which David acknowledged for his part in his all upon me the relation and our last part Particu ∣ lar 8 God loaded David with benefits and David loads himself with thankfulnse setting all those benefits on his own score that were bestowed on all men so it appeareth by the words if we read them according to the original in a distinct proposition All his benefits are upon me as counting all his own in regard of the obligation what was every mans in regard of the possession Nor is it the practice of David alone but of every man else that will be thankful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Chrysostom affirmeth * De compunctione cordis lib. 2. It is the good servants property that what benefits his Lord gives in common to all he accounts given to himself and himself engaged for all as he instanceth in Saint Paul touching the death of our Saviour which though undertaken it were for all beleevers he applieth unto himself as if he only were the receiver for so he speaketh Gal. 2.20 Gal. 2.20 I live by the faith of the Son of God who gave himself for me not that he would hereby impropriate the exuberant merits of Christ but as one that reckoned himself obliged for all men beside It was here his practice and his counsell elsewhere that giving of thanks be made for all men 1 Tim. 2. as if the benefits of all belonged to every one An envious nature would stand off at this and be ready to shuffle the thanks on others that be alike interessed in the benefit But as * Ad Eccles Cath. lib. 2. Salvian well urgeth against them The debt that is common unto All is as much every mans in peculiar For as Christ did suffer for mankind so withall for each single person totum se dedit universis totum singulis And so whatsoever he did by his passion as all men owe the whole unto him so likewise doth each man the same if not rather each man more then all because he hath received as much as All. Thus he that thinks much to be indebted for others is as deeply in for his own particular nay deeper by far if he mark it well not only for the benefits bestowed on mankind but for those on all creatures beside that serve man Davids All upon me will reach out to that too Raimund de Sab. Tit. 96.97 what benefits are conferred on those creatures are conferred on me because on them for my sake They receive none of those benefits for themselves but only for me and therefore as the Master is beholding for those courtesies which are done to his servant so am I obliged for all theirs that are made to serve me and so am to perform for every creature that which every creature owes unto God Ours I say and cannot perform of themselves for lack of those faculties which I have I have understanding to apprehend Gods benefits and I have a tongue to report them which the other creatures have not and therefore I as the publick Oratour am bound to praise God in their behalf that so they also by my voyce may give God the glory Applicati ∣ on So much of the Text in Davids behalf now something in our own to see what we on our parts should render unto the Lord a matter very important to be considered no lesse then our welfare is worth both for the keeping of those benefits we have and for the procuring of others For as it was said of Trajan the Emperour that the way to obtain new favours at his hand Efficacissimum pro candidato genus est regandi gratias agere Plin. in Pâ—neg was by giving thanks for the former so likewise with the King of heaven no meanes so effectuall to continue his bounty as our thanksgiving whereas on the other side Ingratitude is ventus urens as Bernard calls it as it were a red wind that blights Ingratitudo ventus urens siccans sibi fontem pietatis rorem misericordiae fluenta gratiae Super Cant. Serm. 51. or blasts the fruit of Gods mercy and dries up the fountain of his graces towards us Deut. 28.23 For what makes our prayers so uneffectuall our labours so unprosperous the heaven brass over us the earth Iron under us the ayre infectious round about us All is our unthankfulnesse to the Lord for his blessings that rendreth us unworthy of them your iniquities says the Prophet have turned away these things Ier. 5.25 and your sinnes have withholden good things from you This shewes enough the necessity of our duty in his kind how much it concerneth us all to be thankfull which duty we shall the better perform if as David did we consider of Gods benefits towards us if as the Prophet Esai willeth us we do levare oculos in circuitu Isai 49.19 lift up our eyes round about and see how God hath encompassed us on all sides with benefits that whithersoever we turn our selves we are full of the sight of them and it will appear on the review that we are not behind David in benefits not behind him in any but before him in some First for temporall benefits we were born in peace and tranquility which David scarce obtained in his old age and that after many years and persecutions and these not from strangers only but from his own subjects nay his children Then for spiritual benefits we have the happinesse to see that performed which David desired and could not obtaine that is 1 Cor. 13.12 Gal. 3.1 the coming of Christ in the flesh what he saw darkly by prophecy onely as through a glasse we evidently in the Gospell as before our eyes what he by figures and obscure ceremonies we by clear and perspicuous Sacraments We then that are before David in benefits not to be behinde him in thankfulnesse but to offer unto God 2 Cor. 9.12 as he did verse 15. the sacrifice of thanksgiving Of thanksgiving by our lives that by our innocence and good works his Name may be praised and so as Saint Paul speakes the thanksgiving of many may redound to Gods glory Secondly of our mouthes by making them full of Gods praises rendring thanks unto him according to his benefits on or towards us for the plurality of his benefits a plurality of thanks for the continualnesse of his benefits the continualnesse of our thankes Psal 103.1 thank him manifoldly and thank him continually And that not faintly from the lips alone but from the heart and bowells rowzing up our soules with David and all that is within us to praise his Great Isai 29.13 and holy Name remembring that it is to him who pondereth the heart and despiseth the honour that is only from the lips and therefore as the Apostle adviseth to do it heartily as to the Lord Colos 3.23 24. knowing that of the Lord we shall receive the reward when for our rendering wee
speaks evill for good Psal 35.12 Nothing for Gods seed and his rain but the weeds and bryers of sin nothing after his pains in planting fencing digging Is 5. pruning but wild and sower grapes those of murmuring and repining Deut. 33.6 But haeccine reddis Domino it was Moses exprobration to the Israelites do ye thus requite the Lord and I fear it may be said to us Christians that are as deep in Gods benefits as ever they were but that so it may not be said let each of us endeavour for his part and put in with David for a particular thankfulnesse that what he said in his own person we may every one say in ours what shall I render Our third particular Particu ∣ lar 3 I that is David and David in a threefold respect 1 as a more benefic'd man 2. a parricular man 3. a righteous man in each of these respects to be thankfull and we in each 1. As a benefic'd man endowed with more favours and deliverances then others and so more engaged to thankfulness too Gloria umbra virtutis est Sen ep 79. for ever as the benefits are so must the gratitude be for as glory is said to be the shadow of vertue and this for one reason that it increaseth as vertue doth which is as the body that makes it so thankfulness is the shadow of bounty and should grow in proportion as the benefits do that look how great the one so great should the other be also Neither may any man here think himself excused from a larger measure of thanks because his outward blessings are not so eminent as anothers for not any of us all but if we did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as St. Basil speaks look down on that which is beneath us and compare our own good with that which is some way worse in others we should find great cause of thankfulnesse and to say that of the Pharisee in a very good sense Lord I thank thee that I am not as this man not hereby to magnifie our selves but to glorify God in his blessings which is by acknowledging them for As Rigaltius reads it Lib. de poenitentia Non verecundae sed ingratae mentis indicium est beneficia tacere divina Leo. Ser. 1. Non est ista verecundia sed inficiandi genus Sen. negat beneficum qui beneficium non honorat It is Tertullian he denieth the Giver that does not honour the gift and Ingratae mentis est saith Leo to conceale Gods benefits is not so much modesty as ingratitude a way with that modesty that prejudices Gods glory The second respect considereth David and with him every one beside as he is a particular man who having received particular benefits is obliged eo nomine unto a particular thankfulnesse For besides those benefits in common whereof all do partake alike every man hath those by himself for which by himself he is to be thankful which our Saviour did intimate unto us after his curing of the lepers when but one of the ten returning to give thanks Luke 17.17 he enquireth after the rest where be the nine would excuse none from the dutie Nor is this to be done in private onlie with our selves but in publick also with the whole congregation that God may reap no lesse of us then he did of old in Davids time Psal 28.9 that in his Temple every man speak of his honour None must be dumb in this Quire Any ones silence doth injure the consort that the Musick is not full Every one should lend a voice unto the Anthem of Gods praise and all little enough Every one should but every one cannot that is not as David in the third respect Basil in Psal 32. that is a righteous man for so he telleth us Psal 32. praise is comely for the upright for none but them and for them comely will not fit well with a perverse or crooked heart no more then a straight shooe with a wry foot and 't is as uncomely in their mouthes too Ecclus. 15.9 saith Ecclesiasticus praise is not seemly in the mouth of a sinner so no where comely for such as they And hence it was that when the devils would have blazond our Saviour he straitly forbad them Mark 1.25.34 Acts 16.18 would have none of their praises And the like did St. Paul to the spirit of divination would not suffer the most high to be dishonoured with such vile commendations And therefore Saint Basils advice would do well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil ibid. c. let us be ambitiously careful to avoid all crookednesse in our doings and rectifie our soules as a straight rule that becoming upright indeed we may be fit for the praise of God for without that no praising of him Which the Church most wisely considering hath taught us by prayer to prepare our selves thereunto both for the cleansing of our hearts to conceive Gods praise and for the opening of our mouthes to utter it The former we have before the Commandments cleanse the thoughts of our hearts by the inspiration of thy holy Spirit that we may worthily magnify thy holy name The latter at the beginning of our service having Davids warrant for it O Lord open thou our lips Psal 51.15 and our mouth shall shew forth thy praise To the doing of both we receive his assistance and obtain that of himselfe which we offer unto him who is the object of our thankfulness as he was of Davids Jehovae to the Lord. Particular 4 And to whom more fitly the thanks Qui molem istam verbo quo jussit ratione quâ disposuit virtute qua potuit de nihilo expressit in ornamentum majestatis suae Tertul. Apologet. then to him that gave the benefits who by his word commanding by his wisdome disposing by his power effecting brought the mafs of this world out of nothing for the glory of his Majesty and doth continually from the treasures of his bounty sustein the whole family of heaven and earth For being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Cyril stileth him the ever-flowing fountain of all goodnesse and beneficence he never ceaseth to defund on his world of creatures Psal 19. Psal 148.10 and to refresh them with the streames of his mercy whose glory not only the heavens declare but every creeping thing of the earth be it it never so despicable and if men should hold their peace the very stones would immediately cry out against our ingratitude And yet strange it is to see how many have failed in this duty of praising the Lord The Gentiles so much for their part that they praised any thing more then him They changed saith St. Paul the glory of God into an image made like to beasts Rom. 1.23 and a Felis Cunis Lupus pro Deo sunt adorati Leo voraeor hominum Anguis Dreco Et erubesco referre jam etiam
