and the hardnesse of their hearts And lastly Moses calling to heart that wonderfull vouchsafing of the Diuine majesty first in looking vpon a people which were afflicted with so cruell bondage but especially in looking on him which was afflicted by the afflicted in a lower degree of misery than bondage to make him their Leader to make him Pharaohs God to furnish him with all helpes to grace him with the familiarity of his owne presence how gladly shall hee consecrate all his power and strength to this seruice to Gods businesse with care with resolution with all his heart But we must obserue that albe it be heere written God called him yet in the second Verse we finde the Angell of the Lord appeared to him If we desire to know who this Angell should be which in the sixt Chapter verse 3. calleth himselfe by the name of Iehouah and taketh to him the glory of the eternall Godhead wee may safely with the Fathers take him for the eternall Sonne of God in regard of his person of a Mediator Which person albeit he did after take vpon him when in the fulnesse of time hee tooke our flesh yet he bore the figure and image thereof from the beginning And to this purpose Saint Paul calleth him the a Leader of the people in the desart For albeit he were not yet come yet might his Predestination to that office be of that force that hee might make himselfe knowne to the Fathers vnder no other habite For all the communication they had with God was by no other meanes than of the Messiah which was promised which although he were the eternall Word that is God himselfe yet might he in respect of his future Office and Embassie borrow the name of an Angell And farther be it that the eternall Sonne of God did appeare to Moses yet could not this hinder any thing that hee appeared by an Angell more then that when God appeared to Abraham in the likenesse of three Angels for that there also the Angels speake in the person of God at the time appoynted I will returne vnto thee according to the time of life It is no extraordinary thing for the Prophets themselues which beare Gods message doe sometimes take vpon them Gods person and speake as God speaketh as Elisha second of Kings Ch 6. vers 16. which vseth the same words and Eliah the first of Kings Ch. 21. 20. Onely this may suffice to be gathered from this place that whatsoeuer God speaketh by his Angels is of as much certayntie as if Gods owne mouth had spoken it I if he leaue Angels and chuse Shepheards and Fishermen to doe his message the authority is no lesse then if it had beene thundred from Heauen or vttered by an hoast of Angels or written in the Heauens or spoken from Heauen by the mouth of the Sonne of God from the right hand of God for although the Angels of Gods Church heere on earth be by no meanes to be compared with those blessed mindes for excellency of substance or immortality or purenesse from sinne yet are they not inferiour to them in respect of their message if they be not aboue them in regard of their office which is greater then to sit vpon the Spheares of Heauen and to bring the Sunne to his daily course to vphold the earth to dispose seasons and times to inflict famines and pestilence for to them only is committed the dispensation of the word of Life the power of the keyes of the Kingdome of Heauen the Administration of the Sacraments they wash you with liuing water in Baptisme In the name of the Father and of the Sonne and of the holy Ghost they reach you the flesh and bloud of Christ in the Lords Supper they lift you vp to Heauen by preaching of that powerfull word the least iot and title whereof shall not passe when heauen and earth are passed away and for this cause although an Angell appeared to Cornelius he went no farther then to messenger him to Saint Peter which should tell him what he should doe I when CHRIST himself appeared to Saul and spake to him from Heauen yet he gaue to Ananias this honour that he should be the instrument of his conuersion and of his receiuing the holy Ghost Let no man then now looke to be called out of a bush burning with fire or by a voyce from heauen sithence God doth as vndoubtedly call vs daily out of the mouthes of his Ministers and Preachers and speake by them as familiarly as he did by Moses and if they be Ministers to you of Grace and Life and the riches and glory of the Kingdome of heauen let it not grieue you with good consciences to be Ministers to them of the perishing things of this world neyther despise you them because they are men and sinners as you are for God which deputed them did it not for want of Angels but in calling them he preferreth your nature Hee knowes their vnworthines better then you yet he honoureth them Doe you dishonour them whom God honoureth What then doe you blaspheme the good of your brethren for which you are to giue God thanks I and some there are which load them with disgracefull termes and rayling words such as the Angell sustayned not to giue to the Diuell himselfe The spirit himselfe calleth that blinde and carelesse Minister the Angell of his Church Doe we esteeme them whom the mouth of God calleth Angels as the basest of all men Are you wiser then the holy Ghost or can you constitute a better forme of gouernment in Gods Church then God himselfe hath ordayned Doubtlesse none can set little by the Ministers of Christ but they which haue hated him first Wee cannot reach at his Heauens we cannot touch his Sunne nor Starres nor disorder the least of his workes heere on earth and yet we oppose our selues to that to which God hath giuen a farre more excellent being namely the word of truth the image of his glory the sword of of his Iustice the Scepter of his Kingdome Our second circumstance followeth The Place general out of which Moses is called the Desart c. The Prophet shewing that no man can flie from the presence of God neyther by ascending into Heauen or lying in Hell or dwelling in the Sea c. As hee proueth that if we doe wickedly we lye open alwayes to the vengeance wrath of God so he enforceth that if we doe well nothing can take our reward from vs. What maruell if then God search the Wildernesse for his seruant Moses doth he not vse to search for his seruants the dennes of Lyons and fiery Ouens and the bottome of the Sea and the bottome of the graue For as he reioyceth to bring hidden wickednesse to open punishment so he more delighteth to bring secret godlinesse to open light and glory Although then Moses thou be
earthly Sauiour vnder whom they should haue riches and plenty and peace and protection in the world when the Messiah himselfe telleth them that they shall not be free from the very Magistrates which shall most injustly handle and persecute them For by the Magistrates all that professed Iesus Christ were smitten spoyled of their goods banished most cruelly tormented and killed by Kings by Gouernours by Deputies Lieutenants Iudges by Edicts Proclamations Lawes Decrees Counfailes all vniust and cruell things were done to the Martyres of Christ. We see how needfull it was for the Church that Christ should say vobis dico to you I speake for they that cannot keepe this saying cannot be Christs Disciples If now then brethren we haue Christian Magistrates which shield vs from wrong yet let vs learne this lesson if God should put vs vnder Antichristian authority which may doe vs wrong and still consider that albeit we are now in Sanctuary in a peaceable state in a quiet and protected Church yet we haue taken vpon vs that profession which must not stinch or shrinke when highest iniustice and extreamest vexation shall be inflicted And as we ought to prepare our selues against the greatest thunders and stormes of persecution so let not little puffes and flawes of iniuries remoue vs from our hope for what bastard Christians are we if with lesse patience we suffer a light disgrace or contemptible iniury then those holy Martyrs endured the shedding of their bloud We know it is a diuine and heauenly blessednesse to suffer wrong if Gods word did not protest so we may heere it out of the mouth of an heathen King Regium est audire male cum facias bene It is kingly honour to heare euill when thou dost wel Doubtlesse euen they which fight but for an earthly Country do glory in their wounde as Cicero in his fragments hath of one Salustine which had his face most fowly scathed in fight quo ille de honestamento vultus maxime gloriabatur of which deformity and dishonesty of his face he most gloried and boasted Will a man that hath long beene perilously tost in a dangerous Sea care if the ship split and teare in pieces if he may grapple with the shore So did not that braue souldier Tarchon Frangere nec tali puppim statione recusa arrepta tellure semel Since now I haue attain'd the shoare Let ship be all to pieces to are Let our bodies rent and split so we may land our soules in Heauen let vs not care what we suffer but for what we suffer for God for Christ Iesus for glory and life in Heauen Now let vs reason thus doe priuate men do vs wrong let vs seeke the Gods on earth to the Magistrates do these Gods on earth oppresse vs let vs appeale to God in Heauen for God hath not giuen authority so to men that he hath reserued none to himselfe God sitteth in the assembly of Gods he indgeth among Gods Doe we stand vpon the deerenesse of our flesh and goods O how much dearer should our soule and life in Heauen bee But who can endure so many iniuries Then tell me if we cannot sustaine the shaking of the leaues how shall we endure the cutting downe of the tree For we owe to Christ not only these but the forsaking of all deniall of our selues If then things of small moment cause vs to renounce the word we make open protestation that we will neuer die for Christ where then now shall we finde such as will foresake all when in vs such slight and momentary euils poize downe all our faith in Christ When thou hast a grieuous ach or sicknes in thy body thou doest not preferre before enduring the paine to die presently to the flesh and rather then we will beare a little griefe or bitternesse in our soule doe we preferre to die to God Then let vs seeke another reremedy there is one thing that can cure all euils whatsoeuer The loue of God in Christ. This Saint Paul opposeth to life to death to Angels to Principalities to Powers to things present to things to come to height to depth to all creatures whatsoeuer saying What shall separate vs from the loue of Christ And doe not we speake to Christians And in such a multitude of these which professe Christ is there such a fewst