they may be saued But if looking into our heart wee find sauing grace there for Gods Spirit doth witnesse vnto our spirit that wee are the children of God when we contemplate in our selues this second Act of Election we haue reason to thinke our Prerogatiue much more improued by how much an inward is better then an outward Iew the Circumcision of the spirit better then the Circumcision of the flesh to be baptized with the Spirit better then to be baptized with water to eate Panem Dominum eate the flesh and drinke the bloud of Christ better then to eate only and drinke only Sacramentall Bread and Wine finally to be a doer is better then to be a hearer of Gods Word The farther Christians goe beyond Christians in these gifts the better must they thinke their state and these spirituall differences betweene man and man better then whatsoeuer other differences there may be found betweene them Although the world vseth to bee little sensible of this greater good but most sensible of the lesser wealth honour c. wherein euerie man thinketh it a great matter to bee aduanced aboue his Neighbours When wee looke vpon the second word in the definition of the Church that is God wee see to whom wee are beholding for our aduancement and to whom wee must giue the glorie of it the glory of the first Act of Election Dauid concludes the remembrance thereof with Prayse yee the Lord Psal 147. And of the second Act also the glorie must be giuen vnto Him for so doe the Angels the Beasts the Elders c. after they haue mentioned it Reuel 5. Reuel 5. If the question be moued Quit te discreuit Who hath differenced thee our best answere will bee I thanke God through Iesus Christ our Lord and let him that glorieth glorie in the Lord. I told you I haue not to doe with the whole Church but with that part which is militant for such are the Elect which are on the Earth Heauen is the place for our Crowne Earth for our Crosse where Michael and the Dragon stroue there must their Angels striue also and the heele of the womans seed must bee bruised in the same place where it must breake the Serpents head The Fathers doe wittily obserue that the Church came out of Christs side when he died as Eue out of Adam when he slept Now out of Christs side when it was pierced issued Water and Bloud Monuments of our two Sacraments which remember vs that we must drinke of the same Cup whereof Christ dranke and be partakers of the same Baptisme wherewith he was baptized euery one must take vp his owne Crosse and follow his crucified Sauiour Saint Austine is resolute Ad Bonifacium Comitem Si Ecclesia vera est ipsa est quae persecutionem patitur we are bastards and no sonnes if wee suffer not for Christ and suffer we cannot but on earth for when wee part from the earth wee part from our enemies the Flesh the World and the Deuill flesh and bloud cannot enter into Heauen Satan is cast out thence and the world shall then bee vnto vs as if it were not therefore the Church Peregrinam agit in terris she is here a Pilgrim here she is like the desolate widdow here shee grieueth for the wickednesse of the world and because she is not alike wicked with them therefore doth the world implacably worke her woe Read this dayes Epistle Wisdome â— In this militancie of the Church the Elect of God become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they find that they need and they seeke for helpe the word implieth asmuch The Church is compared vnto a Doue for her simplicitie and for her meeknesse shee is compared vnto a Lambe As a Doue she is nothing suspicious for Vt quisque est vir optimus ita difficillimè credit alios esse improbos Good men looke to find plaine dealing as themselues deale plainly As a Lambe the Church is as apt to be a prey as shee is not apt to prey vpon any shee is a fit subiect for the Shearer and the Slaughterer though it selfe be harmelesse and vsefull Looke vpon the enemies of the Church they are the Serpent and the Lion The Serpent is full of fraud fraud which circumuenteth our wits with sophistrie and transporteth our affections with vanitie coloured and blanched with a shew of Truth and Good The Lion is full of Crueltie and delighteth in bloud watchfull vpon all opportunities and neuer giuing ouer the least aduantage And the instruments of the Serpent and the Lion I meane wicked men are Serpentine and Lion-like deceitfully compassing their owne end and spending their power only in crueltie This hath beene the cariage of the enemies of the Church euer since God put enmitie betweene the seed of the woman and the seed of the Serpent But it was neuer more remarkable then in Popish Equiuocation and that which they call their Holy Inquisition the very markes of the Beast and by them they make their nearest approaches to that Father of Lâ—â—s and that ancient Murderer sure I am they haue cut the heart strings of all both Ciuill and Ecclesiasticall true Policie The Church being thus besteed when from her enemies she reflects her eyes vpon her selfe findeth her owne inabilite her need of succour and as the Apostles in their perill so she in hers cals for helpe Helpe Lord or else we perish so said they so saith shee And my text