praise of him that made him styling the fabrick of mans body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the handy-work of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserved by God For the Body is the Soul's Castle the mouth the entrance the Lipps a double leav'd door the Teeth a portcullis and Ivory gate the Tongue the porter trenchman and Soul's Oratour the Head an eminent Tower where four senses externall Seeing Hearing Smelling Tasting three senses internall Common sense Fantasie Memory keep so many scout-watches The Brain the Armorie and Treasury fenced about with hair skin bone the pia Mater or golden Eure the Neck a Wheel to turn this Turret to every point in the Compasse The Tongue Teeth and Palate musicall Instruments for modulation of the voice the Chordae or silver cords stretched through the body the Liver is the Well the Pores the Conduits the Veines the Pitchers of blood the Heart is the Cistern and Fountain of Life the Systole and Diastole moves gales of winde to free from putrefaction For this cause Man is called a Microcosme or little World in that he resembles the greater World The Liver resembles the Ocean the Veines the lesser Rivers the Breath the Aire the naturall Heat the warmth of the Aire the radicall Moysture the fatnesse of the Earth the Hairs of our head the Grasse of the earth Knowledge Light our Eyes the Sun and Moon our Beauty of Youth the Flowers of the Spring the Thoughts of our Minds Motions of Angells our four Complexions resemble the four Elements seven Ages seven Planets Thus was Man created a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing All till that by usurping All he lost All. Neither was this Beauty solely the Bodies but the Soul in beauty far surpassed the Body as far as the Soul is more active than the Body The Understanding clear without ignorance the Will holy without disobedience the Affections calme without distemperance Thoughts undistracted Heart untempted Conscience unwounded The wonderfull union of them both more wonderfull than both Earth and Heaven were espoused a Body from Earth a Soul from Heaven were united that nothing but Death could part nor Death neither if bodily concupiscence with Martha had not made choise of the worser part Knowledge of sicknesse and sorrowes was unknown No Paracelsus distracted about Extractions It would have been the Physitians Disease that there was no Disease the Grave's Death that there was no Death Envie 's Griefe that there was no Envy What Man was in Rule and Dominion after the Creation Emperour of the whole Earth Admirall of the whole Sea Heir of Eden peerlesse Peer of Paradise that with the Grand Sultan he might have insulted styling himselfe Ruler of the World and Shadow of God With the Pope have worn a triple Crown trampling upon Hell triumphing upon Earth trusting For Heaven All Creatures seeing the splendour of Majesty and God's Image resplendent in this new created Magistrate with reverence pointed at him with an Ecce Adam lo Adam The Stars that lately created were gazed upon as the world's wonder wonder at this new created Star with an Ecce Adam The Angells those ministring Spirits Heb. 1. 14. behold him to whom they must minister with an Ecce Adam God who after the Fall came with an Ecce exprobrandi or upbraiding comes now with an Ecce demonstrandi or declaring to all Creatures Ecce Adam lo this is Adam whom ye must all serve this Adam Lord of all was Man Lord what is Man Thus we have done with the first what what Man was in his Creation We come to the second what what man is in his Degeneration where we must distinguish of a three-fold what what degenerate Man is in his life what in his death what after death The Degenerate in life what in his Body what in his Soul In his Body the length of his time the strength of his time What Man is in the length of his time His life is a Mask his Prologue is acted in secret within the Curtains of the Womb the Protasis in his Birth and Cradle the Epitasis in his checker'd mirth and sorrow Death is the Catastrophe the Grave his Wardrobe His time is a gliding Shuttle a riding Post a flying Cloud a spying Eagle a floating Ship a fading Flower The Shuttle is through the Post is gone the Cloud dissolves the Eagle vanishes the Ship is out of ken the Flower fades His length is but a Span his strength Grasse his beauty but a Venice-Glasse a China's Dish his thoughts Dreams his body a Shadow his flesh but a Vapour his glory but a Taper which begins as a Bubble continues as a Blaze ends with a Blast Lord what is man Thus what Man his Body is in length of time the second what in strength of time what in his Infancy what in his Youth what in his Manage what in his Old age in all these Natures ridle unfolding Sphinx his ridle In his Infancy an Image hath hands and cannot handle right tongue and cannot speak feet and cannot go a soul and cannot understand an unreasonable Brute in the shape of reasonable Man conceived in lust imbrued in blood brought forth in sorrow with throbs and throws His Youth an untamed Tiger unsetled Quicksilver a Camelion of every colour a Polypus of every shape an Ape in all imitations beginning to swell with Pride boyl with Revenge burn with Lust gaspe for Honour gape for Riches Manhood is a Monster composed of many miseries a Sea of sorrowes a World of warrs where all fears affright him The Sea is full of Pirats the Land of Robbers Wealth is envied Poverty is contemned Wit distrusted Simplicity derided Religion suspected Vice advanced and Virtue disgraced Old age is a Creple blinde as Appius blear-eyed as Leah lame as Mephibosheth bald in the head wrinkled in the face rotten in the teeth stinking in the breath teasty with choller withered with drinesse overwhelmed with sicknesse bowed together with weaknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking upon the earth which must be his grave till he lie down in the grave gasping for breath begins with crying continues with sighing and ends with a groan Lord what is man Thus is every Age of life a Stage of strife that well may we sing with Ausonius a Turtle-like Song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Time is a troublesome Tide no place or condition is secure in the world Fear of Enemies affright Suits in Law vex wrongs of Neighbours oppresse care for Wife and Children consume The house is full of cares the Field is full of toyl the Country of rudenesse the City of factions the Court of envy the Church of Sects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What course of life then shall a man take when every life is a curse What Art shall he study when he is the dolefull subject of every Art and studying it studies his own misery What does Grammer teach him but to speak the language of his owne confusion The first part whereof containes the
God was angry at the Angells and they fell down into the lowest pit he was angry at Adam and he was throwne out of Paradise he was angry at the old World and they were drowned in the Flood angry at Sodome and Gomorrah and they were burned with fire and brimstone angry at Pharaoh and he was buried in the waves angry at Dathan and Abiram and they were swallowed quick to hell he was angry at Senacherib and the Angell slew a hundred fourscore and five thousand of his Army in one night he was angry at the Jewes and rased their â—â—ie to the ground and scattered them as vagabonds over the face of the whole earth angry at all reprobates and will cast them out of his presence for ever Thus you see we range over the Scriptures yet not out of the narrow bounds of the Text as lines from the circumference meet in one centre and spoaks of a wheel in one axeltree poynts all at Gods anger for what Man what Angell can stand in his sight when once he is angry All the reason we will give of this Doctrine shall be the infinite disproportion betwixt God and Man when there is not a creature to a creature weakness to weaknesse but a finite must encounter with an infinite power weaknesse must fight with strength man with God how can there be any standing First of Gods power Secondly of mans weaknesse He that made all things of nothing can if he please return all things to nothing the Heavens will passe away at his anger as a smoak the Hills melt the Earth tremble the raging Sea is dryed up and all creatures couch before him like Lambs Thus God can do without means what he pleases and when he pleases command what means to be rods of his wrath he will he can send upon their bodies consumptions feavours extream burnings botch of Aegypt scab itch and pestilence make the Heaven over our heads like brasse the Earth like iron rain down powder and dust smite the corn with mildew and blasting send famine and sword strike our soules with blindnesse madnesse and astonishment of heart Now what is man that he should stand against all these a flower that 's cut down a shadow that continues not a cloud that 's consumed a dream that vanishes a shepheard 's tent that is removed a smoak that is scattered with the Sun-beams and at the best but the untimely fruit of a woman that afore we be in life we are in the midst of death Thus the Reasons the Uses follow First of Information Ob. The Angell of the Lord met Moses in the way and would have slain him yet he escaped The Angell met Balaam in the way when he was angry yet he lived Ans I answer the Lord dealt with them as a Nurse that holds the finger of a child to the fire not that the fire may burn it but that it may learn to dread the fire God seemed to be angry with them not that he might overthrow them but that they might learn to flie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wrath to come Ob. Secondly the wicked upon whom God threatens to poure down all the plagues written in the Law stand highest in view and strongest upon their guard Ans I answer if they stand the highest it 's but as Prisoners at the Bar hold up their hand that all may see their arraignment If strongest upon their guard but like Malefactours nailed to the Pillory that they cannot move Ob. But the damned spirits and reprobates in Hell endure the anger of God not for a day but for ever Ans I answer they endure it so as they are still fainting live so as they are still dying stand so as they are everlastingly falling like wheeles are carried about in a circle of Gods vengeance as one wave of his wrath beats them down another raises them up again God could with one blast of his fury consume them to nothing but he deales with them as the Turks with their Gally-slaves adjudges them to perpetuall slavery The second Use may let us see that no strength no riches no wisdome no nation no army no city can continue long when once they have angered God If strength then Goliah Sehon Og the King of Bashan might have boasted if riches the rich Glutton and the Fool in the Gospell might have sung on their Requieme if wisdome Solomon had been secure if Kingdoms the Jewes and the three Monarchies had still flourished if Armies Senacherib's had not been defeated if Cities Jerusalem Tyre Sidon and Niniveh had still stood This is it that made Solomon say Prov. 21. 30. There is no wisdome no understanding no counsell against the Lord. This made Jeremie say Jer. 9. 23. Let not the wise man glory in his wisdome neither let the mighty man glory in his might let not the rich man glory in his riches This made David say Psal 2. 12. If his wrath is kindled tantillum but a little quantillum how little O blessed Saint that he knows not But after a long extasie or trance breaks off his Aposiopesis with this Epiphonema Blessed are all they that put their trust in him We may learn also from hence that all earthly comforts are but crosses all worldly blessings are but cursings when Gods anger once begins to flame God was angry at Eli and his own children burst his heart angry at David and his beloved Absolom conspires against him angry at Senacherib and his own sons imbrue their hands in his blood he was angry at Solomon and his wisdome was but vexation of spirit all his riches and honour but vanity of vanities his Wives Children Horses Chariots and all his worldly pleasures like buckets of Oyle thrown into the flame increases the burning he was angry at Judas and all things work together for his sorrow that he had been Christs Disciple wounds him that he had preached the Gospell wounds him that he had wrought miracles wounds and galls his soul Thirdly observe that all other wounds they are but ripples all other flames they are but sparkles in comparison of Gods anger diseases of the body Gout Stone Strangury bloody Flux may be cured Plague Pestilence Dearth Famine may be abated Punishments of the body Rods Swords Racks Wheeles Flames Strapadoes may be endured I ones Estate poverty nakednesse imprisonment In ones name slanders reproaches defamations false witnesses In the Common-wealth captivity overthrow utter desolation in some sense may be undergone But before Gods anger who can stand This breaks the leggs looses the joynts consumes the marrow burns up the spirits dries the moysture wounds the heart deads the soul and murders the conscience In this Epilepsie all parts fail at once till God be pacified in that Apoplexie they lie for ever whom God in his anger leaves The third Use may serve to reprove three sorts of men First those blasphemous Rabsheca's whose words works lives shew they defie Gods anger like the Cyclopes in Homer
