Image of his Father and he was so delighted in his Image that he would needs have an Image of his Image and so he made Man after his own Image If any other then God had â—ade Man or if he had not been made after the Image he eternally loved it may be he would not have cared so much for him but being the workemanship of his owne handâ— and made after the Image he so tenderly loved if he had not loved him for his VVorkmanship sake yet he must needs love him for his sake whose Image he bare and loving him could not delight to spoile him Nature God's Nurse had bred in us such a fond desire of our Image that it brought Idolatry into the world and when we cannot have a lively image we will have an Image though it be but of colours and clouts and if we be Kings then none must paint thâ—t Image but Apelles and when it is drawn it must have a Curtaine and if it be the Ingraven Image it must go for currant then who so dishapes or defaces that Image the Prince takes it as done unto himselfe and it is Capitale a matter of Life and Death Tu Domine fecisti saith S. Ierome O Lord we have this love though not this fond love from thee for thou tookest the blotting of â—hine Image in Paradise as a blemish to thy selfe and thou saidst to the blotter Quia fecisti because thou hast don it on thy belly shalt thou creep and dust shalt thou eat all the daies of thy life Gen. 3.14 The H. Fathers are wonderfull in the â—ontemplaâ—ion of mans excellency at the first Cedrus Paradisi Imago Coeli Gloria terrae Dominus mundi Deliciâ— Domini The Cedar of Paradise was too good wood to be cut into Chips for Hell fire The Image of Heaven was not made to bâ— the Vizard of Hell the Glory of the World the Dungeon of Darknesse the Lord of the World the bond-slave of Satan the Darling of the Lord of Heaven the scorne to all the Fiends of Hell When the Holy Ghost had accounted the Genealogy from Christ to Aâ—am Luk. 3. at the last versâ— he brings up Adam to hiâ— Father and calls him by the name of the Son of God Can a man live to delight in the death of his Son David a man after Gods own â—eart denies it 2 Sam. 19. O Absolon my Son would to God I had died for thee â—y Son Absolon my Son my Son And â—f David could have forgotten Absolon his Son yet God could not forget Adam his Son for he saies not to him Would I â—ad died for thee my Son but I die for â—â—ee my Son nay that 's too little I have died for thee before thou wer 't that when thou wert thou mightest not die and so I may safely swear by my Life that I do not delight in the Death of man When Vlysses playd the Mad-man because he would not go with the Grecians to the siege of Troy and getting a plough he ploughed and marred all that came in his way It was Palimedes wise counsel that they should lay his young Son in his way which when â—hey had don and that the plough came to it he tooke it up would not let it hurt his Son and so â—hey discovered that he was but counterfeitly mad but if he had ploughed up his Son they would have accounted him perfectly mad indeed If God had made the world like the man of Crete and put Death in as the Minotaure was put into the Labyrinth there and reserved all creatureâ— as meat for his jaws yet when it had come to the lot of man to be cast in with the rest if he had not spared Man being his Son the Grecians wise account of our Gracious God would have been much like after the account of their Vlysses There is a conceit in the world beloved speakes little better of our gracious God then this and that is That God should designe many thousands of soules to Hâ—ll bâ—fore they were not in eye to tâ—eir faults but to his own absolute will and power and to get him glory in their damnation This opinion is growne huge and monstrous like a Goliah and men doe shake and tremble at it yet never a man reacheth to Davids sling to cast it downe In the name of the Lord of Hosts we will encounter it for it hath reviled not the Host of the living God but the Lord of Hosts First it is directly opposite to this Text of holy Scripture and so turns the Truth of God into a Lye For whereas God in this Text doth say and swear that he doth not delight in the death of man this opinion saith that not one or two but millions of men should fry in Hell and that he made them for no other purpose then to be the children of death and Hell and that for no other cause but his meer pleasure's sake and so saies that God did not only say but swear to a Lye for the Oath should have run thus As I live saith the Lord I do delight in the death of man Secondly it doth not by