telleth vs that she hath recourse vnto God Psal 121. I lift mine eyes vnto the Hils saith Dauid from whence commeth my helpe Our helpe standeth in the Name of the Lord who hath made Heauen and Earth Psal 46. and God is our refuge and strength a very present helpe in trouble And see how full the helpe is He that dwelleth in the secret place of the most High Psal 9â— shall abide vnder the shadow of the Almightie the whole Psalme is an excellent commendation of the Churches choice but specially that Verse Verse 13. Thou shalt tread vpon the Lion and the Adder the yong Lion and the Dragon shalt thou trample vnder feet though we be as simple as Doues yet God is able to make vs as wise as Serpents and hee will make vs confident as Lions though of our selues wee be as meeke as Lambes And why we haue a Serpent to oppose vnto a Serpent euen him that was figured by the Serpent whom Moses lifted vp Christ the wisdome of God him we haue to oppose to the groueling Serpent that feedeth vpon earth and earthly men If you be stung by this latter Serpent doe but looke to the former and you shall presently bee healed for hee is able to take that craftie one in his owne wilinesse Wee haue a Lion to oppose vnto a Lion the Lion of the Tribe of Iuda to the roaring Lion and out of the eater he can draw meate by death he ouercame him that had the power
hath bestowed vpon thee length of dayes thy time is not reckoned by nights but by dayes And some men that liue long all their life long neuer see the Sunne their time is night it is an vncomfortable time No sense hath his contenting obiect they are all couered with darknesse yea and if it be a waking night insteed of contenting euerie sense is haunted with discontenting obiects Such nights doe many liue in this world which haue presented vnto them many eye-soares and at whose eares doe enter many heart-breake sounds whose perfumes are the damps of loath-some prisons whose bed is little case whose sustenance is the bread and water of affliction whose robes are fetters and manicles finally whose consorts are wretches no lesse forlorne then themselues Such a night how many liue yea of what length are such nights of theirs But Lord thou hast vouchsafed my life to bee a Day the Sun is vp to me and I haue the pleasure of beholding the light my eye wanteth not content my eare hath her pleasures and euerie sense is cherished according to his kind I haue not beene pinched with famine I haue not been consumed with sicknesse theeues haue not spoyled me I haue not beene exposed to the tyrannie of malice my life hath beene a day yea many dayes for my prosperitie hath not beene like the good day of an Aguish man which hath been succeeded with painfull fits but euerie day hath beene a day the Sunne hath not set the clouds haue not ouer-cast the Sunne so that all my whole life seemeth to haue beene but one day But there are Winter dayes and Summer dayes short and long It had beene well if my life had onely beene a day though that had beene but a Winters day at least manie Winter dayes But to haue my day yea my dayes and haue them at length how much better doth it make my state In a Winter day as the Sunne stayeth not long so it warmeth not much but in a Summer day the longer it staieth the more it warmeth then my length of daies are attended with the warmth of daies and to haue both length and warmth what more can a man desire for this life Yes a man would haue the stinting of them hee would not haue them end vntill himselfe say enough And so farre hath Gods mercie gone with me he hath satisfied me I neuer had my appetite satisfied more to the full with the most delicate meates then my heart is sariat with my daies It is enough Lord now let me die But I forget thou hast done much for me in my naturall life how much more hast thou done for me in my spirituall My spirituall life also hath beene a Day it hath beene I say a day and no night The Soule hath a night no lesse then the bodie and much heauier is the night of the soule then that of the bodie the darknesse is more vncomfortable the terrors thereof are more intollerable How vncomfortable is it for a man who naturally desireth to be happie to be ignorant both where hee must seeke it and how he must come at it and so to wander all the daies of his life in vanitie And did he walke onely in Vanitie the discomfort were not small for it is no small discomfort still to hope and yet still to haue his hope faile But for a man to haue vexation of spirit added vnto vanitie whereas we abhorre nothing more then miserie out of the guilt of conscience to be harrowed with the fore-runners of eternall miserie how intollerable is this How vncomfortable how tedious is this spirituall night Or rather how desireable how comfortable is that day which hath freed me from that night I was in it I was borne borne in it for Lord no man commeth out of his mothers wombe but he is borne in the night and the day doth not dawne to him vntill he is new-borne out of the Churches wombe Therefore doe the ancients fidy call Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination because then he that commaunded light to shine out of darknesse doth