of them which follow him Are we still like leane Bulls in the rich and plentifull Pastures of the Gospell but the Apostles are dead and those great lights of examples the Patriarches the Prophets the holy Martyrs and wee haue their Sepulchers with vs yet let their hope their zeale their fayth their constancy their Patience liue I speake with more vehemencie because I know not what concernes vs more then this Scripture our Houses our Liuings and Estates and Children our Liues our selues are not so much ours as this In your Patience you shall possesse your soules Loe we stand vpon being or not being vpon the hauing or loosing our soules The God of loue and peace giue vs all the spirit of Meekenesse of Hope and Patience that in the sweet loue of Iesus Christ we may ouercome all hardnesse of heart all bitternesse of tentation Amen THE FVLNESSE OF CHRIST The sixt Sermon MATTH 5. Vers. 17. Thinke not that I am come to destroy the Law I came not to destroy but to fulfill it THE Iewes feared the dissolution of their State and Lawes and Customes and the destruction of their Temple and would make Christ the Author for such a brute was blowne abroad whether the Predictions of the Prophets which spake against their Feasts and Sabbaths and Sacrifices gaue them to vnderstand or that the comming of our Lord Iesus Christ in so many Signes and Wonders and powerfulnesse both of Word and Workes caused them to thinke hee would make some change or that hating him they would cast on him an aspersion of malice as an enemie to the lawes and religion established or that it was fatall to the Sinagogue which was so neere to her last period to haue some vniuersall notions and presagements of her dissolution Whether it were any of these or all the fame went currant of Christ that hee would make an alteration but of the dissolution of their state and policie Christ was no more the cause then the man which is murthered is cause that the malefactour is executed As for the law and religion hee was so farre from taking them away that the cause of his comming was onely to fulfill them as hee saith I came to fulfill the law So that vnlesse the fulfilling of the law be a repealing of the law Christ cannot be said to abrogate the law The Iewes themselues transgressed the law and made the ordinance of God voyd by their traditions They might haue accused themselues but they accuse Christ and stand so in feare that he will disanull it that they doe as much as in them lieth
note to whom our Lord speaketh For hee doth not instruct the Magistrates or rulers in their duty which were not present to his Sermon For hee speaketh to his Disciples and the people which had no authority and singling them out a Vobis dico I say to you So the Disciples and the multitude which beare no office are forbidden to reuenge priuate injury offered Fourthly Christs Disciples and the multitude did dreame of an externall and politicall kingdome of the Messiah which should be armed with externall and kingly power and authority and vanquish their enemies but CHRIST here foretelleth that they must looke for no such thing no such bodily Sauiour but rather prepare themselues to suffer smitings on the cheekes and spoyle of goods and bitter injuries and reproach Neyther should-they receiue assistance of the Magistrates themselues which are called the Shieldes of the earth but rather haue layd vpon their backes by them also most grieuous and heauy burthens Fiftly and lastly CHRIST setteth downe heere the forme of his kingdome which is spirituall and heauenly For to the eies of the world his kingdome appeareth not If my Kingdome were of this world then would my Ministers fight for mee that I should not be deliuered to the Iewes Different from this estate are earthly kingdomes which are ordered vnder wholesome defence of Lawes and Authority and power temporall which yet as we haue shewed is the ordinance of God Therefore he which is a Free-denizon of heauen and of the House and Family of God may be also a citizen in an earthly corporation and estate as S. Paul proued himselfe a citizen of Rome and appealed to Caesars Iudgement seate Acts 25. 10. I cannot forbeare to speake whether the Pharises peruerted with falser glossing the law of Moses or our aduersaries the words of Christ. Saint Peter from whom the Pope challengeth his high Supremacie could not finde exemption from the Magistrate allowed him out of these words of Christ but was contented to be vnder authoritatiue correction of heathen rulers so were all the Apostles but Peters successors haue shaken off all authority of Christian Magistrates I pray you of what Scripture sauoreth this Stile To be iudged of none Well let vs graunt the Pope this liberty to be free of all soueraignty temporall and sithence it must needs so be let all the shauen Priests haue immunity from all Secular power And not onely challenge this prerogatiue when the Magistrate may seeme to offer them injustice and wrong but in cases in which themselues stand guilty of most notorious crimes But whence hath he learned to be aboue all authoritie Nay who gaue the Beast with the great Horne power to push Kings out of their Thrones to depose the Magistrate to stop the ordinary course of Iustice to maintaine the subjects in disobedience to assoyle them of their oathes of allegeance and how was it found an act meritorious to murder kings a point of highest godlines to lay wicked hands vpon the annoynted ministers of God If there be any light in the word of God if any truth in the truth hence may we know that man of sinne which is an aduersary and exalteth himselfe aboue all that is God For if the Magistrates be Gods on earth as Christ himselfe saith and shall be shewed the Pope extolling himselfe aboue all Authority of earthly Princes aduanceth himselfe aboue all that is God on earth And if Christ be the King of Heauen which flatly denyeth his kingdome to be of this world The Pope by joyning to the spirituall the temporall sword exalteth himselfe aboue all that is God in Heauen Well I I leaue you to consider further This I dare say hee will take no blowes on the cheeke For our present matter in hand wee stand by these assured that the Magistrates authority is warranted by God and to this end to punish the doers of euill and therefore it is lawfull by authority of Gods word for any that is wronged to seeke that ordinance for redresse onely we are forbidden to auenge our selues Therefore the Widow did not offend which sought the injust Iudge Now priuate reuengings draw friends on both sides and parties and confederacies and so the resisting of the euill is a cause to spread it further But when the Magistrate punisheth no man taketh part no man resisteth no man is offended onely the euill is taken away and the Delinquent by exemplary justice done made a terrour to all offendours But you will say Vengeance is mine saith the Lord. True But God himselfe saith That they which beare rule are Gods And Christ himselfe so interprets that Scripture Therefore when they strike God striketh when they kill God killeth they haue his Sword they haue his Ordinance they haue his Seate they haue a speciall name they haue a speciall annointing from him Therefore they are free from offending when they kill offendours or euill doers of that Law which saith Thou shalt not kill And that commandement of not resisting euill bindeth not them nay rather they highly sinne against God if they resist it not We haue it then most euident what Christ intendeth when he saith Resist not euill For when wee haue receiued wrongs and are destitute of helpe from the Magistrate then ought wee not to auenge our selues and by priuate resistance requite euill with euill but to compose our selues to meekenesse and patience in forbearing to forgiue our enemies and not onely to temper from all outward force but to quench all inward and inordinate heate burning to reuenge We must keepe the peace of Christ either by publique resisting or priuate forbearing And rather suffer the losse of our liues than to haue the sweet fruit of quiet patience destroyed in vs. If spittings smitings woundings killings might shake our hope or take away the comforts of Gods spirit who could be Christs Disciples We may keepe GODS peace in warre no tumult no fire or sword of our enemies can take it from vs. For him wee serue for sauing our soules and for an euerlasting deliuerance And shall we forsake him for an houres paine and a blow on our cheekes Hee that striketh our shadow toucheth not our body And hee that killeth the body toucheth not the soule Must the followers of Christ goe to Heauen by a common way Shall those constant Patients which are in the diet of Saluation feare taking some bitternesse in their potion or letting a little bloud They write that Archimedes had his mind so fixed on a few Mathematicall lines which he drew in the dust that hee attended not while the Citty was fired about his eares But how many thousands of professours of Christ can wee name whose Faith hath beene so fixed in God that they haue despised the cruell siege and battery which the enemies of CHRIST haue laid to their flesh and bloud But because this Doctrine soundeth vnreasonable to eares of
