unavoydable The points considerable are these 1. That the seeming prospâ—rity of the wicked shall have an end 2. That it is wisedome to conâ—ider the end of gracelesse persons 3. The description of them in these words they are such as obey not the Gospell It is naturally in the hearts of carnall persons to thinke it shall be alwaies well with theÌ„ whereas the Prophet saith the happinesse of a wicked man is but as a candle that ends in â— snuffe or like a Rose the beauty whereof suddenly fades and nothing remaines but the prickles The favours of men for which theyso much offend God shall have an end their strength shall end their pleasure shall end alas they are but pleasures of sinne for a season their life it selfe the foundation of all their comforts that shall have an end but their sinnes by which they have offended God shall never have an end See what a feareful judgmeÌ„t followes every wicked wretch that which he sinnes for his honor riches delights all shall vanish and come to nothing they shall not be able to afford him one droppe or dramme of comfort at his dying day but the sinne it self the guilt of that and the punishment due to the same shall indure for ever to torment his soule without serious repentance turning to God in time But secondly if the happinesse of wicked men shall have an end and their misery shall have no end let us not bee dazeled with their present happinesse so as to imâ—tate their evill waies let us tremble at their courses whose ends we tremble at if we walke in the same path shall wee not come to the same end All wicked men that delight in the company one of another here are brethren in â—vill and shall bee like a company of tares all cast into hell fire together hereafter It is pitty they should be sâ—vered then that will not be severed now Those mens courses therefore which wee follow here of their judgmeÌ„t wee shall participate eternally afterwards Let this admonish us to have nothing to do with sinfull persons nor to bee troubled with their seeming prosperity They stand in â—lippery places God lets them alone for a while but their pleasure will end in bitternesse at last all their riches shall end in poverty beggery They shall not have a drop of â—ater to coole their tongues All their honour and greatnesse shall end in conâ—usion and shame and lie in the dust ere long In deed we should rather pitty them if wee consider their latter ends Alas what shall become of them ere long The fall of there wretches shall bee so terrible that peter could not set it downe but leaves it to the admiration of the Reader What shall the end of such be c. One difference betwixt a wise man and a foole is that a wise man considers his end and frames his life sutable therunto therefore if we would be truly wise let us consider the end of those things in this world which wicked men offend God for and set so light by Heaven and everlasting happinesse for the procurement of Alas whatsoever is here shall have an end A Christian should frame his course answerable to eternity that when his happinesse shall end in this world it may beginne in the world to come els wee may out-live our happinesse This is the misery of wicked men that their soules are eternall
failed them So when a man sets up a righteousnesse of his owne neglecting the righteousnes of Christ it is impossible he should ever be saved living and dying in that errour Therefore I beseech you take heed of disobeying the Gospell of Jesus Christ in any kinde whatsoever for of all sinnes this is the greatest as shall appeare by these reasons First bâ—cause sins against the Gospel are sins against those Attribâ—tes wherin God wil glorifie himself most as his grace mercy loving kindnes c. Therfore the Gospel is called grace because it publisheth offers and applies grace Now sinnes against â—â—rcy are greater then sins against justice for God hath made all things for the glory of his mercy Even among men are not sinnes against favours the greatest sinnes To wrong a man whether hee deserves well or ill is an offence But what man will have his courtesies rejected though never so meane Love deserves love Favour deserves respect againe But now when weâ— obey not the Gospell wee neglect and dispise the goodnesse and mercy of God Oh what excelleÌ„t blessings doth the Gospell reveale if wee had hearts to value them Doth not the Gospell bring salvation Is it not the word of grace the word of life the word of the Kingdome Beloved I beseech you lay these things to heart for whensoever your refuse the Gospell of Christ you refuse with it the word of grace of the Kingdome of Heaven and eternall life and all therefore the sinnes of the Gospell must needs bee the greatest sinnes Againe sinnes against the greatest light are most sinnefull What makes sinne out of measure sinfull but this when it is committed against a great measure of light What makes a man fall foule It is not when he falls in a mist or in a darke night every one will pitty him then alas he wanted light but when hee falls at noone day Beloved had we lived in former times when the light was not powred forth so abundantly as now it is our sinne had beene the lesse but now in this cleare Sunshine of the Gospell for us to live in sinnes condemned by so great a light either in our judgmeÌ„t or practice it must needs make our sinne the greater If I had not come and spoke to them saith our Saviour they had had some pretence for their sinnes but when Christ had once spokeÌ„ all excuse was takeÌ„ away they could not theÌ„ say they knew not the will of God and this is the reason of that speech of the Apostle Now you are in the light walke as children of