and therefore they against whom this Sentence of the Church is pronounced are not only liable to the contempt and disesteeme of men but also to the Judgement and Condemnation of GOD for saieth our Saviour Verily I say unto you whatsoever yee shall binde on earth shall be bounde in heaven The words ye see containe a promise Therefore we shall shortly first consider to whom this promise is made Secondly we shall consider the promise it self for the first it is to be observed that the promise is made not to one of the Apostles but to all for it is said in the plurall number Whatsomever ye shall binde c. in the 16. of S. Matth. Our Saviour saieth particularly to S. Peter to thee will I give the keyes of the kingdome of heaven and whatsomever thou shalt binde on earth shall be bound in heaven But here that same power is expresly promised to al the Apostles was accordingly performed in the 20 of S. Joh. when our Saviour saith to al the Apostles not only to S. Peter A◠my father sent me so send I you receave the holy Ghost whose sins ye remitt they are remitted and whose sinnes ye retaine they are retained It is manifest therefore that nothing more was promised or given to S. Peter then to the rest of the Apostleis It is true that some do affirme that the keyes promised to S. Peter importeth a greater power then is this of binding and loosing but Cardinall BELLAR in his first book of the bishop of Rome and 12. chap. rejecteth this conceat as new and unheard of and affirmeth that the full and perfect effect of the keyes is to binde and loose The power and authoritie promised sayth he is expressed by the keyes the use thereof by binding loosing which our Saviour setteth forth in these termes to shew that the power expressed by the keyes rather then by opening and shutting is in borrowed tearmes that heaven is opened or shute when men are loosed from their sinnes or bound therein So the Iesuet Maldonat writting upon the 16. of S. Matthew saieth that the power of opening and shutting heaven is Mataphorically expressed by the keyes and the same power saieth hee is thereafter declared by another Metaphor of binding and loosing Thus it is cleare that as all the rest were equall unto S. Peter in the power of binding and loosing So were they equall to him in the power of the keyes and therfore S. Hilarie in the 6. book of the Trinitie saith of all O holy and blessed men who did obtaine the keyes of the Kingdom of Heaven and power to binde both in heaven and in earth Secondly It is to be observed that this power of binding and loosing was promised to the Apostles not as a personal priviledge which was to die with them It was appointed given by our Saviour for the benefice of his Church unto the worlds end and without it his Church had not been sufficiently provided of helps necessary for the preservation of it as we shall see hereafter This power therfore was promised to the Apostles as they were pastors of the Church to their successors in that office even to them to whom the Ministry of reconsiliation ordinarly belongeth whence this power hath ever been exercised by them in the Church of Christ as may appeare by the innumerable examples and canons of the christian Church But we come now to the promise it self Whatsoever saith our Saviour ye binde c. First when he saies that Whatsoever they binde shal be bound in heaven he meaneth not that he was to give the Apostles or their successors an absolute power to do in this whatsoever pleased thē No he sent them as he was sent in his own vice and stead to bind such as he will have to be bound and to loose such as he would have to be loosed In this he hath not left them to their own judgement but will have thē to follow his direction set down in his word he will have them rightly to use and governe the keyes and if they do that his promise is that whatsoever they binde on earth shall be bound in heaven c. Secondly The thing whereto the promise is made is their binding and loosing upon earth Whatsoever yee bind c. For clearing of this consider that a sinner is bound by his own sinne before any sentence of the Church be pronounced against him He is bound first by it in so far as being overcome by his own corruption hee is made the servant thereof unable to do good or eschew evill Secondly he is bound by his sin with the guiltines of eternal death and condemnation Hence sinners in scripture are so often compared to prisoners and captives and the effect of Christ his grace is called a deleverance from this Captivitie But this is not the Bond that is meaned here for it is not the Church but the sinner himself that bindeth himself in this kinde There are some who think that this loosing of the Church is nothing else but the preaching of the Gospel and that the power to loose is only a power to preach the Gospel This Exposition cannot stand for first the seaventie disciples received a power to teach the gospell Luke 10. but they had not the power to binde and loose which was given to the Apostles and not to them Secondly The Apostles had the power of preaching given to them long before this time as we may see Matth. 10. Thirdly A man may be well taught and yet not loosed from his sinnes and on the contrary many are not bound in this manner that our Saviour speaketh of who are not taught as all these who are without the Church to whom the power of the keyes extendeth not There are others who think that to binde and loose here is nothing else but to declare that a mans sinnes are bound or loosed by God But first this agreeth not with the words of our Saviour who saieth not Whose sinnes yee declare to be bound shall be bound but Whatsoever yee binde shall be bound so IOHN 20. hee saieth Whose sinnes yee retaine are retained and whose sinnes ye forgive they are forgiven and in the 16 of S. Matth he promiseth this Power under the name of the keyes as we said now if a man had only power to declare a doore to be opened that was open before or a man to be loosed that was loose before how could he be said truly to have the keyes of the house or to have the power of binding and loosing such a man certainly if it were thus it should not be so much pastors as sinners themselves who should have the keyes of heaven and the power to binde and loose Secondly suppose it had been the minde of our Saviour to give a true and proper Power of opening and shutting heaven of binding and loosing sinners of retaining and forgiving sinnes
how could he have expressed it more fully then in the termes which he hath used To the will I give the keyes of the kingdom of heaven whatsoever ye binde on earth it shall be bound in Heaven c. Whose sinnes soever ye retaine they shall be retained c. Thirdly the manner of our Saviours speech when he promised this Power which is with a serious and vehement attestation Verily I say unto you and the ceremonie used at the performance of it which was by breathing on them with these words receive the holy Ghost these circumstances I say do shew that our Saviour intended to give and did actually give a greater power then is that of declaring a thing to be which already is beside the Repentance of men is a thing which pastors cannot perfectly know and therefore they cannot certainly declare a man to be loosed from sinne For these and other reasons I make no doubt that the Power promised here by our Saviour is not barely a declarative but also an effectuall Power which worketh some effect upon men So the holy Fathers have understood this CHRISOST in his 3. book of the priesthood saith that Christ hath given to men that are upon earth a power to dispose of things that are in heaven This Power saieth he he hath not given to the angels or Aâ—changels for to whom of them hath he said to the will I give the keyes of the Kingdome of heaven and whatsoever thou shalt binde on earth c. Earthly kings sayth he have power to binde loose also but their power extendeth to the bodies of men only whereas this Power reacheth unto the soul and unto heaven That which the servant doth here beneath the LORD confirmeth above and the LORD in a manner denizeth to follow the servant the binding on earth being prior at least in order of nature to the binding in heaven and the loosing on earth being before the loosing in heaven So writting upon the 20 of S. John on these words Whose sinnes soever ye retaine they are retained he sayeth that our Saviour indued his Apostles with such a Power as a king giveth to governours under him when he giveth them power to cast into prison and to take out of it and writting upon these words To thee will I give the keyes of the Kingdome of Heaven Matth. 