but sit with thee eating and drinking at thy table in thy kingdome Hitherto ye haue heard Christs prerogatiue and the benefit therof The last point remaineth to whom this benefit belongs to euery one that beleeueth Why then say the Iesuites the promises of Christ are conditionall as well as the promises of the Law The law sayes Doe this and liue Christ sayes Beleeue only and all things are possible to him that beleeueth Heere is a condition in the one as well as in the other If time would giue me leaue I could shew that the promises of Christ are absolute and without condition but let vs now admit that they are conditionall as well as the promises of the law yet haue we many aduantages in this condition of Christ that are not in the law 1 Is it not much easilier to beleeue the promises of the one than to doe the workes of the other 2 Againe the law is stoicall and curious not content with our endeuours vnlesse wee haue done all and done it most exactly Christ is milde and gentle he striueth not lifteth not vp his voice quencheth not smoaking flax bruseth not a shaken reede but enterteineth euery true faith though it be as little as a graine of mustard seed though it be neuer so vnperfect 3 The law is solitarie teacheth vs what to doe but giueth vs no meanes to doe it whereupon the Apostle cals it a dead letter Christ is neuer solitarie but accompanied with the grace and influence of his holy spirit which hee sends into our hearts to illuminate to regenerate to giue vs faith to comprehend him And therefore when he giueth vs the condition which he requireth of vs his condition is most gracious and the condition of the Law is grieuous Christ is the end of the law for righteousnesse to euery one that beleeueth If Christ bee the end of the law to euery one that beleeueth then did he not fulfill the law for himselfe but for those that doe beleeue As he was God he was not subiect to the law and as he was man also he was Lord of the law Duplici iure sayes Bernard filius Dei regnum possidet coelorum Semel quia filius 2. quia passus atque hoc secundo modo nihil illi fuit opus mihi autem dedit omnibus credentibus The sonne of God hath two titles and rights to the kingdome of heauen The first is by inheritance because he is sonne the second is by acquisition because he suffered of this second title he had no vse or need himselfe but hath giuen it to me and all that beleeue This will easily be yeelded that hee suffred for vs but the other point is controuerted that hee fulfilled the law for himselfe and for his owne righteousnesse As God he needed not and as man also hee was Lord of the Sabboth The sonne of man is Lord of the Sabboth and so consequently of the whole law Eadem est ratio partium totius If Lord of the law as man then needed hee not to be subiect but hee made himselfe So the Apostle writeth to the Galathians but he addeth the reason of Christ his subiection that hee might redeeme vs that were vnder the law When the humane nature in the very moment of conception thereof was vnited inseparably to the Godhead what felicitie did it want in that vnion which might be supplied by his actuall righteousnes fulfilling of the law What was not the law to be performed of euery man or was not Christ a man The law verily was enioined to euery humane person but Deus verbum as Augustine sayes non suscepit personam sed naturam hominis and this nature hauing no subsistance at any time of it selfe but assoone as it began to bee it was personated as they say in the schooles of the diuinitie could not bee brought into necessarie subiection of the law without manifest iniurie to that person that susteineth it Others write that Christ must fulfill the law to make himselfe a meet high Priest and they doe not consider his natiue innocencie that hee brought with him into the world which being neuer teâ—erated was sufficient to qualifie him to the office of Priesthood Was he not by that natiue integritie holy harmlesse vndefiled separated from sinners And these be all the qualities that the Apostle to the Hebrewes requireth in his highâ—Priesthood Seeing then hee had all these by the sacred conception which wee professe I may conclude that all which he did beside in fulfilling of the law was as the text noteth for righteousnesse to euery one that belleeueth and as it is in 8. Rom. that the exquisite righteousnesse of the law might be fulfilled in vs. So he sayes himselfe Eâ—o procis sanctifica meipsum It is for them and not for mine owne behoofe that I sanctifie my selfe As it is in a glasse that hath not his brightnesse and reflexions for himselfe but that others may haue the vse and benefit of it so is Christ the end of the law for righteousnesse not to himselfe or for his owne benefit but for the vse and commodity of euery one that beleeueth Thus I haue deliuered you Christ the end of the law for righteousnesse to euery one that beleeueth Hee is a high Priest according to the order of Melchâ—sedeth And wee read nothing of the exercise of that Priesthood but only that he blessed Abraham to giue vs to vnderstand that the whole Priesthood of Iesus Christ doth consist in blessing Hold him therefore and let him not goe vntill hee haue giuen you a blessing which hee hath already graciously begun heere in this world and will multiplie it aboue all that you can desire in the Kingdome of Heauen Whereunto wee doe all with heart and voice say Amen Euen so be it Lord Iesus who with the Father and the Holy Ghost liuest and raignest one God blessed for euer FINIS A SERMON PREAched before the Kings most excellent Maiestie in the Church of BEAVLY in Hampshire Iohn 1. chap. last verse Verily verily I say vnto you heereafter shall ye see heauen open and the Angels of God ascending and descending vpon the sonne of man WOrds of great asseueration and therefore of great importance What can more import vs that were exiled out of Paradise and beequeathed to the earth than to haue heauen open that were sequestred and retired from the societie of Angels than to haue their sweet haunts againe and their ministry too than to haue ingresse and egresse and familiar intercourse with God Placet cunctis sâ—curitas sed ei magis qui timuit lucunda omnibus lux est sed euadenit de potestate tenebrarum incundior Transisse demorte ad vitam vitae gratiam duplicat Safety is pleasing to all but more to him that was afraid Light is comfortable to euery man but more to him that is escaped out of the power of darknesse To haue pâ—sâ—ed from death to life makes