that it is no less than blasphemy for him so to do That let believers sin as fast as they wîll there is a c Abusing that place of the Prophet Zech. 13.1 1 Cor. 15.33 fountain open for them to wash in No wonder if these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle termeth them evill Sermons or communications corrupt good maners not so intended perchance by those that thought they could not amplifie enough the exceeding riches of free grace Concionibus suis depravant ii n. qui de venta peccatorum propter Christum deque justitia in Christo multa praedicant de agenda verò ex Dei voluntate atque imitatione vita deque sanctificatione spiritus quo ad opera bona regeneramur aut nihil admodum aut perpauca Rivius in epist ante lib. de stult mortal unless they decryed the morall law But yet occaisoned by their doctrine which talking much of the pardon of sinne and of righteousness in Christ said little or nothing of ordering our life according to the will and pattern of God or of sanctification through the Spirit whereby we are regenerate and made new creatures to walk in good works Eph. 2.10 And wrought accordingly in their disciples who using liberty for an occasion to the flesh Gal. 5.13 and turning the grace of God into wantonnesse Jude v. 4. See that excellent prefaâ—e in the F nâ—n translation of h de K. mâ— Fâ—â—m Mr. â—hepherds Sincere Conâ—ert make Christ thereby a cloak for their vices or with reverence be it râ—peated no other then a dishclout to wipe them cleaâ— from their impu iâ—ies For so it may be rightly judged by their f uitâ— when to borrow tâ—e â—hâ—râ—e from Salvian a Non sufficiunt enim multis câ—nsuetudâ—â—aâ—â—i â—eatâ—s n n s fficiunt â—â—es â—apinae calâ—mniae c. nisi blasphem â fuâ—iosaâ—â—â— mentium manus inâ—iciant etiam in De m 〈◊〉 de Gub. l. 4. Many not orâ—â—ent with customary sins as stâ—ife rapine fraud aâ—uâ—tery c ar bold to strike at God himselfe setting their mouthes against the heavens P 94. veâ—â— 5 6 7. and sayiâ—g with their blasphemâ—us leaders suitab y to such horrid actions yet the Lord shall not see neither shall the God of Iacob regard it moreover b Hoc enim ad crimina nostâ—a addimus ut cum in omnibus â—ei simus etiam bonâ—s nos sanctos esse credamus ac sic in nobis cumulentur imquitates offensae etiam praesumptione justitiae lib 3. maxima siquidem aâ—â—â—satrix est hominum noxiorum usurpatâ—ix innocentiae arregantia lib. 4. adding this to to their crimes that being filled with all unrighteousnesse Rom. 1.29 yet they repute themselves for Saints and godly persons and so accumulate their offences with a presumption of sanctity which makes their c Criminosior enim culpa est homstior status-Nos qui Christiani Cathâ—lici dic mur si simile aliquid Barbarorum impuritatibus sacimus graviùs erramus Atroâ—iùs enim sub sancti nominis professione peccamus ubi sublimior est pâ—aerogativa major est culpa Ipsa enim errores nostros religio quam profitemur accusat c. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si post lavacrum niger effectus sum si eos qui nondum purgati sunt splendidiores cerno Naz. Orat. 2â— guilt so much the greater that Tyâ—e and Sidon nay the Mahumetans that are mâ—re true to their faâ—se Prophet d In nobis Christus patitur opprobrium in nobis patitur lex Christiana maledictuÌ„ aestimari itaque de cultoribus suis potest ille quic litur Salv. l. 4. Et ideò hoc ipso deteriores sunt qui meliores esse deberent non enim probant quod fatentur impugnant professionem suam moribus suis magis enâ—m damnabilis est malitia quam titulus bonitatis accusat reatus impti est pium nomen lib. 4. than many Christians to their Saviour shall rise up in judgement against these Christians and shal condemn them that are so much worse than heathen by how much they shouâ—d be better as having known the way of righteousnesse and yet neverthelesse by their vitious lives stain the dignity of their profession cause the way of truth to be evill spoken of and the name of God to be blasphemed Against these floods of ungodliness these torrents of Belial fit for the tears of mourning Gildas it is more difficult now than ever to mâ—ke resistance when those that should help to withstand the mischief labour rather to promote it as to save a ship from the rage of a tempest when the Mariners are at difference among themselves and assist unto its perishing Nazian Orat. 32. Neither am I so much a stranger unto or a flatterer of my infirmities as to conceive any such possibility in these poor essayes of mine which though they have already passed the criticall eares of the Masters of Assemblies Eccles 12.11 acknowledge themselves far insufficâ—ent for a business of this nature which all the tongues of men and Angels are not able to effect but onely the voice of that great God who commands the wind Mat. 8.27 28. and Sea and they obey him yet as sometimes e Non tantus ego sum ut vos alloquar veruntamen Gladiatores perfectissimos non tantum magistri sed etiam idiotae adhortantur de longinquo ut saepe de ipso populo dictata suggesto profuerint Tertul. ad Mart. skilfull fencers may be admonished from the ignorant standers by to award a danger so it may fall out by the grace of God whose strength is perfected in weakness that this my weak labour shall not be altogether in vain in the Lord though it be but to bring one bucket of water toward the quenching of this flame Or howe-ever f Sin autem id non provenerit hoc ipsum infructuosum saltem non erit quod prodesse tentavi c. Salvian praefat if that succeed not yet this will be some comfort to me that according to my small talent I endeavoured to do good The conscience whereof is recompence enough for the utmost ambition of Your poor Servant in the Lord Jesus H. B. The Titles and Texts of the severall SERMONS SErmon 1. St. Pauls glorying in his infirmities 2 COR. 11.30 If I must needs glory I wâ—ll glory of the things which concern mâ—ne infirmities Serm. 2. The Rulers faintness in confessing Christ JOHN 12.24 Neverthelâ—sse among the chief Rulers also many belâ—eved on hâ—m but c. Serm. 3. The envious eye MAT. 20.15 Is thâ—ne eye evâ—l because I am good Serm. 4. The last Resurrection 1 PHIL. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body Serm. 5. Thankfulness for Gods benefits PSAL. 116.12 What shall I render unto the Lord for all his benefits towards me Serm. 6. Preparation of Gods way JOHN 1.23 He said I
them after so odious a fact you shall find their constant malice tormenting him after death with barbarous indignities They defame him to Pilate by the term of Deceiver as if his miracles were but so much imposture to delude the people They secure his Sepulcher with * Sealing the stone and setting a watch verse 66. Mat. 28.12 double munition impiously suggesting their own absurd phancie of his being stollen away thereby to discredit his professed doctrine of rising from death The truth whereof how they labour to stifle appears by their practising with the souldiers whom they prompt with large mony to say he was stollen away against the evidence of their own senses Lastly to fill up the measure of their spight they persecute him afresh in his surviving disciples Acts 4.17 c. Chap. 5 40 Chap. 4.4 1 Cor. 2.8 i â— EoruÌ„ qui inter homines vel sapientia vel opibus ac potentia caeteris praestant Beza Anct. whom they forbid with threatning and beating to preach in his name as if they feared lest after the rate of so many thousands as were converted at Peters one Sermon themselves should shortly be left alone as the monsters of unbeleef And for such in effect the Apostle reckons them where he termeth the Gospel such a mystery as none of the Princes of this world knew that is none of those whom the world accounts eminent either for wisdom powâ—r or riches were called to be partakers of it But if it be true that none of that quality are admitted how shall this of my text be verified that among the chief Rulers many beleeved None and many are such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as can no more stand together then light and darknesse To reconcile this seeming repugnance we are by many to understand but some greater number of beleevers then could be expected from men so dignified As such they were many though few if compared to the residue of unbeleevers and thus it will be no hard matter to accord the Evangelist with the Apostle who intended not by his negative to exclude all great ones from being converts Piscator observ in 1 Cor. 1.26 but onely to imply that so it was for the greater part they were generally such non-proficients in the School of Christ that he holds it no wrong to charge them all with common ignorance So did our Saviour in the like case where he saith indefinitely Mat 11.25 that mysteries are hidden from the wise and prudent because so few attain unto them Ioh. 3.32 and so the Baptist speaking of Christ saith that no man received his testimony that is no man after a sort considering the number of those that rejected it Although some were known to receive it and the next words evince as much affirming of him that hath received it that he hath set to his seal that God is true And that S. Paul had no other meaning Cor. 1.6 his words before do clearly manifest where he wills the Corinthians to make their calling that not many wise men after the flesh not many mighty and noble are called if not many then some he denies not Acts 13.7 Acts 17.34 or he should have spoken contrary to his own experience The Deputy of Cyprus Sergius Paulus the Judge of Athens Dionysius divers of the nobler sort at Beraea besides some others of Caesars houshold Phil. â— 22 were as so many trophies of his powerful ministery But however give him leave to complain of the