consequence but directly make God the Author of sin For if God without eye to sin did designe men to Hell then did he say and set downe that he should sin for without sin he cannot come to Hell And indeed doth not his opinion say that the Almighty God in the eye of his Counsell did not only see but say that Adam should fall and so order and decree and set downe his fall that it was no more possible for him not to fall then it was possible for him not to eat and of that which God doth order set down and decree I trust he is the Author unless they will say that when the Right Honorable Lord Keeper doth say in open Court We order he means not to be the Authour of that his order Thirdly It takes a way from Adam in his state of innocency all freedome of will and liberty not to sin For had he had freedome to have altered Gods desigment Adams Liberty had bene above the designment of God And here I remember a little witty Solution is made that is if we respect Adam's will he had power to sin or not to sin but if God's Decree he could not but sin This is a silly solution And indeed it is as much as if you should take a sound strong man that hath power to walke and to lie still and bind him hand and foot as they do in Bedlam and lay him downe and then bid him Rise up and Walke or else you will stir him up with a Whip and he tell you that there be chains upon him so that he is not able to stir and you tell him againe that that is no excuse for if he look upon his healâ—h his strength his legs he hath power to walk or to lie still but if upon his chains indeed in that
homo God put not on the person of a Revengâ—r before man put on the person of an Offendor saith S. Ambrose Neminem coronat antequam vincit neminem punit antequam peccat he crowns nonâ— bâ—fore he overcoms and he punisheth no man before his offence Et qui facit miseros ut misereatur crudelem habet misericordiam He that puts man into misery that he may pitty him hath no kinde but a cruell pity And so I come to the third branch I delight not in the death of a sinfull man God could not delight in the Death of a sinner who parted with his Delight to save a sinner Old Iacob when he should part from his yongest son Benjamine Gâ—n 42. ult. he told Simâ—on that he had as lieve part with his life Ye will bring my gray head with sorrow to the grave yet Iacob had many Sons more alive But to part with a Son an only Son a beloved Son this is more bitter then death it selfe ye shall see it plaine in Gods temptation of Abraham Take thy Son thine only Son thy Son Isaac whom thou lovest and offer him up to me upon the Mount And when as Abraham did but offer to offer him God cried from heaven Sufficit It is enough as if he should have said Thou being Man canst do no more for God But he being God did more for Man and sinfull Man too For he tooke his Son his only Son his beloved Son Math. 3. This is my beloved Son in whom I am well pleased and he did not offer to paâ—â— with him but did part with him not in the Mount but in Golgotha the Valley of skuls and that which all the world doth wonder at God himselfe was Pater Sacrificulus The Father the Sacrificer too For he slew him in heaven ere the Iews slew him on Earth Hic â—st Agnus Dei immolatus ab origine mundi This is the Lamb of God slaine from the be beginning of the World And so God brought up Death from Earth into Heaveâ— that iâ— might bring down Life from Heaven into Earth Nolo mortem peccatoris qui moÌ„râ— volui pro peccatoribâ—s saith S. Bernard Well maist thou say thou willest not the death of a sinner who diest thy selfe to save a sinner O mors vulneratus est prâ— me qui morte sua fecit ut vinoamiâ—e saith S. Austin O Death he hath been wounded for me that made me by his death to overcome thee Pastor i'lle magnus vicinis Angelis c. saith S. Gregory That great Shepheard of heaven was so full of joy that he could not keep it in but out it must among his Angels Et quae causa saith he And what was the cause of such a shout in Heaven Drachâ—a inventa est the lost Groat is found Tantum gaudii de re tantilla saith he so great joy for so small a thing How then could he joy to have it lost that so much rejoyced to have it found O Lord the holy Angls in Heaven are thy Witnesses that Thou delightest not in the death of a sinner The fourth branch of Gods protestation is I delight not in the death of a wicked sinner In the 7. of Matth. there are sins that are motes and sinâ— that are beams In the Epistle of Iude there are spots in Feasts in the 64. of Esay there are menstruous cloaths In the Canticles