him Doubtlesse such trials are necessary for vs that as the loue of God bearing soueraignty in our hearts should make all the loues and delights of our life sweet so the feare of God in vs exceeding all other feares should make all the euills of this World to seeme lesse bitter Now as touching our purpose We see Abraham which had beene sufficiently tryed before in bearing his Crosse now put to the highest triall of all Whether he can sustaine to sacrifice his Sonne He had passed a long Pilgrimage before these things through many banishments and difficulties to fourescore yeares of Age he held his troubled life in Care in Euils in Danger in Bitternes in Feare He was twise driuen to depart the land to which he was called by promise and for necessity of Famine to flie to Aegypt his deere Wife was twise plucked out of his bosome He warred with foure Kings not without great danger of his life his Wife continued barraine on whose issue the Hope of his life attended When he had a Sonne by Hagar he is driuen to abandon him Now Isack is Borne he hath the Promise sealed in his bosome he hath quiet and rest in his old age But see God thundreth from Heauen and rowseth Abraham out of the onely ioy and content of his life Abraham take now thy only Sonne Izack whom thou louest Let Abraham teach vs what our life is He which bore the greatest loue to God what did hee but sustaine the greatest Triall Hee which held as a great Captaine in the hoste of God the buckler of Faith before vs all how notably doth hee shew the danger of so many sharpe encounters by so many dints of temptation and the impression of so many fiery darts of the Diuell Now as through Faith he ouercame in all so by him wee are taught that our life is nothing else but a certaine order and ranke of temptations where when one endeth another beginneth wherefore the Wise man saith My sonne when thou wilt come into the seruice of God stand fast in righteousnesse and feare and prepare thy soule to temptations But let vs not feare those euills which neuer linne mouing and tumbling vs vntill they haue set vs vpon the Rocke which is higher than they Let vs not feare that fire which can burne nothing but our drosse Let vs not feare those wounds which can let forth nothing but our corruptions but let vs brandish the sword of the Spirit against all spirits against the spirit of the flesh which seeketh sweet things against the spirit of the world which coueteth vaine things and against the lying spirit which was a murtherer from the beginning The iust shall liue by faith By Faith here iust Abraham liued by the Faith in which he offered his sonne Isack he ouerthrew the tentation which otherwise had ouerthrowne him Si credis caues si caues conaris conatum tum neuit Deus voluntatem inspicit luctam cum carne considerat hortatur vt pugnes adiuvat vt vincas certantem spectat deficientem sublevat vincentem coronat If thou haue Faith saith Saint Augustine thou wilt attend to thy Faith and God knoweth thy endeuour and considereth thy striuing with thy flesh and looketh into thy will and exhorts thee to the fight and helpes that thou maist ouercome and beholds thy striuing and proppeth thee when thou art falling and crowneth thee when thou hast ouercome But come we to the temptation it selfe where finding it said that God proued Abraham we learne that God hath his manner of tempting and prouing vs but such as is for our good and the exercise of our faith whose end is no other than to bring forth the light of good workes and a more sweet sauour of our life Neither is that of Saint Iames repugnant which saith No man is tempted of God but of his owne concupiscence For his purpose is onely to refute their damned blasphemy which to acquite themselues would make God the Author of their sinne therefore Saint Iames telleth vs that we must ascribe the causes of sinne to our owne concupiscence For the roote of them is from our owne heart For albeit Satan instill his poison and kindle with his bellowes a fire of euill desires in vs yet it is our owne flesh that is first mouer and our owne will which we obey For as corrūption could not by the heate of the ayre ambient enter into our bodies if our bodies did not consist of such a nature as hath in her selfe the causes of corruption No more could sinne which is a generall rot and corruption of the soule enter into vs through the allurement or prouocation of outward things if our soules had not first of themselues receiued that inward hurt by which their desire is made subiect to sinne as the womans desire was made subiect to the husband and as the Philosophers say the Matter to the Forme Now the forme of this temptation Moses setteth down in the highest sort whereas God doth seeme to shake the faith of his word in the heart of his holy seruant by a contrary engine of the same word To this God citeth Abraham by name twice to obedience that hee might haue no doubt who is the Author of the temptation Had he not beene certainely perswaded that it was the voyce the word of God with which hee stood charged to offer his sonne Izak hee might most easily auoyde any other temptation or whatsoeuer Art or subtilty the Diuell might haue vsed to batter his faith Now hauing no other standing but in the Word no other sword to fight against distrust he seemeth to be entrapped in his standing and with the same Sword himselfe is wounded with which hee should haue hurt the enemy For beloued brethren if this Sword being but taken from vs we must needs fall what shall wee doe when God seemeth to strike at vs with the edge thereof Now this was Abrahams case Let vs then heare the Word speake Take thy sonne Izhak whom thou louest c. We see with what griefe and resisting we endure the searching or cutting of our naturall affections though sinfull how then must it grieue him to vndergoe the rasing out of tender pitty of fatherly compassion which not onely were planted by Nature in his heart but were fed and cherished by Gods owne word If Zipporah could say to Moses thou art a bloudy husband for causing her to circumcise her son might not Abraham vrged by commandement to sacrifice his sonne say This is a bloudy word If the child had beene commaunded to haue attempted some hard thing against the father the like difficulty of execution had not ensued For albeit the commandement biddeth the sonne to Honour his father whereas no word of command vrgeth the father to honour the sonne This is done to no other end but to require the loue of children to
get nothing without labour watching trouble venture fight doe but the same and see Heauen is offered how much difference in the endes and see the meanes of both are one But let vs see how our life is a warfare Arma militiae nostrae non sunt carnalia the weapons of our warfare are not carnal our enimies would esteem these as straw or stubble They would mock such a battaile They beare this armour whom we esteem poore and naked men These fights they fight whom we esteem base and cowardly our enimy the Deuil is a subtile cruel enimy he striks within he wounds the hart whom Christs champions doe vanquish with their bloud-shed and their flesh battered When God shut man for sinne out of Paradise he set the Cherubims and the blade of a Sword shaken to keepe the way of the tree of Life But now Christ is entred into Paradise and hath left the Sword sticking in their flesh which will enter into life so that good Christians must be as E. paminondas Nonsolliciti de vita sed de scuto Is my buckler safe is our Faith sure For our enemy neither the goodnesse of our cause neither the succour and help we haue from heauen can affright Our Innocency shall not shield vs from him he will strike at the elect hee will assault those whose names are written in heauen He careth not for our armour of light but will dart the fiery darts of temptation euen at the buckler of our Faith He stroke at the head hee attempted to shake the Rocke Iesus Christ will he feare the members whether then we fight with Sathan in person or with any of his cursed band Let vs see how farre different this fight is from all other fights If I fight against a man I whet my sword but when I am to deale with my spirituall enemy I must blunt my sword the reason is Against man I vse my owne weapons but heere the Diuell vseth my weapons that is the members of my flesh I must by all means make this flesh vnprofitable for my enemy So Saint Paul did dull his sword Castigo corpus meum I chastice my body Plutarch writes of a man blind and lame which in his Countries cause would aduenture to fight And being asked how hee durst said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may blunt the edge of my enemies sword We doe by deading and mortifying the members of our body blunt the sword of our enemy all care in bodily fight is pro commeatu for viands for the Campe. Our care is to haue no care for these Our Generall will haue vs goe â—…orth without a Scrippe or Wallet Wee goe not to his fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with our breakefast as Neâ—…or in Homer but fasting and praying Our spirites â—…rength consists in our bodies weakenesse Christs â—…rmy consists of poore and lame and blinde of â—…eake and despised men to throw downe powers â—…nd principalities he vseth things which seeme to â—…aue no being to confound the things which are Secondly they which fight against men onely fight with noyse showting crying pressing forth threatâ—…ing with all whether force or slight for dolus an â—…irtus quis in hoste requirat Our warfare is in yeeldâ—…g in silence in simplicity in singlenesse of heart â—…ith sighes and groanes Mihi arma preces lachryâ—… saith Saint Ambrose My Weapons are my Prayrs and my Teares In your patience you shall possesse â—…ur soules the truth of God is our shield and buckler Thirdly in bodily conflicts the more wounds we â—…iue our enemies the sooner we maister them Not 〈◊〉 heere if thy enemy hunger feede him if he thirst â—…ue him drinke A strange fight hee that ouercomes â—…ust be the stronger But if my enemies power of â—…urting me hath ouercome my power of doing him â—…ood he hath the victory ouer me Lastly if I striue with my bodily enemy I seeke 〈◊〉 shed his bloud which till I haue done I preuayle â—…t little that heere I am counted no singular souldiâ—… till mine enemy hath shed my bloud till I beare â—…e markes of his hostilitie engrauen in my flesh For â—…r enemies are fabri sufflantes in igno Prunas the black â—…yths that blow the coales of fire which burning â—…ales of persecution doe try and refine the Crownes 〈◊〉 Martirs and make them shine more glorious Now the manner of our warfare wee shall best attend if wee consider the stratagems and machinations of our enemy like Proteus turning himselfe into all formes and shapes to doe hurt Fiet enim subito Sus horridus atraque Tigris Squamosusque Draco aut fi lva cervice Leaena Aut acrem flammae sonitum dabit atque ita vinclis Excidet aut in aquas tenues dilapsus abibit Sometimes like bristled Bore he foames then to a Tiger turnes Like scaly Dragon now he roames anone like fire burnes Or Lyons fearefull shape he shews to breake the holding bands Or changed into watry dewes will slide out of your hands When he warreth with Michael and the Angells with the Captaines and Leaders of Gods hoste hee fights in likenesse of Dragon to the Church in generall he swells like a floud which would drowne and swallow her vp assayling the weake he is like a roaring Lion if we be zealous of Gods word he will transforme himselfe into the likenesse of an Angell of Light to make the children of Darkenesse The innocent and simple he beguiles as the Serpent did Heuah saying You shall not dye When hee giues the mortall stabbe he will come like a friend and compound and make league hee will not come feasting like a good fellow and throw downe the house he will come like a Diuine with a Psalter in his hand and kill vs if he can with Scriptum est hee will come like a Prince of this world in his ruffe and stake downe haec dabo ready mony All these will I giue thee he will lurke like an Aspe vnder the lippes of our deere friends and parents If hee preuayle not so hee will spit fire out of the mouthes of our enemies Know we this for certaine it is warre whiles hostilitie lasteth whiles our destruction and ouerthrow is sought be the meanes what they may while the enemy is an enemy it is warre Thinke wee not onely Satan our enemy when hee rageth and is at open defiance when he flattereth and beguileth he is the same And the Graecians onely fight when they battered Troy not then also when they sent Sinon the fox for then they tooke the Citty So doth Sathan more hurt in his sheepes skinne than by roaring like a Lyon For as God doth seeke by all meanes to draw vs to him by alluring by threatning by good things by euills by friends by enemies so doth Sathan vse all meanes to draw vs from God Let