rarity of noble Proselytes that found among them such ill successe of his best endeavours which in Felix the Governour wrought only a trembling instead of beleef that is Acts 24.25 Iam. 2.19 no more then is in devills and from his successor Acts 26.24 the noble Festus obtained the censure of learned madness and but almost perswaded the King Agrippa to be a Christian Ver. 28. And yet these may pass for sober In fidels compared to those in the ages following to wit the Roman and Grecian Emperours who being transported with arrogant madness practised all the feats of cruelty during their tyranny to the suppression of religion as Constantine most justly complains of his ungodly predecessors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb de vita Constant lib. 2 cap. 48. the cruel Authors of that Decad of persecutions which they wrote in such bloody characters that but to read them in the Church story is a kind of martyrdom to those that have any bowels of compassion And if the justice of time had not canceld such dismal monuments of impiety you might be yet more distinctly informed by the wicked industrie of Domitius Domitius de officio proconsulis libris septem rescripto principum nefario collegit ut doceret quibus poenis affici oporteret eos qui se cultores Dei confiterentur Lactant. Instit 5. cap. 12. who as Lactantius relateth heaped up seven volumes containing the salvage edicts of Princes for the punishment of Christians Since whom the mightiest Monarchs on earth by the seducement of Satan and Mahomet are to this day the more professed enemies to the Gospel of Christ you have heard enough of this sad truth the summ whereof amounts to this that the Grandees of the world are commonly least in the Kingdom of heaven which is an hard saying to flesh and blood and yet no more then what our Saviour so earnestly pressed Mat. 19.24 touching the difficulty of a rich mans entrance into heaven which did so exceedingly amaze the disciples Verse 25. that it put them to enquire of him who could be saved on such terms But that which he answered in that case may serve as well to resolve us here Verse 16. that though on mans part the salvation of such amounteth to an impossibility considering the weaknesse to resist such strong temptations yet it is feisible with God whose grace is sufficient for them And his grace is not in vain for in all ages many instances are to be found of Rich and Noble that were servants of Christ on earth and are we doubt not entered into their Masters joy Mat. 25.21 But what if many stars of that magnitude seem to come short of the glory of God Rom 3.23 we are not therefore to question the justice of the Judge of all the earth Gen. 18.25 who as He is no respecter of persons Acts 104.3 so high and low rich and poor are alike to him not one preferred before the other but in every condition He that feareth him and worketh righteousness is accepted with him It is only the failing in the duties that makes the difference which is not the fault of wealth or honour but of the persons that abuse them and make that which should have been for their welfare Psal 69 2â— an occasion of falling As for instance being taken up with the present lustre of their worldly pomp which filleth their eyes as too neere
Psal 46.8 It may well be so judged by the effects if we consider the works of the Lord what desolations because of this sin he hath made both in heaven and earth thundring so dreadfully with his judgements against it that the foundations of the Mountains tremble withall Aug. cont lib. 10. c 36. It is St. Austins high expression Intonas super ambitiones seculi contremiscunt fundamenta montium The Angels in heaven that would needs be like the most high by partaking of his glory as if in their devils ambition they would devide the monarchy of heaven were thrown like lightning from their bright station into the abyss of darkness and miserie And following them our first parents in Paradise Gen. 3.5 Cum de Originis loco exterminat pellitus orbi at metallo datur Tertull de pallio enchanted with the charme of Eritis sicut dii ye shall be as Gods soon felt the delusion in their banishment being condemned to the world as it were to dig in the Mines So jealous is God in securing his glory though it be with the ruine of his most glorious and excellent creatures And on this accompt we finde him conferring his graces so strangely I might say preposterously that is on persons so ungratious in the eye of man Gen. 48.14 that Jacobs crossing of his hands on the sons of Joseph may seem to have been an intended Emblem of this mystery where God often layes the right hand of his favour on those that are lowest in the worlds esteem raising the poore out of the dust and exalting those of low degree but scattering the proud Psal 113.7 Luke 1.51.52 Gen. 11.8 like those that were building the tower of Babel in the imaginations of their hearts Suitably hereunto you may note from Pelusiot Isid Pelus Epist 394. lib. 3. that in the heraldry of Gods attributes over the high and mighty of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is stiled in termes of distance and imperiousnesse King of Kings and Lord of Lords when as to the poore and destitute by more familiar and respective titles he delights to be called the father of the fatherlesse Psal 68.5 and the Judge of widows Neither is it improbable to avouch that the Son of God our blessed Saviour would therefore appeare in that despicable condition 1 Cor. 2 8. Phil. 2.7 The Lord of glory in the forme of a servant either to confound the proud thoughts of the haughty in their scornfull rejection or to prostrate them in embracing so humble a refuge when during the course of his mortality he miraculously restrained the glory of his Godhead that it should not flow out into his Body was not pleased to win the beholders by such ravishing majesty And but once permitting a glimpse of his divinity in his transfiguration he communicates that heavenly shew onely to three chosen witnesses Mâ—t. 17 9 who must not report the newes of their vision untill he was risen from the dead whereas being to undergo the opprobrious death of the Crosse as if he would now taske his disciples with an impudent faith he offereth up his crucifyed person a common spectacle to all nations Lâ—kâ— 23.38 In letters of Greeke and Latin and Hebrew Jo. 19.19 then flowing together like a spring-tide to the feast of the Passeover And least the ignorance of any should lessen his infamie suffers an inscription in the lowdest languages of the world Jesus of Nazareth King of the Jewes Nor was his doctrine more agreeable to the arrogant spirits of the mighty which proposing poverty and patience as the principles of Christianity so nullified their prerogatives of honour and insolence that must now learn a new degree to exaltation by debasing themselves and through the policie of infirmities aspire unto the kingdom of heaven But the raritie and difficultie of their conversion doth more illustrate the faith of our rulers that notwithstanding those impediments could allow themselves to be Christians In whom if you consider the act of their beleeving you may justly commend their humilitie that renouncing the proud opinion of their own abilities in performing the law they would condescend to the captivity of faith that faith which the Graecians derided as foolishnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Clemens terming it barbarous and vaine and wherewith Julian grieved the Christians Clem. Strom. 2. Naziane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their wisdome was nothing but credulitie Then withall no lesse their resolute piety that forsaking the ordinances of the Patriarks and Prophets their reverend Ancestors together with the legal institutions whereunto they had been so long accustomed they would thus adventure on a new way unto salvation Or if you consider the object of their beleef which was the Man God Christ Jesus you may justly admire the sharpnesse of their faith that could discerne his saving power whom they beheld so obnoxious to humane infirmities so touch inferiour to themselves in state and deportment and so unworthily exposed to the contumelies of the scoffing multitude Whose lineage kindred and breeding they knew and grew up with him in the leasurely degrees of maturity and yet after all without the suspicion of heathen idolatry would thus assent unto the worship of a visible God But howsoever let not charitable admiration betray us into sacriledge nor our benevolence to these Rulers detract from the mercy of God who being the prime and grand efficient in the worke of their conversion may justly exact the solid glory of so great an atchievement It was the unsearchable councell of his will to ordain them unto life that he might make known the riches of his glory on these vessels of mercy Rom 9 23 And having thus decreed the end he therin included the meanes to attaine it Aâ—gustin de buno peâ—sevâ— cap. â—4 predestination being as St. Austin speakes the preparation of devine grace whereby their soules were organized for the infusion of faith as their bodies were for the infusion of their soules and gave easie admission to those speeches and wonders which were appointed as the outward motives of their calling having no ability of themselves Alvares de Auxilis gâ—atâ—aeilib 9 either to meet with that which could affect their phancies or to be affected with that which they met with all but wholly depending on a supernaturall assistance as well for the proposal of such sâ—table inducements as for inclining their assent unto him So then it was the language of our Saviour which exhorted them to beleeve but it was the Spirit of our Saviour which interpreted that language that they received it not as the words of a man but as indeed they were the words of a God 1 Thes 2.13 His humanity administred to the operation of his miracles but his divinity enlivened them to apprehend those miracles and thereby wrought in them a greater miracle to wit their conversion Not by the impotent device of perswasion but by