Redeemer with a sufficient price in his hand In the daies of his flesh he offred vp praiers and supplications and himselfe too with strong crying teares and was heard because of his reuerence The Holy Ghost neuer offred vp any thing Hee comes only as a Comforter not as a Redeemer as a monitor to vs not as a mediator for vs. He comes to helpe our dulnesse to raise vs vp to giue heat to our affectâ—ons to indite our praiers and that also is the benefit of the Sonne that sâ—nds him Ye haue receiued the Spirit whereby yee crie Abba Father that when our praiers are conceiued by the spirit and offred by the Sonne they may euer bee auaileable and neuer take repulse with the Father O quench not this spirit grieue it not but cherish and entertaine euery motion thereof Is it not a faithfull remembrancer sent vs by the Sonne of God Come holy Spirit and let it bee thy good pleasure to remember vs in this thy fauourable influence take away stumbling blocks out of my soule which is the kingdome of Iesus Christ that he may raigne there alone as hee should doe Couetousnesse comes and challengeth gouernment pride would be a king lust sayes shee will raigne ambition backbiting enuie and wrath striue in mee which of them should haue the greatest sway I dull and heauy creature resist as I am able I withstand as farre as I am aided I claime Iesus to be my Lord I defend my selfe for him because I am his right I hold him for my God him for my Lord Come therefore holy Spirit and scatter these Vsurpers in thy power Draw vs all after him draw vs though wee be vnwilling and make vs willing draw vs that are slothfull and make vs cheerfull Shed out and powre foorth the oile of thy gladnesse vpon vs and we shall run in the sauour of thine ointments We are soone weary and changeable draw vs after him lest wee begin to take our vagaries after other louers After other louers Quem inuenirem qui me reconciâ—aret tiâ—i An â—undum mihi fuit ad Angelos Qua prece Quibus Sacramentis Whom should I finde that should reconcile mee vnto thee Should I make any way to Angels With what praiers With what mysteries Sure Angels are not strong enough to carrie vs to heauen and men are too weake yet there bee Giants now as were after the flood that hauing got such morter and bricke say Come let vs build a tower whose top may reach vp to heauen Videte quas scalas imo quae praecipitia ipsi sibi parauerint ad ruinam Marke what ladders yea rather what downfals they haue gotten themselues for their owne ruine for Angels are creatures not able to stand of themselues without the support and benefit of the sonne of God If their abilitie had beene sufficient the diuels would neuer haue lost their places The rest are called elect Angels and Christ is the ground of all election Verily Paul calleth him the head of principalities and powers in whom they doe all consist Qui dedit â—aâ—so homini vt surgeret dedit stanti Angelo ne caderet Hee gaue man that was fallen power to rise and Angels that stood grace that they should not fall and so he was beneficiall to both raising vp the one and confirming the other And if I should commit my cause to such an aduocate as hath need of a patron himselfe it were a right tower of Babel and no scale of heauen The holiest men in the world are too weake to carry vs to heauen by their intercessions Doth this appertaine vnto man O Lord God Adam was perfect both in body and soule yet of too too base a condition to stand in the presence of God without the interuention of a mediator The tree of life which was giuen him is a cleare testimony heereof What needed he any Sacrament of Christ if hee could haue stood of himselfe And then mee thinkes it is plaine enough that seeing Adam could not mediate his owne cause in his integritie no saint though in heauen is able to vndertake for vs in this common miserie Mary began to be a mediator for wine at the marriage in Cana but assoone as Christ repressed her boldâ—esse she desisted soberly and gaue a wholesome charge to the waiters which may well hold the nature of a rule amongst all posteritie to attend vpon Christ alone When the Saints themselues doe send vs vnto Christ shall wee leaue him and in our superstitious affections hang vpon Saints If you do looke for nothing but that which happened vnto Baals Priests They cried from the morning vntill the euening sacrifice and there was neither voice nor one to make answer not any that regarded Tell vs Paul what you did thinke when you were in such a strait that you knew not what to chuse whether to be dissolued and to be with Christ which was better for your owne particular or to abide in the flesh which was more profitable to the Philippians Were you not then verily perswaded that after your death the Church could make no vse of your praiers What then Is the saints loue diminished in heauen where all their graces be increased No sure loue falâ—eth not away But the