light And This is the condemnation that men hate light not that men for want of light stumble but that men love darknesse more then light It is not the sinne it selfe but the love liking of sinne which aggravates mens wickednesse when as the malice poison of their hearts rebells against the discovery of Gods good pleasure in Christ. No people oâ—t of the Church are capable of this sin for how can they sinne by infidelity and unthankfulnesse for the Gospell that never had it And therfore Negative infidelity is as it were no sin in comparison If I had not come among them they had had no sin saith Christ. Negative I call that when as men beleeve not having no meanes as infidells and Heathens c. And therefore as they sinne without the Gospell so they shal be damned without the Gospel the rule of their daÌ„nation shal be the law of Nature writteÌ„ in their hearts for this is an undoubted truth No man ever lived answerable to his Rule therefore God hath just ground of daÌ„nation to any man even from this that hee hath not lived answerable to the rule of his owne conscience so that we need not flie to reprobation c. Againe an other aggravation of sinnes against the Gospell is that they are against the better covenant The first covenant was Dâ—e this and live â—gainst which wee all sinned and were uâ—der the curse But now wee are under a more gracious covenant a covenant of mercy Beleeve in the Lord Jesus Christ and wee shall be saved therefore sinnes now must needs bee more heinous for if we sinne against the Gospell either by presumption or despaire or els by prophanenes professing the Gospell but denying the power of it c. there is no remedy left for us If a man sinne against the Laâ— against Morall honesty and Civill Righteousnesse there is a remedy in the Gospell for him but when a man sinnes against the sweet love and goodnesse of God in rejecting the Gospel of his deare Sonne Mercy it selfe shall not save such an one That must needs bee a strange sinne that makes a man worse then a sodomite yet wee reade it shall bee easier for Sodome and Goâ—â—rrha in that day then for those that heare the Gospell the blessed allurements and invitations to beleeve and to lead an holy life answerable to our faith and calling and yet live in sins against conscience despising the precious bloud of Christ. Herod was a wretched man yet notwithstanding it was said hee added this to all he put Iohn in prison a Preacher of the Gospell sinnes against the Gospell in a loose malignant Professor are many times worse then all the rest Oh therefore take heed of sinning against the favour and goodnesse of God for this will confound us aâ— the day of judgment when we shal think What was so great mercy offered me did I slight it in this manner Have I lost the favour of God eternall life and the glorious company of the Saints in Heaven for a base pleasure of sinne for a seasâ—n to gratifie a bruitish lust Have I lost Christ and all the Good by him for ever only to satisfie my sinfull disposition to please a carnall friend c. Oh how will this lie heavy upon the soule another day we shall not need accusâ—rs our owne hearts shall justifie the sentence of God against us bee it never so sharpe that we have resused mercy so often tendred to us in the bloud of Christ. Marke what Saint Paul saith The Lord Iesus shall bee revealed from heaven in flaming fire taking vengeance upon those that know not God and obey not his glorious Gospell he saith not only on those that are swearers and prophane persons but ignorant sots that care not to know God though they bee not open sinners Hâ— saith not those that persecute the Gospel or oppose it shall bee punished with eternall destruction froÌ„ the presence of God which is true but those that sin in a lesse degree sâ—ch as obey not the Gospell that value not this inestimable jewell that sell not all to buy this pearle unto whom all the world is not drosse and doung in respect of the glorious Gospell of Christ Jesus how shall they escape which neglect so great salvation Oh say some this concernes
till wee come to the haven None comes to heaven but they know how they come there Now God will have it thus to sweeten heaven unto us after a conslicting life peace is welcome heven is heaven indeed after trouble wee can relish it then Because God will discard hypocrites in this life who take up so much of ReligioÌ„ as stands with their case and credit in the world avolding every difficulty which accompanyes goâ—linesse but so they may swimme two wayes at once goe on in their lusts still and bee religious withall this they approve of therefore God will have it a hard matter to bee saved to frustrate the vaine hopes of such wretches Alas it is an easy matter to bee an hypocrite but not to live godly If the righteous bee saved with much adoe then never enter upon the profession of Religion with vaine hopes of ease and pleasure that it shall be thus and thus with thee c. herein thou doest but delude thy owne soule for it wil prove otherwise Forecast therefore what will fall and gett provision of grace before hand to sustaine thee As if a man were to goe a dangerous journey hee provides himselfe of weapons pons and cordialls and all the incourageâ—ents he can least hee should faint in the way where as hee that walkes for his pleasure provides nothing hee cares not for his weapon or his cloake because if a storme comes hee can runne under shelter or into a house c. He that makes Religion a recreation can walke a turne or two for his pleasure and when any difficulty arises can retire and drawe in his hornes againe An hypocrite hath his reservations and politike ends and therefore