1 Tim. 2.7 2 Tim. 1.11 we need not go to any Gentile having the teacher of the Gentiles as he stiles himself for our Physician in this kind who prescribeth two directions for the redress of this dangerous affection that is a Caution and a Recipe an extirpation of vain glory which is the root of it and an implanting of charity which is the cure of it The former we finde Gal. 5. Gal. 5.26 Let us not be desirous of vain-glory pâ—ovoking one another envying one another It is the fruit of vain-glory for it cannot be but that he who strives to exalt himself must envy the estare of those whom he thinks his competitors in glory and therefore the way not to envy another is to think humbly of thy self and by reflecting on thy infirmities to esteem another better than thy self which is that the Apostle calleth Phil. 2.3 Rom. 12.10 ver 3. In honour preferring one another But he that maligneth the praise of another as undeserving it thinks more highly of himself then he ought to think and falls into the Pharisees sin of despising others Luke 18.9 and should God take him at this advantage he would be so far from claiming an inheritance with the Saints in light Col. 1.12 Luke 12.46 Joh. 5.44 that he might rather fear his portion with the hypocrites and unbelievers for with their very sin our Saviour chargeth him How can ye belâ—eve that receive honour one of another Col. 3.14 1 Cor. 13.4 The other direction is to put on charity which envieth not for it cannot be that he should envy anothers felicity that is ready to impart his own felicity unto another as unto a member of that body whereof Christ is the head Col. 1.18 Eph. 5.29 2 Cor. 12.26 for no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the Church and if one member he honoured all the members rejoyce with it Rom. 12.5 Bnsil Hexam Hom. 7. Now we are all one body in Christ and every one members one of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Basil The Viper being to accompany with the Lamprey is said to empty himself of his poyson for the love of that soule conjunction How much more should the spouse of Christ cast away all her venemous rancour for the reverence of so holy an union This is a great mystery Eph. 5.32 but I speak concerning Christ and the Church To furnish you with particular remedies befitting the several kinds of your diseases If thou seest thy neighbour advanced above thy self by favour Nazianz. titles or preferment look on the Disciples of Christ and there you find one call'd a rock another leaning on his Masters breast without the indignation of the other Disciples Or if thou see another abound in Learning Judgement or the like abilities be not so envious to thy self as to be vex'd at that which may better or inform thee if thou wouldest make a right use thereof and if thou hear him defend the truth with applause of others let not a perverse emulation tempt thee to maintain the contrary 2 Tim. 2.14 Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 3.1 to the subverting of the hearers For there is saith a great Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time even to be overcome as to every thing beside and it is better to be honestly vanquished than to obtain a wicked victory Iam. 3.16 with the shipwrack of thy Religion For where envying and strife is there is confusion and every evil work 2 Pet. 1.5.6 Or if thou see him endued with spiritual graces as Vertue Knowledge Temperance Patience and the rest commended by St. Peter to our Christian practice Here is matter for thy godly emulation but not for thy bitter envyâ—ng Jam. 3.14 thou shouldest earnestly strive to match him in the exercise of holy duties but not to damp his alacrity by malicious detraction according to our Saviours precept Matt. 5.26 Our light is so to shine before men that they seeing our good works may glorifie our Father which is in Heaven And shall thy envy be the cloud to dimn the light of others works and thereby hinder so much glory as might redound to thy heavenly Father Chrysostom Although such a man were thy enemy yet because God by him is glorified he ought to be made thy friend and now because that by him God is glorified shall he therefore be thine enemy O remember whose business it is he is about and rather encourage his faint endeavours with the addition of thy service that so thou mayest help to effect what thou dayly prayest for that Gods will may be done on earth by thee and thy fellow servants as it is in Heaven by the glorious Angell Or lastly If nothing here below can quench thine envy where thou thinkest thy self to be scanted with the possession of others look on those things that are above that eternal inheritance with the Saints in light which is not lessened but enlarged by the number of possessors who shall he sure of room enough in those many Mansions Joh. 14.2 so many as shall be accounted worthy to enjoy them But then here lyes the fear on thy parâ— Rev. 21.27 There shall in no wise enter any thing that defileth Gal. 5.20 and thus do all the works of the flesh among which are named emulations strife envyings whereof the Apostle warns the Galatians with some vehemence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they which practise such things Crellius in hunc locum shall not inherit the Kingdom of God To inherit Gods Kingdom is onely for those that be the Children of God that is such as be reformed after his Image which he comes short of or abolisheth in himself whosoever doth the works of the flesh The Corinthians are roundly told as much 1 Cor. 3.3 For whereas there is among you envying and strife and divisions are ye not carnal and walk as men that is as natural unregenerate men who are described by the Apostle to be full of envy and malignity and such were we all by nature Rom. 1.29 2 Cor. 6.11 Rom. 6.4.2 but we are washed but we are buried with Christ by baptism into death and how shall we that are dead to sin live any longer therein 1 Pet. 4.3 Tit. 3.3 The time past of our life may suffice us to have wrought the will of the Gentiles when we lived in malice and envy hateful Rom. 13 11 13. and hating one another It is now high time to awake out of sleep and to walk honestly as in the day not in strife and envying Si recesserunt de pectore tuo tenebrae c. as St. Cyprian hence inferreth If darknâ—ss be dispel'd from thy heart if the beams of day have shin'd on thy soul and thou art become a child of the light and of the day follow the things which are
of Christ who is the light and the day Quid in zeli tenebras ruis Why dost thou rush into thine old Egyptian darkness and enwrap thy self again in the night of envy and with the damp of that earthly passion extinguish the light of peace and charity 1 Iohn 2.9.11 St. John hath shew'd the danger of it He that saith he is in the light and maligneth his brother is in darkness even until now and walketh in darkness and knoweth not whither he goeth because that darknes hath blinded his eyes Vadit enim nescius in Gehennam Both St. Cyprian and Austin are bold to say it for he goeth blinfold the way to hell and falleth headlong on his ruine as having forsaken the light of Christ Luke 1.79 which should guide his feet into the way of peace To be secured from this danger Iohn 8.12 there is no other way then to follow him who is the light of the world and that by observing what he did and taught who pressed nothing so much as charity while he lived on earth and dying left us an example 1 Pet. 2.21 that we should herein follow his steps Were it not for this he could have saved us Naz. Orat. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speaks by His will alone as He made the whole frame of the world onely by his commanding word but that he would shew how much he loved us and would thereby excite us to love one another This love of Christ should constrain us to walk in love as he also loved us 2 Coâ— 5.14 Eph. 5.2 and gave himself for us an offering to God for a sweet smelling savour All our bitterness should be allayed with the sweetness of what he hath done and suffered for us Exod. 15.25 as the waters of Mara were made sweet by the tree that was cast into them Lignum crucis is of that vertue that if we apply it as we should Heb. 12 15 no root of bitterness could ever spring up in our minds to trouble us it would prove the mortifying of our lusts and affections the crucifying of this body of sin Rom. 6.5 Now if we have been thus planted together in the likeness of his death we should be also in the likeness of his resurrection 2 Pet. 1.11 and so an entrance shall be ministred unto us into his everlasting Kingdom Rom. 5.8 Col. 1.20 Unto which He bring us in his due time that gave his Son for us when we were enemies to make our peace by the blood of his cross And in the mean time O thou great housholder of Heaven and Earth that hast called us into thy vineyard to work out our salvation by faith and love 〈◊〉 12.6 according to the grace that is given unto us give us evermore of that grace to enable our souls and bodies 〈◊〉 12. to bear the burthen and heat of the day all the difficulties that shall befall us by thy providence during the course of this mortal life And if it shall please thee to impart any of thy special graces to our fellow-labourers so content us with thy self that we may not envie them but glorifie thee O Father Son and Holy Ghost One God eternal Amen SERM. IIII. PHIL. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body OUr Saviour hath got the victory over Hell Hos 13.14 with 1 Cor. 15.54 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cypril Cat. 14. Heb. 2.10 Acts 5.31 Iohn 14.2 Dr. Donns Devotions expostulat 14. Eph. 2.19 wâ—th Heb. 12.22 and the Grave and well may we be at the solemnitie of a Triumph a Triumph of joy and exaltation though not of glory and fruition this we looke for hereafter It was necessary that the Captain and Prince of our salvation should go before us into Heaven both to prepare a place for us and us also for the place we are not ready to go yet a while It is not meet we should come thither in our old cloths these course and soiled bodies this were to lessen the glory of our Saviours triumph they must be new fashioned and refined ere we appear in his train yet in the mean time we are Citizens of the heavenly Hierusalem and have our title and interest therein if we do not forfeit them by our own fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the Apostle Our * Nos ut municipes coelorum nos gerimus secunduÌ„ BezaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 municipium potiùs quà m câ—nversationem significat Gallicè la Borgefia ו Jus civitatis nostrae in coelo est sea cives sumus coeli non terrae Zanch. corporation is in Heaven from whence also wee look for the Saviour the Lord Jesus Christ who shall change our vile bodie that it may be fashioned like unto his glorious body A strange and happy alteration from misery unto felicity to be taken out of the dust and crowned with celestial glory and yet such shall be the honour of our body at the last resurrection it shall be raised out of humble corruption into high and glorious immortalitie of which blessed expectation my text is both the promise and assurance wherein you may see comprized all the means to effect this marvellous work the exalting of our body Division Here is First The Artificer Christ implyed in this Relative Qui Who Secondly the miraculous manner of his working agreeable unto so powerful an Agent transfigurabit shall change Thirdly the matter or subject of this work Corpus nostrum Our body and that though never so unlikely to appearance in being humile a vile body Fourthly the pattern or ensample whereunto he will work Ejus corpori glorioso his glorious body Lastly the project or intent of this work Vt conforme fiat that it may be fashioned like unto it So we have every thing requisite unto the performance of this work the Artificer the Matter the manner the Pattern the Project that may now serve to the raising of our faith as hereafter to the raising of our bodies while we make each several circumstance the Object of our consideration beginning with the first the Artificer Qui who First Part The Artificer It is not curiosity but gratitude to enquire after our Benefactor and him so great a One as the Repairer of our bodies whom we may find with as much ease as satisfaction by reflecting on the last words before where we have displayed with accurare heraldry the Saviour the Lord Iesus Christ verse 20. And why in such plenty of Titles But to intimate unto us both the might and mystery of our deliverer God and Man who as he began will consummate our †Tali auxilio et natura nostra indigebat et causae ut reparare humanum genus nec sine majestate posset humilitas nec sine humilitate majestas Aug. de tem 33. Oratione 3. in resurrect Auctor resurrectionis