16. he saieth that Christ hath given to a mortall man the Power of all things that are in heaven for this cause our Saviour addeth here these words on earth whatsoever ye bind On earth To what purpose is this aded but to signifie the amplitude and greatnes of his Power and that how soever it be done by earthly men yet it shall have an authoritie force of a sentence and law in heaven as if a mighty Emperour would say to one whom he much trusted and to whom he had given a most ample commission Whatsoever thou wilt do in the remotest parts of my dominion I shall alow and ratifie it The farrer that servants are from their Masters they use to take to themselves the greater liberty and it is a token of great trust in the master when he committeth power to them in such a case Thus we see that Pastors have properly a power to binde and loose sinners let us now consider more particularly in what manner they do binde and loose and how their binding and loosing is accompanyed with binding and loosing in heaven The Bond wherewith Pastors by vertue of the keyes do binde sinners is directly and immediatly an ecclesiasticall bond exercised about sinue as it as an offence of the Church So their loosing is directly and immediatly an untying and loosing of that ecclesiasticall bond wherwith they have bound a sinner whence of necessity their binding most go before their loosing in this kinde they can loose nothing this way but that which before they have bound But how then yee will say doeth their binding or loosing reach to a mans sinne as it is an offence of God I Ans This is not but mediatly and indirectly in so farre as they do such a thing upon the doing whereof Christ hath promised to binde or loose the sinnes of a man The like we have in haptisme wherin sinne is taken away if he that is baptised put no impediment all that the minister doth is but a washing of the body and an incalling of the blessed Trinitie yet this Action as an instrument or condition carrieth with it the remission of sinne and purging of the soul So in the matter that we have in hand the pastor bindeth the person guilty with an ecclesiasticall bond directly and againe looseth that same bond by ecclesiasticall absolution or reconciliation yet by vertue of Christs promise set down in these words upon the doing of this GOD in heaven doeth binde or loose the sinnes of such a man Thus we see how God not only principally but also alone immediatly taketh away sin for the minister only performeth an ecclesiasticall action upon the doing whereof GOD by vertue of his own Promise taketh away the sinne of such a man Secondly Yee may ask wherein this ecclesiasticall bond consisteth I answer it standeth in a certaine excoÌ„munication whereby a grievous offender is separated in whole or in part from the Church of Christ and from the society of the faithfull and according the loosing opposed hereunto consisteth in the reconciliation of such an one to the Church or in giving him the peace therof whence our Saviour said in the preceeding words If he neglect to hear the Church let him be to thee as a heathen or aâ— a Publican This excoÌ„munication is of two sorts the one is called the lesser excoÌ„munication the other is called the greater In that a man is bound for some grievous offence by debarring him from the society of the faithfull in some things especially in the participation of the blessed mysteries of the body blood of out LORD and by imposing of the works of pennance and humiliation this is called a ponetentiall and medeoinall excoÌ„munication because the chief end of it is to cure him that hath sinned from that disease wherein he hath fallen This kinde of binding we use toward grievous sinners who submite themselves to the direction of the Church and in the ancient Church it was used with great vigor and severitie In the first 300 years when the devotion of Christians was fervent and their puritie great men were not ordinarly admitted to this outward repentance till for a long time with many teares and with great tokens of unfeigned forrow they had earnestly intreated to be admitted in the number of publick penitents when that was granted then they were not immediatly received to their publick repentance but were thrust down as it were first to the degree of the catechumeny or those who were yet unbaptised and did but learne the mysteries of the christian religion and in this degree they were called
you have descrived Exod. 30. The similitude is remarkable First brotherly love wherof concord and peace is the fruit is like anoyntment An oyntment maketh souple and active and Love maketh us prepared and readie to every good work 2. It is like unto the Priestly oyntment That was an holy and an sacred thing so brotherly love consecrateth us to God and is not to be found but among the godly Peace is the fruit of the Spirit and springeth not but from him that is rooted in Christ the peace of the wicked is no true peace It is either not sincere but corrupted by some by respect of gaine or pleasure or not grounded upon the right foundation which is God 3. This Concord and Peace is not like to any oyntment poured on the Priests but like to that precious oyntment that was poured on the head of Aaron the High Priest and poured in suth aboundance upon him that it did runne down to his beard and to the hemme of his garment sending forth a most sweet smell wherby all that were present were refreshed so is the peace and love among brethren It is in it self a most excellent thing and most pleasant and comfortable to all that perceive it Wo to that man whom this sweet smell offendeth he cannot be but miserable The second comparison followeth As the dew of Hermon and as the dew c. Here also an excellent comparison The similitude is taken froÌ„ the dew dew descending on the mountains even the mountains of Hermon and Zion which were in the holy Land among the people of God the one upon the one side and the other upon the other side The dew is not onlie a pleasant but also a most profitable thing Rayn is somtimes harmefull but dew is never hurtfull On the contrarâ— it is most profitable to the earth especially to the mountains upon which the rayn lyeth not but tunneth down to the valleyes so Peace and Concord is a most fruitfull thing Wher it is preserved Religion learning justice wealth all good things abound 2. He compareth this Concord to dew upon the mountains and to the oyntment upon the head running thence to the beard to signifie that this Concord and Peace should be carefully keeped by those who are Heads and Rulers of people either in the Church or in the state that thence it may be convoyed to them that are inferiours If these that are most high and eminent be at variance what wonder that those who are lower follow their example but if they be joyned in Vnitie the like may easily be found among others 3. The dew cometh from heaven the earth hath no power of it self to bring it forth so this brotherly Concord is the gift of God It cometh from heaven and from heaven it must be earnestly sought by them who would have it But why I pray you doth all this good accompany brotherly Concord and Vnitie The reason is set down by the PROPHET in the next words For the Lord hath coÌ„manded a blessing there c. Here is the Fountaine whence all that good floweth which accompanyeth Peace God hath commanded his blessing to attend it where his blessing is there all good is for what he blesseth shall bee blessed indeed Hee hath commanded not only the blessings of this life to attend this unitie and love of brethren but even life for evermore which is begun in this life by that peace of God which passeth understanding that keepeth our hearts and mindes through Christ Iesus and shall be accomplished by that eternall peace which shall be in the sight of God for ever in the heavenly Ierusalem which signifieth as much as the vision of peace He that is united to his brother in God shall be blessed with that blessed union with God and he that is divyded from his brother to whom he should adhere in God shall be separated from God himself Hee will say to him Depart from mee ye cursed c. Thus David hath given us a short but a divine portracture of brotherly Concord wherby we may also perceive what Discord Division is If we look to brotherly Concord and behold her as hee comemndeth her Nothing in her face but beautie and sweetnessee nothing in her heart but love The songs of joy are in her mouth Wheresoever shee goeth shee sendeth fourth a sweet smelling savour like precious oyntment or like a field which the LORD hath blessed Her stepps drop fatnesse Shee is from heaven heavenly blessings attend her whersoever she goeth and in end Eternall blessing crowneth her One the contrar Division is as an horrible and hellish Monster Hatred is in her heart furie in her eyes horror is in her face destruction is in her hands shee sendeth forth most filthie and noysome smell both to God and man wheresoever shee steppeth there is desolation Did shee meete with the fields of Ninâ—ve or Babylon wher the garden of Eden was shee can