which are two the one young Samuel revealing who by this occasion received primam tonsuram his first unction to prophecy the other is old Eli who like Sexagenarius de ponte as his bodily so his spirituall eyes grew dim for 1 Sam. 3. 1. The word of the Lord was pretious in those daies there was no open vision Secondly we have the thing revealed which is either the sin or the punishment of sin sin either the father Eli's for not correcting and chastising his sons or the sin of his sons Hophni and Phinehas who being Priests of the Lord 1 Sam. 2. 12. were sons of Beliall knew not the Lord by their rapine made men abhor the daily sacrifice 17. lay with the women that assembled at the dore of the Tabernacle of the Congregation 22. The punishment of sin either threatned first by a man of God not otherwise named 1 Sam. 2. 27. secondly by Samuel himselfe that the Lord would cut off the whole family of Eli from the priesthood and that the iniquity of his house should not be purged with sacrifice nor offering for ever 1 Sam. 3. 14. Or executed in the fourth Chapter for thirty thousand of the Israelites were put to the sword the whole Camp scattered Hophni and Phinehas the Priests slain the Ark of God taken captive by the Philistims the Wife of Phinehas hearing of it fell into the pangs of childbirth and was delivered of a Son calling his name Ichobod the glory is departed from Israel and so expired and at the relation of the messenger Eli being ninty eight years old fell back from his chair and brake his neck Thus the whole Family was dysastered rarò antecedentem scelestum deseruit pede poena claudo Seneca Punishment and shame like a blood-hound alwaies pursues sin at the heeles the Ark was taken the Army routed the Priests slain Phinehas his Wife perished in the after-pangs Eli brake his neck Hence observe that sin is the deserving cause procuring the ruine and calamity of Church and State Cities and Families Sin it is that infects our purest aire that damps our richest mines that poysons our sweetest dainties that laies thornes in our softest beds of down that undermines Palaces pulls down Crowns shakes Thrones and ruinates Kingdomes that sets all mortall Wights at opposition heat against cold cold against heat winter and summer light and darknesse moysture and drought in arms one against another That the whole world is become a boyling furnace of contradictions where man is the mettall the body is the drosse which must first be burned by the refining fire of death before the soul can become pure gold fit for the heavenly Sanctuary For the proof of this hear Jeremie's lamentation Lam. 3. 39. Wherefore is the living man sorrowfull Heaven and earth answers his Interrogatory with a soul 's sad Eccho Man suffereth for his sins Come on further and see all Creatures Angells Men Beasts Plants Elements Heavens in sorrowes discord sighing out the sad Epitaphium of mans mortality 42. We have sinned and rebelled therefore thou hast not spared thou hast covered us with wrath and persecuted us thou hast slain and not spared Rom. 6. 23. The wages of sin is death As tooth for tooth eye for eye hand for hand one talent for another so death is a deserved reward for sin death first seizing upon the body while we live by the canker of corruption and mortality bringing at the length death of the body by dissolution and all this hatched and brooded under the Cocatrice sin Come on and travail with St. Paul to Corinth 1 Cor. 11. 3. For this cause saies he many are weak amongst you and sick and many sleep For this cause that is for the poyson of sin the canker of corruption in generall for spilling of our Saviour's blood piercing his side nailing his feet unworthy receiving of the holy Sacrament in particular Are sick that is feavours boyle you consumptions waste you plague and pestilence devour you And many sleep sleep in an everlasting Lethargy and apoplexie of death never to be awaked before the last doom Many that Biers are become restlesse Peripateticks the Spade and Mattock tyred the Sextons still digging the Graves still gaping passing-Bells without any stop or period confounding the language one of another the Church-yards more peopled then the Theaters Mista senum ac juvenum densantur funera no sex nor age nor young nor old are spared but are made a subject for death to read mortalitie's lecture upon This made David complain that his bones waxed old and that his moysture was turned into the drought of summer Psal 32. made him houle and cry that his daies were consumed like smoak his bones were burned as hearth withered like grasse he was become like a Pelican in the wildernesse or a sparrow on the house top Ps 102. This made Job complain that his griefe was heavier then the sand of the sea that the arrowes of the Almighty were within him that the poyson had drunk up his spirit the terrours of God had set themselves in array against him Job 6. This makes all Mankinde rot as a Pomgranate shiver as a Potsheard splinter as a Venice Glasse corrupt as a standing Pool and vanish into ashes like Sodom's Apples And the reason of all this is because the justice of God requires it sin is daily in the view of his all-piercing eye sends up cries aloud into his holy ear piercing through the clouds for revenge importuning his vindicative hand to whet his glittering sword to feather his arrowes to make sharp the point of his spear to wash his footsteps in blood And then shall not he that hath called his footstool the Earth and his throne the Heavens to witnesse and hath sworn by himselfe the greatest that sin shall not passe without revenge shall not he be just Besides this consider all Creatures as daily Oratours that miserably complaining put up their petitions to him The higher House the suburbs of Heaven sits drooping the Sun is turned into blood and eclipsed the Stars unsnuffed burn dim within the socket of their sphears their naturall force abated their influence impaired all waxes old as does a garment and saies that sin is the cause The aire is stifled with the poysoned breath of meteors and insteed of comforting the inhabitants of the earth is become a stage of prodigies and terrours flying Dragons amaze blazing Stars as Beacons of astonishment affright Thunder with her loud Canon-shot makes roaring the impetuous fury of the Bolts brings death the Clouds in time of need are barren in time of harvest intoxicate the earth with deluges no dew sometimes but mildew no light but lightning no blast nor gale of winde but blasting and saies that sin is the cause The sea roules the windes blow unmercifully the waves rage impetuously all things are troubled unnaturally which makes the Leviathans roar and the fishes die and saies that sin is the cause The earth quakes
Romish crucifying Turkish ganging Jewish stoning Christian racking burning firing fagotting are nothing to this And besides this infinitnesse it is everlasting infinite the Grasse of the Field Sands in the Haven Stars in the Heaven may be numbered but the Dayes and Months and Years and Ages of the torments of Tophet are numberlesse which makes the frying Soul cry out Fountains cool me Mountains cover me Rocks hide me Sea swallow me up that I may be freed from this bottomlesse Sea of misery What Adamant can endure this knocking what Steel this beating what Brasse this burning Lord what is Man We passe from man Degenerate and come to man Regenerate the third what what Man is by Regeneration what in his Redemption what in his Justification what in his Sanctification In his Redemption a Slave bought with a precious Price a Prisoner rescued an Enemy reconciled a Malefactour pardoned Wretched Man was the Prisoner the Enemy the Malefactour Christ is the Price the Rescuer the Reconciler the Pardoner Woods of Franckincense Floods of Nectar Ophir India and Havilah though replenished with Gold and Pearls could not pay this Price Angells would have sunk under the burden Man could not satisfie God could not suffer therefore Christ became both God and Man God to satisfie Man to suffer He left his Fathers Throne for the Virgins Wombe a heavenly Mansion for a Manger a Crown for a Crosse where he was crowned with Thorns crucified between two Theeyes as a Rose amongst Thornes scourged with Whips fastned with Nails pierced with a Spear where with Saint Augustine view his body sacrificed for man his wounds bleeding for man his price payed for man his head bending to kisse man his hands stretched out to embrace man and then say Lord what is Man Secondly what Regenerate man is by Justification disrob'd of unrighteousnesse arrayed with Christs robes of Righteousnesse cloathed with the Wedding garment annointed with new Oyle furnished with the oyle of Grace burning in his Lamp The first-born of Saints are his associates God his Father Christ his elder Brother Crete strove for Jupiter Thebes for Pindar the seven Cities for the birth of Homer shall not we for the Birth and Brotherhood of Christ which begets in us a new birth This new birth frees Man from the second Death the strongest the richest the learned'st must taste of Death's cup Pompey have no grave Bajaset be brained in an iron Cage proud Saladine leave nothing but a shirt Crassus be cashiered at Carrae Aeschilus was slain with a Torteis shell Euripides torn by Doggs Mahomet the false Prophet by Hoggs Terrence was drowned But Man that is born anew Elected Justified in Christ shall not die eternally but live for ever with Christ Thirdly what Regenerate Man is by Sanctification changed from a vassall of wrath to a vessell of honour a spirituall creature purified with the Spirit not with Pelagian purity of conception Romish holy-water sprinkling Popes pardoning extream unction purgatory scorching not with the Libertines law of Liberty that hath no Law but by Grace in the soul that graciously clenses both body and soul The Understanding is lightned because Christ is his light the Will obedient to God because he is born of the will of God the Heart by spirituall comfort is heartned and gives over burning the Conscience barking the Pulse of horrour beating all his Hoste of Body and Soul is set to serve the Lord of Hostes Knees bend to pray Tongue sounds to praise Feet run Hands fight the Lords Battle Nor is this all but Man enjoyes him that is all in all and all in him For in Christ 1 Cor. 3. 