non alius statui potest quam Deus natura auctor longissimè enim exuperat omnem naturae virtutem Voss de resur thes 20. P. Mart. in 2. Reg. 4. redemption in his twofold nature both as Christ the Lord in his divine and as Jesus a Saviour in his humane nature shewing in the one his hability in the other his propriety to raise us But both ways the raising belongs unto him more eminently as he is God for who fitter to repair the body then he that made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Gregory Nyssen speaks He best knows how to mend his own work that is ruined and to restore it unto its former integrity This is the Act of his Wisdom but it is the Act also of his Power and that so transcendent as no power beside is able to effect it Not * Num. 4. Plato's revolution of the Spheres nor * et 62. Origens disposition in the dust that might lye for ever dispersed did not God recall it into a body So it is this way the Prerogative of the Deitie and thus it is common unto the whole Trinity who * Singulorum in trinitate opera trinitas operatur unicuiqne operanti cooperantibus duobus conveniente in tribus agendi concordia non in uno deficiente efficacia peragendi Aug de ver dom serm 11. as they are one in Essence and nature so they are equal in working But it belongs more peculiarly unto Christ as he is Man for by man came also the resurrection of the dead 1 Cor. 15.21 First by the vertue of his humane nature united personally unto the Deitie wherewith * Caro suo ministerio divinitatis operibus inserviit et humanitas factae est organon per quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suam operationem exercet Athanas in Aur. ser 4. it concurreth as an instrument unto the raising of our bodies being endued with a quickening power conducing to that work which Power he manifested in these essayes of the resurrection those dead that he raised to life in the dayes of his mortal flesh when he dispatched not the miracle by a Word alone as he made the World but by touching the Bier Luke 7.14 to shew us thereby saith Theophylact that his flesh hath a quickning vertue being married to the Word that quickneth all things And he will manifest this power more apparently at the general resurrection Dan. 12.2.3 with Iohn 5.28.29 when by the voice of the Son of Man all that sleep in the dust shall be awakened and start up unto Judgement In protrept seu admonitione ad Gentes Then again as by the Vertue so by the Merits of his humane nature in his bitter and bloody passion whereby He crucified death into life as Clemens strains it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and opened the Kingdom of Heaven unto all believers That as the death of the legal High-Priest did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidor Pelusiot notes restore the casuall man-slayer unto the Land of his possession Epist 109. lib. 3. on that place in Numbers chap. 35. v. 25. so the death of our eternal High-Priest will restore us to our heavenly Countrey for having taken away sin that was a Christus per mortem suam peccatum sustulit quod fuit causa mortis nemini v. dubium est quin causa remota effectum auferatur Pet. Mart. the cause of death life followeth of it self as we may see in the Articles of our Creed straight after the forgiveness of sins comes in The resurrection of the body that cannot long be imprisoned in the Grave the ransome once paid for its deliverance or our Saviour should loose thereby the reward of his sufferings who had not suffered so much in his body but that ours should enjoy the benefit So that Tertul. de resurr carnis Merito suscitaturus we may assume Tertullians confidence well may he raise the flesh that himself was made and from death that himself suffered and from the grave where himself was laid Nor need we make dâ—ubt but what He hath begun in himself He will accomplish likewise in us and raise also our vile body the subject of this work and our next particular Second part The subject Had it been our innocent body such as it was at the first making it had been no ordinary preferment for flesh and blood the spawn of earth to inherit the Kingdom of God And yet then it was in its purity and had some nearer affinity with Heaven but for this vile and despicable body so marred and disordered by sin for this to have the glory of a resurrection is a miracle as great as the resurrection you will easily allow of the wondring if you but survey the story of its vileness Tertul. de resur In its Original Ex foecibus terrae in in Tertullians language from the slime and dregs of the earth no better then the dust we tread on Nay worse since that a Job 14.4 secund vulgat De immundo semine in Jobs confession conceived of unclean seed such as we even blush to think on Then in its best estate obnoxious to all the variety of miseries as want diseases age deformity and whatever either injury can inflict or weakness suffer and yet there were some excuse in its weakness but it hath malignity also opposing and b Wisd 9.15 depressing that which is divine in us with its earthly weight and obscuring the splendor of our heavenly spirit that some * Aliud esse inferos negaverunt quam ipsa corpora quibus inclusa anima carcerem foedum paâ—iatur c. Vid. Macrob somn Scipionis lib. 1. Philosophers in a zealous blasphemy pronounced it the only hell of the soul in which she did not so much live as take pennance and some * Martio Basilides Valentin Manich. Hereticks by a bolder sacriledge denyed it to be Gods own making and devised another to be the Creator But in a more sober detestation you may hear Nazianzen accusing it by his own experience Nazian Orat. 16. de Paup amore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when it flourishes vexes me with war and when it languishes afflicts me with grief which I love as a fellow-servant and loath as an enemy fly as an impediment embrace as a companion If I strive to oppress it I want its assistance in good actions and if I deal friendly with it I endanger a rebellion O wonderful Conjunction and alienation what I fear I cherish what I love I fear we have here so much to look upon that we may forget to look any farther Post totuÌ„ ignobilitatis elogium caducae in originem terram cadaveris nomen de isto quoque nomine periturae in nullum inde jam nomen in omnis vocabuli mortem Tertull. And yet the greatest vilenes is behind in its frailty and dissolution to see it fall into earth that earth crumble
Dei similitudo per moduÌ„ imaginis secund menteÌ„ tantum secundum alias v. partes per modum vestigii Ephes 4.23 24. Aquin. p. 1. q. 93. art art 6. that was chiefly in his soul His body had little share in that likeness and soon forfeited that little by sin unto death and corruption yet see the rare mercy of God! that for the repaire of his workmanship became an incarnate Example that so the body as well as the soul might partake of the divine similitude Thus is the body more b Per verbi hypostaticam unionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. de Dei imag honoured at the repaire then it was at the creation as the likeness wherewith it is honoured is likewise more honourable That was onely by the word but this by the c Deitas enim est ceu fons unde fluunt omnia bona vita salus sed caro atque humanitas est quasi canalis per quem ad nos derivantur Z nch in Eph. company of Christ arising from the vision of his glorious body That onely consisted in some fading resemblanblances but this in permanent d Dos est perpetuus animae corporis ornatus vitae sufficiens in aeterna beatitudine jugiter perseverans Aquin. suppl q. 95. art 1. endowments and those so precious that all the treasures and riches of Nature are too poor to express them When the body shall be attired in these e Veluti quibusdaÌ„ ornamentis Christus Electorum suorum corpora ditabit ornaments whereof St. Paul gives the summe and f Estius in 4. sent Schoolmen the terms in g 1 Cor. 15. â— impassibility being h Incorruption v. 42. Rom. 8.21 and 23. delivered from the bonage of corruption into the freedome of inviolable eternity In a Glory ver 43. shining forth as the Sun Mat. 13.43 clarity so resplendently beautiful as none but a glorified eye can behold it In b Power ibid. so as to meet Christ in thâ— ayre 1 Thes 4 17. Agility answering the soul in motion as easily as her own thoughts with like expedition c Vers 44. Vt sit simile spiritui non vertatur in eum Aquin. suptq 83. In spirituality becoming so conformable unto the spirit as if it were even changed into it when we shall be no no more subject to any bodily incumbrance Mat. 22.30 more then the blessed Angels but more wonderfully they in the truth of a body be without the infirmities O this were a transformation worth the study of a Lib. de restituenda juventute Paracelsus though not to attempt it on earth but to expect it in heaven A transfortation really effecting what he vainly pretended the enfranchisement of our bodies into youth and immortality In contemplation of these joyes how may we anticipate heaven and be tranported thither in our soules by meditating on the glory of our body that it shall be not only fashioned into a glorious body but fashioned like unto Christs glorious body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in locum as that Chrysostom repeats it with astonishment fashioned like unto that body that sitteth at the right hand of the Father like unto that which is adored by glorious Angels and attended with heavenly Spirits that which is above all Principalities Power and Dominions Then to consider the disparity in the subject glorified that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and no other this vile body and none other that is enobled thus with glory This weak and impotent body so armed with impassibility Revel 21.4 7.6 De Civit. 