make it a Wildernes can make grasse to grow in the streets of the most populous cities It is no blessing but a curse that followeth her and which will presse her down to eternall perdition In a word The very wicked spirits themselves abhorre this Monster of division among themselves and labour as much to hold her froÌ„ themselves as they are earnest to place her among others For if Satans kingdome were divided it could not stand saieth our Saviour From all this observe first the corruption of our nature which is such that we stand in neede to be exhorted to a thing so good so pleasant so blessed as brotherly unitie Neither need wee onlie to bee exhorted to it but the Spirit of God also thought fit to use reasons for this effect taken from our own utilitie and pleasure Hee might have said This is a thing that is righteous and which God hath commanded but he saieth to alluire us to this excellent good How good how pleasant is it for brethren to dwell together in unitie It is like the precious ointment like the fruitfull dew is accoÌ„panyed by assured blessing All this argueth our corruption pronnes to dissention which we should labour to be sensible of that we may strive against it that wee may earnestly beseech God whose gift this is as we said to send down this heavenly dew on our soules Our corrupt cankered nature striveth against it the divell laboureth by al means to deprive us of it It is well remarked by S. August in his book of the profit of fasting That the divell careth not much for the dissention of them that worship a false god because he hath them alreadie but he is most earnest to divide them who are the worshippers of the true God and have rejected his service he seeth he cannot divide the true God nor put an idoll in his place to make them to worship it and therefore he laboureth to make herefies and schismes and
all his benefits so especially for that of our Redemption By the right performance of this duty we begin our heaven on earth for the proper exercise of heaven is PRAISE blessed ar they that dwel in thy house for they ar still praising thee The blessed spirits are still singing blissing and glory and honour and power and wisedome c. Beside thanksgiving for former benefits is a secret and real prayer drawing down new benefits it preserveth the benefits we have receaved and procureth the increase of them wheras Vnthankfulnes depriveth us both of that which we have and of that which we ought to have looked for Iustly therefor saieth CHRISOST that thanksgiving is great wealth and treasures an unexhausted good which while a man hath he hath aboundance although he had lost all other thing Hast thou lost thy means and yet doest thou praise God thou hast gained thy soule and GGDS favour in greater measure then before When all other things was taken from IOB yet having an heart to praise God and to say The Lord hath given the Lord hath taken blessed be his Name He was most rich even in that his povertie Let us therefore earnestly apply our hearts and minds to this praise of God And let every one in his temple think speak of his glory Wee proceed now to the next duty And unto thee shall the vow be performed As Praise so vowes and the performance thereof belongeth to Thankefulnesse And therefore these two are ordinarly joyned in scripture For clearing of this point we will shortly shew what is a Vow 2. How it belongeth to Thankefulnesse For the first A Vow is a religious promise made to God willingly of a thing acceptable to him It is a promise A purpose to do a thing is not sufficient to make a Vow which is a kinde of Contract betwixt God and man obliedging a man to the performance of something by way of fidelity which obliedgment cannot be without a promise or practical kinde of speech as Schoolmen speak whereby a man tyeth himself as he tyeth another by his commandement Secondly It is a Promise made to God Vnto thee saieth my Text shall the vow be performed Vow pay your vowes unto the Lord psal 76. 11. Offer unto God thanksgiving pay thy vows unto the most High psal 50. 14. In a word everiewher in holy scripture we find vows made to none but to God And yet this day the practise of the Roman Church is to make vows to saints And their Doctours labour to justifie this practise It is acknowledged by Bell. That a vow in holy scripture is ever taken for a promise made to God And yet saieth he vows are rightly made to saints A strange thing How can these two consist Heare I pray you his answere When the scripture was written saieth he vowing to saints was not in use This certainly is true but to confesse it what else is it but to condemne their own practise as an innovation whereby the honour due to God alone is given to the creature O saieth he The saints are Gods by participation They in a most excellent manner are partakers of his naturall glory but by no distinction may the honour due to God be given to any other by the same shift they might alleadge offering of sacrifice to saints with which making of vows is cōmonly joyned in scripture Thirdly I say It is a religious Promise VOWING is a proper act of Religion or the worship of God As by an Oath which is an proper act of worship we profess God to be the supream truth and the Maintainer of it so by a vow wee professe God to bee most good and to be well pleased with the doing of good and indeed a vow is not much different from a promisarie oath except That the Oath is made to man but the vow is made to God 2. To vow to a false God should be Idolatrie and therefore a vow to the true God is true religion and worship which shall hereafter more appeare Fourthly It is a promise made willingly God loveth a cheerfull giver repelleth that which is done by constraint or vnwilingly A vow is as it were a private Law whereby a man bindeth himselfe and differeth in this from a general Law that a general Law bindeth a man whether he be willing or unwilling but so doeth not a vow therefore if made without the use of reason or through ignorance or fear it obliedgeth not Fifthly It must be of a thing acceptable to God That is of such a thing the doing thereof is better then the not doing of it If the thing vowed cannot serve for an good purpose it is but the sacrifice of fools If 〈◊〉 a thing evil as was that of these who vowed not to eat or drink till they had killed S. Paul Act. 23. 12. It maketh the vow abominable for beside the wickednes of intending or doing such a thing he that voweth it cōmitteth akynd of blasphemy in so far as by vowing it he confesseth that God is pleased with such an evil The matter therefore of a vow must be a thing that may be done acceptable to God but these things are of two sorts some are not necessare in particular to be done by such or such a person some againe are necessare Of both some doubt is made whether they bee a fit matter of vow Some Papists affirme that our Divines deny that a vow may be made of a thing not cōmanded or not necessar but this is a calumnie Our learned Divines acknowledge that ther at some things which if a man omitt he shal not sinne yet to do them were better then not to do them and consequently that a man may vow to do such a thing For example such or such a man should not sin not to give such a summe of money to the poo◠or pious uses yet if he would give it he should do better and may vow so to do The same may be said of Fasting or abstinence at such and such times That such things may be vowed is cleare from scripture which everie where almost speaketh of such vows Deut. 23. 21. 22. The Lord cōmands That if a man mak a vow be shal perform it but saith the Lord If thou forbeare to vow it shall not be sinne unto thee To give such or such a summe of money to the poor is a good work without a vow and pleasing to God being an act of charitie why then should it not be pleasing to God when a Vow is passed upon it That which our Divines condemn in such vows is That men ascrive Merite unto them account them works of supererogation and by making them rashly ensnare their own Consciences These and like abuses being removed they acknowledge that vows made of such things are hinderances of sinne nourishments of devotion and profitable exercises whereby the minde is confirmed in good and keeped