shine vnto vs in the face of Iesus Christ and we are translated out of darknesse into his marueilous light It is my blessing that I am light in the Lord made light not light of my selfe but illightned by him Lord if thou hadst not illightned me I could neuer haue seene thou that restoredst his sight that was borne blind corporally hast wrought a greater miracle in restoring my sight that was borne blind spiritually Let others boast in whole or in part of the strength of nature I doe I wil confesse that the eyes of my mind are a gift of grace these eyes that see that which I see and cannot but be blest in seeing it in seeing Gods saluation a blessed sight that discouers that obiect How glad was Abraham when he saw the Ramme which was an exchange for Isaac his sonne How glad was Hagar when shee saw the fountaine wherewith shee refreshed both her selfe and her babe And were they glad at the sight of these things How glad then should I be that see a Lambe the Lambe of God that offereth himselfe to be a ransome for me How glad should I bee that see the Well the well of liuing waters which onely can quench my thirst Isaacs danger was nothing to mine well might his soule for a time bee parted from his bodie both were to goe to a blessed rest but my danger was that soule and bodie both must haue burned euerlastingly in hell Hagars thirst was nothing to my thirst shee trauelled in the hot sands and I in the middest of many tyring sinnes no corporall paine can so spend our spirits as the conflicts doe of a troubled soule How willingly then doe I behold the Lambe Behold the water Euen the Lambe and water that are my Iesus Many saluations there are but no saluations of God but in him there is no name vnder heauen giuen by which we may be saued but onely the name of Iesus he is indeed a Diuine Sauiour the highest degree of saluation is placed in him Let others make their peace by other meanes I will be ransommed onely by this Lambe let others quench their thirst in puddle streames I will drinke at this well this saluation of God which God hath made me see For Lord thou hast not dealt with me as thou diddest with Moses to whom thou shewedst from mount Nebo the land of Canaan but sufferedst him not to enter in what thou hast shewed me thou bestowest vpon me and hee that hath eyes to behold thy saluation by seeing doth enioy the same It is not so true in Nature as in Grace Intellectus fit omnia certainely this is euerlasting life euen to know thee to be the onely God and whom thou hast sent our Sauiour Iesus Christ for by beholding with open face this thy saluation we are changed into the same Image from saluation to saluation by the spirit of Christ O
Couenant stands in their mutuall stipulation Man vowes a Duetie God promiseth a Reward Touching the first partie to the Couenant and his Vow wee must more distinctly obserue Who this partie is and what he vowes The Partie is Haâ—ish Vir ille That man each word will yeeld his note First that the Partie to the Couenant is man and secondly that he is more than an ordinarie man As for his vow it consists of two parts an Abrenunciation of that corrupt state wherein he liues by nature and a dedication of himselfe to a better state whereunto he is called by Grace But these parts must bee considered first ioyntly in regard of their number and order we must see why they are in number two and then how those two are digested hauing thus considered them ioyntly wee must looke into them seuerally we must looke into the nature of each of them apart and then in the Abrenunciation we shall finde From what and How farre we must be seuered will you know From what the text will tell you that wheras there are Sinners and Sinnes we must be seuered not from the Sinners but the Sinnes not from the vngodly sinners and scorners but from their counsell way and chaire Secondly of sinne you shall finde here the seed and the fruit from which you must be seuered the seed is the counsell of the vngodly that is it which is sowen in our inward man and comprehends the solicitation vnto sinne from which spring two euill fruits which shoot forth in our outward man The way of sinners is the first which is our falling to an ill course of life the second which is worst is the Chaire of the Scorner our becomming ring-leaders vnto others both to doe ill and also to vilifie what is good This is that from which we must be seuered But how farre our first care must be to withstand the first offer of sin we must not meddle with the seed thereof Not walke in the counsell of the wicked We should estrange our selues so farre but if haply we haue not beene so watchfull as to auoyd the seed yet we must be carefull not to bring forth the fruit thereof not the first fruit wee may not apply our selues to a wicked course stand in the way of sinners at least take heed of the second Fruit of professing the art of sinning to the reproach of vertue which is a sitting in the seat of the scorners this is the Serpents method to draw vs to the height of sinne from whence wee must take the measure of our care in preseruing our selues therefrom And this is the first branch of that Vow which we made in Baptisme