there are Matulae stains And Esay 1. there be sinners of skarlet dye If our sinnes be as moats in our eyes and cause them to water God hath his handkerchiefe wherewith he wipes away all tears from our eyes Apoc. 7. If they be Menstruous he hath his hysop Psal. 51. If they be of skarlet Dye he hath his Fullers Sope Esay 1.18 Shall we then sin saith the Holy Ghost that Grace may abound God forbid Yet if sin chance to abound Grace hath over-abounded it hath the Superlative of sinne and doth superabound Abundat delictum superabundat gratia Sinne doth abound but Grace hath abound above it it doth superabound There is a Sinne so strong that it doth pierce the Heavenâ— and that is the sinne of the men of Sodome that would not stay till God came downe unto it but it came up and rang in the eares of God it peirced the Heavens At Misericordia supra omnia opera manuum ipsius Psal. 145. The Mercy of God is above all his workes And Sinne is mans proper handy-worke it waâ— the reaching of an Apple that first brought sinne into the world When our Saviour Christ sweat bloud in the Garden it was but a preparative to his potâ—on on the Crâ—sse for there he sweat not like unto bloud but Bloud and Water Water to wash away the staines of our dayly infirmities Bloud to wash away our sins in graine and a deeper colour then bloud our sinns cannot beare If God could have delighted in the death of a sinfull wicked man he must needs have delighted in the death of Ahab for he sold himselfe to worke Wickedness and that before the Lord but God was so farre from such delight that he tooke great delight in his feigned humiliation and withdrew his hand from the plague he had devised against him Venit salvare non Baptistam Magdalenam Matrem suam sed peccatores quorum ego sum primus saith S. Basil Our Saviour Christ came into the world to save not Iohn Baptist Mary Magdalen or Mary his Mother but sinners that wore Pauls colours and fought under his banner and he bare in his banner fire sword and persecutions menaces revilings railings blasphmies sins of the upper house borne as high as Lucifer himselfe Perpendo Petrum considero Latronem intueor Zachaeum aspitio Mariam Apostatum Furem Vsurarium Meretricem I think upon Peter I consider the Thiefe I behold Zachaeus I looke upon Mary saith St. Gregory and I see that an Apostate a Theife an Vsurer an Harlot these are Christs favorites and such darlings unto him that some of them must needs sup with him in Paradise at his instalmeâ—t Hac nocte this very night shalt thou be with me in Paradise Fiftly the last branch of Gods protestation is I delight not in the death of any sinfull wicked man Si non impii nullius saith S. Ierome if not in the death of a wicked sinner not in the death of any sinner And therefore lest we should deem God like King Saul that spared the fairest and the fattest of the Amalekites and put the least and worst to the Sword S. Peter makes it plain 2 Epist. 3.9 non vult aliquem perire God would not have any one to perish but to come to the knowledg of the Truth Unnaturall Cain when he had slain his brother Abel and that his conscience so stung him as that he feared every one that met him would have done as much to him God set a marke upon him that he should not die Treacherous Iudas when he had sinned in betraying
mâ—e Matth. cap. 26. verse 39. Or as the Master of the Sentences hath closed that Text Seperavit se foris Divinitas ut non adesset ad Defensionem sed non intus defuit ad Vnionem 't is in his 36. and 21. Distiâ—ct The Divinity was ever a Companion to the Manhood but not alwayeâ— an Hâ—lper it nevâ—r ceased to be with our Saviour it did to aid him The Sun you know may be present although it shines not So might the Divine Nature be personally here united yet no effects seen of so great a Majesty 'T is true then God hath forsaken him so farre as to suffer his Body to bee torne from his Soule yet not his Manhood from his Divinity I must therefore alter that voice of Pilate Behold the man {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} behold him who in despite of the Grave did still remaine both God and Man wonder and joy together For our Saviour lived when he was dead and Behold he liveth for evermore Amen Daughters of Ierusalem VVorship instead of Weeping for the Sepulchre is as yet a Throne and not a Corpâ— only but the Lord he is in it And let us begin to tremble at the might of our Redeemer to think how unresistable is his power in Heaven whâ—se glorious title the â—rave it selfe could not abolâ—sh because he was the Lord strong and