loue of the saints in heauen is not alwaies in action It is there rather in Maries contemplation than in Marthaes exercise Or if it be in action it is like to Peters when hee had a taste of it in the transfiguration of Christ The loue of his brethren was not decaied but hee was so rauished and pleased with the sight of that which was present that he thought of nothing but the fruition thereof Bonum est nobis esse hic It is good being heere Hee thought not of his brethren that were absent he desired but three Tabernacles for those that were present Can the Saints that be in heauen heare our praiers from earth Haue they any dispensation of vbiquitie Haue they any indowment of omniâ—cienâ—iâ— Can they search our hearts Doe they see and foresee our wants For who will commit his body to such a Physician that knowes no more of the infirmities thereof than he himselfe doth tell him Can they open the gates of heauen for vs Can they conquer death for vs All this a mediator must doe Ego alium noui â—eminem qui hâ—c potuerit nisi Dominum meum Iesum Qui cerse in morte viuebat qâ—â—pâ—re fractus in cruce in diuinitate stabat â—m â—aâ—r◠〈◊〉 nâ—bisâ—um supplicans in altero cum patre propitiaâ—s homo manifestus Deus absconditus I know not any that can doe this but onely my Lord Iesus that liued in death who being brused vpon the Crosse in bodie stood in his diuinitie with the father suppliant with vs in the one and giuing a largesse to vs with the Father in the other a visible man and a hidden God Will you see how hee did liue in death Consider
the grace and benefit of life to be double This verily is greater than that which mooâ—d Nathaâ—iâ—l first to beleeue Hee thought it a great matter for Christ to see him vnder the fig tree and sâ— it was indeed miraculous to see a man absent beyond all reach and compasse of humane eies yet a thing that the sonne of God had communicated to others that did the like Elizeus sitting at home within doores did see Gebezi his seruant taking bribes of Nâ—man the Sirian in his iourney But the opening of heauen the carriage of vs to God and the whole businesse of a mediator promised in these words of my text to a true Israelite is of more consequence and difficultie not communicated to Patriarch Prophet Apostle Martyr or any Saint but reserued onely for the sonne of God as a marke of his soueraigntie Verily verily I say vnto you heereafter shall you see heauen open and the Angels of God ascending and descending vpon the sonne of man He alludeth to that which Iacob did see in a dreame A ladder stand vpon the ground the top did reach to heauen the Angels of God did goe vp and downe by it and the Lord was at the top thereof A mans dreame should not bee registred for perpetuall memorie if it did not conteine some notable mysterie Hic habent somnia pondus In such cases dreames also haue their weight The ladder heere representeth Iacobs iourney He was then going to his vncle Laban The Angels are his guard ascending to protect him outward descending to bee his guides backe againe and the Lord was at the top of the ladder as a gracious moderator of both Loe then a comfortable safe-conduct for a traueller And because our whole life is a very pilgrimage for we haue no certaine place of abode but we trauell and seeke for it in Hierusalem that is aboue the sonne of God heere vnder the imprese and hieroglifique of Iacobs ladder doth promise vs his meanes and mediation and that is the matter that now we shall treat of Wherein hee doth not draw vs along with naked hopes but first of all consigneth the certainty of his promise with the religion and solemnitie of an oath Verily verily so the Apostle calleth this sacred asseneration When God made the promise vnto Abraham and had no greater to sweare by hee sware by himselfe How Verily I will blesse thee And heere is the same forme Therefore Christi iuramentum est sidei nostrae fundamentum We haue Christ his oath for the foundation of our faith The word or God is as certaine as his oath he is not as man that he should lie nor as the sonne of man that he should repent Heauen and earth may passe but no word of God falleth to the ground all his promises are Yea and Amen So that for the thing it selfe such religious contestations needed not but his oath is added as the Apostle saith that we might haue validâ—m consolationem strong consolation Hee seeth the darknesse of our mindes the leuitie of our affections the manifold sleights wherewith Satan doth abuse vs. Sometimes by aggrauating our sinnes he drowneth vs in a very hell of desperation sometimes bewitching vs with a perswasion of righteousnes he carrieth vs aboue the clouds in pride Cui nomina mille mille nocendt artes The son of God the wisdome of his father that of loue gaue himselfe for vs and had experience both waies of the aduersaries practises and our infirmities to helpe all and to put vs out of doubt interposeth an oath Iurat Deus capit sibi credi O beatos quorum causa Deus curat Et o miserimos si nic iuranti Deo credimus God sweareth then he desires to bee beleeued O happy men are we for whom God sweareth And o thrise vnhappy if we beleeue not God when he sweareth The attestation of the sonne of God teacheth vs that in the businesse of our saluation and in the promises of Christ wee should not be Academies They were a kinde of Philosophers you know that would not be certaine of any thing but doubtfull and vncertaine in all things and that vncertaintie is not sutable with our promises Sic oportet credere quomodo certi sumus de visâ—ilibus adhuc amplius Hic enim aliquando erratur id est in his quae videntur illic autem nequaquam We ought to be as sure in our faith as wee are in the things that we