and the marrowes But if the Sword be neuer so sharp what hurt can it doe if there be no hand to strike If Dauid haue neuer so smooth a stone in his scrippe if he want a Sling to throw him out how can hee hit Goliah in the forehead Plutarch writeth of Coriolanus in his life that he vsed his weapons so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the vse made him so familiar that they seemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they had beene borne with him or grafted into his hands This benefit we haue from being conuersant in Scriptures that we are able with ease to dart out and sling the word to hit our enemies in their fore-heads For which vse Saint Paul commends Timotheus Because of a childe hee was exercised in holy Scriptures and the word of God in such is like the Arrow in the hand of a Giant which draweth with that vnresistable force that it will diuide the very soule and spirit I should thinke it too little in such a case to haue a strong arme onely both our armes must be strong and practised that our enemy may not know our right hand from our left Plato to good purpose in his Republ. counsailed men to be Ambodexters for this vse in fight And for this Hector is commended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of fighting well I know the Art With left and right to hurle a Dart. But if this be required in any fight it is in ours which haue enemies on both sides on the right hand and on the left therefore Saint Paul exhortes vs to haue a the weapons of righteousnes on the right hand and on the left that which way soeuer he strikes we may ward him whether he charge vs on the right hand of prosperitie or on the left of affliction Whether he fight before as a Lion or sleight it behinde like a Foxe whether he assaile vs without b with his men-beasts or within by feares and temptations whether hee reach at vs from aboue by Presumption or from beneath with Despaire I pray God wee be not found such as Milo which when he looked on those armes with which he had wrestled before for the price at the games of Olympus could say of them At hij iam mortui sunt See these armes are now dead The third thing wee require in our Souldier of Christ is a good eye For what vse is there in battell of either courage at heart or strength of hand to him which is blind See this woful experience in Pagans Heathen people which haue profused zeale and constance to fight for hell in the darkenes of their vnderstanding And this is plaine in our aduersaries whom might zeale persistance resolution onely commend wee might take for vndoubted Souldiers of Christ had not blindnesse of heart turned all those weapons and powres of the spirit to fight against God Iudas when that rich Oyntment was bestowed on Christ said c Ad quid perditio haec But we when the whole forces of our soules and spirits are bent and planted to demolish the truth of the Gospell of Christ To what end serueth this waste Therefore in one word our Sauiour saith If thine d eye be wicked all the body is darke For if we misse in the goodnesse of the cause and the rightnesse of intention all is lost And it is to be noted that he saith not Eyes but thine eye For one of our eyes the left eye it mattereth not if that be out the worldly wisedome For I take it Christ intends the right eye For the Diuell would make a couenant with vs like Naash the Ammonite vpon this condition that he may thrust out our right eyes He careth not how quicke-sighted we be to the world onely hee desires to GOD and his truth to make vs starke blinde O eternall God looke vpon vs and visite vs with light from heauen for the earth is full of darkenes and cruel habitations And in this case the word of God is to vs as those Perspicils were to Nero in which he saw the trickes and cunning of the Fensers and their secret wards and thrusts and the conueyance of their Art From hence may wee see that great Fenser and the mystery of iniquities and learne to shunne his fiery darts God grant wee may see in his light I remember Homer when hee speaks of Aiax fighting in a blacke mist vnder a darke cloude how he makes him cry to God for light with such vehemency of passion as I know not if he expresse the like in all his Workes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loue Father saue the sonnes of Greekes from this darke pitchy night Make cleare the uyre dispell the mist and kill vs in the light Giue vs O Lord the light of Grace remoue from vs all darkenesse of Vnderstanding and kill vs in the light of thy sonne IESVS CHRIST My last part followeth What wee should not be Wee must not be intangled with worldly businesse I take not any of these words metaphorically spoken but in the first and proper sense for bodily fights are but shadowes to this of the spirit which is the onely true fight and say we must borrow words for our better vnderstanding to expresse spirituall things in their kinde earthly things doe lend heauenly things words but heauenly things doe lend earthly things signification So they which fight but for earthly things doe not till they haue gotten the victory meddle with the things of this world much lesse should we which goe in warfare for heauen For this implication or stopping at things in the way is a let to the victory which if it came but single and by it selfe were farre more to be desired of a good souldier than any thing which can be had without it But the victory brings in these spoyles with it and whatsoeuer else mans heart can desire especially this victory after which shall be no more warre no enemy left and the purchase shall bring with it all spoyles riches honour security peace triumph glory and blisse eternall If we could consider the benefit and fruit of this victory all the Kingdomes of the earth could not serue to make one fetter to tie vs heere and those greene cords of the loue of riches and worldly pleasure and honour which so binde our desires we should breake as Samson did his Bands like to Towe when it hath felt the fire So absurdly then doe they which neglect this end to which they are called and lie ensnared with impediments of emoluments which lie in the way as if a man being shewed where a rich treasure lay should neglect to digge it forth contenting himselfe with the Rushes and Bennets which grow vpon the ground I will content my selfe onely to resemble these men to such as catch at the spoyles before the enemy is ouerthrowne or the
battell wonne whos 's first let is because that ardor pugnandi that alacrity of the minde and heate to fight which should be in a Souldier begins to cease This we see in many worldlings which beganne with a zeale and feruor of the spirit but that heate and burning of the spirit is now abated and retarded They grow colder and colder to heauenly things till at last they shrinke and fall away If they be not starke cold yet they are not hot and of such we may heare the Apostle complayne Demas hath for saken me Secondly being made rich they grow timerous For the nature of these earthly things is to beget diffidence and feares and jealousie because our worldly riches haue many suiters and many competitours which seeke by flattery and sleight to vndermine our estates and pilfer away our happinesse so many enemies not onely of rust and mothes but of a Theeues which breake through and steale so all our study and care is now deriued from heauen to guard and watch these base gatherings that we may justly complayne Our feete are set in the snare What snare In the snare of the Diuell Saint Paul telleth vs b in laqueo Diaboli So these first stole away our zeale and we beganne to faint now they haue taken away our courage and we are turned cowards And now for feare wee durst not speake the truth especially if wee should offend some great person To omit other feares wee will change our religion and profession too rather than suffer losse But say we are not brought to this triall See the rich mans feare when he comes to die I meane not his which hath riches but his which loues riches I say when he comes to the last stroke and should be ful of fortitude for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now it is come to the crowne What can wee stirre such men vp with the view speculation of heauenly things of which their hearts haue beene so long naked and dispossest Now is the time of feare the thiefe is come which begins to dig through the wall all is full of trouble and terrour When that soule which was the least part of their goods is swallowed vp of Despaire When one poore Ague shakes all the frame of the house as it would sinke all downe into hell when they await the heauy doome of the Physition as the thiefe doth the Sentence of the Iudge when that strong enemy I meane their owne fleagme and spittle hath so wofully besieged their life when groanes and stitches and burnings and shakings begin to hale and pull those fat Bulls out of their rich pastures thus doe they perish that haue renounced this warfare for the Kingdome of Heauen and wrapt and snared their soules in the loue of this present world whose condition was worse then that of Swine to whom life was giuen in stead of Salt to keepe them from stinking and now see what followes we haue lost our courage and our enemies haue found it we haue deuised to tie our selues so fast that they may take vs and carry vs whether they will take we heede then least that which is most dangerous the enemy set not vpon vs while we are sub sarcinis vnder our burthens For that I may conclude wee gather not the spoyles heere