22 23. all are ours we Christs and Christ Gods Satan cease to tempt him Flesh to allure him World to beguile him all is in vain the Word feeds him the Spirit guides him the Creatures serve him the Angells guard him what joy of the Spirit within what without none knowes no not the Spirit of Man but the Spirit of him that made Man Lord what is Man Thus what Man regenerate is in Redemption Justification Sanctification we come to the last what what Man is in his Glorification what glorified in soul till the Resurrection what in both body and soul to eternity after the Resurrection What Man is glorified in soul till the Resurrection a glorified soul by Christs Resurrection winged swiftly upon the wings of Cherubims to Heaven where for every Crosse she receives a Crown in either Palme a Palme of Victory Angells come at her entrance and salute her with an Euge thousands of Seraphims Thrones Principalities and Powers salute her with an Euge Patriarchs Priests Prophets Apostles Martyrs salute her with an Euge Souls of Friends Parents Husband Wife Children and all Saints deceased before her salute her with an Euge nay Christ himselfe salutes her with an Euge Well done good and faithfull servant To whom that Soul with all the Souls returnes Hallelujah honour and praise to the Antient of daies that sits upon the Throne Now glorified Soul that wouldst have wondred with the Queen of Sheba at Solomon in his royalty at the Grand Sultan going to his Seraglio at the Pope in his Procession tell me how thou wilt wonder and glory to see that Wonderfull that neither eye hath seen nor ear hath heard nor hath entred into the heart of man Lord what is Man Thus what glorified Man is in Soul till the Resurrection the last and not the least what glorified both in Body and Soul for ever after the Resurrection Glorified in regard of the place of Glory the object of Glory the prerogatives of Glory In regard of the place which is Paradise the third Heaven the Heaven of Heavens the heavenly Jerusalem built of pure Gold walled with Jasper founded on pretious stones the Gates twelve Pearles watered with the Water of life planted with the Tree of life bringing forth twelve kindes of Fruits to feed the twelve Tribes of Israel Pallas Temple at Troy Diana's Temple at Ephesus Jerusalem's Temple in Sion must give place to this Temple of the new Jerusalem which is the place of glory And as glorified in place so glorious by the Object of glory in that place The Object is the vision of the Unity in the Trinity where Man shall see all Felicity in the Glasse of the Trinity Moses his face shined with the shining brightnesse of Gods hinder parts Paul was senslesse of all joyes but Heaven when he was rapt into the third Heaven Peter was transported in Soul when Christ was transfigured in Body How glorious then will thy face shine when thou shalt see God face to face injoy the immediate communion with the Trinity which will be joy to mans soul health to his body beauty to his eyes musick to his ears hony to his mouth perfumes to his nostrills meat to his belly light to his understanding content to his will delight to his heart whole happinesse to every part Glorious in the Prerogatives of glory
mercy endureth for ever Mountains and Hills Fountains and Springs all Tongues and Tribes and Kindreds praise the God of mercies as long as his mercy endureth and his mercy endureth for ever The Stork paies tribute of her young the Trees of their fruits the Earth of her flowers for tillage Shall we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God in the world not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 return blessing and praising to him for his infinite blessings And those that turn this blessing into a curse will be cursed as an Anathema Maranatha a bitter curse Democritas and Epicurus denyed God the gift of Creation of the World while they lived yet questionlesse ere this confesse that fabricavit infernum he made Hell for them when they were dead Some give God speciall providence of celestiall things in heaven but not of terrestriall upon Earth this Atheism Eliphaz imputes to Job Job 22. 13. Thou sayest how doth God know can he judge through the dark cloud thick clouds are a covering to him that he seeth not Rabbi Moses expunged all corruptible things except man out of the Calender of Gods care The Stoicks tie the god of Fate to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inevitable necessity of Fate Aristotle at the first maintained the World to be eternall without Creation yet at the last ascribes the glory of the World to God and that in his Book de Mundo which Justine Martyr calls the Module of all his true Philosophie where he confesses that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the handi-work of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserved by God Galen the great Physitian ascribed the fabrick of mans body to Nature not the God of Nature but astonished at the workmanship of it burst forth into an Hymn concerning him that made it and that in his third Book de usu partium â—ompono canticum in creatoris nostri landem I will make a Song saies he in the praise of him that made me Lesse divine is that opinion Gregory Nyssen reproves in divine Plato making God the Guardian of spirituall the Angells of Temporall the Devills of human things These were Vipers not Men that wounded those bowells of compassion that made all things for the use of men But in God is a threefold Providence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 universall preservation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 motion to all good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permission of all evill that his infinite goodnesse may appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the giver This is the second Branch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift or charter There is a commutative giving by way of exchange when we exchange one thing for another as gold for Garments Thus God gives all receives nothing A distributive giving to every man according to his desert but to us is no gift of merit but of Gods free mercy A ministeriall giving not of his own but of his Masters thus Men and Angells are Gods Almners he the rich Owner and Donor of all There is a pernicious giving to the receivers destruction like the Grecian Horse to the Trojans Deianira's shirt to Hercules Eutrapelus his treasurie to his Favourites But every gift of God is good if it be received with thanksgiving If the Son ask bread will the Father give him a stone if a fish will he give him a serpent That we as Toads turn the pure potions of Gods mercies into poyson the grace of God into wantonnesse is from us the ungratefull receivers not from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free giver The word is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace which is a free gift of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce because as Plutarch saies there is nothing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruitfull of joy as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace so that by the name we finde that grace is a free gift of God flowing from his love God is a free giver because he is a lover for all his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free gifts are beams from the sunshine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He so loved the world such a sic as can not be parallel'd with a sicut It was love to make us of nothing his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bowells of pitty to redeem us when we were worse then nothing Love linked with pitty with Christ the means internall to link all means externall to sugar and sweeten this life Therefore as the Greek word hath the name of love so the Hebrew of pitty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chen is grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chinam a free gift both of them comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chanam to have pitty This love this pitty of God will more appear if we seek out the several Charters of his grace of his free gifts There is a grace temporall common to all a grace spirituall speciall to the Saints this speciall grace is either gratis dans in God accepting or gratis data in man receiving In man receiving there is a grace preventing a grace following a grace working a grace co-working a grace exciting a grace perfecting these graces are internall and proper to them that have Christ and given in the former branch of the Text with Christ the grace meant here is common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall be given overplus with Christ and those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things for this life that our heavenly Father knowes we stand in need of He himselfe the giver will be to us a gift which is all in all a Castle to the besieged liberty to the prisoner a father to the fatherlesse a husband to the widow cloaths to the naked bread to the hungry health to the sick oyntment to the head oyle to the face wine to the heart marrow to the bones strength to the body comfort to the soul and all these he gives with Christ through whom is eternall salvation both of body and soul Now if God freely give all let us in token of gratefulnesse return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanks to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the giver The Stars shine the Heavens rain the Earth fructifies Cattle multiplies all by his free gift who if he should close his hand of bounty the Stars shine not the Heavens rain not the Earth fructifies not Cattle multiply not Consider this and wonder O Epicure that rises up to eat lies down to sleep with Solomon's sluggard that hath eyes inclosed with fat with David's Bulls of Basan that ascribes all to thy fortune carriage cunning providence Many while they are in prosperity feed upon Gods blessings like Swine upon Acornes and look not up at the Tree whence they fall when they are in adversity like Dogs snarl at the Stone that smitt them but minds not the hand that threw it never considering with Job