what needs hee any great provision to support him when he knows how to winde out of trouble well enough rather then to stand couragiously to any thing But a true Christian that makes it the maine work of his life to please God armes himself for the worst that can befall him and will be saved through thicke or thinne smooth or rough whatsoever comes on it so God will save his soule hee cares not but rejoyceth with Paul if by any meanâ—s he can attain the resurrectioÌ„ of the dead by any meanes it is no matter what Let fire and fagott meete with him yet hee is resolved not to retire for any trouble or persecution whatsoever that standes betweene him and happinesse Hee is purposely armed to breake through every opposition to the best things and what ever may separate his soule from the favour of God I beseech you beloved think of these things and let it bee your wisedome to make the way to heaven as easy as you can to this end begge the Spirit of Christ you know the holy spirit is full of life and strength it is a spirit of light and comfort and whatsoever is good the spirit of God is like the winde as it is subtle in operation and invisible so it is strong and mighty it beares all before it Oh therefore gett this blessed spirit to inlighten thee to quicken thee to support thee c. and it will carry thy soule couragiously along above all oppositions and discouragements whatsoever in the way to happinesse Get likewise the particular graces of the Spirit which will much cheere thee in thy Christian course above all labour for a spirit of humility an humble man is sit to doe or suffer any thing a proud man is like a gouty hand or a swelled arme unfit for any Christian performance he is not in a state to doe good but an â—uÌ„ble maÌ„ is thankfull that God will honour â—im so farre as to let him suffer for the cause of Christ hee is wondrous empty and vile in his owne eyes and admires why God should reserve such infinite matters for so base a worme as hee is When Christ would have us take his yoake upon us he advises us to learne of him to be meeke and lowly c. Some might say This yoake is heavy it will pinch mee and gall me No saith our Saviour it shall bee very light and easie but how shall I get it to be so Why get but an humble and meeke spirit and that will bring rest to your soules Againe labour for a spirit of love Love is strong as death it will carry us through all The love of Christ in the Martyrs when the fire was kindled about them made them despise all tormâ—nts what soever this will warme our hearts and make us goe cheerfully to worke Let but a spirit of love be kindled in Gods childe and it is no matter what he suffers cast him into the fire cast him into the dungeon into prison whatsoever it bee hee hath that kindled in his heart which will make him digest any thing We see the Disciples when they had the spirit of Christ within them to warme their hearts what cared they for whipping or Stockes c You see even base carnall love will make a man indute poverty disgrace what not and shall not this fire that comes from heaveÌ„ when it is once kindled in our hearts prevaile much more what will make our passage to heaven sweete if this will not Nothing is grievous to a person that loves Exercise your hope likewise set before your eyes the crowne and kingdome of heaven those admirable things contained in the Word of GOD which no tongue can â—xpresse let hope feed upon these deâ—cates cast Anchor in heaven and see if it will not make thee goe on cheerefully in a Christian course Faith will overcome the world all the snares of prosperity that would hinder us on the right hand Faith it presents things of a higher nature to the soule better than they faith likewise overcomes temptations on the left hand all terrours and discomforts whatsoever it considers these are nothing to the terrour of the Lord therefore faith is called the evidence of things not seene because it presents things that are absent as present to the soule If life and happinesse be once truly presented to our hearts what can all the world doe to hinder our passage thither Lastly we should much endeavor the mortificaâ—â—oÌ„ of our lusts for what is it that makes the way to heaven irk some unto us Is it not this corrupt and proud flesh of ours which will indure nothing no not the waight of a straw but is all for ease and quiet c. It is not duty which makes our way difficult for it was meate and drinke to Christ to doe the will of his father Why is it not so with us Because he was borne without sinne when Sathan came he found nothing of his owne in him but when hee sollicites us hee findes a correspondency betwixt our corrupt hearts and himselfe whereby having intelligence what we haunt what we love he will be sure to molest us the lesse wee have of the workes of Sathan in us the lesse