for they are not earthly things but Ioy Loue Truth Peace a of conscience and the fruits of the Spirit with the Kingdome of Heauen and life eternall of these rich booties doe our enemies robbe vs and these are gathered in Heauen Againe in this life the fight is not ended No man is crowned vnlesse he haue lawfully ariued Shall we seeke to triumph before the victory Lastly the Souldier must not take the spoyles but the Generall must distribute them which viewes the whole Armie ouer and sees who fight best in their seuerall ranckes and Stations so doe earthly Princes to them which haue deserued bestin the warres To some they giue gifts to some honour and Knighthood to some Lands to some the seate of Iudgement and so doth our Lord IESVS CHRIST looking downe from heauen on such as striue and wrestle for his name and glory to some gifts Him that ouercommeth will I cloth in white aray to some Lands and possessions Goe to thou faithfull Seruant be thou ruler ouer ten Cities to some honour he that shall doe these things and teach them shall be called great in the Kingdome of heauen Some he maketh Iudges You which haue followed me in this generation shall sit vpon twelue Seates and iudge the twelue Tribes of Israell Let these giue vs to consider what our calling is we should fight for the truth but how many fight against the truth as Heretiques with what vehemency of spirits raysing vp all mans reason and force of arguments seeking with allmalice subtilty with extreame rage and cruelty the detorsion of the word of God from it's end vrging Scripture against Scripture Which abuse we seeing may iustly crie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are wounded and shot through with our owne feathers Our enemies haue said Mutemus clipeos Danaumque insignia nobis aptemus Let 's change our Bucklers while t is night And vnder Greekish Ensignes fight We should fight for God but how many fight against him Atheists Blasphemers Swearers which by their liues doe beare witnesse against God which neuer vse his trembled name but when they sweare and blaspheme as if they would spit him out of their mouthes Such we haue which open their mouthes wide against Heauen we heare them say Our tongues are ours who are Lords ouer vs We should fight against the Diuell we fight for him when we will not confesse our sinnes but iustifie them and say to the Prophets face Nay but I haue not sinned Thus doe we absolue Sathan and condemne CHRIST this makes the Ministers of God as welcome to vs as Eliah was to Ahab Hast thou found mee O mine enemy And as Michaiah was to the same Ahab he neuer prophesieth good to me but euill We should fight against the world but we stand in the worlds defence as couetous men will they suffer the least diminution of their riches nay rather perish mercy dye Almes-giuing waste zeale be forfeited all the treasures of Grace to the vttermost wracke of saluation the losse of Heauen to boote What Counsell what Law can we not finde to recouer an earthly losse But Gods laws are not cared for All our striuings buildings plowings saylings doe obey Hell and the Diuell If we could rippevp the hearts of such we should finde written in them The God of this present world We should fight against the flesh wee are for the the flesh as gluttons adulterours drunkards which in the combate betweene the flesh and the Spirit doe take the flesh her part which contrary to the rule of Saint Paul doe castigare spiritum chastise and subdue
parts as he passed by What then Didst thou see any vnrighteousnes in the Lord VVas there any weaknesse in his arme any crookednesse in his path VVas hee like the sonnes of men whose breath is in their nostrills Thou hast seene Moses his backer parts blessed are they which shall see his face Blessed are they which when the face of the Lord shall be reuealed shall not seek the hills to couer them or the clefts of the rockes to hide them Blessed are they whose rocke is the Lord 2 Sam. 22. 1. whose mercy is to them as the hills on euery side Psal. 125. 2. Blessed are the pure in heart which shall see God strange and mercifull and gracious slow to anger and not making the wicked innocent reseruing mercy for thousands for giuing iniquitie and transgressions visiting the iniquity of the fathers vpon the children and vpon the childrens children vnto the third and fourth generation Let vs come to our seauenth part Put off thy shooes from thy feets By these words God doth stirre him vp and prouoke him to further Deuotion and Reuerence This ceremony of standing bare-foote before GOD is like our kneeling and vncouering in the Church And of all ceremonies this is the end that Gods trembled Majesty may haue a more effectuall working in vs. Moses had shewed a reasonable readinesse to his calling before Here am I he hath yet need to be more stirred vp And if the most noble Prophet of God had need of such preparation no maruell if God doe stirre vp our dulnesse by diuers like meanes when his high worship is required for that which is in some the effect of godlines to others a cause of godlinesse In them which are more perfect reuerence descendeth from their inward worship of God by which the weaker ascend to the inward worship And godly ceremonies are in some tokens of duety to others lessons of duety Afflictions and sorrow come from Repentance by which God doth bring many to repentance Thus we see Ceremonies haue their necessary vses Neyther doe we by lawfull vsing them tie Religion to outward things but rather leade our selues to the inward worship Although wee liue in that age where all markes of outward duety are contemned I would not so much mislike if the inward seruice were not also neglected Wee count it now as profane I will not say to fast or afflict our selues or wearesacke-cloth but to decke and beautifie our Temples VVe say wee must worship GOD in Spirit as if they did not which poured forth infinite treasures in building Churches and beautifying them and which praised God with the Harpe and all instruments of Musicke I say that where the heart is set to serue God it rejoyceth to moue the hands and feete and all the outward parts to doe the same And if we had more outward behauiours of Religion and Deuotion than we vse they might well become vs. But this is little It is a dangerous thing now to praise good workes as if Faith were Faith without them Non sunt parua sine quibus magna constare non possunt S. Augustine saith These are not small things without which greater things cannot consist If a man goe towards the Sunne his shadow will goe before him but if hee goe from the Sunne yet his shadow will follow him What then if our Aduersaries which haue departed from the Sonne of Righteousnesse Iesus Christ haue set before themselues the shadow of Signes and Ceremonies Doth this forbid vs which turne to the Sonne of God in sincerity and purenesse of worship to haue it follow vs The Church of the Ievves had Shadowes and Signes without the Truth For the truth was vailed and couered to them vnder these All things were to them vnder Shadowes The Church of Christ vnder the Gospell hath the Truth with Signes The Church Triumphant in Heauen hath the Truth without Signes So the Church of Christ heere on Earth is middle betweene both participating of the Iewish Church in signes and of the Church in Heauen in the Truth Dionis Areopagita de Eccles. Hierarch lib. 1. cap. 5. part 1. And thus we are come to our last part For the place where thou standest is holy ground If we make this the reason of that first come not neare we haue a sufficient warrant to manifest our dutie to God in all places for God filleth all places with his presence Whither shall I goe from thy presence Coelum terram ego impleo I fill Heauen and Earth saith the Lord. In respect of our weaknesse he seemeth to be lesse present to some place but as he is in himselfe he is a like present in all We haue a more awfull regard of God where he sheweth more signes of his excellence but he worketh infinitely aboue our vnderstanding euen there where he sheweth no signe at all But let vs rather construe this of the holinesse of the ground for a reason of that which went next before why he must put off his shoes from his feete We haue this doctrine hence First the holinesse of the place doth witnesse Gods presence secondly it moueth vs to inward reuerence and feare thirdly it telleth vs what we ought to be Shall the place be holy when wee are prophane Where we must not tread amisse must we thinke amisse where Moses must not weare shoes on his feete shall he carry wickednesse in his heart Regard we what men see and despise we the eyes of God for God requireth truth of the inward parts yet so that he refuseth not the worship of the outward parts which if he would euer haue refused he would haue done so heere for God saw Moses heart and none were present but God and Moses heere was no congregation assembled none that might learne by outward ceremony or behauiour and yet God which is a Spirit and worshipped in spirit saith Moses put off thy shoes from thy feete for the place where thou standest is holy ground If Moses stood before God in holy ground where God appeared to him in a bush burning with fire how holy must our standings be before him which haue him not within kenning onely or at a gaze or where wee are forbidden to come but in the middest of vs If Mount Sinai were sanctified for a temporall residence what shall wee thinke of these Mountaines our Temples dedicated to his glory and worship to which hee hath promised a presence for euer If God did discend to the low Bramble-bush and sanctifie it doe you thinke he will abandon his Temples where we daily come together in his name If God haue any place holy vnder Heauen this is that place This place we exempt from all other vses and consecrate to God Heere we meete to acknowledge his diuine presence so often as we come together in his name and we testifie the same by our most solemne and royall assemblies For if wee consider