whether in their time and if they had it all is but to make Gold a little glittering Clay What then should we do to gain Christ in gaining whom we gain Heaven and all How often have we heard and pittied some whom the world accounts her dearest Minions beyond an ordinary pitch of Epicurisme or Atheisme Midas-like to cram their soul with wishes to themselves to their Children of the flesh-pots of Aegypt trash of this world ballast to fill the guts not one poor wish I fear scarce a thought for Heaven for Christ Me-thinks I could resolve my selfe into Jeremie's lamentation and Nehemiah's tears to see the preposterous course worldlings take to provide earthly garbage for their Children advancing them by Marriage when ignorant of the principles of Religion they go together like Brutes They themselves tumbled into the grave like the rich Glutton leaving their posterity in as pittifull a plight as he his five brethren Tell me I beseech you what comfort is it to a damned soul in hell to leave Children upon earth wallowing in abundance without Christ they shall be as Fellons apprehended with the Mannure in which they glory and cast into the same Prison The Rich without Christ are so far from having all things that they have nothing like the mad lunatick man at Athens they may perswade themselves that every ship that is landed is their own like the Lamâ—ae or Witches think they feed upon delicacies like Sanguine-dreams fancy they have Earldomes Dukedomes Mountains of Gold yet all is but a fancy And admit the meat thou eats the cloaths thou puts on the pleasure thou enjoyes the lands thou possesses be truely thine own without Christ they are but as Trees without fruit Clouds without rain Combes without honey have no more proportion to that a Christian enjoyes than a house of Cards hath to a Palace a Mole-hill to a Mountain a King on a Stage to a King on a Throne And admit thou receive some reall comfort here the more will be thy sorrow hereafter for every minute of sugered delight thou shalt have an eternity of horrour the more thy strength thy beauty thy riches thy honour here the more will be thy feeblenesse thy deformity thy want the deeper thy disgrace hereafter Boast now O Worldling of that thou enjoyest without Christ glory as a Cripple of his soars a Prisoner of his Fetters a Pirate of his robberies at the Gallowes of the things thou usurpest till Judas-like thou throw them away as the cursed price for which thou hast sold thy soul to Satan and confesse as thou wilt be once compell'd that only he that hath Christ hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things All things in this world are like Sun-dials blaze-Torches Tapers Candles all Stars at once they are of no use flow Riches Honour Strength Wives Friends Children to our contentment without this Sun of Righteousnesse it is still night They may be Copies of Gods grace but without Seal Ciphers of no value till the Unity in the Trinity by Christ the Meadiatour be joyned with them When this union is once made then as if the whole World were a Globe of Gold the Earth a Centre of Diamond the Heavens poured down Balme the Clouds showred down pretious Oyntments all for the solace of that man God shall replenish his Soul with comforts and no wonder seeing he hath given him his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall he not with him give all things This is the three-fold Emphasis by which this Argument is amplified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a note of Interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Augmentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall he not also As if he had said It is a thing beyond all possible certainty and more then certain that he will give us all things and more then all things if it be possible and all of this because he hath given us his own Son who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all of all and all in all and more than all And the reason of this inference may be either taken from the Cause Christ that made all things containes all things or from the Signe He that could give Christ can give all things He that would give Christ will give all things God hath given to Satan power in the world and therefore he is styled in Scripture god of this world the prince that rules in the the aire To the blessed Angells he hath given power in Heaven therefore they are called Thrones dominions principalities and powers but to neither of them hath he given his Son Some Divines make this the occasion of Lucifer's fall and the Angells they ambitiously aspired desired the union with the Unity in Trinity envyed that the seed of Woman should be united with the eternall Word the second Person in the Trinity God hath given eternall Crownes to the Angells in Heaven power to the Devills upon Earth but Christ to neither of them But he hath given us Christ therefore he wil with him give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things in Heaven and Earth Wherefore art thou then perplexed within me O my Soul still trust in God Ille providebit He will be thy great reward Quid dubitas de possessionibus saies St. Chrysostome herum dominum cum habeas Why doubtest thou of possessions when thou possessest the Lord of all even Christ the Son of God Now O Lord thou that sparedst not but crucifiedst thy Son for our sins-sake crucifie our sins and spare us for thy Son's sake Spare us for thy Son's merits who wouldst not spare thy Son for our sins demerits Receive us by the red Sea of his Blood through the dead Sea of Death to the Land of Promise To whom with thee O holy Father c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Preached before these times as prognosticating the storms that were then impendent whereof part are fallen since The Text Psal 76. 7. And who may stand in thy sight when once thou art angry THE time when the occasion why and the Author by whom this Psalm was penned is not generally agreed upon but that it was as all Scripture is from the holy Ghost in time of spirituall joy and exaltation after some glorious victory none makes question And if Moses and the Israelites sung a Song of deliverance for the overthrow of Pharaoh Barak and Deborah for the death of Sisera why may â—ot we think with the Septuagints that this is a Song of deliverance for that miraculous discomfiture of Senacherib's army in the daies of Hezekiah But we leave that as more then probable come to the parts of the Psalm which are four The first is a Preface in the two first verses laying down the Argument that God is to be praised enforced by two reasons the one drawn from his wonderfull works whereby he hath shewed himselfe to the Jewes the other from his speciall presence at Jerusalem and
and trembles like a recoyling Canoâ— and mourns as with a sympathie while the heavens weep the flowers droop and closes up their heads within the lap of their mother earth the grasse withers the corn is blasted the fruits are thunderstroke and in stead of pagles daizes and roses of paradise bryars brambles nettles thistles spring out of her wombe and saies that sin is the cause All Nations all States all Kingdomes are troubled and saies that sin is the cause The Pagans against Turks Turks against Christendom one Province against another as whirlewindes in a strait move tumults Victorious Sweden hath long sit in Sable as a Matron mourning under the Myrtle trees deploring the dismall fate of her deceased Worthy which occasion'd so many alterations in government since and fluctuations in State and saies that sin is the cause Poland lies sick licking the scars of her lately received wounds and saies that sin is the cause Denmark bewailes her ill â—ccesse abroad and feeles the smart of her losses and intestine jarrs at home and saies that sin is the cause Whole Italy is distracted with convulsions and the State of Venice can scarce finde a pillow to sleep securely upon and saies that sin is the cause France before she could recover her bloodshed at the great Massacre hath begun to bleed afresh with civill jarrs and saies that sin is the cause Whole Germany hath been for many years in a combustion burning of Cities is no greater wonder then the sparkling of a Smith's forge slaying of men of as small account as of sheep in a slaughter-house to die in Troops as familiar as to live in Trenches such overflowing of blood that Rivers were dyed with the crimson tincture old grey heads mourning yoâ—ng infants crying women like Leah blear-eyed with weeping like Rachel lamenting the death of their children and cannot be comforted because they are not and all conclude that sin is the cause We of these Nations once styled fortunate Ilands garded like Goshen in the midst of Aegypt with turelar Angells have for these many years layne under the stroke of the destroying Angell and the stage of War hath been set up in our Territories making all places Aceldama's fields of blood the Common-weal distracted with factions the Church rent with schisms and as if these intestine broyles at home were not sufficient engagements with the Hollanders abroad to the losse of life and treasury with whom no sooner was a Peace if lasting made but Spain that had fed us with her blandishments proclaimes her selfe an enemy preparing hostility against us as if the Armado in eighty eight were but an earnest of what they intended to pay us Thus this poor Church and State lies bleeding and is not sin the cause Well then to sum up all shall not the petitions of the Heavens darkned of the Stars bedimn'd of the Aire poysoned of the Sea troubled of the Earth cursed of Kingdomes ruinated of the unreasonable Creatures groaning under the burden and looking up towards heaven as if the Stars that fought in order for Sisera would pitty and rescue them shall not these I say awake the Lord out of sleep as a Gyant refreshed with wine to put on his Brigandine and to gird on his Sword If souls for this deserve to die then how much more the body And shall not these that were petitioners become also executioners Lo the heavens as if it were their task to kill and slay hath for her armes hung up in the Zodiack man's anatomy the Planet Mars as though he were still the god of War the Dog-star and Saturn murders their children the Ayer poysons with infections feavours plagues the Sea is become a devouring gulph and contrary to Nature's intent is made a Goigotha or place of sculls the Earth that with her fruites should have nourished and with her conserves cherished is become an Aceldama or Theatre of blood one Nation one City one Kingdome one Family one Brother rises up against another as if man were born with those that arose of the Dragon's teeth in the Poet mutuis periâ—e gladiis bleed to death on one anothers sword And then shall not Gods just wrath our just desert so many executioners in heaven in earth by sea by land bring ruine and calamity of Church and State Cities and Families Hence as the case stands we are blame-worthy in a four-fold respect 1. Of Satan 2. Of security 3. Of pride 4. Of intemperance First of Satan who by his subtle sleights as he hath killed the body would murder also the soul and yet we sleight it as though we should die neither body nor soul Satan is that Panther that with his sweet odours allures us till he have gotten us within the reach of his talants that he may tear us that Crocodile that commiserates us till he have murdered us that Hyena that flatters us till he have killed us that Syren that sings till she hath drowned us that with Jael allures in with milk and murders with a nail with Joab embraces with one hand and stabs with another that whore of Babylon that gives poysoned drink in golden cups that cunning fisher that baits his hooks with the pleasures of sin that lies as a Snake in thy greenest grasse as an Enemy to assault thee in thy securest travails as a Ruffian to cut thy throat in thy sweerest sleep Art thou banquetting like Job's children with thy friends take heed Satan's there Art thou with Job praying take heed Satan's there Art thou with Iudas and the Apostles receiving the Communion take heed Satan's there In thy eating in thy drinking in thy hearing in thy praying in thy meditating beware Satan is busie about thee take heed he that hath wrought thy bodily death would also of thy soul O man of God beware mors in ollâ death is in the pot Secondly this discovers the security of carnall secure men that mind death no more hanging over their heads then Ierusalem did the blazing Star and Army in the aire then Damocles did the glittering sword perpendicular over his head then Ionah did the swelling of the waves over the Ship while he was under the hatches sleeping but they lie snorting in a lethargy of sin till a deluge of death overwhelme them as the flood did the old World as fire and brimstone did Sodom and Gomorrah as the house of Dagon did the Philistims that then death and grave and worms and hell and destruction seazes upon them Thirdly this discovers the vanity of pride many while their life is consuming as a candle burning within the socket as a coal taken out of the fire growing black studies only to varnish and paint over that rotten stock the body robbing all creatures to adorn it from one takes his wool from another his skin from another his fur from another their excrements as silk from worms beggs pearles of the fishes diggs into the ground for gold and silver turnes up the sands of the sea for