22.19 Partium congruentia cum coloris suavitate Iam ineffabili facilitate ut sit ei gloriae quod fuit sarcinae Pet. Lomb. lib. 4. dist 50. that what was liable before to all evils should now be liable unto none This dull and heavy body so quickened wâ—â—h agility as to become as a wing to the soule that was here a burden This poor and indigent body so enriched with spirituality as to bestow it self wholly in praise De Civit. lib. 22. c 30. In secula seculorum laudabunt te Psal 8.4 and thanksgiving Here we may have leave to break out with the Psalmist Lord whaet is man Psalm 8.4 and v. 5 that thou shouldst be so mindfull of him that by a glorified body hast made him not a little lower onely Humanam non angelicam naturam eam stola immortalitat glorificans vexit super omnes coelos super omnes choros Angelorum super Cherubin Seraphin collocans ad dextram suam hanc laudant Angeli adorant dominationes omnes virtutes coelorum tremunt super se hominem Deum Aug. medit cap. 15. but so much higher then the Angels who shall not disdain but reverence our nature which they behold thus crowned with dâ—gnity thus preferred in its worse part the body to be like unto Christs glorious body like unto it at least in proportion though not in * Corpus noster conformabitur corpori Christi in gloria secundum similitudinem non secundum aequalitatem Aquin. sup q. 92. art 3. equality or in Theodorets distinction like unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the kind though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the degree of glory wherein the body of our Saviour shall farre differ from ours as ours shall in some sort each from other They shall not all be alike glorious in this glorious likenesse For as the Sun though with equall bounty he diffuse his beames on all sides yet is more dimly Ex inaequalitate sanctificationis necessariò inaequalis sanctorum dignitas coelestis efficitur non quidem ex merito operanti sed ex benignitate miserentis qui coronat munera sua gratiam pro gratia remunerabit Morton Apologia or brightly represented according to the object that he enlightens appearing otherwise in Glasse and Christall and Diamond So the Sun of glory though he impart his splendor alike unto all the blessed society yet it is diversly received among them according to their several capacities which proceedeth not from the merits of the receiver but the favour of the Rewarder who gratifies those gifts that himselfe bestowed and accumulates the grace of sanctity Sicut nunc non invident Archangelis Angeli caeteri tanquam nolit esse unusquisque quod non accepit Sic itaque habebit donum alius alio minus ut hoc quoque donum habeat ne velit amplius Aug. de civit lâ—b 22. cap. 30. with the grace of glory Nor shall this diversity be any motive of envy in those glorious Inhabitants when he that hath lesse then another shall have so much that he shall desire no more not any that awaketh up after Christs likenesse but shall be satisfied therewith That is Gods part and so no fear of the performance but then something is required on our parts to attain unto
this likenesse and that is by another likenesse to conforme our selves here unto him by the likenesse of his life in the practise of good works Rom. 6.5 Gal. 5.24 1 Joh. 3.3 and by the likeness of his death in the crucifying of our lusts for every one that hath this hope purifyeth himself even as he is pure 1 John 3. 2 Cor. 7.1 Leaving therefore these promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and spirit and prepare for this glorious conformity by an holy conversation Remembring that they are those * Every one to receive the things done in his body 2 Cor. 5.10 Vt ab omnibus offensionibus resurgentes ad illam incorruptib glorificandae carnis resurpervenire mereamur in Christo Dom. Leo de resur Ser. 1. bodies in which we are to receive the fruit of our labours which being vile by their native impurity O let us not make them more vile by our voluntary transgressions and so more unworthy of the glory that shall be revealed Neither consuming them with envie nor defiling them with lust nor corrupting them with intemperance but disposing them by religious discipline unto that glorious alteration Iam renati in Ch isto vocati ab eo ad societat immort vitae gloriae totis viribus ad illam aspiremus ac portemus imaginem Christi coelestem ut coelest hic vitam ineamus c. And as we have borne the image of the earthly Adam by the society of sinning so let us bear the image of the heavenly in the imitation of his righteousness by fashioning our selves so near as we may like unto our blessed Saviour like him in impassibility by our hardiness amidst the miseries of this world like him in charity by our good works shining before men like him in agility by our readiness in holy actions and like him in spirituality by mortifying the deeds of the body That so beholding as in a glasse the glory of the Lord 1 Cor. 3.18 we may may be changed into the same image from glory to glory when the King of glory shall once more descend from heaven for the perfecting of our redemption and where as before for the justifying of our soules * Creator universitatis qui pro animabus justificandis humilis ante venerat occultus pro te glorificando ô misera caro sublimis veniet manifestus c. Ber. Ser. 6. sup missus est he came obscured in humility he shall then for the glorifying of our bodies appear in full majesty coming in the clouds of heaven when Angels shall be his fore-runners that with the voyce of a trumpet 1 Thes 4.17 shall rowze this vile body out of the dust to meet the Lord in the ayre and to follow him into his Kingdom Unto which exalt us O Jesu by the vertue and merits of thy resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unus occultus qui est sicut pluvia in vellus alter illustris qui est futurus In primo adventu fasciis involutus est in praesepio in altero circumdabitur lumine sicut vestimento In priore sustinuit pudoris crucem contemptus in altero veniet cum exercitu Angelorum gloriosus Cyril Catech. that our bodies may communicate with our souls in the triumph of happinesse to be the monuments of thy power of thy mercy of thy glory in heaven That our soules and bodies united in bliss may be united in praising thee even thee our Lord Jesus Christ the Creatour Redeemer and Glorifyer of our souls and bodies Amen SERM. V. PSAL. 116.12 What shall I render unto the Lord for all his benefits towards me A Proposall very seasonable at what time soever while men are receivers and such still they are it is fit they should think of rendring of rendering somewhat for benifits received And not only seasonable but also necessary in these times of ours when more benefits are received and yet less rendred now then ever for whereas men in all times have been charged with ingratitude When they knew God they glorified him not as God neither were thankful Rom. 1.21 2 Tim. 3.2 the Jewes in their time by the Prophets every where in their writings the Gentiles in their time by the Apostle Rom 1.21 we Christians are beyond either in our time Our time is markt out by St. Paul for the very time of ingratitude 2 Tim. 3.2 In the last dayes and they are these Men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unthankeful not only give no thanks but have no thanks in them to give be altogether voyd of any mind thereunto and therefore in these perilous times as the Apostle there calls them it behoveth every one to looke unto himselfe and to consider with the Psalmist of Quid retribuam What shall I render c. Occasion Which words are occasioned on a deliverance that David obtained although from what danger appears not in the Text whether from Saul his Father or Absolon his Son but one of them it was and a great one it was even from the sorrowes of death and the power of hell v. 3. And accordingly was his gratitude He will not rush hastily on a recompence but deliberates which were the best way that he may more solemnly perform it and the more to encrease his thankfulness for this one deliverance he setteth all Gods benefits before him Quid pro omnibus c. The whole verse is vox onerati Summe Bernard in Psal 91 Serm. 15. Division as St. Bernard termeth it the speech of one burthened with Gods blessings and troubled as it were in himself that he had nothing to requite them But to view it more distinctly at the first sight it gives you the prospect of two main parts that is Davids gratitude and Gods beneficence That in the first words What shall I render This in the latter for all his benefits although this that is last in order is first in nature Gods munificence is the cause of Davids thankfulness These two main parts divide themselves into several members One as many as the other so as we see in the natural body the members answer each to other In the former we have 1. The consultation Qui d what 2. The Act retribuam render 3. The Receiver I that is David 4. The Donour Domino the Lord. In the latter likewise the same number 1. The motive Benefits 2. The quality Ejus his benefits 3. The quantity Omnia All. 4. The relation supra me towards me or upon me Then last that we may find an head for these members that our discourse be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a body without an head we shall summe up the whole in the duty of our selves and see what we also are to render for the benefits towards us I begin with the consultation Quid what Particu ∣ lar 1 Something he would render but what he cannot tell the sight
apud nonnullos coepae sum adoratae Cyril Hiero. Cater 6. Clem. Alex. proto creeping things A Cat a Snake the fire nay the Onions in their Gardens were more highly accounted of them and obtained divine worship instead of God Of which horrid impieties should I speak with Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wonderful blindnesse in men to fall from such lofty Majesty to such abject baseness or rather with that other Father O stupendam Dei patientiam O the admirable patience of God! that could forbear to break the heavens and revenge so foule indignities Now though heathenisme be dispelled by the Sun-shine of the Gospel yet some clouds do still remain in the minds of many Christians who set up other Names together with the Lord and unto them ascribe their felicity as those of fortune and nature words so riefe among us which are indeed but the attributes of God though mistaken by men for that which is termed fortune here below hath the name of providence above and is nothing else but the will of God from whom as St. James speaks Every good gift descends Jam. 1.17 Descends saith he not slippeth from him that is comes down by appointment not falls down by chance And as Fortune is the will of God Naturam intelligimus ordinariam Dei potestatem sicâ—â—i fortunam ejus voluntatem c. Scalg Excicit 188. so nature is no other then the power of God and what she doth is by him as his Agent or Commissary here below only storing us with those blessings which she receiveth from him for though she reach out her hand and give us plenty of provision it is God that fills her hand before and then opens her hand after that she may rain down her showres upon us Another sort more directly injurious unto the divine honour exalteth Saints whom the God of Rome is pleased to admit into the throne of God and giveth that honour to the Creature which belongeth onely unto the Creatour making them the object of their praise and thanksgiving Fully evinced by Dr. Th. Iackson on the Creeâ— A sin of so foule a nature that let them mince it how they can is no lesse then plain sacriledge or idolatry choose they whether A third sort make idols of themselves and impute what they have to their own abilitie like those of whom the Prophet complaines Hab. 1.16 of the Chaldeans that sacrificed unto their nets and burned incense unto their drag It was their own hand that wrought it and their own brain that compassed it and no thanks to any other Thus is the Lord on all sides robbed of his due his due I may call it Psal 29.2 for David does so Psal 29.2 Give unto tbe Lord the glory due unto his name and if due then in no wise to be withholden for so saith the Apostle Rom. 13.7 render unto all their dues of which one of them there is honour to whom honour much more to God then he to have more then all as being more then all to us either King Father Benefactor or what else we can name and may well therefore challenge this honour at