conveeneth as as it were the servants of God into their sacred stations exciteth inflameth so adorneth them that he changeth as it were men into Angels and earth into heaven Hee accommodateth himself to all sorts and all estates of men to the young to the old to them that are in joy to them that ar in sorrow to the righteous and to the sinner That he is as it wer a divine Harpe joyning as it were the soules of men together to sing the songs of God in a most sweet and melodious harmonie Such is the excellencie of this part of scripture which wee call the Psalmes Againe amongst the Psalmes I may justlie say That this whereof I have read a part hath a speciall stamp and degree of worth If you looke to the matter IT is no lesse then God his infinite and divine perfections which are declared and praised here throughout the whole Psalme If you looke to the manner of framing this song IT is most divine all is set down here so sweetlie so grauelie so powerfullie Hence albeit God be praised in many other psalmes yet the Tytle of this Psalme by way of excellencie is DAVID his praise or his psalme of praise Beside every verse beginneth with the letters of the Alphabet in order Of which kinde there are no more but seven in the whole book of the Psalmes the xxv the xxxiv the xxxvi the cxi the cxii cxix this cxLv which is the last of them The matter argumēt of this psalme as we said is the praise of God his perfections his infinite greatnes infinite power infinite mercy the splendor excellencie of his kingdom the righteousnes and holines which appeares in his ways works and lastly his wonderfull providence to all especiallie to Mankinde and most singularlie to his own people In the words that I have read he setteth down his purpose to praise God in a poeticall manner by converting his speech to God I will extoll thee my God O King c. There are two things chiefly considerable in the words First The Person whom he intendeth to praise and a short description of him containing the ground of all his praise namlie The King is God as he hath manifested himself by his NAME 2. The praise which he intendeth of him which is not simple praising but extolling and blessing every day continuallie for ever and ever Let us come first to the Person praised and to the grounds of his praise 1. He calleth him God which importeth That he hath in himself infinite perfection and so is worthie of all praise 2. Hee saieth O King which importeth his Authoritie over all creatures even over himself who was a king and over others For hee calleth him King absolutlie meaning the King of kings and Lord of lords Who ruleth all is ruled by none who doth whatsoever he will both in heaven and in earth And thus also he termeth him to signifie that he was to praise him for his Attributs and works belonging to him as King and Governour of all especially of his own people 3. He calleth him his God to signifie that he had interest in the great goodnesse of God and that he was to speak what he sayeth heere out of the sense of his goodnesse towards himself Lastly He mentioneth his NAME in the 2. vers Which containeth yet a further obliedgement to thankfulnesse and praise as wee shall see hereafter IT will not be needfull to speak of God as he is God King for that which concerneth him this way is set down at length in the Psalme herafter We shall content our self at this time to speak a little of this application which DAVID maketh when he saieth My God and of his NAME which he promiseth to blesse every day First Hee saieth My God God as hee is in himself God infinitlie perfect and King over all is most worthie to be extolled blessed and praised yet this praise will never flow from us so kyndlie and sweetly as it ought to do except we find him to be our God and to have an interest in him and communion with him as DAVID professeth here Thou art my God saieth David psal cxviii 28. and I will praise thee Thou art my God I will exalt thee It is the common doctrine of Romanists That a man can have no assurance of this that God is his God that he enjoyes his love favour but by deceivable conjectures and they oppose both our Divines and their own men who teach the contrar But if we had no other ground for this but conjectures to how weake a ground I beseech you should that praise joy confidence leane which DAVID professeth here in his own name and in the name of all the godly Suppone there bee infinite goodnesse and perfection in God as there is what sound or solid comfort can I have in God except I know him to be mine and that I have his favour the light of his countenance lifted up upon me Albeit David knew that his sinne was pardoned by the voice of Nathan yet had he not contentment till he heard God himself speake as it were unto him Restore unto me the joy of thy salvation and uphold me with thy free spirit Make me to beare the voice of joy and gladnes that the bones which thou hast broken may rejoyce O but say they We cannot know assuredly that God is ours and that wee have his favour unlesse wee assuredly know that those graces are in us which he requireth and this knowledge cannot be had without revelation I minde by Gods grace to speak at length of this when I come to the 16. verse of the eight chapter of the Epistle to the Romanes where it is said That the Spirit it self beareth witnesse with our spirit that wee are the children of God Now shortly I ask what are these graces required in us The chief are by the consent of all Faith hope and love As for Faith it may bee knowne for S. PAUL saieth Prove your selves whether yee bee in the faith 2. cor 13. 5. S. Augustine in his 13. book of the Trinitie 1. chap. saieth That hee who beleeveth knoweth by a most firme knowledge that he doeth beleeve as hee who beleeveth not knoweth that he doth not beleeve The reason is manifest Faith say our Adversaries is an Act of the understanding and a man hath certaintie of nothing more then of such acts Beside a true Christian is prepared to suffer any thing rather then to quite his faith it cannot be therefore but he is assured that he doth beleeve Lastly the prime schoolmen ancient recent grant this Thomas in the 1. of his 2 part 112. quaest and 5. art saieth That hee who hath science or saith knoweth that he hath it So Vasquez in his 201. dispute and diverse others The same also he granteth of Hope and if hee would deny it the scripture is cleare
where wee find the saints professing and avowing their hope in God most confidently But say they yet for all this wee are uncertain of our Love But consider I pray you that S. Peter being demanded by our Saviour concerning his love to him answereth most confidently Thou knowest that I love thee Thou that knowest all things knowest that I love thee So S. Augustine in his 8. book of the Trinitie 7. chap. saieth That wee more certainlie know the love that we carrie to our brother then our brother himself They answere to this That wee may know indeed certainly that there is in us a love and affection to God and our neighbour but yet say they we cannot know for what end and upon what motive wee love him and consequently whether our love be such as it ought to be But they should consider that the Apostle saieth 1. Cor. 2. â—1 That the spirit of a man knoweth the things of a man and that wee haue received the Spirit of God that we might know the things that are freely given to us of God Hence a most learned Romanist Vega in his 9. book of â—ustificat 39. chap. granteth That wee may know not only our own inward actions but also for what end and upon what motive they are exercised by us and consequently that we love God above all things and that wee are ready to suffer the losse of all things rather then to offend him and that wee have truly sorrowed for our bypast sinnes But to leave this let us mark here That it is not without great cause that DAVID intending to blesse exalt God mentioneth particularly this his assurance that God was his God that he had a particular interest in him This as we touched before is a most singular benefit from which many excellent fruits do spring For first hence floweth a boldnesse toward God a boldnesse to come in his presence and a confidence to be heard of him in our praiers If our heart condemne us not we haue confidence towards God 1. Iohn 3. 21. A son that is perswaded of his fathers love is bold to come to him and to present his sutes unto him when occasion serveth so wee being perswaded that God is our God and Father are confident to poure out our hearts in his bosome and to expect a gracious answere from him I have written unto you saieth S. Iohn 1. 5. 13. 14. 15. that ye may know that ye have eternall life And this is the confidence that we have in him that if we ask any thing according to his will he heareth us And we know that we have the petitions that we desired of him Where first wee have the knowledge of eternall life then confidence to be heard to have our petitions granted If wee have to do with a man of whom wee know not whether he loveth us or not we can have but small hope to obtain our sutes from him but if wee be assured that we have his favour wee are confident to obtaine our requests according to that degree of favour which we perswade our selves to enjoy so if we be perswaded that God is our God and Father we cannot doubt of obtaining from him that which is good If ye that are evill can give good things to your children how much more will your heavenly Father give his good Spirit and all good things to them that ask him He that gave to us his own Son when we did not pray to him how much more with him will he give to us all things which wee pray for Secondly This assurance that God is our God and that we are in his favour maketh us to go on cheerfully in the obedience of God It enlargeth our heart with comfort so that wee runne the way of Gods Commandements There is nothing that will make a good servant cheerfull in doing his Masters will so much as to know that himself and his service is well accepted so nothing more fit to stirre us up to alacritie in well doing then to know that our persons and works are acceptable to God This is a notable spurre to a good life Hee that hath this hope purgeth himself that he may be holy as God is holy saieth S. Iohn I have hope towards God of the resurrection of the just and unjust saieth S. PAUL Acts 24. 