our selues as grafted in Christ and members of one bodie heere we come as sheepe into ourspirituall fold all linked and combined in the same prayers with one heart and voyce praysing and lauding the name of God And if we consider our communion with the Saints and Angels of God and the Church triumphant which is in Heauen heere we ioyne and meete to glorifie the same God in earth which the Angels doe in Heauen which diuine and celestiall company how can we better represent then in this spirituall randiuouze singing Holy holy holy Lord God of Sabbath Heauen and earth are full of the maiesty of thy glory c. Thirdly if the zeale of our profession moue heere we professe and testifie the name of God the right worship and the truth of our calling against Turkes Iewes Infidels Sects Aduersaries Men Diuels and all the enemies of Gods truth sounding and ringing out our zeale for the prayse and glory of God that all the world may heere it And lastly if the loue of our Lord Iesus Christ compell vs heere wee assembled are so oft assured of his presence as we come together in his name and when all other places are subiect to abuse our high wayes and fields to riflings and robberies our Markets and Streets to quarrellings to deceiuings our common meetings to wrongfull and fraudulent dealings our Courts to strife and janglings whereas disorders are seene daily in our houses and our secret Chambers can tell of our vncleannesse the reuerence of this place confoundeth lewd sinners and keepeth it at least from all open prophanation and abuse But where is our zeale if it be not in our Temples nay if it be against them Had God holinesse which he might bestow vpon this place and is he so bare of it that now he hath none left Did hee spend all vpon mount Sinai and hath he neuer a blessing left for our Herebs Yes some of that was bestowed vpon Salomons Temple wherefore CHRIST was euen eaten vp with the zeale of that house Which howsoeuer it were shortly to be prophaned and made desolate yet was it holy to Christ as long as it stood But our deuotions are gone out of Gods house to our owne houses we decke and beautifie them because we loue our selues as we would Gods house if we loued God God hath long agoe complayned of this Is it time to build to your selues seeled houses and let my house lie wasle Which being so no maruell that the same vilenesse and contempt which we haue suffered to fall vpon our Churches and Church orders is now fallen vpon our selues I speake not this to grace ceremonies or outward behauiours of Religion otherwise then shadowes to that body shadowes they are to the body of Religion but such as well become the body Onely this I protest if holinesse be gone out of the toes and feete of our Church yet let vs keepe it in the heart still And if wee haue forgotten the place in which we stand let vs not forget the person before whom we stand which is God the Lord the high owner of Heauen Earth which is neere to vs how euer we are farre from him which doth enspire with his spirit not onely the head and honourable parts but the toes and the feete to whom the heart is due and the spirit and all our strength But of how many of vs doth he not receiue the calues of our lips This most high great God sanctifie vs all in our seueral standings before him and grant vs all holy toes holy feete holy knees holy hands holy lippes holy hearts to the glory and prayse of his name in Christ our Lord Now to God the Father Almightie with God the Sonne and God the holy Ghost three persons and one God be rendred all honour prayse power dominion and glory now and for euer So be it Amon. CHRISTIAN PATIENCE The fift Sermon MATTH 5. Vers. 38. 39. 40. 41. 38 You haue heard that it hath beene said an Eye for an Eye and a Tooth for a Tooth 39 But I say vnto you resist not euill But whosoeuer shall smite thee on thy right cheeke turne to him the other also 40 And if a man will sue thee at the Law and take away thy Coate let him haue thy Cloake also 41 And whosoeuer will compell thee to goe a mile goe with him twaine WHen Moses sent Spies into the Land of Canaan to search the Land and the goodnesse thereof and to bring of the fruit when the Messengers made report that it was a fruitfull Land and flowing with Milke and Honey and represented the fruit thereof which they brought the people were all without doubt moued with a wonderous desire to make forth and possesse that Land but when some of them reported that there were Giants in the Land and that there seemed no possibibility of entrie but by warre and bloud shed see how quickly they were turned VVould God we had died in the land of Aegipt or in this Wildernesse would God we were dead The Preachers of Gods word which are sent of God as Spies to search and inquire into holy Scripture what good things God hath laid vp in the Kingdome of Heauen for those which trust in him when they certifie you that the eye hath not seene nor the eare heard and that the good things which God hath prepared for those that loue him haue not entred into the heart of man who burneth not with desire to enter into the Kingdome of heauen and to be partaker of euerlasting blisse with the Saints in light But when we tell you of losse and hazard of suffering blowes on the cheekes of wrestling of fighting with the Giants of this world and suffering all things to the effusion of bloud for the Kingdome of heauen what a world of menturne backe and start aside Wee bring you to this Scripture as to the waters of strife A maruaile to see the people which all escaped drowing in the Sea were almost all drowned in a little lake There is this difference betweene vs and the murmuring Israelites they said we will goe backe into Aegipt we goe backe but say notso The words of Christ will trie who are his he that taketh not vp his Crosse and followeth Christ is not worthy of him We should beare our Crosse I would we could be contented that our Crosse might beare vs. Euery true Disciple of CHRIST is crucified with CHRIST his hands are nayled he cannot strike his feete are nayled he cannot pursue reuenge he is also fast bound and tied that hee can moue no ber of his body to resist euill If wee mistake not our profession our honor is to be reuiled our gaine our treasure to forsake all our fighting to flie from place to place our glory in our wounds our victory in death What then if all our manners and liues and actions doe crosse this
sealed Booke of which none was found worthy in Heauen or Earth to open the seales but you may see the Lambe take the booke and open the Seales when he saith This day is this Scripture fulfilled in your eares When first the seales of ceremonies were put to the law written the finger of God was seene So Pharaohs wise men confessed when they said Digitus Dei hic est the finger of God is here After when God sent his onely begotten sonne Iesus Christ into the world the same finger of God was seene If I in the finger of God doe east out Diuels and then did the Lambe of God pull open the whole booke of the law when the fire of his passion melted like waxe his flesh and bloud that we might see in him ouery least impression of those figures and signes and characters to the least shadow and all their contents So now the least we can imagine of Christ is to haue but fulfilled the Law and the Prophets which for the law of signes hath not onely in truth and fulnesse of satisfaction exhibited all but more then the ceremonies did or could signifie and for the predictions of the Prophets hath not onely made good all things whatsoeuer the Prophets spake of him but more then they were able to speake for the ceremonies which did require to be fulfilled in spirit and truth they were all contayned in lesse then fiue bookes but if it should be written what Christ was made and spake and wrought and suffered and testified in their fulfillings The Euangelist saith The a whole world were not able to contayne the bookes As for the Prophets we must consider they spake of Christs birth miracles teaching of his death and passion of his Priesthood his righteousnesse glory kingdome c. Yet were they but poore and niggardly interpretours of that which Iesus Christ in his owne person did represent They did tell vs of this Sunnes rising to the world but how farre inferiour was their relation to this Suns rising No meruaile for how could such a bottomlesse Ocean empt it selfe out of those narrow conduits of the lips of men Therefore they spake of the light but darkely for when we saw the face of that glorious one how rude was their draught Little things increase by fame but of the onely begotten sonne of God we may say as the Queene of Saba said of Salâ—…mon It was a true word that I heard in mine owne land of thy sayings and wisedome Howbeit I beleeued not this report till I came and had seene it with mine eyes but loe the one halfe was not told mee for thou hast more wisedome and prosperity then I haue heard by report Right so may we say it was true O Christ Iesus which wee heard by the Prophets of thy wisedome and power and maiesty and glory but we beleeued not their report but when we saw thee come and shew thy selfe to the world loe the one halfe was not told vs. What could the Prophet Isaas say more then yee heauens send the dew from aboue and let the clouds drop downe righteousnesse But how bare and poore is the conception of the dew in the ayerie cloud to the incarnation of the Sonne of God in the Virgins wombe and what comparison with Canaan to Heauen the drowning of Pharaoh with the vanquishing of the Diuell what is their red Sea to the bloud of Iesus Christ what Iosuahs Sunne standing in Heauen to the Sonne of Gods descending into the world and dwelling with men To this purpose did the holy Prophet pray Open thou mine eyes that I may see the wonderfull things of thy law He did not desire to haue his eyes open to see the Passeouer eaten or the bloud of Goats and Rammes sprinkled or sprinkling with Water or Sabbaths or Feasts for to these his eyes were opened he saw them well The wonder of the law is lesus Christ signed and sealed to the world vnder those egene and poore signes which is Vere admirabilis Deus his name is Wonderfull Counseller the mightie God c. and in him onely we wonder at the Counsell of God which hath by him vnclasped that darke booke of Ceremonies and Riddels of the law and opened the contents of saluation in the light of-the Gospell giuing vs for the Letter the Spirit for shadowes the body truth for figures fulnesse for emptinesse for darkenesse light for bondage freedome for death life for Moses for Eliah for Prophets for Men for Angels One Iesus Christ which raigneth in Heauen But I most conclude onely I will alledge two places which the Apostle hath to shew Christs fulfilling of the law for we will giue the Ceremonies leaue not onely to demand impletion of their greatest and most important signes let them racke themselues to their least shadow and demaund satisfaction for euery tittle and poynt And in like sort wee will not onely make euen with the Law morall to mens vnderstanding but to satisfie the vtmost demaund