see and more too for in these things there is deceit that is to say in the things that we see but in the other none at all Is it possible that God should become a changeling that his purpose should be frustrate his power infringed his decree reuersed his prouidence deceiued that the merit of Christ should be euacuated the authenticall seale of the holy Ghost cancelled and the oath of the sonne of God to be of none effect All this assurance wee haue And if none of these be possible let the Romanists disable them all with their Academicall doubtfulnesse when as in the meane time they applaud themselues sacrifice to their owne net and burne incense to their yarne but let them eleuate the promises of Christ with their vncertaine hopes and ratifie their owne traditions with great assurance Iosua and his house will firmlie beleeue that which the sonne of God hath sworne solemnly And heere is no arrogance but deuotion to beleeue that which is promised so seriously is not presumption but faith we know whom we beleeue and are certaine that hee is true in his promises and most mightie in his performance We boast not of our selues or of any thing that we can doe but wee boast in the Lord. Securus gloriatur qui gloriatur in Domino Hee boasteth safely that boasteth in the Lord. And vpon this assurance we goe on Heereafter ye shall see This heereafter seemes to exclude the former world from the benefit that is heere promised as if there had beene no gate of heauen open vntill the death and resurrection of Christ So the Church of Rome hath imagined and therefore during this Interim the Catechisme published by Pius Quintus according to the Decree of the Tridentine Councell bestoweth all the soules of the faithfull that departed vnder the Old Testament either in Abrahams bosome where they were discharged of all paines and yet held from the sight of God or else in Purgatorie where they had sensible paines and the lacke of Gods presence too Catechismus ad Parocheos pag. 74. Antequam ille moreretur resurgeret Coeli portae nulli vnquam patâ—erunt sed piorum aâ—mae â—ù◠è viuis excessissent vel in sinum Abrahae deferebantur vel quod etiam nunc ijs contingit quibus aliquid diluâ—dum persoluendum est Purgatorij igne expiabantur I will not absolutely disauow Purgatorie but learned antiquity hath taught me that it must haue place heere in this world whilest men are aliue
and not in another place or world alter they be dead Neque gubernator postquam nauâ— meâ—sa est neque medicus postquam aegrotus obijt quicquam trâ—dessâ— potest Neither can the gouernour after the ship is suake nor the Physician after the sicke is dead auaile Hic misereri potest poenitentis quia ibi Iudex est non misericâ—rs Heere he may haue pittie on them that repent in the world to come hee is a Iudge not a pardoner Come foolish Virgins and perswade the Catholikes by that which befell vnto your selues that all preparation after death is idle and vnprofitable In the meane time wee will search if you please what allowance the Scripture giueth to fire for purging of sinnes The onely place that is alleged with probabilitie is that which the Apostle writeth The fire shall true euery mans worke of what sort it is That shewes that there is a probatorie but prooues not any Purgatorie fire Thorow this fire of probation all maner of workes and workmen must passe and the masters of Purgatorie you know will not allow that any of their saints or excellent workmen should bee once cinged And therefore this fire of triall makes nothing for their Purgatorie The true Purgatorie of Christians is the blood of Iesus Christ which quencheth euery aduersary fire and purgeth vs from all our sinnes When the Centurion pierced his side there came out water and blood to shew that it was no common and ordinary blood that came from Iesus Christ but such as had a cleansing vertue O Lord purge vs heerewith and wee shall be cleane wash our robes in the blood of this Lambe and we shall be whiter than snow Surely he that is so washed already needs not the mathematicall fire of Purgatorie but is cleane thorowout And he that is not washed with the blood of Christ shall neuer be cleansed but tormented for euer in real fire Seeing then that the fire of Purgatorie is to some men needlesse and to all other helplesse I wish better to this sacred presence than to hold you any longer in the smoake of that which is fruitlesse Abrahams bosome is a place of more contentment And who would not bee with the father of the faithfull But if the Church of Rome will haue it to bee no more than a place discharged of sensible pains where they were neuerthelesse suspended from Gods presence I see no great matter that can be in it to allure vs. But none can speake better to the quality and condition of Abrahams bosome than Abraham himselfe And he bids the rich glutton remember that hee in his life time receiued pleasures and Lazarus likewise paines now therefore he is comforted and thou art tormented In suspension there is anxietie and no comfort especially when the suspension is from the fruition and sight of God Augustine writeth of his friend Nâ—bridius that was dead and in Abrahams bosome I am non ponit aurem ad os meum sed spirituale os ad sontem tuum bibit quantum potest sapientiam pro auiditate sua sine sine foelix If he that is in Abrahams bosome drinketh at the well head puts his mouth to the fountaine of life and hath happinesse for euermore as Augustine writeth then is it not a place of retrait of suspension of an Interim but of present and actuall possession Hierome equalleth the Fathers of the old Testament in reward with vs Quis ignorat sub altera dispensatione Dei omnes sanctos eiusdem juisse meriti cuius