will bee our trouble and the more wee doe the will of God and strive against our corruptions the more will make holy duties delightfull to us but if wee favour and cherish corruption it will make Religion harsh for the wayes of wisedome are wayes of pleasure in themselves and to the regenerate c. I come now to the second clause Where shall the sinner and ungodly appeare By sinner he meanes him that makes a trade of sinne as wee say a man is of such a trade because he is daily at worke of it and lives by it so a man is a trader in sinne that lives in corrupt courses for it is not one act that denominates a sinner but the constant practice of his life Now this qâ—estion Where shall the ungodly appeare implyes a strong denyall He shall bee able to appeare no where especially in these three times 1. In the day of publike calamity when God judgements are abroad in the world the wicked are as Chaffe before the winde as waxe before the Sun as stubble before the fire when God comes to deale with a coÌ„pany of gracelesse wretches how will he consume and scatter them and sweep them away as dung from the face of the earth he will universally make a riddance of them all at once where shall a Naball stand when judgement comes upon him alas his heart is become a stone Where shall Balthazar appeare wheÌ„ he sees a hand-writing upon the wall Oh how the wicked tremble and quake when G O D comes to judge them in this world though they were a terrour to others before But where shall they stand in the houre of death when the world can hold them no longer when friends shal forsake them when GOD will not receive them when Hell is ready to devour them c. And lastly Where shall the sinner appeare at the day of judgement that great and terrible day of account when they shal see al the world in a combustion rouÌ„d about them and the Lord Jesus comming in flaming fire with his mighty Angels to take vengeance on such as obey not the Gospell how will they then call for the Mountaines to cover them and the Hills to fall upon them to hide them from the face of him that sitteth on the Throne and from the wrath of the Lambe c. Beloved I beseech you let the meditation of these things sinke deepe into your hearts dwell upon them remember that they are matters which neerly concerne your soule and no vaine words touching you and your welfare THE SAINTS SAFETY IN EVILL TIMES SERMON IIII 1 PET. 4. 19. Wherefore let them that suffer according to the will of God commit their soâ—les to him in well doing as to a faithfull Creator THough Divinity be cleare in other differences from carnall or naturall reasons yet it hath homâ—geniall reasons and grounds Of its owne whence come inserences as naturall as for the tree to beare fruit or the Sunne to shine so upon the former divine grounds for it is a matter of suffering wherein wee must have pure Divinity to support our soules The Aposlle comes to bring a spirituall inference sutable to the same in the words read unto you Wherefore concluding all to bee true that was said before Let them that suffer c. Wherein consider 1. That the state and condition of Gods children is to suffer 2. The dispensation of that suffering they suffer not at all adventures but according to the will of GOD. 3. Their duty in this estate namely to commit the keeping of their soules to God In the duty we have these particulars comprehended 1. An action To commit 2. An object what wee must commit the soule 3. The person to whom to God 4. The maner in well doing Lastly the reason which should move us hereunto implyed in these words as unto a faithfull Creator Whatsoever may support the doubting of a godly man in any trouble and inforce upon him this duty of committing his soule to God is briefly coprised in this that God stands in that near relatioÌ„ of a Creator yea of a faithfull Creator to us this is the scope of the words Observ. 1. That the state of Gods children is to suffer yea to suffer of God for sometimes hee seemes to bee an enemy to his dearest servants as unto Iob but chiefly they are in a militant estate and condition here Because they live among those that they cannot but suffer from wheresoever they live Suppose they live among Christians yet there are many Christians in name that are not so in deed there hath beene secret underminers in all ages and what else may they looke for but suffering from these All that ever truly â—eared GOD and made conscience of their wayes have found afflictions among false brethren It was never heard of that a Sheepe should pursue a Wolfe They must suffer also in regard of themselves for the truth is the best of us all have many lusts to be subdued and a great deale of corruption to bee purged out before wee can come to heaven that pure and holy place into which no uncleane thing can enter Though a Garden he never so fruitfull yet after a showre it will need weeding so after long peace the Church of God gathers Soyle and needes clensing But some carnall wretch will say I thanke God I never suffered in my life but have enjoyed peace and prosperity and my hearts content in every thing Then suspect thy selfe to bee in a bad estate for every true Christian suffers in one kinde or other either from without or within sometimes Gods children are troubled more with corruption than with affliction at other times their peace is troubled both with corruption within and with affliction without at the best they have sufferings of sympathy Shall the members of Christ suffer in other countries and wee professe our selves to bee living members and yet not sympathize with them wee must bee conâ—â—rmable to our Head before wee can come to heaven But the dispensation of our suffering is according to the will of God where note two things 1. That its Gods will be should suffer 2. When we suffer we suffer according to his will To passe briefly over these as not being the thing I ayme at Gods will concerning our suffering is permissive in respect of those that doe us harme but in regard of our patient enduring injuries it is his approving and commanding will wee are enjoyned to suffer and they are permitted to wrong us It seemes then there is some excuse for those that persecute the Saints they doe but according to Gods will and if it bee so who dares speake against them It is not Gods coÌ„manding will but his suffering will hee useth their malice for his owne ends God lets the rayne loose upon their neckes as a man is said to set a dogg upon another when he unlooseth his