16. And herein do I exercise my self to have alwayes a conscience void of offence toward God and toward men Thirdly This assurance that God is ours and that we have his love breedeth to us peace that passeth understanding and joy unspeakable and glorious even amidst all our worldly troubles S. Paul having said Rom. 5. 1. being justified by faith wee have peace with God subjoyneth That we rejoyce in the hope of the glory of God and that wee rejoyce also in our tribulations For being at one with God the peace of God keepeth our mindes Philip. 4. 7. It guardeth and defendeth them as a wall or garrison so the word signifieth It guardeth I say not only our bodies or estats always but also our minds that we sink not through the weight of our afflictions nor fall away from our stedfastnesse by any crosses For he that is in this estate can reason thus Though my wealth and preferment be taken away though my friends have forsaken mee though want and troubles sease upon mee Yet Christ is mine God is mine heaven and the inheritance of the joyes of it is mine These outward troubles can do no more but batter without and at the most pull down the earthly house of this bodie but That building which is without hands in heaven they cannot reach unto These troubles may take away my outward joyes but that joy which is within which is in God even my God is beyond the power of Life or death of height or depth of principalities or powers of things present or things to come Rom. 8. 38. This comforted Iob in the midst of all his grievous sorrowes I know saieth he that my Redeemer liveth and that with mine eyes I shall see him This comforted the godly Hebrews chap. 10. 34. Yee took joyfullie the spoiling of your goods knowing in your selves that ye haue in heaven a better and an enduring substance Hence hope which is grounded upon this assurance is compared to an Anchor Heb. 6. 19. An Anchor holdeth the ship firme and stable that it be not driven hither and thither or overwhelmed although the sea bee stormie and tempestuous even so our hope setleth our soules in the midst of tribulations that wee bee not swallowed up thereby So it is compared to an helmet 11. Thess 5. 8. For as an helmet securing the head putteth courage in a Souldier to fight so hope securing us of the maine point our eternall safety giveth courage and confidence to us in all our troubles I come now to David his last expression of that which he intendeth to praise and blesse That is the
â—nd the essence of things distinguished from 〈◊〉 perfections and 〈◊〉 perfections distinguished one from another It is faâ— otherwayes in God what soever is dispersed here there in the creature is all joyned in him in a most perfect unitie and that without any limits or bounds as was said before Thus shortly yee have that which wee can conceive of this infinite Greatnesse of God whereby wee may easily understand that there is no end of it not any thing that can be compared to it All the creatures in respect of him are nothing Isai 40. 12. Hee meteth out the heaven with his span saieth the Prophet there Hee measureth the waters in the hollow of his hand be comprehendeth the dust of the earth in a measure weigheth the mountains in scales and the hils in a balance Behold the nations are 〈◊〉 the drop of a bucket and are counted as the small dust in the balance All nations are before him as nothing and are counted to himâ—lesse then nothing and vanitie If yee would compare the hudge Ocean with a small drop of water taken out of it yee would think there were a great distance betwixt them and yet far greater distance is there betwixt this great God and all the creatures that are or are possible That drop of water is of that same nature with the rest of the water of the Ocean but the perfections of the creatures are not of that kinde with that which is in God as we have showen That drop of water little as it is was a part of the Ocean but the perfections of the creatures ar no part of God 3. If many drops were added to that one drop it might at last equall the whole Ocean but adde whatsoever yeâ— can conceive to the goodnes to the power to the wisdom c. that is in the creatures they can never equall the Goodnesse or Wisdome or Power that is in God So his Greatnesse is infinitly high above all that is or can be without himself Secondly Hence followeth that which DAVID saieth here That him greatnesse is unsearchable or incomprehensible It is have no bound or ground how can it be searched out by the creature which is finite and bounded It is true God comprehendeth himself follie His Infinitnesse is to him in a manner finite His Vnderstanding is infinite and therefore equall to his divine Effence yea one and the same with it But no creaturesâ— man or angell can fully search into 〈◊〉 comprehend this â—reatnes of God If this could be wee should see him as perfectly as he can be seen nothing of him should be hid from us and all his greatnesse should be inclosed as it were within the compasse of our mindes which cannot be except our understanding and sight were infinite Hence by the way we may learne that we should not curiously pry into his nature decrees counsels which are unsearchable as himself is It becometh us to praise him that he hath revealed and manifested himself to us so far forth as he knoweth to be fit for his own glory and our salvation and so much the rather that he hath sent his own Son for this effect God hath no man seen at any time Ioh. 1. 18. but the only begotten son that is in the bosome of the Father he hath revealed him unto us We should be content with this and should labour to make a right use of this knowledge purging our hearts daylie that we may bee prepared for the blessed sight of his countenance with which there is fulnesse of joy This much of the Perfection of God Let us now come to the duties which wee ought to it DAVID expresseth this one That he should be greatly praised Great is the Lord saieth he and greatly to bee praised According to his greatnes so should his praise be His greatnes is infinite as we have showen and therefore he is worthie of infinite praise Hee deserveth to be praised not only for ever and ever but also with an infinite affection if it were possible to us It is true all that wee can do in this kinde is small For what can our little tongue contribute to the praising of the great God yet wee should labour to do what wee can to the uttermost Our endeavours to praise him should be without end and our continuance in his praises should be without end This is a part of service from which the blessed spirits of men and angels iâ— heaven are not exempted They praise him that sit upon the Thron and the lamb saying Blessing and glorie and power and honour and dominion be to him that sitteth upon the Throne and to the Lambe for ever Neither do they ever intermitt or end this exercise Blessed are they that dwell in thy house saieth DAVID they are still praising thee For the more full clearing of this dutie We are to consider That the due coÌ„sideration of the greatnesse of Gods excellency First inflameth our heart with sincere love of him and that love being kendled in our hearts filleth both our soules with joy and our mouthes with praise There ariseth from it joy in us when we look upon these inestimable perfections of the infinite Wisdome Power Joy and Blesse that are in God If thou assuredly knew that thy beloved son abounded in wealth honour and all happinesse it could not be but matter of exceeding joy unto thee so it cannot but fill thy soule with joy when thou considerest that thy God and Father hath within himself the infinite fulnesse of all good and blesse Secondly From this love springeth the praise of God When we see his perfections and love him that hath them wee cannot choise but praise and blesse him we cannot but desire his glory above all things being ready to imploy all the powers of our bodie and soule to the promoving of it Wee are not coÌ„tent to praise and honour him our selves but labour to draw all men with us to the same exercise As good Courtiours that serve a worthy Prince so praise his vertue and power as that they labour to draw others to the love and obedience of him Even so they that serve this great King aright endeavour to bring all others as much as lyeth in them to the knowledge of of his infinite Greatnesse Wisdome Power and Goodnesse c. to the love and reverence of him Neither labour they only by their words to do this but also by their deeds by obedience to him in their life and conversation according to that of our Saviour Let your light so shyne before men that all that see your good works may glorifie your Father which is in heaven This is the dutie of all and the practise of them that are good but alace how few such are there Wee are so farre for the greatest part from praising and honouring God and stirring up others thereunto that we both dishonour him our selves and provoke others to