nunc Christiani sunt Who knoweth not that all the saints which were vnder the Old Testament had the same reward which Christians haue now And if they had the same reward then that Christians haue now whence comes this difference that the gate of heauen is open to vs and shut vpon them that assoone as wee faile they receiue vs into euerlasting Tabernacles Into Paradise the same day Into blessednesse instantlie and they of the Old Testament are delaied vntill the resurrection of Christ are without any warrant at al so vncourteously sent to Abrahams bosome and that vnto Vtopia It cannot be for that the worke of Christs redemption was not performed at the time of their death For albeit that worke was fixed to the fulnes of time Before his houre was not come Then hee would not admit of any tergiuersation Shall I not drinke of the cup which my father hath giuen me Yet was the power of that worke and the vertue of his redemption extended from the beginning of the world vnto the end thereof He entred but once to the Sanctuarie of heauen but hee found eternall redemption And how can that which is eternall be limited or restrained to future times Doth it not comprehend all times Yes verily and it is a transcendent aboue them all Was not the lambe slaine from the beginning of the world And is it possible that a Sacrifice of such price so offred and so accepted should not bee of present efficacie Prius eius mors profuit quà m fuit It satisfied God redeemed man opened heauen and put the whole kingdome of Satan into combustion presently So Christs Heereafter in this text is no limitation of time as if heauen had not beene penetrable before his death and resurrection But this Hencefoorth implieth the accession that is giuen to out sight by the ministerie of the Gospell Hencefoorth yee shall see That which the Fathers hoped for that wee doe see and the passage vnto heauen is made much more conspicuous by the light of the New Testament We haue Christ borne and ful growen they had him too but hidden in the seed of Abraham in the loines of Dauid in the wombe of a royall Virgin or if a childe were borne vnto them yet was he wrapped vp in the swaâ—ling clouts of the law Velâ—m pendebat in templo ne templi secreta panderentur cruce autem Domini velum consâ—issâ—m est vt paterent The veile did hang in the Temple that the secrets of the temple might not bee published but at the death of Christ this veile was rent that all within might be visible and manifest Thorow this veile Iacob did see a ladder that reached vp to heauen heere is yet obscuritie enough the Angels went vp and downe What is that to vs that be men What shall wee doe with a ladder when the gates of Heauen bee shut against vs when there be Cheâ—ubins and angry Porters and a firie sword to keepe vs out Who shall open vs the gate Who shall remooue the Cherubins Who shall take away the firie sword If you will bee pleased to looke vpon this Heereafter in the New Testament Iacobs veile is rent that you may see all things plaine heauen open the Angels ascending and descending vpon the sonne of man If they goe vp and downe vpon the sonne of man then Christ is the ladder that reacheth vp to heauen he is
the way that carrieth vs to that high Country The Lion of the Tribe of Iuda is our Conuoy stronger than the armed man our guide hath the key of Dauid openeth and no man shutteth I haue enough sayes Iacob Ioseph my sonne is yet aliue I will goe see him ore I die We also haue enough and more than Iacob had therefore goe masters goe that we may see him too The spouse in the Canticles compareth him to a Roe or a yoong Hart Behold he commeth leaping by the mountains and skipping by the hils he is the sonne of God and thereby higher than the highest heauens that is beyond our reach For God dwelleth in light that none can come neere to Therefore because he would be low enough for vs he became man also and stood vpon the ground Hee tooke nor the Angels he came leaping by those mountaines and skipping by those hils but hee tooke the seed of Abraham and desired to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a louer of men rather than a louer of Angels He professeth it in the 8. of the Proverbs My delight was to bee amongst the sonnes of men I had thought O Lord that thy delight had beene amongst the Host of Angels but seeing that of thy pittifull clemencie and admirable be â—ignitie thou makest it thy delight to be amongst the sonnes of men I will not interrupt thy pleasure but pray for thy prosperitie Good lucke haue thou with thy delight O thou most mighty Now if you aske me why he tooke our nature and not the Angels that were fallen as well as wee Multum est à me abyssus est profundum Crucis est The Well is deepe and I haue not any thing to draw withall If it were lest Angels might so bee thought to restore themselues because of their excellencie wee must commend the wisdome of his prouidence If it were because man did not sinne of malice and without intisement as the Angels did but in a kinde of weaknesse and by their instigation we magnifie his iudgements that are examplerie vpon the principall and fauourable to vs poore seduced accessories Criminosius est decipere quà m decipi peccatum excogitare quam facere Iâ— it were because all mankinde was lost through Adams preuarication but not all the Angels in Lucifers Apostasie we praise his goodnesse that would not quench our sparke Let curious men discusse the causes it is fittest for vs to admire the worke Let them dispute and let vs cry O altitudo O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the height and depth of Gods iudgements O the loue of God towards mankinde Lord what is man that thou art so mindfull of him