and I called it Abrenunciation according to the ancient phrase of the Church The second part of our Vow is our Dedication when we haue really shaken off this corrupt course we must betake our selues vnto a better We are taught here what it is and How long it must continue It stands in two points the first of which is the entertainment that we must giue vnto Gods Law that must be acceptable to our inward man Our delight must be in the Law of the Lord the second is our employment answerable thereunto the benefit thereof must redound to the whole man the whole must meditate vpon that Law But how long surely God will not be serued by fits we must perseuere in this deuotion Day and Night that must be the terme of our Meditation neither onely of our Meditation but of our Delight also yea this continuance of time though annext vnto the last must be vnderstood in all the former clauses for the latter doth alwayes presuppose the former we cannot meditate except we delight neither can wee delight as we ought in the Law except we seuer our selues so farre as is required from Communion with sinners therefore wee must be constant in all To begin then wee are first to see the first Partie to the Couenant which is set downe in two words Vir ille That man it is a Man and yet such an one as is more than ordinarie Man is a terme which though it properly note one sex yet vsually it includes both and why Man is the Head of the woman therfore vsually where he is mentioned shee is included the Cinilians obserue it in the Law and so doe the Diuines on the Scripture Certainely the Fathers thought it worth their noting vpon this place And it is well they did note it for some Schoole Diuines haue beene so ill catechized Aâ—uâ—enâ—â—s in c. p 5. Matthaâ— as that they haue questioned the womans interest in this Couenant forgetting the Text of Saint Paul that In Iesus Christ there is neither male nor female Gal. 3.28 what therefore is spoken to man the woman also must take vnto her selfe Secondly as there is no sex excluded no more is there any kindred for in Christ there is neither Iew nor Greeke therefore is the Partie set downe in a name that signifies all mankinde to signifie that all mankinde are included in this Couenant And indeed it was entred into with Adam in Paradise therefore it concernes all his posteritie As the Sun in the firmament so the Sonne of righteousnesse is common vnto all I say hath made a whole Chapter of it Cap. 56. Let not the sonne of the stranger that hath ioyned himselfe vnto the Lord speake saying The Lord hath vtterly separated me from his people Neither let the Eunuch say behold I am a dry tree the Prophet goeth on and reports the interest which God giues to each of them in his Couenant Saint Peter Acts 10. Vos 3â— hauing first receiued it in a vision deliuers it afterwards in a Maxime Of a truth I perceiue that there is no respect of persons with God wherefore then if any man be excluded it is because he excludes himselfe And indeed there are too many which exclude themselues and though all may yet few doe partake of this Couenant and therefore the Psalmist doth not onely name a Man but that Man is Ish which vsually notes some great man especially with this Emphasis Ha-ish if the person be so noted sure it is some extraordinarie Man And verily whereas all the world lyeth drowned as it were in wickednesse Psal 14.2 3 so that The Lord lookes downe from heauen and cannot see any one that doth good no not one Gen. 6.17 Psal 12. Miâ— 7.2 and all flesh hath corrupted his way so that the Psalmist cryes out Helpe Lord for there is not one godly man left there must needs bee somewhat more than ordinarie in him which is not led away with the errour of the wicked seeing they are so many but striues to enter in at the straight gate and to goe a way that is so narrow to be as Noah in the old world as Lot in Sodom as Eliah in Israel is a rare thing and therefore deserues a marke of raritie the Person deserues not onely to bee called
but it is also a word which the Prophets doe vse in foretelling the miracles of Christ for he was amongst other things to open the mouthes of the Dumbe and in the Gospell working such a cure hee vseth the word Ephata 〈…〉 be thou opened loosing the tongue by the eare But we must vnderstand that in the corporall cure there was an intimation of the spirituall and indeede Christ had neuer come into the world to cure the corporall had it not beene thereby to bring vs to an higher conceite of him that he was the Physitian of our soules and came to enable them to speake the language of Canaan And this is the opening of the lippes which King Dauid here desires This is a great worke great in regard of the difficultie that is in the thing 〈◊〉 6 or the inabilitie that is in vs. There is a difficultie in the thing for we cannot praise God farther then we know him but how little a portion is heard of him 〈…〉 We may speake much saith the sonne of Syracke yet come short when we glorifie the Lord exalt him as much as wee can for euen yet will he sarre exceede and when you exalt him put forth all your strength and be not wearie for you can neuer goe farre enough There are