mighty even the Lord mighty in battle At thy name O Iesus shall every knee hence â—ow both of things in Hâ—aven and things in Earth and things under the Earth and let all tongueâ— confess that thou O Christ wert still the Lord unto the Glory of God the Father Come Worâ—â—ip and fall downe before this Lord our Saviour Let our hearts be filled with gladâ—esse and our tongueâ— with that victorious noyse O Death where is thy sting O Grave where is thy victory Pharâ—oh could insult while he was yet in the Court of Egypt and Nebuchadnezzar bâ—ast himselfe within the compass of his own Palaces but let the Sea shut her mouth upon the falfe Aegyptian let Bâ—bel's King be gathered to his Fathers and their glory become as the morning-Dew both their thoughts and their honours are Perished That then Christ should leave his own heavenly mansion that Death should seize upon him the Grave inclose him and yet he still retaine the honour oâ— his former Majesty this shews he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} King of Kings and Lord of Lords because he there remained both Lord and Kâ—ng where all Princes lay downe their Scepters and all Lordâ— their dominion The Grave pâ—rceivâ—d their Power and soon resigned her Name and Him for instead of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Sepâ—lchre it is here called but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Place and retaining nothing of Christ except the memory of his absence only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Lord did lie there which is my last part Our discourses of Christ are then most pâ—oper when they imitate his person when they treat together as well of his Manhood as of his Divinity For the Divine Nature without that other iâ— like the Law without the Gospel more full of power then comforâ— and seems rather to terrâ—fie then incourage us You have heard of his Godhead {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He was still the Lord It followes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He did lie here He was then contained in som certain place and that shews his Manhood Indeed what was spoken of Crassus Factus est morti suae superstes is much more true of Christ's Humane nature It hath survived his Death and is now become as free from mortality as before from sinne yet still it retaines the truth of it 's native properties and contents it felfe with the circuit of one place {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it did lie there but now t is gon it was once in the Grave and it is now in Heaven The iniquity of these last times hath made this Truth become questionable so that it doth now as well concern us to Proove as to Believe it I am ingag'd to undergoe this burthen my Text hath now imposed and anon will rase it When God fore-saw that Man would rebel and by an affectation of Knowledg would forfeit his integrity it pleased him in his eternall Councel that the same Nature which caused our Fall should worke our Restauration that as we lost our selves by presuming of Men to bâ—com as Gods so the meanes of our recovery should be this alone God himselfe must become Man Hence the Word took flesh and Christ was made in all things like to â—is brethren Heb. 2.17 He was made a Man He was conâ—ined thereâ—ore within the compass of our own limits and as Experience hath taugh us that we cannot be here and yet possessors of another place So the Scripture doth direct us to judge of Him for the Text is evident He was made in all tâ—ings like unto uâ— sinne only excepted and therefore to ascribe Ubiquity to the body of Christ what is it buâ— to cancell Gods owâ—Dâ—cree For he had then delivered us perhaps yet not by a Man not by â—ne that 's like unto our selves Christs owne mouth hath disclaimed this Fancy Lazâ—ruâ— is dead and I am glad for your sakes that I was not there Iohn 11.14 He was not you see at the same instant both beyond Iordan and yet in Bethâ—ny But that was spoken in his exinanition only while he as yet went in the forme of a Servant Behold him therefore upon mounâ—Tabor when accompanied with Moses and Elias his â—ody becamâ— so gloriously transfigured and yet Peter is so far from conceiving Ubiquity that â—you know hee counsels to inclose hâ—â— in a Tabernâ—cle If that Apostle knew not whaâ— he said then here this Angel spake and 't is of Christ too when he now was in glory He is â—ot here for he iâ— riâ—en as he said and in my Text {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He did lie here but now he is risen Mâ—rk his words are Come