This is his unchangeable Nature to render good to them that do good and evill to them that do evil Say unto the righteous it shal be well with him but wo to the wicked it shall ill with him Tribulation and anguish upon the soule of every one that doth evill c. When thy face was toward God his countenance shyned upon thee now thou hast turned thy back to him and what wonder that thou find not the beames of the light of his countenance since hee is unchangeable If thou would enjoy his face and favour as before turne to him againe and because of thy self thou cannot do it say to him with the PROPHET Turne thou me O Lord and I shall be turned heale thou me and I shall be healed I come now to the second perfection of God which the PROPHET here considereth in him IT is his Dominion or Kingdome implyed in this That he is the Lord and hath a Throne Hee meaneth that hee is the supreame Lord and that his Throne is exalted over all both these belong to him by way of excellencie There are many lords and kings but not as hee The greatest kings depend from him By me kings reigne saieth he Prov. 8. 13. Their power is his ordinance Rom. 13. and that is their chief dignitie that they ar his anointed He setteth the Crown upon their heads ps 21. It is he that hath called theÌ„ gods ps 82. 6. I have said Year gods And he hath their hearts in his hand as the rivers of waters and â—urneth them whither he will Prov. 21. Beside the dominion of other Kings even of the most free Monarchs dependeth in some sort from the subjects They stand in need both of their heart and of their hands and if they want these what can they do This is the defect of all earthly Dominion As the the servant standeth in neede of the Master so the Master standeth in neede of the servant and hath a kinde of dependance from him as August observeth upon the 69 psal Thy servant standeth in neede of thy bread and thou standest in neede of his travels but it is not so with God he dependeth from none for he standeth in neede of none O my soule thou hast said unto the Lord thou art my God my goodnesse extendeth not to thee Secondly This Dominion of God as it is supreame and independent so it is universall Other kings are called so with a limitation as the kings of France or Spayne or of some other particular Countrey but God is absolutlie the LORD and absolutlie the KING If thou ascend to heaven it is his Throne If thou look to the earth it is his Footstoole If thou looke to hell it is his Goale or his Prison All the creatures are his servants even the unreasonable and senslesse creatures the fire the haile the yâ—e the snow the winds and tempests they all obey his Will and do his Commandements and no wonder they are all his the Day is his and the Night is his Hee made the Light and hee made the darknesse hee createth peace and he raiseth warre and in a word Hee made and createth all things by the Word of his Power which none can â—â—sist and therefore the very Angels in heaven adore his Majestie and the wicked spirits in hell tremble at his power His dominion reacheth as to all things so to all that is in them our dominion goeth no further then the superfice as it were of things And we have rather the use of things then the dominion but the dominion of God reacheth to their verie substance which he hath made can preserve or destroy as he will What say I of the things that are even the things that are not are only possible are subject unto him He calleth the things that are not as if they were If he should call and but speak the word they should come forth out of that darknes of nothing wherein they lurke Thus he is the supreame and the true Lord and the King before whom the glorie and Majestie of all earthly kings is but vilenes they depend from him and others as we said he depends from none they haue some subjects and riches he hath all They so rejoice in their crowne the glorie of it that still they haue their own sollicitudes and fears and therefore some haue laid down their crownes but he reigneth in all tranquillitie securitie and peace Thus yee haue shortly his Dominion and Kingdome Now let us see how the consideration of it serveth for the use of the PROPHET may serve for ours First The coÌ„sideration of this most perfect Dominion of God is a most notable comfort against the temptations that are raised in our mindes in the time of trouble and adversity when we think that God hath forsaken us hath left us as a prey to our enemies to be swallowed up by them If thou be tempted by this consider first that thou are the special as it wer the domestick servant of this King albeit all the subjects of a king be his servants and that which they have his in some sort yet he hath some speciall servants that are nearer to him and more particularlie regarded He hath particular houses and possessions and jewels and treasures of his own so it is with God They that feare him are his particular servants they are his House wherein he walketh they are his Vineyard which he hath planted and which he manureth they are his Jewels and his Peculiar Treasure as he calleth them himself so it cannot be but they are deare to him Secondly Consider that he is such a King as is both willing and able to maintaine his own Yee know that it is said in the end of the Lords praier thine is the kingdome and the power and the glorie As the kingdome is his so glorie is his whereof he is jealous aboue all things and as the glorie is his so power is his he is able to vindicate his glorie and to maintaine his servants against all that dare injure them Earthly kings somtimes forsake their servants for want of power but the power of this King is omnipotent able to secure all his friends and to subdue al his enemies If God be with us who can be against us saith the holy Apostle Although the kings of the earth would take counsell and princes would gather themselves together yet he that sitteth in heaven but laugheth at them and hath them in derision He can break them with a rod of iron and dash them in pieces like a potters vessel His rod is the rod of strength he rules in the midst of his enemies and stricketh through kings in the day of his wrath Psalm 110. So then if we believe that we have such a Lord and such a king why do we fear for the terrours troubles of this world Hear what DAVID saith Psalm 99. The Lord reigneth let the people
the Servant of GOD. There is also a kinde of violence inferred to our sinful corruption for so great is the Power of GOD given to us by his Grace that violently as it were we break the bands whereby our naturall corruptions hath hitherto tyed us The Kingdome of heaven sayeth our Saviour suffereth violence and the violent entereth by force Thus we see our effectuall calling is not without cause called a drawing of us by the Father who of his infinite Goodnâ—s by his almighty Power worketh so on our hearts that of unwilling he maketh us to be willing to go to Christ to run after him This doctrine serveth first to teach us al humility If thou have any good thou may perceive from this which hath been said that it is not of thy self but from God O man who hath discerned thee what hast thou but that which thou hast received and of thou hast received it why â—oustest thou as if thou hadest not received it No honour herein is due to us but all the glory belongeth to him From whom every good gift and every perfect giving descendeth Againe if as yet thou have nothing which is truly good blame not God but thy self through whose default it is that thou art not drawn by him No man indeed can come to him except he be drawn but if any man be not drawn this is to be imputed to his own wickednes As GOD draweth none but out of his free Mercy so he leaveth none but out of his uncontrollable justice Humble therfore thy self and acknowledge as the truth is that thou hast not used the means a right which he hath given thee but on the contrary hath abused his