our hands This is all we can return him for his infinite benefits and this is all he requires of us for those benefits The nature whereof we now come to consider in the next place The motive of Davids thankfulnesse and our second General Particu ∣ lar 5 What Benefits are we all better understand by experience then by definition every thing that we enjoy is such some ray or beam of the divine goodnesse imparted unto us nor do the beams so clearly discover the Sun as benefits do God who displayeth hereby the riches of his glory over all his creatures Nay thereby the Creature gets so much glory as to be like his Creator and in nothing so like as in this by doing good In this alone God and man have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Synesius speaks a kind of fellowship Synes epist and communion each with other a communion so near that the heathen could not distinguish them but mistook Paul and Barnabas for very Gods in the likenesse of men upon the healing of a creeple Acts 14.11 Dr. Iackson on the Creed And what ever other Gods they devised as the Sun Moon Starres nay the vilest beast that was it was meerly for the opinion of some benefit received from them Whereby they seemed to acknowledge that Benefits came all from God though they knew not the God from whom they came from whom nothing but goodnesse proceeds no worse matter from him however some heads that are giddy in the maze of Gods counsels imagine to themselves for more possible it is for darknesse to come from the Sun then evill from God who being essentially good or goodnesse it self can as soon cease to be God as to do good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is St. Basils argument if he be the Authour of evill he is not good Basil hom Quod Deus non sit Author mali Quid interest utrum Deos neges an infames Sen. ep 123. and if not good not God neither they both go together But though not of the evill of sin may he not be of the evill of punishment no Melch. Cani loc Thelog lib. 2 c. 4. not of that neither as evill not of losses or sicknesse or any tribulation so indeed of the punishment in the evill he is Authour but then that is a benefit the very thing we have in hand an Act of mercy from God that inflicts it and on man that suffers it either for the exercise of his patience or the correction of his sin and so as a benefit look for Iobs benediction Job 1.21 to have the Lords name blessed for the â—â—me for these as well as for others that be all His benefits which is the worth or quality of them in the next place to be considered Particu ∣ lar 6 Benefits are thereafter esteemed as the party is that gives them indifferent ones from a person eminent are highly accounted of yet if with the excellency of the Donour they are precious in themselves 't is good reason they find better acceptance But besides this if they come freely too Gâ—atissima sunt beneficia parata facilè occurrentia c. Sen. de ben â— 2. without any suit or desert of the receiver this gets them a welcome none the like Now all these degrees are to be found here in these His benefits and that in the highest degrees that may be 1. The Donour is God Almighty supreme Monarch of Heaven and Earth unto whom the mightiest Monarchs of the world are but Vice-Royes and Deputies and derive that from him which they impart unto others now for such an one to give us what can be more 2. The Benefits are such as make us to be our selves and but for them we should not be at all not only what we have
but also what we are our soules and bodies with all that sustain them and what can be greater then these 3. For the mannner of conferring them it is graciously first and then continually Planum est quia nihil ante promeruit qui penitùs nihil fuit Bernard serm 14. in Psal 91. 1. Graciously without our desert as is manifest at our creation when we could deserve nothing at all that were nothing at all that had not so much as a tongue to ask nor an hâ—â—rt to think of a prayer and might still have been left in our nothing had it not pleased God to prevent us as he did David Psal 21.3 with the blessings of goodnesse Graciously so without so much as a request but graciously again at the first offer of a request ere we can spend any time in a Petition Adhuc illis loquentibus ego audiam Isai 65.24 is his own promise by his Prophet Isaiah whi es they are yet speaking I will hear O the main speed of his clemency said Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Orat. 40. in sanctum baptisma he desires to be desired seems pleasur'd with a benefit when he is askt one and gives more readily then others receive But how graciously soever he give once if we need again and dare not ask for fear of a check or a denial we are but in an ill case Iam. 1.5 but here is comfort for that too he upbraideth not Luke 16.25 Iam. 1.5 sends us not away with a Fili recepisti these and these many good things thou hast received and art thus much endebted already Ne Deos quidem immortales ab hac tà m effusâ liberalitate sacrilegi negligentèsque eorum deterrent Sen. de ben lib. 1. but is still ready with new benefits like ware upon ware to follow and orewhelm the former hits none in the teeth with their unworthines but how unworthy soever makes them partakers of his favours who makes his Sun to rise on the evill Matth. 5. such as vexe and offend him nay Mat. 5.45 Luke 6.35 is kind to the unthankefull Luke 6. such as forget or repine at him nay further yet bestoweth gifts on his enemies Psal 68. Psal 68.18 such as blaspheme and persecute him On these gifts a plurality of them but all upon David and such as he which is the Quantity of these benefits and comes next to be weighed No marvail if he stick at a quid retribuam that sets all Gods benefits before him any one had been enough to puzzle his gratitude and does he speak of rendring for all what world 's of Davids could do this nay what heavens of Angels or any thing lesse then the Almighty Cast we but our eyes awhile on some of that All and we may soon guesse at the difficulty of the attempt Psal 139.14 on these bodies of ours so fearfully and wonderfully made so curiously wrought by divine art Corporis fabricam cum intueor tot invenio beneficia tua quot membra quot sensus quot venae quot fibrae c. Granatens as struck the very heathen into the confession and wonder of a Deity where look how many members so many benefits appear Every nerve and muscle about us is an instance of Gods singular bounty 2. On our soules made after the divine Image and * Rodigin Ant. lect lib. 2. cap. 17. capable of all Arts and Sciences all vertues and graces all naturall and heavenly endowments and which is more then all of God himself the Lord of all 3. On all about us and what see we but a world of benefits where among so many millions Râ—ymund de Sab. liber Creat tit 98. 99. Basil Hexam Vt omnes rerum naturae pars tributum aliquod nobis conferret Sen. de Ben. lib. 4. and millions of creatures there is not one but serveth us either for our necessity or delight or instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Basil saith it is for us that the Rivers flow and the fountains spring and the clouds yeelds rain The heavens with their host and the earth with her fruits they are all for us All nature in a manner is tributary unto man We cannot stay too look on that Sea of benefits the manifold benefit of our redemption which Saint Ambrose thinks David here chiefly intended wherein the Lord gave us himself for a benefit and with himself the whole treasure of his riches and bounty Yet can we not but look with David on that other sort of benefits his many deliverances Ver. 3.6 8. one of which surely was the chief motive of his present gratitude They are benefits too and as great as any every deliverance from death is as much as a new life the keeping one alive as much as the giving life And though every one be not thus delivered their benefit is no whit the lesse nay rather the more that they were not in danger In the state of our bodies we all know It is better not to be sick then to be recovered from sicknesse And in the state of our soul too Saint Austin thought it better August Confess Non est peccatum tam grande quod unquam fecit homo quod non possit facere alter homo si Creator desit á quo factus est Quapropter omnium hominum peccata non immerito mea appellabo beneficia c. Granatens non implicari quà m exui not once to be entangled in sin then to be released from it And so not improperly in this respect I may call every mans sin my benefit there is none of them all that any man hath committed but I might have committed the like that am the same by nature if Gods grace had not prevented me And I may call the punishments of all men my benefits too There is no man born blind or lame or distorted but I might have been so that am made of the same clay that they were if Gods mercy had not succoured me After these do but glance on those swarms of Benefits like so many motes in the Sun-beamâ—s that are every day renewed upon upon us with the morning Lam. 3.23 which although for their custome and frequencie we cannot perceive Psal 68.39 and the more unthankfull we yet David did as it seems Psal 68.19 where he blesseth the Lord who daily loadeth us with benefits yea double loadeth us once by heaping on us the blessings of each day and again by taking from us the sins of each day Thâ—s unloading is a loading in Saint Bernards account * In Psal 19. Serm. 15. Onerat beneficio cum exonerat peccato he loads us with benefits when he unloads us of sins whole loads of benefits and 't is strange we feel them not who are each of us under them that have not onely all upon all of us but all upon every one none beares off the weight from another