and see he makes their eyes the Judges of their Mâ—sters presence and so concludes where Christ's body is not vâ—sible 〈◊〉 is not present Indeed their sigâ—t may sometimes be holden perhaps that they cannot know him notwithstanding either this Angels proofe is frivolus or els where his body is it must needs be visible In this point that of doubting Thomas becomes most Christian Except I see I will not believe I see no body present and I believe it not And yet there are who thinke to doe Christ honour by being injurious as if the only way to increase his Glory were to destroy his Manhood They maintaine 't is every where and attriâ—ute that which nature is not able to beare they clap their hands at his Vniversall presence and call it Christ's Majesty Speciose quidem errant indeed at first
sight it seems a goodly Error and being cloathed in so glorious a title it may be thought impiety to question it for is it not Treason to oppose a Majesty Romani ubi solitudinem faciunt pacem appellant saith he in Tacitus where the Romans make a desolation they call it a Peace And upon just inquiry we shall find our selves no lesse abused by this appellation To be every where this they call the Majesty of Christ's Human Nature when indeed 't is no whit better then its destruction For to devest an Essence of its propper attributes is to dissolve it and so he thâ—t leaves a man no Place lâ—aves him no Body Tell me Is silver of no value except it be changed into Gold Is the Manhood of Christ despiseable except it be made Infinite and so transformed into a Deity He that will needs add Reâ—son to a Beast instead of a Panegyrâ—que frames a Metamorphosis for while he thinks to commend he does quite change his nature so he that ascribes Vbiquity to a perfect man is more injurious then bountifull because hâ— subverts his essence and while he hopes to do him honour hee makes himselfe no lesse then guilty of his overthrow Seems not our Saviour glorious enough except he become All God To please these men must he needs lose his Manhood Tanti non est ut place at vobis perire Nor do we so strictly confine Christ to Heaven as if the Earth might not in some sort pertake of his Humanity He did and he doth lie here but yet in a different manner If you respect a corporeall position my Text is most infallible the Grave is a place where the Lord did lie But if you admit of other Exceptions Christ's Manhood hath an universall presence 't is every where as well by a Virtuall co-operation with his Deity as by an Hipostaticall union His Humane nature makes one person with his Godhead as therefore this is truly every where because it is infinite so may That be said to be because 't is no where severed from that nature which is in it selfe infinite Againe Christ works every where for All power was given to him in the â—8 vâ—rse of this chapter 'T was given saith the Text and therefore to his Manhood Yet is this one Government exercised by both his natures and he rules every where as God by his essentiall presence as Man by the co-operation with that which is essentially present Hence are his actions mixt and the Scepter of his Regency no less pleasing then powerfull â—here is Pitty and strength together that we might in every place as well Love him in his Manhood as Feare him in his Divinity But if you respect his corporall presence it is not here Christ is so like us that he cannot so be with us And in this regard I know not whether his presence be more full of Glory or such absence of Consolation For what is the God of Heaven so very a Man what confined to some one place flesh of our flesh and bone of our bone take courage then thou wounded Soule approach with boldnesse for this thy Brother is become thy Iudge and he sits to heare thee who hath born thy griefs and pittied thy infirmities It is expedient for thee that He is not here he is gon to prepare a place for thee Cease to seek thy Saviour carnally begin to imitate him and thinke it not enough to Die except thou Rise againe We are buried with Christ in baptisme saith S. Paul Rom. 6.4 See! the Font 's a Sepulchre and we are no sooner Borne then Buried but we must now Rise to newness of life 't is enough that we did lie there our future time must be a Resurrection Thus have I led you into Ioseph's Garden where instead of common delights you have seene a Conquest our Enemie the Grave made empty and thereby forced to confesse an overthrow The Resurrection hath now seised upon it and like a mighty Conqueror shews his Vassall in signe of Triumph The Victory must needs lose much honour when an unskilfull Tongue supplies an Angels place What 's therefore wanting in Speech I 'le strive to supply in prayer Belive and so See the place And thou O God of Comfort do unto thy people as thou didst unto these women returning to the Sepulchre Fill their hearts with great joy To God c. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} A FUNERALL SERMON The Text 1. CORINTH: 15.29 If the Dead rise not at all why are they then baptized for the Dead ONe good meanes to armâ— us against the feare of Death is daily to think that we must needs die For Necessity is the Mistress of Patience and by often meditations teacheth us to account those things Easie which we once held insufferable In illis quae morbo finiuntur magnum ex ipsa Necessitate solatium est as Pliny writes to a friend of his where our Losse comes by sickâ—ess the same Necessity doth both wound and releive us when neither strength can resist the stroke of death nor Art avoid it 't were madness to be too solicitous in preventing it folly to fearâ— it Yet were our hopes built only upon this foundation we should be like other men Confidently miserable Seneca might then contend with S. Paule and a Philosopher perhaps grow more resolute then a Christian But our consolation is far more surely founded besids these Sands it hath a Rock too besides the certainty of death the infallibility of a Resurrection Thou errest Stoick Natural Quaest. lib. 6 cap. 1. Non majus est mortalitatis solatium quam ipsa mortalitas yes majus solatium immortalitas 't is indeed a strong encouragment against mortality to think that we must needs die but yet t is a far greater that we should live again that may cause us to neglect the stroak of Death but this to imbrace it So comfortable and therefore fit for this occasion is this Article of our Beliefe That we must rise againe For what discuorse yeilds more content in a painfull seeds-time then to talke of an Harvest what more cumfort at a Funerall then to treat of the Resurrection By the vertue of this faith we triumph though sure to be overcome this fils our hearts with gladness and our tongues with that victorious noise O Death where is thy sting O Grave where is thy victory Thus these happy Captives deride their Conqueror for his bonds are their inlargement and their only way to obtaine a Crown is by thiâ— great Captivitie Did this Text then but intimate a Resurrection only S. Austin's Judgment would approve my choice Curatio Funeris vivorum solatium 't is in his 1 de Civ. Dei cap. 12. The dead are to have the last part in their own Funerals for they are then only bâ—st performed when the living are most comforted yet that I may not be thought singular this Scripture is more apposite Here is comfort for the Living and honour for the Dead too
bring all Orders and Occupations thither But the spirit of Peter a great deale wiser then that of Geneva saith plainly 2. Ep. 3.9 Deus non vultâ— Aliquem perire God would not have any one to perish but to come to the knowledg of the Truth And since it hath Pleased Almighty God there to say it here in my text to swear it that he doth not delight â—n the death of a sinner I trust we shall â—â—ve grace to believe him since himselfe can better tell what himselfe would have then the man of Geneva can Now if any mans mind doth put this doubt How it comes to pass that so many souls are damâ—ed if it be Gods will that every one should be saved for who hath resisted the will of the Lord I will easily resolve and cleare him that case Gods will is plainly revealed in his holy Booke to be of two sorts 1. his absolute Wiâ—l and 2. his will with condition His absolute Will said Let there be light and there was light Lâ—t there be a Firmament and there was a Firmament Sun stâ—nd thou still in Gibeon and it stood still This Will indeed cannot be resisted for it speakes but the word and the thing is done But God hath not this Will in the matter of our salvation for then so should we be saved as the Heavens were made but in the matter of our salvation God useth his will with condition And he hath set us three conditions according to our three states which if wee break wee â—ustly forfeit our estate The first condiâ—â—on was in paradise Ne ede vives 〈◊〉 not and thou shalt live and that we would noâ— keep The second was under the Law Fac hoc vives Do this and thou shalt live and that we could not keep The third is under the Gospel Crede vives Believe and thou shalt live and that we may all keep and if we keep it not we forfeit our estates in Christ and are wilfully