of GODS iustice in rigour stretching the Law to punish not onely the act and deede but the entent and thought as Christ doth in this Chapter till sinne be shaken as I may say out of the wombe of concupiscence and that first cradle in which it was rocked S. Paul saith of Christ Who hath put out the hand-writing of ordinances which was against vs and contrarie to vs hee tooke it out of the way and fastned it to his crosse Ergo hee hath satisfied the condition of the law for hee could not cancell the band till hee had paid the debt For the law when it stood vnfulfilled was in her whole strength and vertue but now by Christ his death the law is made voyd and of none effect Then the lawes demaund hath beene fully satisfied Now euery obligation doth witnesse against it selfe that when the condition is performed it is voyd though it it be not actually cancelled it mattereth not then though Christ did not actually naile the law of ordinances to the Crosse this was enough to disanull the lawes whole vertue and power when to all the lawes demaund hee made in himselfe full tender vpon the Crosse before so many witnesses God and Angels and Men. Here then wee must conceaue the band is cancelled where the debt is discharged Againe the same Apostle that which was vnpossible to the law c. God sending his owne Sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh that the righteousnesse of the law might be fulfilled in vs. Then it is too little to say Christ hath fulfilled the law or that by satisfying he hath freed himselfe for he hath done it for vs and in vs and our faith in Christ doth not take away the law but establish it when all these things are spiritually performed in vs which the lawes signes and figures did protend So wee haue for the law a law legem
infinite difference bewixt Gods teaching and mans teaching which driueth away our sinnes as the winde the mist which ouercommeth our ignorance as the light the darknesse which consumeth our euils as fire the wax and the Sunne melts the Snow which couereth our nakednesse as the Heauens couer the earth which createth our newnesse as he created heauen and earth of nothing See the Apostles being taught by the spirit which were idiots and simple men as was knowne to all men are not onely at the instance repleat with all heauenly knowledge themselues but are made the onely Doctors and Teachers of all the world beside And cannot that Son which made those silly fishermen the lights of the world by one whole infusion of faith lighten my closet and chamber I meane the secret corners of my heart Heare we what Saint Paul saith God that commanded the light to shine out of darknesse is he which hath shined in our hearts to giue the light of the knowledge of the glory of God in the face of Iesus Christ. But you will obiect the Apostles had the gift of that knowledge by miracle and those gifts were extraordinary and now they cease euery man that will haue knowledge now must eyther learne of others or seeke it in his booke I deny not but that those gifts which are gratis data giuen freely and not gratum facientia as is the distinction of the Schoole-men not iustifying or making a man acceptable to God of which sort were the gifts of tongues and vnderstanding all Scriptures I say I doe not deny but they are ceased and were giuen onely to the Apostles and Ministers and some others by imposition of the Apostles hands in the primitiue Church for these are not giuen them which receiue them for their owne saluation but for the saluation of others and we haue the vse and collation and benefit of the same gifts being by their preaching brought to the knowledge of God but this I say the gift of faith which is giuen vs by which we are inwardly regenerate and know God though it be ordinary and shall be euer in Gods Church to the end of the world yet is it of higher power and greater miracle for regeneration of euery Soule that is grafted in Christ speaketh as much to the prayse of Gods power and glory as the creation of heauen and earth made of nothing and this is wrought in vs by which wee are made the sonnes of God in the same instant as was that knowledge extraordinary and by God immediately and by Gods free gift and in all that are saued alike absolutely necessary for all that are saued Lastly we can shew this by examples of them which beleeued Zaccheus a Publicane an Heathen man the first houre he beleeued heareth Christ say vnto him This day is Zaccheus a childe of Abraham The Thiefe is admitted to Paradise for one confession Lord remember me when thou commest into thy kingdome Christ our Lord replyeth Verily verily I say vnto thee this day thou shalt be with me in Paradise The soule and bodie-sicke Woman in one houre goes away sound thy faith hath made thee whole The Eunuch in that houre that he beleeueth Iesus to be the sonne of God is baptised Three thousand are conuerted to Christ at one Sermon and that same day were added to the Church This ground of Scripture was there all to be beleeued No more did Saint Paul require of the Iaylour but this Beleeue in the Lord Iesus Christ and thou shalt be saued and thine household This was eternall life this is eternall life this euer shall be eternall life to beleeue c. Thus we haue the way of life made compendious and playne and that â—…um necessarium that one thing which is necessary cleere and euident at the first opening of the Scriptures for as God hath so ordered for our bodily life that those things which make not for necessity but for lifes beauty onely and ornament are abstruse and hard to finde and stâ—…ut vp in the bowels of the eaâ—…th or hidden in clests of the Rockes or in the bottome of the Sea as Pearles and Gold and pretions stones because they are neyther necessary nor fit for all men but those things that are of lifes substance and are necessary for our being and sustenance are ready and offer themselues to euery mans hand as ayre and water and corne and fruits of the earth so many things with which the Spouse of Christ may be adorned and beautified he buried as it were in deepe and prefound sense of Scripture which yet many by continuall meditation and study doe dig forth like pearles and precious stones but that without which our soules life cannot haue her being or subsisting those things which are the very bread and drinke of our soules viz. to know the true God and Iesus Christ whom the father hath sent that I say is so plaine perspicuous and easie to finde in holy Scriptures that we cannot misse of eternall life vnlesse we will deny our selues to it What then was thy purpose O Sauiour Christ to set downe this one rule and ground for all to end all controuersies to stay all disputation to take away all doubts to cut off all schismes and factions to build vs sure vpon the rock to set the marke of all trueth high in the tower of the Scriptures to make plaine the way to Heauen When a way is vnknowne to a farre country where is much treasure many will seeke it some by climbing Mountaynes some will venter the Desart some will seeke passage by Sea some by Land and some by East and some be West but when discouery is made of a passage and the way is knowne being made playne and easie no man will seeke dangerous circuits and windings but passe by the knowne way For this way to eternall life was vnknowne to the world some climbed vp by the steepe of their owne workes some wandred in the desarts of mens doctrines some had blinde Phylosophers for their guides some seducing Southsayers some were led by the light of the creatures some sounded the deepe of mans reason Iesus Christ hath made this way straight and knowne and discouering the neerest cut or passage sayth this is it haec est to beleeue the Father of Christ the onely very God and him whom he hath sent Iesus Christ. Now that we may not doubt let vs stand and inquire of the passengers let vs aske our Father Abraham this was his way as our Lord Iesus said Abraham desired to see my day and saw it Let vs aske the Prophets To him all the Prophets beare witnesse Let vs enquire of the law The Law was our Schoolemaster to Christ. Aske the Apostles all the blessed Martyrs this was the onely poynt they sealed with their bloud that Christ was God Aske our Lord Iesus I heare him say
and learne to examine and iudge and condemne your selues What then Either doe those things which you haue beleeued or else confesse against your selues that you haue not beleeued at all For Christ is the end of our faith which is the beginning of a godly life We that haue heard Christ preached are beyond hearing and are come to doing This then remayneth Loue one another frequent diuine Prayers visite the sicke releeue the poore receive the Sacraments auoid contentions lay aside idle questions haue peace and concord one with another giue glory to God It is not hard to know what to doe but to doe what we know Wee may learne that in one Sermon which all our life is not enough to put in practise They which gathered Manna aboue their measure which was an Homer full it stanke and turned to wormes This doth our lusting and greedinesse of knowledge vvhen our measure is full and vvee are not content breede Schismes and factions and make vs stinck one in anothers nosthrils VVhy doest thouseeke far Why search for hidden thinges this one Homer full I beleeue in God and him whom he hath sent Iesus Christ is able to sustaine thy soule to eternall life In this thou hast the substance sweetnesse of all whatsoeuer lyeth eyther hidden or scattred in the volume of the Scriptures The whole Scrptures are Manna but that which feedeth my soule to life eternall is this faith in Christ As then he that had filled his Homer full had beene ridiculously absurd to thinke he should want because he saw so much lye scattered in the mountaynes and in the plaine fields so should we be dangerously deceiued if we should not thinke that the knowledge of God the Father and his Sonne were sufficient for vs to eternall life because there are so many things contayned in the holy writ which our vnderstandings haue not gathered This was Saint Peters Homerfull Thou art Christ the sonne of the liuing God This was Saint Paul his Homer full I esteemed to know nothing but Christ and him crucified This measure they delt to all that beleeued Wee preach Christ. Then let vs not onely take our sufficient sustenance from this liuing bread which descended downe from Heauen and which cryeth in all our eares This is the will of the father that he that beleeueth in mee should haue euerlasting life but let vs take out