manifold Blessings Lastly This serveth also to work in us humility while we consider the different dealing of God towards diverse persons of whom some are drawn and some are not drawn by him Go not to inquire curiously why this man is drawn and that man is not drawn although it may be that he that is drawn is no lesse if not more unworthy then he who is not drawn If thou search into this it is presumption humility contenteth it self with this that if any be not drawn it is through their own fault if any be drawn it is of the bounty of God who may do with his own what he will Humility maketh us cover our faces with the Seraphims to adore this great mysterie to cry out with them Holy holy holy is the LORD GOD of Hosts Holy is be in all his wayes Holy is he both when he draweth and when he draweth not when he calleth men to him and when he rejecteth them It maketh us to cry out with S. PAUL O the deepe of the riches both of the Wisdome and Knowledge of GOD. how unsearchable are his judgements and his Wayes are past finding one Secondly The consideration of this doctrine should stirre us up to earnest incalling on God for his Grace at all times Inquire not sayeth holy AUGUSTINE upon this place Why GOD draweth this man and why he draweth not that man but understand receive this counsell if thou thy self be not drawn pray to God that thou may be drawn Are we not yet converted we should carefully use the means especially of prayer that we may be converted And suppose we be coÌ„verted yet should we still cal on God that he would yet draw us more that we may run after him We should say with David Thou hast been mine help leave me not neither forsake me O God of my salvation Thirdly This should stirre us up to be carefull obediently to answer the Calling of God that we through our default deprive not our selves of his saving Draught Remember he that calleth thee is infinitly Excellent and most Worthy whom thou shouldest hearken unto He hath no need of thee but thou standest in great need of Him and without him cannot be but miserable To him thou art infinitely bound he is the Creator and thou the creature he the LORD and thou the servant he the Redâ—â—â—â—r and thou the captive 2. Consider that thou art most unworthy to be called by him but most worthy to perish in thine own sinnâ—s 3. That from which hee calleth thee 〈◊〉 sinne the greatest of evils and death the wages of sinne 4. That which he calleth thee unto is perfect Happines He calleth thee to life even the life of Grace he calleth thee to Peace even to that peace that passeth understanding he calleth thee to the Gifts Joy of his Spirit yea to the participation of his blessed Spirit himself He calleth thee to the great banquet wherein thou art to receive not earthly food but the bread of life which came down to give life to the world And will thou not hearken unto him wofull miserable shal thy estate be when some refused to come to the feast of the great King Luk. 14. He vaxed angry said they should never taste of his banquet If Wisdom call we answer not if she stretch out her hands and we regard not Prov. 1. 24. She also will laugh at our destruction and mock when our feare cometh we shall call but she shall not answer we shall seek her early but shall not find her The Lord make us wise that we may consider this aright and that for the Merits of Christ Iesus to whom with the Father c. THE SECOND SERMON Upon the VI Chapter of S. JOHN Vers 44. 〈…〉 And I will raise him up at the Last day Vers 45. It is written in the prophets And they shall be all taught of GOD. Every man therefore that hath heard and hath learned of the Father cometh unto meeâ— YEe have already heard the instruction given by the LORD unto the murmuring Jews namely That none can come to him except he be drawn by his Father who sent him In the words now read he showeth first the happy estate of them who are drawn by the Father and come unto him confirming withall his former discourse where at they murmured 2. He proveth the necessity of that drawing before mentioned and more fully explaineâ—h it It is written in the prophets Thy shall be all taught of God And I will raise him up at the last day These words are added here by our LORD first to preveene the misinterpretation of his former words wherein he said that men cannot come to him except they be drawn by the Father Some might have thought because of this that he was inferiour to the Father therefore he saieth That he shall raise him up at the last day which importeth no lesse power then that is whereby men are drawn by the Father 2. These words ar added to confirme that which he said before namely That he is the bread of life and came down from heaven To confirme this I say especially in the minds of beleevers For if he raise up men at the last day undoubtedly he
for ought I know hath had so great peace and prosperity joyned with the profession of it The second thing which I would have you to observe is that albeit the outward means are much to be esteemed yet we are to depend chiefly upon the Instruction of GOD. He is the chief Master and in respect of him none is worthy of that name call no man your master sayeth our Saviour upon earth First there is no master which hath such Wisdome and Knowledge GOD is essentially and of himself Wise He hath not had nor could not have any Teacher Counseller or Book of which he might learne His Wisdome is of himself and in himself he seeth all things that are to be done Therefore his Knowledge is unbounded and He is only Wise as the Apostle calleth him All others of themselves are ignorant their knowledge is from him hath narrow limites and hath much errour and ignorance joyned with it Whence often the doctrine of others is pernicious to them that learne of them but that which GOD teacheth is alwayes true and saving and such as may leade us to deliverance from the greatest evils and to the obtaining of our soveraigne good Secondly As God infinitely excelleth others in Wisdome so in his Ability of communicating it Put the case the knowledge of a man were never so great yet can he not make others learned except they have ingine and take paines but our heavenly Master is able to make the most rude to learne every truth that he pleaseth He is absolute LORD of our spirits and can speak in them what he pleaseth Again suppose we understand the truth yet it may be we are not moved not can be moved by the doctrine of our Master to love it but God is able to make us love what we know without force constraint yea with exceeding joy delight In a word the knowledge which we have by man iâ— dry and puffed up but that which is from God doth satiate the SOUL knowledge obtained by man reacheth to the understanding but that which is by God reacheth to the affections also That is â—peculative this is practicall effectuall That is as it were a shyning light this both shineth burneth That maketh learned but this markeâ— SAINTS It is the knowledge of salvation or the saving knowledge 〈◊〉 1. 97. And therefore should be chiefly desired Thirdly Observe that he 〈◊〉 hearing to the SOUL every one that heareth and learneth of the Father As the body hath five senses whereby it perceiveth things profitable and pleasant so the soul hath actions answerable to these senses whereby it perceiveth the things that are spirituall in scripture are called by the name of SENSES seeing hearing smelling c. We hear God inwardly when we receive his Inspirations which are words as it were whereby he speaketh inwardly to our heart This is that hearing without which the outward availeth nothing It is the Voice of God as we said that changeth the heart which softeneth the hard heart and maketh it to melt which inflameth the cold heart maketh it to burne as we reade of the two disciples going to Emaus which pacifieth the troubled heart and secleth it in tranquillity Thus God speakes somtimes to SINNERS He maketh them to hear a voice as it were behinde them saying this is the good way walk in it and yee shall find rest unto your soules but most commonly this way he speaketh to the Godly instructing comforting and exhorting them to a continuall progresse in piety 2. There is a spirituall sight while as God infuseth a clear light in our minds whereby with Moses We see him that is invisible apprehending divine mysteries more firmely clearly then we did before and in such a manner as is fit to raise up love desire and joy in our hearts for this fight the holy Apostle did pray Ephes 1. 17. 