guilty of our own damnation The Reason is sweet out of S. Austin Qui creat te sine te non salvat te sine te He that created thee without thee doth not save thee without thee but thou must seeke and thou shalt find aske and thou shalt have knock and it shall be opened unto thee For not one of every Order or Occupation but every Christian Soule that seeketh findeth that asketh receiveth and that knocketh it is opened unto him Fourthly our next consequence is That Almighty God in his infinite love and mercy towards man sent his Son to dye and suffer hellish Torments not for Peter Iames and Iohn and a few of the Elect only but for the sins of every sinfull Soul in the world and this Doctrine is so clear in the Book of God as that the Sun at mid-day shines not more bright The Sun of man is come to seeke and to save that which was lost 19.10 Behold the Lambe of â—od â—hat taketh away the sins of the world Ioh 1.29 who is a propitiation for our sins and not for our sins only but for the sins of the whole world 1. Ioh. 2.2 and here the new Synechdoche chops off at a blow from the death of Christ all the sensible parts in the world and leaves him only the center to carry his wares in For it would teach us thus to say God would have all to be saved that is God would have a few to be saved God would not have any to perish that is God would that almost all should perish so God loved the worldâ—hat is so God loved a smal number in the world this is the Saviour of the world that is a Saviour of an handfull of the world Satans Synechdoche useth to be of the long size and the shortest last Luc. 4.5.6 having there taken our Saviour Christ up into a high mountaine and shewed him all the Kingdoms of the world then he begins to proclaime all â—his is mine and the glory of it all and to whomsoever I will I give it all Nothing â—ut all in the Devils mouth yet if he had beene put to it he would have performâ—d nothing at all or not paâ—t a foot or two in the kingdom of darknesse When they are ashamed of this silly shift they take up another as bad as â—his and that is sufficiienter effiâ—â—enter Christ died say they sufficently for all but not effectually that is he meant not the good of his death to all this device beloved shaddowes the wisdome of our Saviour Christ and therefore they had as good have kept it to themselves For I am sure ye are perswaded in soule that our Saviour Christ by his death and passion made a full satisâ—action for the sins of all the sinfull souls in the whole world Which since he did it stoâ—d as much with his ease and more with his goodnesse to communicate his goodnesse and the benefits of his precious death unto us all as to appropriate them to a few But what an odd delusion were this that a Christian Prince should proclaime himselfe Redeemer of allâ—he poore Christians under the Turk and should send over sufficient ransom for all theâ—r freedomes and all the poore captives hearing the proclamation should verily think they should be redeemed and then the Princâ— should thus interpret himselfe I proâ—laimed indeed sufficiently to All but I meant effectually but to a few this gay interpretation what doth it else but shut up the gates of the Kingdome and will neither suffer the Interpreters themselves nor others that would to enter in The fith consequence is Our Saviour Christ offers saving Grace effectually to all to direct them to the Kingdome of Heaven and all and every one may be saved that doth not despise nor abuse the Grace of God It 's a â—trang doctrine we should see and say that our Saviour Christ calls and invites all to repentance and amendment of life and yet we should also say and teach that he meaneth not as he saith for he would not have every one to repent and amend Is God as a man that he should dissemble The Cripple that lay at the beautifull Gate of the Temple and fastned his eyes upon Peter and Iohn if Peter and Iohn had said unto him up arise and follow us and we will do thee good and yet had neither given him strength to rise nor power to walke would not the Scribes and Pharisees have scoffed at them We are by nature beloved poor and miserable Cripples we have neither hand to lifâ— up to Heaven nor feet to walke in the way of Gods Commandements nor joynts to move towards God Alas poore miserable creatures that we are What meant our Saviour so to say unto us A Noble man invites to his Table the Honourable Lord Mayor and the Aldermen his brethren and for the more grace unto them sendâ— his Son and Heire to meet them and he tels them in his Fathers Name that