true Orthographie and charactering of his cares the Comma's Colons and Periods if any there be of his passions The second unfolds his Casuum discrimina a thousand diversities of dangers accidents varied with divers Cases with Genders of sorrow ingendring numberlesse declining that which is good and inclining to that which is evill The third displaies his misconstruction of Charity in not Concording and agreeing with equalls in not Governing his Inferiours in not submitting to the government of Superiours And what is the last but an Accenting of his griefes by severall pricks in the flesh and Scanning of things upon the fingers of human reason to tickle the ear of fancy and affection What is his Rhetorick but a Poyson cooked in a painted dish each Trope a translation from Purity to Corruption each Climax climbes up by degrees of renued griefe each Auxesis augments and each Hyperbole makes up the height of his hardship What is his Logick but an art of Reasoning to inform Reason of the losse of Reason each Predicament a Ladder of human frailty declaring the Substance of his body of death the Quantity and Quality of his sin in what Relation he stands to the Devill Hell and the Grave the guilt of every Action the sting of every Passion ubi quando Where When in what manner and Habit every sin was committed Demonstrating by causes and proving by Induction his destruction His Musick is a Modulation made up of diversity of maladies in place of melodies his birth by Originall sin sounds Base by Actuall Treble worse unconstant never keepes Tenour his life is a Cliffe his might a Minim his wit but a Crochet his wisdome a Quillet his glory but a Quaver Lord what is Man His Arithmetick deciphers the numberlesse number of his necessities adding subtracting dividing multiplying measuring all things by the rule of Golden number roules in a Circle and ends in a Cypher His Physick serves to seek out the symptomes of his sicknesse the brain conceives frenzies madnesse vertigoes in the brain the Eye sees three hundred diseases in the sight of the eye the Ear can hear of a Parotis or impostumated inflammation in the ear the tongue can tell of an Angina or Argurangina a Quincie or silver-Quincie in the throat which ties the tongue-strings The Hand can feel a Chiragra or Gout of bribery in the hand the Sinews are sensible of convulsions of worldly cares the Bowells of Tympanies or swellings of pride the Heart of a Cardialgia or carnall fear the whole Man of a noli me tangere impatience of admonition Thus Man is become the Anatomie of Misery and the Misery of Anatomy and yet his greatest misery is that he cannot help his misery making the whole World a Pesthouse the Earth an Aceldama or field of blood and the Sea a Golgotha or place of Sculs Thus what Man is in his body The next what in his Soul First What in regard of misery of losses Secondly What in regard of misery of crosses In regard of misery of losses the soul of Man hath lost blessings internall externall eternall Internall the perfect Image of the Creator the perfect knowledge of the Creature God Christ holinesse in heart uprightnesse in life union betwixt God and the soul which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very soul of the soul Lost blessings externall not Rivers of Milk Wine Oyle Mountaines of Gold Silver Diamonds not a world of Crownes Scepters Diadems these were but Blanks but the Prize in this Lottery lost was his lot of inheritance in Heaven communion with Saints and Angells in that inheritance that never fails Lost blessings eternall the glory of a Crown and a Crown of glory the blessed Vision and the vision of Blisse of the Trinity in Unity and Unity in Trinity Secondly what the Soul of Man is in regard of the misery of Crosses crossed with the stain of sin crossed with the pain of sin the stain of sin the Mind is stuffed with vanity the Understanding is darkened with ignorance the Will stiffned with stubbornesse hence the Soul is defiled with lust polluted with filthinesse outraged with passions over carried with affections pined with envy overcharged with gluttony surfetted with drunkennesse boyled with revenge transported with rage The pain of sin consists in consciousnesse of horrour of Conscience and sense of a reprobate sense This horrour meets a man in the dark and makes him leap in the night and makes him quake in his sleeps and makes him start in every corner and makes him think every Bush a Man every Man a Devill every Devill a messenger to fetch him quick to Hell By this Theodorick saw the face of a Man in the mouth of a Fish Nessus heard the noise of Murder in the voice of Birds Saunders run distracted over the Irish Mountains This made Cain wander Saul stab himselfe Judas hang himselfe Arius empty his bowells at the Stool Latomus cry desperately he was damned Julian confesse that he was conquered makes Man the Lord of all slave to all Lord what is Man Thus this Generall what degenerate Man is in this life the next what degenerate Man unregenerate is in his death Come to his Bed-side and see how darts of calamity dart him Stiches aches cramps feavours obstructions rheume flegme chollick stone winde as so many tempests and whirlwindes attempt him View his body sweating his members trembling the head shooting the face waxing pale the nose black the neather jaw-bone hanging down the eye-strings breaking the tongue faultring the breath shortning the throat ratling at every gasp the heart-strings cracking Thus strugling in comes Death Hells Purveyor to summon the Soul to Hell Reason accuses the Devill endites Memory gives evidence Conscience condemnes damned Spirits flutter like flies to catch this Spirit flying O then with what stentorious cries would it pierce the Clouds if it had a voyce to cry Help Eyes that were as quick-sighted in vanities as Lynceus and see for some comfort help Ears late organs of melody and hearken for some comfort help tongue that was my Suada-Orator or Demostenes perswade Satan affright Death flatter Hell and tell my soul some comfort Help Feet that were my wings of swiftnesse and quickly fetch some comfort help hands that were my Sword and Buckler quiet my conscience stop hells mouth banish Satan and minister me some comfort Alas the Eyes are closed up the Ears deaf the Tongue speechlesse the Feet lame the Hands dead not able to remove the slime that stops the breath and Man that was even now a Body and Soul is a stinking Carcase without Soul Lord what is Man Thus Death is displayed Next what degenerate Man is after death A man of Death fewell of Hell fire lashed with Satyrs wounded with Scorpions scourged with Furies sting'd with Dragons gnawen with Vipers still rowling the Stone of sorrow with Sisyphus turning the restlesse Wheel with Ixion hungring and thirsting freezing and burning with Tantalus burning with heat freezing with cold
of the Amethist the amiable greennesse of the Emerald all these were nothing to this one pretious Pearl There is a Pearle Gemites wherein appears a hand in hand that is this Pearle Christ Jesus and his Kingdome wherein God and Man are joyned hand in hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God with us Well then get this Philosophers Stone and thou needs want no Gold of the Sanctuary this most pretious Pearl so pretious that it is beyond all conceptions transcendant Reason cannot fathom it but is at a stand Scripture expresses that it is unexpressible Phil. 4. 7. Eye hath not seen ear hath not heard neither hath it entred into the heart of man The Saints at the sense of it are rapt into an Extasie Cherubims vail their faces Sanctifying grace in man comes somewhat near it which causeth joy in the heart unspeakable and yet there is as great a disproportion as for a Star that is enlightned by the Sun to expresse the whole glory of the Sun The World is but a painted Map the reall Vision is in Heaven all Creatures are but Raies and Spangles from this Pearle that sits upon the Throne and keepes the Keyes of Life Tell me then poor soul what if this World were as the Gardens of Alcinous Elysian fields or Paradise the Rivers run with Nectar the Fields brought forth Ambrosie Hyacinth and Moly thy Ways were strowen with Carpets thy Head crowned with Rose-buds each Tree were as the Tree of Life or Apples of the Hesperides the Heavens were a Globe of Gold the Earth a Centre of Diamond the Clouds shoured down pretious Pearles like Gold in Diana's lap each Man were an Orpheus or Amphion with Musicks harmonious charm to set Devotion on the Wing Tell me whether this one pretious Pearl being found thou wilt not sell all that thou hast and buy it So we are come to the last Parallel or fourth River of our Paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went and sold Grace is nimble heel'd will not stand still when it is transported with an Object but moves unto it as grave things to the Centre The Merchant sought this Pearl before he found it and when he had found it he still went on A Christian moves in a Circle that point that ends one motion like a Terminus communis begins another Standing water corrupts Go we must for this Pearl and yet we need not farr Pilgrimages to the Holy Land and to the Tombs of Saints are now out of date Heaven in this Sunshine of the Gospell is to be found every where Go but not from thine own Pastour in every Church Revel 22. 17. The Spirit and the Bride saies Come Let him that is athirst come and whosoever will let him take the water of life freely And yet he went and sold That which cost our Saviour his Blood must cost us something Though we have nothing but what we have received yet God must receive of that which we have Or if we have any thing it is but sin Let us cut off our Hand of revenge pluck out our Eye of lust belch out our Heart of pride and sell our selves that we may buy our Saviour This is to sell all that we have not for a new Inheritance in a New England under a new Discipline this is with Demosthenes to buy repentance to be repented of which some of them confesses Others like the mured Anchorit at Bruxells bites-in the lip and dissembles and sees their exchange to be like his that gave golden Armour for Brasen but too late We must sell all to buy Heaven Shall Creates of Thebes throw his Gold into the Sea for purchase of Philosophy and shall not we for Christ Many in Hadrians time lost their goods their lives in following that false Messias that styled himself Benchochab the son of a Star but proved Bencozba the son of a Lie But he that followes Christ shall gain his life and fight under that Banner that Constantine saw with this inscription and the apparition of the Crosse or rather crucified Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this overcome What then if we had the whole World to cast in counterpoise with this Pearl it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not worthy of it but as the dust of the Ballance in comparison We are like Sun-Dialls unlesse It shine blaze Torches Tapers Candles all Stars at once are of no use flow Riches Honour Strength Wives Friends Children to our contentment without this Sun of Righteousnesse it is still night Lesser Pearles may be Copies of Gods Grace but without Seal Cyphers of no value unlesse the Unity in the Trinity be joyned with them We cannot conceive so great a number of earthly things but still more may be added more desired but he that hath this Pearle is ravished in spirit cannot conceive more hath contentment in minde cannot desire more his Cup doth overflow To the fruition and beatificall vision whereof God of his mercy bring us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Preached at the Ordination of MINISTERS The Text Revel 3. 19. Be Zealous THIS word is one of the last uttered by Him who is Alpha and Omega the First and the Last to the Church of Laodicea the last of the seven Churches of Afia A golden Lesson delivered by Him that stands in the midst of the seven golden Candlesticks girded about his Papps with a golden Girdle counselling us to buy Gold tryed with the fire A light shining from Him that holds the light of the seven Stars in his right hand whose countenance shines as the lightning A burning Coal of Affection sent from his Altar the feet of whose affections burns as fine Brasse in a Furnace to in flame the key-cold affections of the luke-warm Laodiceans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be zealous The Angels of these seven Planet-moving Churches are compared here to seven Stars yet all of them borrowing their light from that Son of Man Christ Jesus that shines in the midst of them The Angell of the Church of Laodicea is ranked here like the Moon the last in the Sphear of this heavenly Vision As the Moon waining from grace she hath left her first love as the Moon eclipsed she is poor and blinde and naked as the Moon seeming the greatest in her own eyes I am rich increased in goods and stand in need of nothing when she is the least of the Stars wretched and miserable as the Moon bemoystening all things with watry humours not with dew-dropping tears of repentance but with carnall humours to be repented of Repent and do thy first works As the Moon neither hot nor cold in it selfe they are luke-warme so hot as still Professors so cold as but hypocriticall disguisers As the Moon the Fountain of coldnesse to others befreezing the well-springs of Grace and sluces of Charity thus this poor Church is sick quid faciet what shall she do To what Gilead shall she resort for Balm Come all you that are sick and