18. When he desired That GOD would give them the spirit of Wisdome and revelation in the knowledge of him that the eyes of their minde being enlightned they might see what was the hope of his Calling and the riches of the glory of his Inheritance in the saints So there is a spirituall SMELL Christ is anoynted with the oyle of gladnes above his fellowes His name is as oyntmenâ— poured forth The good oyntments of his divine Perfections and heavenly vertues send forth so sweet a savour as maketh the Spouse in the Gant to say Draw us and we will run after thee This the soul perceiveth by a spirituall kinde of smell and the feeling of it raiseth up most ardent desires and stirreth up to most earnest endevours of the things that are heavenly Like wise the soul hath a spirituall taste There is an unspeakable Sweetnet in GOD in his divine Mysteries and Obedience which may be tasted by the soul of a spirituall man O taste and see how sweet the LORD is sayeth David as if he would say If yee taste yee will know the sweetnes of his Goodnes Mercy Liberality and Power So we may say of every divine mystery Taste and see how sweet it is and of every vertue Taste see how sweet is obedience patience humility chastiry charity c. Lastly There is also a spirituall touch Hence the devote soule Cant. 2. 6. sayeth His left hand is under mine head and his right hand doeth embrace me and againe I have found him whom my soul loved I held him and would not let him go But why do I insist so much upon this first To shew the admirable Goodnes of GOD who vouchsafeth so many wayes to communicate himself to us and maketh us so many wayes able to receive him All this proceedeth meerly froÌ„ his infinite Goodnes There should be no losse to him although we should never SER his Beauty HEART his Voice SMELL the sweet Savour of his Precious Oyntments TASTE his Sweetnes or EMBRACE him in the armes of our love this should nothing impaire his Felicity which from eternity he perfectly enjoyed and might unto all eternity enjoy without our injoying of him but all this proceedeth from his admirable Goodnes which delighteth to commucat it self to his unworthy creatures Secondly I have insisted upon this at this time to move you to stirre up all the powers and faculties of your fouls to receive him who offereth himself at this time most abundantly to bee participated by us first Christ offereth himself to be seen by us in these sacred mysteries both as GOD and man Here we may see him by the eye of faith as GOD not simply as GOD but as GOD made man and as made a man of sorrowes for us and as made the bread of life unto us What a wonderfull sight is this how can the Angels of heaven but admire to see the only begotten Son of God who is in the bosome of the Father The brightnes of his Glory and the expresse Image of his person eternall and
omnipotent as the Father is Infinite in Majesty Wisdom Goodnesse Power c. How can they I say but admire to see him demitt himself so farre for us and to us As man also he offereth himself to be seen by us spiritually Here we may see him and should look upon him as he suffered and was crucified for us Here thou may see his Head crowned with thornes which should have been and now is crowned with Glory His Face spitted on and busseteâ—â— which should have shined and doeth shine with the beams of heavenly Light His Hands and Feet pierced and in a word all wounded for our transgressions and bruised for our iniquities and now giving his Body that was broken and his Blood that was shed as the food of our souls unto eternall life O what a wonderfull and sweet sight is this what reverence and humility what love and thanksgiving should it raise up in us Dost thou see what thou receivest in these sacred mysteries and from whom and wilt thou who art but dust and ashes refuse to humble thy self in body and in soul or can thou consider his infinite Love to thee which made him to give himself for thee when thou was his enamie to exchange as it wer the Throne of his Glory with the ignominy of the crosse canst thou I say consider this and not be inflamed with love and breake out in thanksgiving Secondly He speaketh to us in these sacred mysteries most sweet and comfortable words which we should heare and answer unto He sayeth I am the bread of life c. that we may answer LORD evermore give us this bread He sayeth I am the water of life that we may answer LORD give us of this water that we thrist not againe He sayth This is my Body which is broken for you This is my Blood which was shed for you he that eateth my flesh and drinketh my Blood dwelleth in me and I in him that we may answer Whence is it that our LORD cometh to us O LORD we are unworthy that thou should enter under the rooffe of our unclean souls but let it be unto thy servants according to thy word Here he reacheth us as it were from his crosse all the precepts of divine vertue He sayeth Learne of me for I am meek and lowly in heart I humbled my self and became obedient to the death of the crosse when I was stricken I revenged not I gave my life for mine enemies I prayed for them in my greatest distres I cleaved most firmly unto God thus he speaketh unto us and we should devotly answer him But the time is spent and therefore I forbeare to proceed further The LORD imprint these things in our hearts that for the merits of Christ to whom c. A SERMON UPON the II. of the CORINTH chap. VII Vers 10. For godly sorrow worketh repentance to salvatiâ—â— not to be repented of but the sorrow of the world worketh death THe holy Apostle in the former words speaketh of the effect of his former Epistle unto the Corinthians wherein he had rebuked them for not censuring the incestuous person that was among them of whom ye may reade in the 5. chap. of that â—repist This his reprooffe of them had grieved them made them sorrowful but he tels them that if it could have been he wished not their sorrow If it might have stood with their wel-being he would have been glad that thy had not been sorrowfull at all Yet in the mean time he declareth that this their sorrow which his epistle had wrought in them was matter of joy unto him not for that they were grieved but because they had sorrowed in a Godly manner and that unto repentance unto the Glory of God and good of their own souls He confirmeth this particularly by the generall doctrinâ— of the fruit of Godly Sorrow in the place that I have read For Godly Sorrow sayeth he worketh repentance c. Here he commendeth Godly Sorrow of which nature that was which his epistle wrought in the Corinthians first The very name he giveth it containeth an argument of commendation for the Sorrow which he speaketh of is a Godly Sorrow or a Sorrow according to GOD. 2. He commendeth it from the fruit of it it is such a Sorrow as worketh repentance even a repentance that is never to be repented of because it is unto salvation 3. He commendeth it by opposing the contrary Sorrow namly the Sorrow of this world which worketh death That we may proceed the more clearly we shall beginne at this last point The Sorrow of this world sayeth he worketh death He opposeth as yee see two kinds of Sorrowes the one to the other the Sorrow which is according to God and the sorrow of this world The sorrow of the good Corinthians had this good in it that it was not a sorrow of this world which is no matter of joy for it worketh death All sorrow presupposeth love for no man sorroweth but for the losse or want of that which he loveth therefore where this worldly sorrow is there is also a love of this world Such is the sorrow that men have for the losse of worldly things wealth honours delights or friends If their heart and love be set upon these things they foolishly and without the feare of God rejoyce in them when they have them and being drunke with that transitory happines they seek for no more On the contraâ—y when they losse or want them their hearts are cast down and they are pressed down with Sorrow inordinatly Such a Sorrow the Apostle recommendeth not nay he dehorteth from it for it worketh death This Sorrow can do no good When a man hath lost his riches if he sorrow for that this sorrow will not restore his wealth to him againe If a man hath lost his honour the sorrow which hee hath for that will not recover it againe If hee hath lost his friends or children should he mourne never so much for them his sorrow will not bring them to life againe So this sorrow can do no good yea on the contrary it doth great harme it worketh death It maketh the way to bodily death especially when it is inordinate The heavines of the spirit dryeth up the bones saieth SOLOMON Proverb 17. 22. Sorrow hath killed many and there is no profite in it saieth the WISE-MAN Ecclestast Chap. 30. 23. And which is worst of all this sorrow leadeth to eternall death For God is offended with it it stirreth up a man to do many things wherat God is offended and maketh a man guilty of eternal death so this sorrow is no matter of joy but the sorrow that was in the Corinthians and which ought to be in us all was of another kinde It was a Godly sorrow or a sorrow according to God For better understanding of this Consider first That this sorrow which is according to God is such a sorrow as a man