or the sonne of man that thou visitest him Iacâ—bs ladder reached vp to heauen but it stood also vpon the ground Such must the mediators condition be The mediator betweene God and man must haue something like vnto God and something like vnto man lest if hee were altogether like vnto men he should be a stranger vnto God or if hee were like to God euery way he should then be farre from men and so no mediator The sonne of God appeared to Adam after his fall and the man ran away and hid himselfe in the trees of the garden Heere was nothing but the terrour of a Iudge no flesh taken no placabilitie of a mediator Hee appeared many times to the fathers in humane shape to giue them a taste of his future incarnation heere was great contentment if it might haue had continuance but hee layd downe that shape againe When the fulnesse of time came hee combined the godhead and our nature so firmly together with the glue of his person that man could neuer flie from God againe and God would neuer be seuered from man Opus sine exemplo gratia sine merito charitas sine modo A worke that cannot be exemplified grace that was neuer merited and loue vnstinted An admirable coniunction wherein God was made man sinners righteous and our Iudge becomes our aduocate So now I will deliuer him vnto you as the ladder that Iacob did see high enough because he was God low enough because he was man strong enough to carrie vs to God because of a Iudge hee is become an aduocate and of perpetuitie because the personall vnion cannot be dissolued Some doubt may bee of his bredth I am not sent he saith but vnto the lost sheepe of the house of Israel That is too narrow for vs that be Gentiles But vnderstand it of order and not of election that hee was sent to the Iewes first that they might haue the precedence and first fruits of his ministerie and then you shall finde this narrownesse temporarie For after he had performed all things and was risen againe when the maturitie of time was come hee dilated his bosome to receiue vs Gentiles and made himselfe a passage broad enough for all the world It is a small thing that thou shouldest bee my seruant to raise vp the Tribes of Iacob and to restore the desolations of Israel I will also giue thee a light to lighten the Gentiles that thou maist bee my saluation to the ends of the world Behold the bredth and height and length and depth loe all the dimensions of a perfect and accomplished ladder Search now and run thorow heauen and earth in your thoughts and you shall not finde any other nâ—me wherein all these properties doe concurie and meet together saue only in the person of Iesus Christ The other two persons that are in heauen the Father and the Holy Ghost could not be incarnate made low enough also for the office of a mediator without manifest solecismes and incongruitie How farre vnbeseeming had it beene the greatnesse of the Father if the Sonne or Holy Ghost had sent him Therefore as the first person in order and fountaine of all diuinitie he did abide in his maiestie and sent the Sonne And Father and Sonne both sent the Holy Ghost not to bee incarnate for so there must haue beene two Sonnes one Sonne of God in Heauen and another Sonne of mâ—n in earth and not one Sonne in both And then wee should confesse and worship not a trinitie but a quaternitie of persons which God keepe farre from the saith of Christians Why then doth Christ call the Holy Ghost an aduocate Alâ—um Paâ— mâ—daâ— vobis I will giue you another Aduocate And Paul doth second that translation when he saith The Spirit doth make intercession for vs with sighs and groan as that cannot be expressed Yet there be two differences that make the mediation of the Sonne of God eminent aboue all the groanes of the Holy Ghost the one for the time the other for the manner 1. The Sonne of God maketh intercession for vs before the wrath of God bee appeased the groanes of the Holy Ghost come after 2. The Sonne of God interposeth himselfe as a
then that Satans power was not to continue longer as Paulinus writeth Epist 4. than till he had slaine an innocent person therewith Was not this liâ—ertie enough Did hee not once vrge such a point against poore Adam for eating the fruit that was reserued because â—ee had libertie enough to eat of all the rest And is not his owne cause now like to this Ah thou vngratious and wicked seruant I will iudge thee out of thâ—ne owâ—e mouth Did it not suffice thee to bee the minister of Gods iustice to inuade all that offended If this only were permitted oughtedst not thou to haue forborne this one innocent person that neuer sinned Thou hast shed innocent blood and art now not an executioner of the Law of God but a trespasser against it Art thou able to reinfuse the guiltlesse blood into those sacred veines againe out of which thou hast presumptuously spilt it Is thy power nothing to edification but al to destruction Know then O thou enemie that temeritie is not alwaies fortunate for destruction is now come to a perpetuall end Neque enim lex iustior vlla est quà m necis artifices arte perire sua Thus you see the power of Satan dissolued by the death of Christ not with force but in law and iustice And what doe you thinke of the Godhead of Christ that hitherto was a beholder and no actor a Iudge and no party in this businesse Should not the Iudge of all the world doe right Or can there be any better iustice any greater right than to restore the innocent and to punish the wrong-doer Euen so he did The Godhead of Christ which was glued to his bodie with an inseparable vnion which was with it in the graue that it did not see corruption that same Godhead did breath the breath of life into it againe and then he was inter mortuos