Lord alwaies and again I say Rejoyce By this zeal John Baptist leapt in his Mothers wombe at the presence of Mary conceiving By this zeal Simeon's trembling armes received heat to embrace our Saviour By this zeal the Angels rejoyce in heaven at a sinners conversion Surely it was a high pitch of affection and no affection but zeal that lift the soul of Diagoras of Chylon the Lacedemonian of the Roman VVidow off the hinges this affection was joy And as a high pitch of joy so strain the pegg of sorrow and it will prove zeal Joy a rapture for the present good sorrow a pressure for the present evill Rachell's sorrow for her Children Mourning and weeping and great lamentation Jeremiah's mourning for the captivity of the people Come and see if there be any sorrow like unto my sorrow may make up the tale of zeal David's mourning all the day long watering of his couch Ezekiah's chattering as a swallow or crane in the desert is the fruit of zeal Hope when it is wafted with full sailes towards the Haven and like the Heliotrophium spreads it selfe towards the Sun of righteousnesse is zeal It was this zeal of strerched forth Hope that put this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full assurance in Paul's mouth I am perswaded that neither death nor life c. shall be able to seperate us from the love of God which is in Christ Jesus our Lord Rom. 8. 38. And as hope so fear when it is a Graduate in the University of the Soul puts on the habit of zeal this fear must be filiall Such zeal as this was the fear of Martyrs which feared God more then thousand deaths and burnings This zealous fear of God wrought in Ignatius this heavenly resolution Fire gallowes wilde beasts breaking of my bones quartering of my members crushing of my body and all the tortures of hell come upon me so that I may enjoy my Lord Jesus and his kingdome Anger when in the forge of the affections it receives a heat more than ordinary becomes zeal In this zeal Moses broak the Tables when he saw the golden Calfe set up Phinehas in this zeal thrust through the Adulterers Samuel slew Agag Hatred when it growes inveterate and headie Aeternum servans sub pectore vulnus is zeal This is the zeal that all Saints have towards sin Satan corruption Love when it is elevated to the height is zeal such love such zeal was that of Jonathan's love stronger than death stronger then the love of a woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoycing at anothers hurt when it is fixed upon the right object in a high measure is zeal that object must be malum poenae the evill of punishment not malum culpae the evill of sin In this zeal Moses and the Israelâ—tes sung a song of deliverance for the overthrow of Pharaoh Barak and Deborah for the death of Sisera This zeal wings David's Apostrophe to God VVash thy footsteps O Lord in the blood of thine enemies and laugh at their destruction Thus you see zeal consists not in anger love or sorrow alone but in a high pitch of all the affections or any of them In the second place we come to distinguish the severall kindes of zeal or by the touchstone of tryall to difference true from false All zeal is a fire and then true when like Eliah's fire it is from Heaven then false when like Nadab's and Abihu's it is strange fire such as God commands not False zeal may be fixed either upon the true or false object true zeal onely upon the right object When zeal is set upon the false object it may be great setting Churches and Commonweales in combustion but can never be good This wildfire is either Doctrinall in opinion or Practicall in conversation Doctrinall so the Turks are zealous for their Mahometan superstition and Alcaron the Ephesians for their Temple of Diana and silver Shrines the Church of Rome for their Popes Supremacy Images Indulgences the Brownists against the buildings of our Churches which they call Antichristian Synagogues Practicall in conversation when our zeal towards riches makes Mammom our God and things below that should be our Perspective-glasse to look towards Heaven proves our Looking-glasse when such is our zeal in Prayer that though we seem to petition first for spirituall things after for temporall our affections reads them backwards like figures valuing the latter ten times more than the former Again zeal may be false when it is fixed even upon the right object and that either in regard of the measure or means In regard of the measure either too cold which is remission or too hot which is superstition too cold and this is the temperature of carnall worldlings time-serving polititians formall professours that will seem to be Christians and yet will give no sheafe of their corn no penny of their talent no oyle of their cruse to the poor members of Christ Christians in name yet Devills incarnate indeed zealous for the smoak of their chimney's the watercourse of their channells the dust of their waies the bubble of their fame yet without any touch of conscience hear the name of God blasphemed see his Church profaned ruinated see the Fatherlesse wronged the Widow oppressed see the bleeding wounds of both Church and Common-wealth gaping Zeal upon the right object too hot which is superstition this zeale is either of them which are too hot for Ceremonies that they advance them into the chair of Substance punish the neglect of them as severely as blasphemy as murther as theft Too hot against Ceremonies that while they brand others with superstition surmount the highest Tower of superstition forsaking holy solemnities for a Ceremony the Sacrament for a gesture the Ministry for things of the least moment pay Tithe of Annise Mint and Cummine let passe the wonderfull things of God strain at a Gnat and swallow a Camell False zeal yet fixed upon the right object in regard of the means and ground upon which it is builded builded either upon ignorance our own ends or other men Ignorance of them that are hot in themselves a spur to others a censurer of all men that are slacker then they in duties that ought to be done yet they know no ground in Scripture no reason in Nature why This is false zeal the zeal of ignorant Romists to believe as the Church believes Zeal upon the right object for our own ends thus Judas was zealous for the bag the People in the Wildernesse for the Bread the Priests of Bell for the Wheat and Oyle those in Tertullian's time that went with the Christians to the Assembly of Prayer because they were commonly attended with Love-feasts This is false zeal because it is not a heat of the heart but of the stomack and may be so sincere as to arise out of the bowells yet it ends in the belly False zeal upon the right object when it is builded upon men zealous of the Word when it is
Pigeons having drunk of this River of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyntly together hold up our Bills towards Heaven in token of thankfulnesse thank him who is the God of glory for devesting himselfe of glory that he might restore us to hope of glory We reverence men on Earth Rome gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship to Saints in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more worship to the Mother of our Saviour Queen of Heaven as they style her But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory only to the God of glory My glory saies God I will not give to another but my peace I will give Which was sung by the Angells at the Nativity Glory be to God on high peace on earth It is Aristotle's saying in his Ethicks We give praise to men but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a better thing than praise to God And what is that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifie God in your body and your spirits which are Gods It is Plato's phrase in his Respublica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifie God Aratus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye are God's offspring Joyne them both together and we have the poynt Glorifie God because ye are Gods But as Honour so Glory is in dante in the Giver we have no glory to give all glory is Gods to whom we ought to give and when it is given it is but his own but a part of his own And if all tongues should glorifie him at once it addes no more to his glory then a drop of a bucket returned to the Ocean whence it issued As Rivers return to refresh the Sea whence they came Sun-beams by reflection are inflamed so our hearts by glorifying God must be enflamed that he may glorifie us In storms in calms blow what winde wil the Mariners Needle still points at the Pole in prosperity in adversity we ought to aime at Gods glory Here I say we ought in Heaven I am sure we shall for there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angells Leiturgie is singing of Hymns of glory But what need we look so high was not our first Reformers so Observe the blessed method the Spirit dictated them in the very dawning out of Popish superstition First Contrition then Confession then Absolution then Petition then Gloria Patri Glory be to God then Venite exultemus Come and rejoyce then severall Psalms as so many Hallelujah's for the Day each concluding with Gloria Patri Glory be to God After the first Lesson Te Deum laudamus We praise thee O God or the Song of the three Children Benedicite omnia opera Let all his works glorifie God After the second Lesson Jubilate Deo Be joyfull in God Ending still like Frankincense put out with this sweet odour Gloria Patri Glory be to God Well then if this was the heavenly language in the infancy of our Church let every grown Member of the Church glorifie God in Body This was delivered An. 1640. in Spirit for all his mercies but especially for this mercy of Redeeming us with the price of his own pretious blood Therefore with Angells and Archangells and all the company of Heaven we laud and magnifie thy glorious Name evermore praising thee and saying Holy holy holy Lord God of Hostes Heaven and Earth are full of thy glory Glory be to thee O Lord most high To thee we ascribe all honour and glory both now and for evermore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Expressing the benefits accruing from our Saviours Death and Passion insisting only upon the latter part by reason of the affinity with the former Subject The Text Rom. 8. 