of this word euen our compleat armour and learne to fight with this sword against all our enemies all our euils and the gates of hell and the Diuell If your aduersaries deny you to be of the true Church and will seeke to examine your hold say you hold in Capite in Fee by fayth in Iesus Christ you hold by the head and whosoeuer holds by the head is a true member of Christ his body If they obiect but the Church is built vpon an hill confesse it and shew them the hill the diuinitie of Iesus Christ that hill of Peters Tu es Christus This hill heere haec est vita aeterna Why hop you so high O ye hils This is Gods hill this hill is Iesus Christ himselfe which is God and God is not onely a Rocke and an high Hill to those that serue him but they that trust in him shall be rockes themselues and high and stedfast as mountaynes as Saint Peter was If they will offer to make your faith void by vrging their succession of Popes and Priests as if your Ministers had beene at a fault in their succession and ordination or if home aduersaries as Familists or Brownists or Barrowists vrge and prâ—…sse your Ministers as not lawfully called answere these hence The Scripture is not carefull to answere in this poynt it is the succession of true doctrine which concerneth vs not of men for God will not haue our life in him depend vpon a quirke or misse in mens callings but on faith in Christ. Of this I am seased and am interessed in life eternall I will no more dispute of the meanes to it then I will of my faith did they which preached Christ to mee preach of pride or enuy or contention or gaine this is my sure gaine Christ is preached of this I am assured No man can say Iesus is Christ but by the holy Ghost As true as I beleeue this Article so truly I know God the Father in heauen was my teacher This I know Whosoeuer confesseth that Iesus is the sonne of God in him God dwelleth of this I am assured Whosoeuer beleeueth that Iesus Christ is borne of God This record all the diuels in hell shall neuer ouerthrow o God hath giuen vs eternall life and this life is in his sonne and he that hath the sonne hath life This is a serious poynt to haue life eternall to haue God my teacher to haue God dwell in mee to be borne of God vpon this will I build I will not tamper about successions Farther if as now it is vsuall with too many any seeke to seduce you or trouble your faith with questions of Canons or Church-order or Discipline or such like say that you had rather build straw and stubble vpon the foundation then set the foundation vpon straw and stubble In these words is the foundation the ground it selfe of all true Religion we will not tamper about reparations or couerings this is the body it selfe I fight not for the shadow Heere is the compleat armour of a Christian I will not passe how it be guilded or enamelled Finally in trouble in sorrow in sicknesse in persecution in prison in danger by Sea in danger by Land in feare against height against depth and whatsoeuer may seeme to shake our faith or wound our conscience or discomfort our spirit hold we vp this confession that our Sauiour Iesus Christ is God and man Let vs say to Death it selfe this is life eternall to Satan this is the onely true and liuing God to Sinne this is Iesus Christ the onely begotten sonne of God oppose wee to hell and hell gates this faith in Iesus Christ which hath opened to vs Heauen and Heauen gates To whom with God the Father and God the I holy Ghost three persons and one God be ascribed all Honour Power and Glory now and for euer Amen FINIS a 〈◊〉 4. 1. b Iohn 6. 〈◊〉 â—…at 4. 4. c Iohn 6 〈◊〉 d Cor. 2. 4. Hom 〈◊〉 in Mâ—… a Mat. 21. 〈◊〉 b Mat. 9. 36. c Luk. 13. 37. d Esa. 63. 3. e Ier. 8. 8. f Psa. 〈◊〉 6. g Nom. 25. 1â—… h Eâ—… 7. 1â—… i Mat. 3. 14. k Pro. 26. 10. * Gen. 37. 22. l Gen. 39. m 2 Sam. 16. 4. n 2 Sam. 14. 20. o 1 Sam. 28. Aeneid 7. p Rom. 12. 24. a Luke 23. 5. b Luke 2â—… 13. c Eccles. 7. 1â—… d Math. 5. 44. a Rom. 3. 15. b Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psal. 57. 4. b Prou. 25. 18.
whereas Izhak was required to a sacrifice to an honorable death he hanged his Sonne IESVS CHRIST on the Crosse to die for vs a death most vile and accursed Izhak was offred by his Father CHRIST was crusified by his enimies Pitties and compassions did follow Izhak to his sacrifice But CHRIST was slaine with bitter taunts and reuiling and shakings of the head He that offred Izhak would haue redeemed his life with all the good and treasures of the World they which kill the Lord of life rather then they will spare him say his bloud be vpon vs and our children And a secret place was chosen to hide Izhaks shame but the Sonne of God was put to a most cruell and reprochfull death in the face of the world If this suffice not God the Father offereth to vs yet his Sonne IESVS CHRIST to euery heart that is grieued to euery soule that is vexed He is offred to vile sinners to vnworthy receauers he is offered so truly so fully so franckely as no heart can conceaue no thought can compre hend God grant that our hearts may conceaue him and our soules receaue him Amen FINIS THE CHRISTIAN Souldier The third Sermon 2 TIM Chap. 2. Vers. 3. 4. 2 Thou therefore suffer affliction like a good souldier of Christ. 3 No man going on warfare entanglech himselfe with the things of this life WE see how Saint Paul exhorteth his Sonne Timotheus for after he had stirred vp his faith in the chapter before verse 6. and warned him what a treasure he had in his keeping verse 14. complaining how many had reuolted and turne away from the profession verse 15. Now he exhorted him to suffer affliction as a good souldier of Christ teaching him that this life is a warfare so the Scripture hath foure parts 1. the state of a Christian in the words in generall going in warfare to which we may annexe how different this warfare is from all others in the 2. place 3 what we ought to be in this warrefare the Latine translation hath laborantes laboring the originall hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer euill as a good souldier of Christ 4. what we ought not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ensnaring or intangling our selues with the busines of this present World Some considering this worlds euils with a worldly regard nakednesse pouerty troubles crosses dangers haue iudged it a prison or place of vexation others looking into the apparant good as honour riches pleasures with which the world doth not onely allure but rauish her louers haue deemed it a Paradise or place of delight But they which view it ouer with a spirituall eye and attend the danger of their soules the hazard of their country the multitude of their spirituall enemies say Militia est potius quid enim concurret horae momento aut cita mors venit aut victoria laeta It is a kinde of warring for we encounter on euery side in the moment of an houre either quick death commeth or ioyfull victory For Saint Paul which fought from his Youth vp euen to Paul the Aged counted it but a momentary fight This horae momentum is mans whole life which be it all spent in hazard of fight hath the comparison but of an eyes twinkling to the purchase of the victory and life eternall And in this moment of an houre we are all lost or saued That our life is a warfare we are taught by the Sacrament of our calling in Baptisme where we take an oath to fight against the Flesh the World and the Diuell There we remember our first presse-peny of grace and haue professed our selues souldiours of Christ to fight vnder his Banner Our Sauiour Christ chargeth the watch in his Gospell Watch and Pray that you fall not into temptation And giueth this charge not onely to the leaders and captaines of his band but to euery common souldier that which I say to you I say to all Watch. We haue our munition out of Holy Scriptures which are like Solomons Tower where hang a thousand sheildes and all the weapons of strong men The Apostle sounds the alarum Arme arme take the whole armour of God from the heads helmet to the feete We must lie open at no place for our enimie is a Serpent if he can but bite the heele he will transfuse his venime to the heart and to the head And in one side we see the faithfull in perpetuall agony striuing wrestling fighting now receauing in the buckler of their faith the dints of affliction and temptation now charging the enimy as in open fight For which cause the Apostle doth not onely encourage others to fight a good fight but desireth to be seene in the fore-front hauing the same fight which you haue seene in me And therefore summeth vp all his labours for CHRIST and his Gospel in these few words I haue fought a good fight On the other side we see so many multitudes led captiues vnder diuers lustes of whom the Deuill hath his will and hath taken them as an easie pray as Saint Paul saith at his pleasure Now enimies of the crosse of Christ. He that warreth vpon an other doth he not entend to make him tributary and make his people his seruants So doth Satan warre against CHRIST and being not able to vanquish him doth yet preuaile to draw from him such as were his sworne seruants causing them to fight vnder him for wages of damnation Lastly that we may be out of doubt that our life is a warfare our Sauiour saith the kingdom of Heauen suffreth violence the violent possesse it So that nothing is more cleere then this point we must haue warre for our country we must win it by force and violence Whether it be because the earthly man doth seeke it because from beneath he aspireth to it because he wrestleth not onely against outward enemies whether Carnall or Spirituall wickednesse but against his owne will and desire and loue and against himselfe to attaine this kingdome whether it be that the short compasse of our life draweth vs with that swiftnesse that we must reach with violence at that which with such violence is taken from vs or that the aboundance of the heauenly treasure so enflameth with desire the hearts of Gods chosen that they contemne all dangers and runne through all lets and euils to win it or lastly for that the Amalekites of this world while we are here fainting and weary in the way smite vs for that here be Caananits which must be expulsed before we can attaine the land of Promise and Sehons and Oggs Giants of monstrous stature to appale and affright vs. But say the kingdome of Heauen suffreth violence and what can we get here but by violence Seeke we then with the same violence the things in heauen with which wicked men doe seeke the things of this world Heere we can