liber a free man amongst those that were dead When he had thus reuiued and restored the innocent then he spoiled principalities and powers so much more magnifically because he pursued them into their owne holds and triumphed ouer them in their owne Castles of the graue and hell It fared with them all as it did with the great sea-beast when he had swallowed vp Ionas They had taken such a morsell as they could not hold but were faine to be rid of it againe Then hee tooke the beast euen the great Leuiathan that crooked serpent and cast him aliue into a lake of fire burning with brimstone Non iam Diabolum vt Leonem timemus sed vt pellem conculâ—â—mus We doe not now feare the Diuell as a Lion but wee tread him vnder our feet as a case There is no cause now that you should stand in doubt of any angrie Porters that you should bee afraid of any firie sword Christ see Satan falling downe from heauen as if it had beene lightning Ego alium noui neminem qui hoc potuerit nisi dâ—minum meum Iesum I know not any that could so haue taken him away and remoued his power but only my Lord Iesus When Christ was risen againe hee made not the earth a place of his residence but ascended to heauen as a conquerour It is well seene how thou my King and God goest to thy sanctuarie not climing by ladders not hoised vp by cords or pullies but marching valiantly in the multitude of thine owne strength thou makest the Clouds thy Chariots and walkest vpon the wings of the winde And when hee came neere to the wals of that heauenly Citie hee did not begge or intreat an entrance by fauour but commanded it as one that had authoritie Lift vp your heads O ye gates and be ye lift vp ye euerlasting doores and the King of glory shall come in Securae estote caro sanguis coelum in capite posâ—detis aut si vos in coelo negent negent in coelo Christum Feare not flesh and blood ye are now in your head possessed of heauen or if any denie you to bee in heauen they may as well deny Christ to be there He â—scended whole for there was not one bone of him broken then must his bodie bee there too which we are Hominem portauit ad coelum Deum misit ad terras He hath both taken and giuen a pledge He hath taken flesh of vs and carried it into Heauen that Heauen now knowes what it is to beare man and he hath giuen vs his spirit from thence in testimonie that we shall all bee gathered thither Ego alium noui neminem qui hoc potuerit nisi Dominum meum Iesum He shall be my mediator he shall be my ladder If he did redeeme me with the infirmitie of his death can he not make intercession for me in the maiestie and glorie of his life He liues at the right hand of God not in contemplation of his owne greatnes but for the comfort and sustentation of our wants He liues for euer to make interpellation for vs and if he were heard in the dayes of his flesh because of his reuerence shall he be refused now at the right hand of God because of his glorie Hauing once opened heauen he makes it a thorow fare for our praiers to ascend and for his benefits to descend Amongst other things that he giueth vs from thence one is here specially mentioned in the text The Angels of God ascend and descend vpon the sonne of man that is by his appointment and authoritie to attend to guard to comfort vs poore men Are they not all ministring spirits sent foorth for their sakes that shall bee heires of saluation The Angell of the Lord pitcheth round about the Tents of the godly and deliuereth them They shall beare our soules into Abrahams bosome Let vs vse their ministry that is glorious leaue their mediation that is superfluous There is another sort of Angels that ascend and descend vpon the sonne of man When he led captiuitie captiue he gaue gifts vnto men some Apostles some Prophets some Pastors and Doctors for the gathering together of the Saints These are called in the Reuelation the Angels of the Churches and heere they are said to goe vp and downe They had not need to sit still lest the children should call for bread and there no none to breake it vnto them We haue the keies of the kingdome of heauen committed vnto vs. Tibi â—abo claues regni coelorum Wee are key-bearers to open the kingdome of heauen to you by preaching of the Gospell This power Peter and Paul did exercise faithfully They preached the Gospell and in that remission of sinnes and so opened the kingdome to the beleeuers They neuer practised nor thought of such exorbitant and infinite power as the Church of Rome doth now vsurpe vnder the colour and title of those keies directly or indirectly to sway and to dispose of all the world Paul neuer planted any such power Apollos neuer watered it and God of his
great mercy neuer giue increase to it in these kingdomes It is clauis errans a false and counterfeit key the kingdome of heauen is not opened but shut with such keies It is the key of the bottomlesse pit Non monsirabunt credo qui hâ—c â—icunt They that plead this will neuer be able to shew where any of the Apostles did it any time sit either Iudge ouer men or diuiders of inheritances or distributers of lands I haue read saith Bernard where the Apostles haue stood to be iudged but they did sit in iudgement of such matters I neuer read Christ would not meddle with the diuision of inheritances Who hath made me a Iudge amongst you He disclaimeth all authoritie in secular affaires and professeth that his kingdome is not of this world Regnum meum non est de hoc mundo Hee did not speake it in a corner but before Pontius Pilate in the iudgement place where the Apostle saies he made a good confession And those things that bee done in iudgement are so publike that they are intended to be done before all the world Therefore Augustine makes