to be as children tossed to and fro and carried about with every whifling wind of doctrine H â— 1â— 23. by the slight of men but to hold fast the profession of our faith without wavering for he is faithfull that hath promised M â—â— 5.1â—.1â— a blessed reward to all that suffer for him and his righteousnesse even a crown of glorious immortalitie Heb. 12.3 And lest we be wearied and faint in our minds consider we him that endured such contradiction of sinners against himselfe and yet this notwithstanding gave not over to do the the worke he had in hand but as for this cause he came into the world that he might bear witness unto the truth J â— 1â— â—7 so when he was to leave the world 1 Tâ—â— 6.13 he witnessed as saith the Apostle before Pontius Pilate a good confession and confirmed the truth of his doctrine by a dolorous 〈…〉 9 and bloudy death Quantaflibet nobis anxietatem pateras vitae praesentis propinet afflictio c. as Sydonius expâ—esseth let the world present us with never so great a Cup of afflictions it is but litle if we remember how much our Saviour dranke at the Cross Nor should we need any other cordial to refresh us in our suffrings but that wherewith Peter is said by Clemens Clem. strom 7. to comfort his wife when he saw her led to martyrdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember the Lord whose Disciples if we be we must not think to speed better then our master No he tells us it is enough for the Disciple that he be as his Master Math. 10.25 and we to hold our selves highly honoured to drink of that cup wherein he hath drank before us nay to rejoyce in as much as we are partakers of the sufferings of Christ 1 Peâ— 4. â—3 that when his glory shall be revealed we may be glad also with exceeding joy for if we suffer with him we shall reign with him If we follow him by the way 2. Tim. 2.12 Phil. 3.10 of his Cross being made conformable unto his death it will bring us where he is to be partakers of his glory But that is a vobis datum est too we cannot have it of our selves it must be given us in the behalfe of Christ not onely to beleeve on him but also to suffer for his sake Phil. 1.29 Unto him then to make our humble request O Blessed Jesus Author and finisher of our faith who hast given us the grace to beleeve on thee Hebr. 12.2 give us also the courage to confesse thee and as thou hast enlightned our mindes with the knowledge of thy truth so enflame our affections with the zeal of it that whether by life or by death we may glorifie thy name and nothing be able to separate us from the love of thee for thou onely art Holy Rom. 8.35 thou onely art the Lord thou onely O Christ with the Holy Ghost art most high in the Glory of God the Father AMEN SERM. III. Matth. 20.15 Is thine eye evill because I am good IT is pitty that goodnesse should give an offence or be troubled to justify her worthy proceedings and yet such is her fate with evill men that make * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perynd pyâ—h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue the ground of their hatred and disparage it all rhey can with foule Menand detraction you have here the truth of this complaint represented in a parable the parable of an housholder that hired labourers into his Vineyard who for giving alike wages unto some that came last is blamed by the first of dealing unjustly but innocence is never unprovided of reasons either for the defence of her selfe or the conviction of gain-sayers It was his bargain he saith with them he had agreed for so much and so they could demand no more then besides what he gave was his own and therefore why not as much to these as to themselves and none to controll him for it and thus having cleared himselfe from their false imputation he now charged them with a fault indeed their envious repining and this occasioned by his good deeds there eye was evil because he was good In which words he so reprehends their envie as he seekes to amend it and this by displaying unto them the state and condition of that wicked passion Division 1. In the Organ and instrument by which it worketh Oculus the Eye 2. In the nature and qualitie of which it consisteth Malus Evil. 3. In the motive and occasion from which it proceedeth Quia ego bonas sum because I am good These parts ad oculum the text presents from thence we have the draught or portracture as it were of a picture laid before us and that so accurate as none can presume to mend it our labour is onely to fill up each part as the grace of God shall enable us desiring there be in none here present an Evill Eye Mat. 6.23 to sensure the limners imperfections but in all a single eye to make the best use of them for the amending of their own I begin with the Organ or instrument of envie that is the Eye Part 1. The Instrument MAn at his creation was an uniform and entire his creatur soul and body like a wel tun'd instrument sounded nothing but the praise of his maker and his own felicitie but being once subdued by sin he fel at discord with himselfe laboured his own destruction And as in the besieging of a City those Forts and Bulwarks that lately defended her but now surprized by the Enemy help to better and demolish her 〈◊〉 122.3 so in ruining of man built once as a City that is at unity in it selfe those members and faculties that were the chief agents of his happinesse became now the Engins of his misery I will instance onely in the eye a member abounding with so much excellency and withall so much iniquity that I know not whether it may more invite your admiration or your sorrow An Organ so divine that the misticall Egyptians could not find a fitter hieroglyphick to expresse the divine all-seeing providence Câ—rl Rhod. lib. â— cap. 28. But the Stoicks unable to satisfy their wondring without the help of idolatrie entitled it a very God as if to be sure of a present deitie they would have their Heaven of Gods about them But without such wild Hyperbole's it is praise enough that which may consist with pietie and for this we find an instance in St. Chrisostom Chrysost ad Antioch hâ—â— 11. who chose this part above the rest to assert the power and wisdome of God that from so vile a matter as earth which affordeth brick and tiles could extract so goodly a piece as is the eye that for its majestie strikes an awfulnesse in the beholders and besides endued it with such vertue as within so narrow a compasse to comprehend so many objects
as mountains Forrests Seas Heaven God hath so done this marvelous worke Pâ—◠〈◊〉 that it ought to be had in remembrance giving the eye such a preheminence above other parts in man ether 1. in regard of the eldership thereof before the birth a seniority as we may call it in the wombe where it is first begun to be formed before any other part that as the light was the first creature which God made in the greater world Gen. 1.3 Mat. 6.22 so this light of the body is the first thing too that is made in man the lesser world Or 2. in regard of its composition with such manifold variety of humours and tunicles as if this litle globe were the model of nature wherein are comprized all her perfections Or 3. in regard of the munition being fortifyed in a cave of bone more artificiall and defensive then the tent of a diamond as the jewell within it is farre more pretious and besides too fenced above with a pentice of brows shuttings of lids whose quick motion comes nearest in nature to the rate of a moment as if thereby to prevent beside other annoyances the temptations of sin Jerem. 9. that death may not enter by these windoes But you will cheerfuly give God the praise of so rare a worke if you consider the singular use and office thereof It is the Eye whereby we put our selves into our own protection and then make no doubt of our being in safety when this centinel tells us Exod. 10.23 we are not in danger which the sight by a kind of providence can discover before it approach and needs not as the other senses to be warned in the smart of it It is the Eye that makes us to be in the presence each of other which we seem to acknowledge with bashfulnesse at the looke of it and wanting this we come somewhat near the Egyptians case in their plague of darkness Exod. 10.23 to account all the world but our dungeon or sepulchre It is the eye that assureth our understanding by the most certain demonstration and turneth our opinion into knowledge Iohn 20.27 28. as no less our infidelity into belief that on the testimony of our sight we disclaim and renounce our reason and are confident any thing may be so because we see that so it is It is the eye that enricheth us by giving us the fruition of all Gods creatures and not onely satisfies our curiosity but assists our invention for the enquiry of arts and sciences It is the eye whereby we can travell even while we sit still by whose celerity we can out-run the swiftest star and be in an instant at the end of that journey which they must by leisure attain unto Nay lastly Cum spectamus totam hanc coelestem rempublicam in ea singulorum quasi quaedam officia disposita ad summi Rectoris obsequium c. Mou. Polym c. 25. Acts 17.28 by this we can make that better use of Astronomy that beholding the Common-wealth of those heavenly bodies how regularly they observe their courses and conform unto the first mover we should strive to imitate their orderly Government and frame our actions after the image of him in whom we move and have our being Thus have you seen the excellencices of the eye and now be content to see the iniquity which the eye so abounds withall that some Heathen Philosophers as Clemens reports maintained it to be mans highest happinesse to abstain from the evils thereof Nay some Christians too we read of that in an impious and ignorant obedience to the literall advice of our Saviour Mat. 5.29 finding their eyes to offend them plucked them out lest they should light them to utter darknesse But without the help of madnesse to aggravate this wofull truth we may with grief enough confesse that there is scarce any sin that is not promoted by the eye which by reason of its activeness and volubility is apt to offend both with more frequency and facility and that at a distance too without the company of the body For if it look on food with greedinesse without the charging of the stomack it commits the sin of gluttony Mat. 5.28 and if it look on a woman with lust with out the touch of carnal embraces it commits the sin of adultery and if it look on riches with covetousnes without the seizure of the land it commits the sinne of robbery Not that the eye alone is guilty of producing these wicked acts which flow originally from the heart as the fountain of evil things Mark 7.21 and by name of the evil eye as our Saviour voucheth it Mark 7.22 The heart then that corrupts the eye and the eye betrayes the heart and both have their respective interest in the service of iniquity But however the eye is entitled to the fault because it doth not onely yield to the heart but seduces it and it is as the window to let in evil as you may find in viewing only the Records of sin it was the eye that enticed Eve next to the serpent Gen. 3.6 or rather tempted her beyond the tempter When the woman saw that tht tree was good for food and that it was pleasant to the eye she took of the fruit thereof and did eat and thence bequeathed the itch of curiosity to all her posterity And if you turn over to the next great sin of the world that could not be purged without a deluge of waters you shall find that all beginning from the eye Gen. 6.2 The sonnes of God saw the daughters of men that they were fair and they took them wives of all that they chose by which wild polygamie they replenished the earth not so much with children as transgressions and yet this was but the dull mischief of the eye unacquainted as then with the art of sin but if you look into the elder age of the world you shall see the studied and elaborate malice of the eye 1 Sam. 18.8 bursting forth from Saul in envy against David when being applauded with songs of triumph for his victory on the Philistine it followes thereupon Saul eyed David from that day and forward confingebat oculos so renders Tremelius darted his eyes on him as it were sharpened or pointed with envy that sure we may be he was full of rancour which thus run over so high as his eyes And yet the eye is not sole instrument of envy for blind men may be affected therewith and the Ear also can entertain envy as the tongue can utter it but this notwithstanding the eye is chief actour in this passion Because being of a more busie and inquisitive nature it meets with many occasions of envy that come not unto the knowledge of the ear 2. Besides being of a quicker apprehension it more deeply affects the mind with such objects as be presented unto it than the ear can move her by the