yet hid greater things then these be Psal 14â— 13 for we haue seene but a few of his workes Dauid in few words tels vs that his praise is aboue Heauen and earth that is the conclusion which he sets downe after he had summoned all creatures to praise the Lord. Seeing God then is aboue all praise it is certaine that he cannot bee worthily praised of vs by reason of the difficultie of the worke But were there lesse difficultie in that yet is there great inabilitie in vs inabilitie from our Affections inabilitie from our Conscience From our Affections there are two preualent ones that hinder vs in this worke first Spes Lucri secondly Metus periculi the wages of iniquitie will hire a Balaam a Iudas ro curse Gods people the subiect of Gods praise and though he be the top of Gods praise to betray the Sauiour of the world how many in all Ages haue beene so farre bewitch with worldly honour and profit Haue fallen downe and worshipped the Idoll of mens fancies and blasphemed God and his truth The hopc of gaine is a great tongue tie The feare of danger is a greater the verie Apostles themselues fot a time felt the strength thereof and after their time it made many Renegadoes and Apostata's Iob 2.4 Skin for skinne and all that a man hath will he giue for his life he will redeeme that though it be with cursing of God himselfe the world hath had had too many spectacles of such feare of danger But if we can master both these vnruly Affections yet will the conscience of sinne be a bridle to our tongues it will make vs silent In Leuit. c 13. or put vs to silence Cyril of Alexandria moralizing those words of Moses that he that is a Leaper shall haue his mouth couered saith that he which is in the leaprosie of sinne hath lost all authoritie of speaking for how should he teach another that hath not taught himselfe Comment in Nazian Psal 137.3 And Nicètas to this purpose wittily allegorizeth those words of the Psalme How shall we sing the Lords song in a strange land A sinner is truely a stranger and hee that is in the state of sinne is farther from God then Babylon from Hierusalem therefore doth his conscience tell him that he is in no case to make melodie to the Lord. Certainely Chap. 6. Esay when in a vision he heard the Seraphins sing the Lords song Holy Holy Lord God of Hoasts heauen and earth are full of thy glorie was thereby put in mind of the fault of his owne lippes and the lippes of the Iewes which made him crie out Woe is me that am a man of polluted lippes and dwell in the middest of a people of polluted lippes neither was he quiet vntill a Seraphin touched his lippes with a coale from the Altar But put the case some man may be so foole-hardie that though he be a sinner yet will he not be silent he shall bee put to silence the vncleane spirit gaue glorie vnro Christ when he said I know thee who thou art the Holy one of God But Iesus rebuked him saying hold thy peace Marke 2. and Saint Paul refused the testimonie of a spirit of diuination Acts 16. though hee spake honourably of him and of his followers these men are the seruants of the most high God which shew vnto vs the way of saluation yet did hee command him out of the Damsell and suffered him to speake no more Neither is this checke giuen onely to wicked spirits but euen vnto euerie wicked man saith God What hast thou to doe to declare my statutes Psal 50. or that thou shouldest take my Couenant in thy mouth seeing thou hatest instruction Eccles 15.9 and hast cast my words behind thee Praise is not comely in the mouth of a sinner for he that is vnholy doth defile that which is holy Hagga 2.82 therefore no man may presume to touch sacred things with prophane hands nor with a prophane tongue to speake sacred words By this time you perceiue that the shewing forth of the praises of God is a great worke and whether wee looke vpon the difficultie that is in the thing or the inabilitie that is in man Dauid had reason to pray Aperilabia open my lippe But to whom doth he pray To the Lord Lord open thou my Lippes And he hath a good ground to pray so Proueth 16 1. Solomon teacheth that the preparation of the heart is from man but the answere of the tongue is from the Lord he is the key-keeper of our mouth if he shut no body can open and if he open no body can shut â—â—â—d 4. God tels Moses that this is his power Who maketh mans mouth or who maketh the dumbe haue not I the Lord And verily were it no more but our naturall speech that we desire wee must seeke it of him Acts 17 2â— in whom onely we liue moue and haue our being and who in the person of Zacharie sheweth Luke 1 that hee giueth and taketh away euen that speech at his pleasure How much more must we accompt him to be the fountaine of our supernaturall speech Certainely Christ giueth the glorie thereof vnto him 〈◊〉 50. Actâ— 2 the Lord saith he hath giuen me the tongue of the learned and it was from God that the fierie tongues descended vpon the Apostles Psal 8.2 and inabled them to speake it is God that out of the mouthes of babes and sucklings hath perfected praise Men may be otherwise satis loquaces of eloquent of free speech who when they come to the seruice of God seeme to be