Christ call all the world to record Audâ—tâ— Iudaeâ— Gentes audi praeputium audite omnia regna terrena Non impâ—dio dominationem vestram in hâ—c mundo Heare Iewes and Gentiles saith Christ heare you that are vncircumcised heare all yee kingdomes of the earth I hinder not your gouernment or authorities in this world Compare them now together and you shall see how the Vicars of Christ agree with their founder Christ had no kingdome in the world and they will haue all the kingdomes of the earth Christ would haue no authoritie to diuide inheritances and they will haue none to doe it but themselues Christ did not trouble any humane gouernment and they will not suffer any to be quiet Such cannot be friends of the bridegroome they must needs be his aduersaries 〈◊〉 â—mâ—spâ— si sunt sed aemuli They are not the Vicars of Christ they are the seruants of Antichrist They goe not vp and downe vpon the sonne of man but vpon the man of sinne Bernard describes them liuely Iâ—aâ—or latâ—rae voluntâ—ria paâ—pâ—rtas haec sunt Moâ—aâ—hâ—rum insignia haec vitam solent nobilitare monasâ—am Vesâ—râ— autem oculi omne sublime vident vestri pedâ—s omne serum â—râ—mâ—nt vestrae linguae in omnibus audiuntur concilijs vestrae manus omne alienum diripiunt patrimoniam Labour Cloister and voluntary pouertie were wont to be the cognisances of Monks These were woont to commend the liues of Monkes But your eies doe now see euery great sight your feet are walking in euery place of assemblies your tongues are heard in euery consultation your hands reach at euery mans patrimonie Doe you then my good friends that are the Lords Vineyard take heed and beware of these false Prophets that they steale not your hearts sheepe in habit but foxes in craft We that are guardians of your Vines shall by the grace of God weaue nets for them with the threeds of the Scripture he that is Christs true Vice-gerent the Lords anointed will in his princely vigilancie catch vs these foxes these little foxes that destroy our Vines and make them bring small grapes I haue deliuered you Christ Iesus to be a ladder to carry you to heauen and now nothing remaineth but to shew the vse of it which I will do in a word or two because I dare not abuse your patience longer You shall therfore passe vpon him along from step to step vntill you come to the throane of grace The first step you shall begin at his natiuitie wherein the lesse that he made himselfe in his humanitie the greater he offred himselfe vnto you in his bounty and the baser that he was for you the dearer hee should be to you A childe was borne to vs. Take then the purity that was in his birth to couer all the impuritie that was found in yours The next step that you make is to his life and that is broad with innocencie Innocent in his conception because it was of the Holy Ghost Innocent in the rest of his life for hee was obedient to the father c. Innocent in his affections because they were tempered to the pleasure of God Not my will but thy will be done Innocent in his words Si malo locutus fuero de malo feâ— testimonium If I haue spoken euill beare witnesse of the euill Innocent in his deeds and so pronounced by the mouth of his Iudge Innocent euery way Which of you can conuince me of sinne In all this innocencie you may say with the Spouse in the Canticles Dilectus meus mihi ego illi My beloued is mine and I am his bone of his bone and flesh of his flesh and so wee are two not onely in one flesh but also in one spirit which increaseth our comfort Qui agglutinatur Domino vnus est Spiritus Hee that is ioined to the Lord is one spirit Hence comes that blessed interchange of indowments that he hath taken all our sinnes vpon himselfe and giuen vs all this his innocencie The third step is the satisfaction of his death and the Apostle teacheth you that if one bee dead for all then all are dead in that one And it is certus sermo a cleere case that if wee die with him wee shall also liue with him The next step is the power of his resurrection wherein you may say Meum est quod cecidit vt meum sit quod resurrexit mâ—m est quod iacuit intra tumulum vt meum sit quod asâ—eâ—ditâ—n coelum That which is fallen is mine that it may be mine which is risen again that is mine which did lie in the graue that that may be mine which is ascended into Heauen The next steppe is the glory of his ascension and from thence it is a ready step to pasâ—e vnto the throne of grace where you shall see him sit at the right hand of the Father There I will leaue you for I know not where to leaue you better than at the right hand of God Walke there by faith vntill hee bring you thither both in soule and body that you may waâ—e then according to sight and kind to enioy the Father Sonne and Holy Ghost three persons and one God to whom be all honor and glory now and euermore Amen Hoc autem ideo vt conceptio mea emundet tuam vita mea instruat tuam mors mea destruat tuam resurrectio mea praecedat tuam ascensio mea praeparet tuam Porro spiritus adiuuet infirmitatem tuam * ⎠* FINIS Denter 6 Rom. 8 Galat. Act. 7. Act. 15. Piscator Ioh. 17. Bâ—râ—ar in Cantic ser 68. Genes 28 Heb. 6. Num. 23. Hol. 6. Tertull. Bernard Châ—ys in Mat. hom 75. Hieron in Psal 105. Matt. 25. 1. Cor. 3. Luke 16. Conâ—ess li. 9. cap. 3. Contra Iouiniaâ— l. 2. Luke 16. Luke 23. Reuel 14. Bernard Esa Aug. Chap. 2. Bernard Paulin. Epist 4. Athanas Rom. 11. Aug. Confess lib. 10. cap. 42. Bernard Esa 4â— Rom. 8. Aug. Iob. 10. conâ—es cap. 42. 1. Tim. 5. Col 2.10 Col. 1. Berrar in Cantic Aug. Heb. 10. Psal 34. Luke 16. Matt. 16. Berâ—ar de 〈◊〉 â—râ—tâ—â—e ad Eugeâ—m Epist 4 2. Esa 9. Philip. 2. Mat. 26. Io. 8. Chap. 2. 1. Cor. 6. 2. Cor. 5. 2. Tim. 2. Aug. Ber. serm 2. in die Pentecost