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things THIS Text is an Exchequer the Treasurer God the Gift all things the parties to whom all men the key Christ God the Father that spared not to give Christ for us all will not spare with him to give us all The Parts in generall are two First an Hypothesis or Supposition Secondly a Thesis or Position The Hypothesis or Supposition hath a double reference looking back at the former unties a a knot looking forward at the latter is an argument to confirm a truth in matter drawn a majori from the greater to the lesse in form an Enthymema thus unfolded God spared not but delivered up his own Son therefore he will not spare but deliver up all things for his Saints It is amplified first from the party or person giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He in Grammer the Third but here the First Person in the Trinity Secondly from the double act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not spared negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hath delivered up affirmatively Thirdly from the object or gift that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his only begotten Son Fourthly the subjects or parties for whom not Angells but Men for when he ascended above Principalities and Powers he gave gifts to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us not restrained to some of us but with a note of universality all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us all He that spared not his own Son but delivered him up for us all The second Branch is in it selfe a Position in reference to the former a Conclusion The parts of it as the Rivers of Paradise are principally four First the Donor God Secondly the Donation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift or Charter Thirdly the parties to whom it is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us Fourthly the Donative or gift and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things amplified with the correlative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him By him all things were made in him all things are given All of this illustrated by a threefold Emphasis here expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a note of Interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Augmentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall he not also He that spared not his own Son c. We have already â—ntred into this Exchequer where we have seen the rich treasurie of Gods mercy in delivering up his Son for us all Now is the second return this Exchequer is yet open let us all enter in further by him the Dore and the Way to see how that with him he will freely give us all things How shall he not with him also c. The first part is the Doner He The word is twice repeated by an Epanados in relation to a double act of mercy He that gave Christ for the health of our souls that He will give us all things for the health of our bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is which was which is to be Jam. 1. 17. Every good and perfect gift is from above and commeth down from the Father of lights He is Omnipotent to make
every one greater than Solomon throwing down their Crowns before him the King of Kings To this joyne the communion of Saints imagine what a comfort will it be to meet with the noble Army of Martyrs the goodly fellowship of the Prophets the holy society of all the Apostles Evangelists Confessors where we shall see their Crowns of glory set upon their heads which Christ confers upon them not for their merits but for his mercies sake The effects the beatificall vision works on us are radiant either in soul or body in soul where first the understanding shall be truly enlightned with divine and heavenly knowledge which God shall immediately reveal unto us without the ministry of men and Angells Secondly in our Will which shall be filled with righteousnesse and holinesse perfect love towards God charity towards our fellow Saints for ever Thirdly in our Affections which shall be composed without at axie or disorder into eternall harmony as Beâ—nard saies sweetly Deus implebit animam rationalem luce sapientiae concupiscibilem justitiâ irascibilem perfectâ tranquillitate God will fill the soul with light of wisdome the concupiscible faculty with righteousnesse the irrascible with perfect tranquillity The effects it works on the body consists in these particulars First of mortall bodies they shall be made immortall of corruptible incorruptible our flesh that is subject to so many mutations vexed with so many diseases defiled with so many corruptions pestered with so many infinite calamities shall be made most glorious and most perfect to endure for ever without change and to raigne with the soul world without end Secondly of a naturall it shall become a spirituall body not in essence and being but in quality and condition because it shall be freed from all paines and troubles that belongs to the same as sin eating drinking sleeping and the like Thirdly of a weak it shall become a powerfull body by reason of agility and nimblenesse able to mount towards Heaven and meet our Saviour in the Aire Fourthly of a deformed and imperfect it shall be a perfect and beautifull body Iacob shall not halt Leab shall not be blear-eyed nor Mephibosheth lame but all shall be as nimble as Harts Fiftly in our bodies shall appear resplendent glory beautifulnesse and shining brightnesse we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Angells glistering like stars conformable unto Christs glorious body Dan. 12. 3. They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousnesse as the stars for ever and ever Well then seeing it is thus let us say with Eli It is the Lord let him do what seemeth him good so we may enjoy him with Austin Hic seca hic ure Lance here seare here so we may have glorified bodies with Ignatius Fire gallows wilde beasts breaking of our bones quartering of our members crushing of our bodies so our bodies so that we may enjoy our Lord Jesus and his Kingdome Take our earthly possessions so that we may raigne with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A briefe APPENDIX Concerning the nature of TITHES IN these free times wherein every one takes liberty to expose his thoughts to the world give me leave also to offer up my Mite into the publick Treasury which shall consist but of a twofold consideration first whether dishonouring of the Ministry secondly whether robbing of God in Tithes and offerings and defeating of Christ's Embassadours of a comperent livelyhood may not portend misery and calamity if not ruine to a Church or State For the former when God gives up a people to dishonour their Ministers it argues Religion is declining They are his Souldiers Stewards Angells He is their Portion He hath promised to be with them to the end of the world that the gates of hell shall not prevail against them that he will recompence a cup of cold water that is given them he that heareth them heareth Him he that despiseth them despiseth Him When the Prophet would discover the Jewes to be ready to be swallowed up in the whirle-pool of destruction he gives them this character that they are like a people that contest with their priest Corah and Dathan murmured against Moses and Aaron and the earth swallowed them up with all their partakers For the latter which here I principally intend the danger of robbing of God in Tithes and Offerings and defeating Christs Spouse of her joynture let three things be seriously weighed First whether the tenth part of the fruits of the earth are not as due to God as the seventh part of our time and so the moralitie thereof founded upon the same bottom that our Christian Sabbath is Secondly if not so whether there is not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morall equity if the Priesthood under the Law received the tenth part and more the Ministry under the Gospell which is more honourable and laborious should not receive at least as much and whether that be not the principall scope of the Apostle 1 Cor. 9. which he makes good by severall arguments Thirdly if neither of these Rocks should prove impregnable whether this be not a wall of brasse able to endure what siege Antichristian forces can lay against it that being once consecrated and by speciall donation appropriated unto God a Power lesse then Divine can not reduce them to any other use without sacriledge and taking the Scepter out of Gods hand And whether that signall judgment inflicted on Ananias and Saphyra Act. 5. for retaining that which they had devoted unto God onely by their private vowes be not a miraculous confirmation of this truth and a piller of salt to be looked upon to the worlds end Israel is a thing hallowed to the Lord and his first fruits all they that eat it shalloffend evill shall come upon them saith the Lord Jer. 2. 3. Tithes are Gods portion whereby we acknowledge His royalty and superintendency over us and therefore being once solemnly bequeath'd unto him may seem to be inviolable by any just Law of man for these reasons First Abraham and in him Levi payed Tithes to Melchizedeck 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even of the spoiles taken in war Gen. 14. 20. Heb. 7. 4. and that above four hundred years before the Law was given Secondly Jacob vowed as he went to Padan Aram that if God would blesse him the Lord should be his God and that surely he would give the tenth unto him Gen. 28. 22. Now that the Lord should be acknowledged for his God was a morall duty and no lesse the other for substance especially after his vow and reducible to the duties of the first Table Thirdly God strictly commanded to pay the tithes of all things to the Priests and Levites nay the first fruits first and second tithes heave-offerings wave-offerings which amounted to nineteen in the hundred or above the sixt partâ— which Precept if it be not purely morall but judiciall in some circumstances respecting equity betwixt Priest and People
these three Assasinates that lie in wait for our Souls and say reficiam vos I will refresh you For we were lost and stood in need of a price And because lost let us therefore finde our hearts and be humbled for our losse if we desire to finde again The Prodigall at first lost his Estate and at once found his Father and himselfe If he had not lost himselfe on Earth he had scarce found Heaven when he went astray he was humbled and no sooner humbled but he was advanced This humility must be true and our sorrow as deep as our sins not hypocriticall like the Pharisees who with the Roman Brutus will kisse the Earth when their thoughts of vain-glory are builded as high as Babel by lessening themselves hide their hypocrisie as the Snake does her length by folding her selfe into many gyres and doubles It hath stil been and wil be the garb of those formall Penitentiaries who make Heaven a foot-stool for Earth and Religion a Pandour to worldly Policy like a Faulcon by voluntary humiliation to stoop the lowest when they mean to soar highest and like a Bullet spit out of the mouth of a Canon first graze and then mount But we must remember that we were lost and not our own This is somewhat harsh As we are generally forgetfull so in nothing more than in things belonging to our woes Either we dare not or cannot lay to heart our former adversity and our present cause of sorrow The Mariners love not to hear of Storms nor States rocked in security of VVars neither can wanton Youth endure the tidings of sicknesse and old age nor our souls that they were slaves to sin Satan not our own If any one be dismayed hereat thinking with the Disciples that it is durus sermo a hard speech or judge of this humiliation as Paphnutius did at the Council of Nice of the Inhibition of Priests Marriage that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a heavy yoke Loe here after this harsh sentence a pardon presents it selfe in the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye are bought with a price This is the second Proposition which as the Day-spring from on high visits us with comfort and as the Angell that sat upon the VVheel with the Martyr under Julian's persecution wiping away the blood with his handkerchiefe sweetens the malignity of the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye were bought The word signifies to Buy as one does in a Market comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fair or Market This Fair was proclaimed in Paradise rung to by Aaron's golden Bells sounded by Esay's Trumpet Isa 55. 1. Ho every one that thirsteth come ye to the waters buy milk and wine without mony and without price But Fountains of Milk VVine Oyle Mountaines of Gold Silver Diamonds VVorldes of Crownes Scepters Diadems were not of worth to redeem Man lost VVhat then must he be bought withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a price The word sometimes signifies Honour sometimes the reward of Honour sometimes Magistracy Dignity and Authority sometimes Victory sometimes a Trophy or reward of Victory sometimes a Price that is paid for ransoming or recovering a thing lost and so here And surely if ever any was this may be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable price The young Pellicans being dead are not restored to life but by the blood of the old one Nor we dead in trespasses and sins without the pretious blood of our Saviour Heaven is a Lottery each Man drawes for and aimes at a summum bonum or chiefest good some lights in friends some in Honour some in Riches some in Morall Vertues above three hundred opinions as Varre hath observed All these were but Blanks here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price This price was Christ the seller Judas the buyer the Jewes God the permitter who appointed his Son a price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By his determinate counsell and foreknowledge Act. 2. 23. The Son gave himselfe a price Ephes 5. 2. Judas was stigmatised with this everlasting brand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deliverer all of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joynt Agents in this sale yet not alike God gave this price out of mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he so loved the world such a sic as can never be parallel'd with a sicut The Son gave himselfe a price in submission to the Father Father not my will but thine be done Judas sinned against the Father in selling the Son God neither commanded nor compelled Judas Judas neither obeyed nor aimed at Gods command therefore was neither God guilty of Judas his fault nor Judas free from guilt by co-operating with God Thus God brought light out of darknesse Judas darknesse out of light Lord turn our darknesse into light that we may see the value of this price a price unvaluable The Vestalls fire put out might not be kindled but by the beams of the Sun neither the fire of Gods Grace re-kindled but by the obedience of his own Son Men Angells blood of Martyrs Incense of Saints a thousand Worlds ten thousand Rivers of Oyle could not nor any thing but the death of him that was the Lord of Life We were captives bondslaves and he to use the Civilians words ad pretium participandum sese venundari passus est suffered himselfe to be sold to purchase the price of our Redemption A price delivered from Satan to Judas from Judas to the Souldiers from the Souldiers to the High Priests from the High Priests to Pilate from Pilate to the Jewes to be crucified Thus mare repellit ad barbaros barbari ad mare tossed between the Sea of our sins and the Pikes of Satan could find no resting place till he was naild to the Crosse in Calvary Look up all ye beholders look upon this pretious Body and see what part ye can finde free That Head that was adored and trembled at by the Angelicall Spirits is all raked and harrowed with thorns that Face of whom it was said Thou art fairer then the children of men is all besmeared with the filthy spittle of the Jewes and furrowed with his tears those Eyes clearer then the Sun are darkened with the shadow of death those Ears that hear the heavenly consorts of Angells are now filled with the cursed speakings and scoffs of wretched men those lips that spake as never man spake that commanded the Spirits both of light and darknesse are scornfully wet with Vinegar and Gall those Feet that trample on all the powers of Hell His enemies are made his footstool are now nailed to the footstool of the Crosse those hands that freely sway the Scepter of Heaven now carry the Reed of reproach and are nailed to the Tree of reproach that whole Body that was conceived by the Holy Ghost was all scourged wounded mangled This is the outside of his sufferings and was he free within these were but
love-tricks to what his Soul endured O all ye that passe by the way behold and see if there be any sorrow like unto my sorrow Alasse what can we see of thy sorrowes we can no more see thy pain than endure it only this we see that what the infinite sins almost of infinite men committed against an infinite Majesty deserved in infinite continuance of time all this Thou in the short time of thy Passion hast payed for to the full and we are bought with a price O dear Christians how ought these Earthy Rocky Adamantine hearts of ours rent in pieces at this Meditation What all these tears and pangs and groans are for us yea from us Shall the Son of God thus smart for our sins yea with our sins and shall not we grieve for our own How far were our soules gone that could not be ransomed with an easier price If thy Soul had been in His Souls stead what had become of it it shall be if His were not in stead of thine Go too now thou lewd Man that makes thy selfe merry with uncleannesse thou little knowes the price of one sin which made thy blessed Saviour cry out to the amazement of Angells and horrour of men My God my God why hast thou forsaken me But now we are bought with a price And if we be bought with a price then away with those Jubile Proclamations of Rome I mean the Supererogatory sufferings of Saints to pay forth this price a blasphemous and beggerly Principle as learned Fulk calls it Some modest Doctours of Lovain would have minced it affirming that the suffering of Saints are not truly satisfactory but only motives to move God to apply unto us Christs sufferingss but they were soon charmed by four severall Popes as their own Cardinall confesses and commanded to speak home with Bellarmine Passionibus Sanctorum expiari delicta that by the sufferings of Saints our sins are expiated and that by them applyed we are redeemed from those punishments we yet owe to God Blasphemy worthy of tearing of garments How hath Christ payed the price if we must supply the defect But we are bought with a price Take up then a Song of deliverance far more glorious than that of Moses Deborah or Gideon Art thou afraid of Satan Christ hath spoyled Principalities and Powers Art thou affraid of sin Christ was made sin that is a price for sin for thee Death Hell and the Grave are conquered that thou maist triumph Hell where is thy sting Death where is thy victory Nay this price hath payed for the abolishment of the Ceremonies of the Law Away then with New Moones Sacrifices and the rites of Judaism the vail of the Temple is rent That conceit of Theophylact is witty at least That as the Jewes were wont to rend their garments when they heard blasphemy so the Temple not enduring those execrable blasphemies against the Son of God tore her Vail apieces But that is not all The vail rent is the observation of the Rituall Law cancelled I say not that all ceremonies are cancelled by this price but the Law of Ceremonies and Jewish It is a sound distinction of the Antients that some are Typicall foresignifying Christ some of order and decency those are abrogated not these The Spouse of Christ cannot be without her laces and chains and borders But thou O Lord how long shall thy poor Church through contentious spirits finde her ornaments her sorrowes How much better were it to revive the sweet spirit of divine Saint Austine turning this contention into grarâ—dation glorifying God for these mercies which is the next Proposition and the last of the three Ye are bought with a price therefore glorifie God All things ought to begin for to terminate in Gods glory which is the end of all our actions the centre of all our motions The Angells sounded this Trumpet at his Birth when the price was but offered shall not we for his pretious Death and Passion when it was payed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory be to God on high This glory is Gods First a debito for we are his and that triplici jure by a threefold right of Creation as Men of Redemption as Sons of Sanctification as Saints Secondly ab integro from the whole we are composed of two parts Body and Spirit are Gods both in body and spirit therefore must glorifie him both in body and spirit Thirdly a lytro from the Ransom Empti sumus We are bought by a Synecdoche quasi redempti redeemed and re-bought and that by an Emphaticall Pleonasme pretio with a price And thus what one ought to have done a three-fold cord must move us to do to glorifie God We are Gods both in body and spirit Gods because we are redeemed both in body and spirit by the Son of God This is the main and cardinall reason let us prosecute it What mercy was ever like this for a God to sell his own Son that he might redeem his Enemies What more dear than a Son what more hatefull than an Enemy Yet oftentimes we see that the hate of an Enemy is drunk up of the love of a Son O my son Absalom would God I had dyed for thee Fulvius a Roman Senatour slew his Son for conspiring with Cateline but in Christ was no guile found Manlius adjudged his Son to die for violating the Law of Armes Christ kept the whole Law Aegeus sent his son Theseus to conflict with a Minotaur to free himselfe and his Country from deserved bondage God sent his Son to conflict with Satan Death and Hell who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from all bondage The Israelites sacrificed their Children to Moloch Agamemnon his daughter Iphigenia to Neptune but they had more But God when he had no more gave his onely Son for a price Besides the infinite disproportion betwixt God and Man An act of mercy in Scripture in History not to be found the like unparallel'd unlesse a Type in Abraham and but a Type I know saies God to Abraham thou lovest me because thou hast not spared thine onely son Isaac And then shall not we O holy Father know thou lovest us that hast not spared but given thine onely Son Jesus Gods love to Christ was infinite Abraham's to Isaac but finite God gave his Son willingly Abraham as it were constrainedly God gave his Son to an ignominious death Abraham to a holy Sacrifice Isaac was in the hands of a tender Father Christ of barbarous enemies Isaac was but offered in shew Christ payed the price indeed O the infinite disproportion St. Chrysostome is rapt hereat and calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excesse of love that is a pin to low Pareus calls it porâ—entum amoris a miracle of love that is yet too short St. Paul waft upon Seraphick wings styles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love surpassing knowledge that that 's it What can we do in lue but to the point in hand glorifie God like