in pursuit of their Loue De vera virgiaitate it is Saint Basils Similie And why not seeing for the most part they are the worse for their louing and wee are sure for ours to bee the better But I must leaue the enlarging of these things to your owne priuate Meditations You may remember I told you that though the Person onely is here exprest yet things are also included so farre as they haue reference to this person we must respect euerie Creature as it is Gods and grieue at the abuse of the meanest of them But our speciall regard must be vnto those things that worke or witnesse this spirituall Loue. Worke it as Gods word and his Sacraments these things wee must haue in a singular regard by reason of the heauenly power which they haue to worke Loue the more we vse them the more it will appeare wee desire to Loue. As these things worke Loue so there are other things that testifie it our praysing of God our praying vnto God our readinesse to please God though we suffer for it the more wee are exercised in these things the more it will appeare we are in Loue. But though God kindle Loue in vs by his Creatures yet must we not loue him for them for that were Amor Concupiscentiae but wee must by them be led to loue him and that is Amor amicitiae Mea tibi oblata non prosunt saith Saint Bernard sine me nec tua mihi sine te though we come to know God by his Creatures yet must our Loue immediately fixe on him As those things which haue reference are included so are those things excluded which haue no reference and whatsoeuer things which doe not lead to him draw from him of all which this must bee kept as a a rule Pereant qui quae inter deum nos dissidium volunt wee must haue nothing to do with whatsoeuer will separate betweene God and vs. You haue heard what the Person is Confess l. 8. and what it is to Loue him When Saint Austin put these two together hee fell into that humble admiration O Lord who am I That thou shouldest command me to Loue thee And verily a man may well wonder Hath not God Angels Archangels Cherubins Seraphins to loue him And what grace is it then for him to stoope so low as man Yea and whereas the best abilitie of man is too base to bee employed in his seruice hee doth this honour as to stoope to the meanest of our abilities hee commands our Dust and Ashes this wormes meate our vilde selues to Loue him that is to be as it were consorts with him for amor nescit inaequalitatem therefore God doth as it were deifie that which hee doth so farre honour â—sal 8.4 When Dauid looked vpon the interest which God hath giuen vs in his Creatures when he put all things in subiection vnder our feete the beasts of the field the fishes of the sea c. he breaketh out into Quid est homo Lord what is man that thou art mindfull of him Or the Sonne of man that thou so regardest him What an admiration then should arise in vs when we see what an interest God hath giuen vs in himselfe Especially seeing he hath no neede of vs and all the gaine is ours can wee forbeare with amazednesse and wonderment to vtter the same words O Lord what is man Nay out of the sense of euerie mans owne interest to say Lord what a man am I that thou shouldest be so mindfull of mee And what a Sonne of man am I that thou shouldest so regard me Dauid when he describeth the temporall blessednesse which he wisheth to Israel Psal 144. concludeth Happie is that people that is in such a case but he addeth to our purpose yea Happie are the people whose God is the Lord The prerogatiue that Man hath aboue other creatures yea that the Christian hath aboue all other Nations should make vs set it at a higher rate then commonly we doe A word of the day and so I end This is All Saints Day and it is Loue that doth characterize a Saint for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in Psal 44 Nyssen de Anima Resurrect yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we haue in Earth a Communion of Saints in Faith Hope and Charitie but in Heauen there is no Communion but only in Charitie Faith and Hope are done away Nay in Earth our Communion with God standeth properly in Charitie for there can bee no mutualnesse betweene God and Vs but only in that and to bee mutuall is a propertie of Charitie as I told you at the entrance of this Sermon Wee beleeue in God but God doth not beleeue in vs wee hope in God God doth not hope in vs but if Man loue God God loueth him againe and therefore Loue is the proper vertue of Saints it is that which both in Earth and Heauen doth knit vs vnto God Psâ—l 18. What shall we say then to these thing seeing Charitie beginneth a Saint on Earth and consummateth him in Heauen I will vow with King Dauid I will loue thee my Lord my strength c. And that I may performe this Vow I will pray with Saint Austin Lord so inspire my heart that I may seeke thee seeking may find thee and finding may loue thee ANd grant O Lord thy Grace vnto vs all so to exercise our selues in this Loue that we may haue the honour to bee thy friends both in Earth and Heauen AMEN The fifth Sermon MATT. 22. VERSE 39. Thou shalt loue thy Neighbour THere are two Persons exprest in my Text on whom wee must bestow our Loue. First The Lord our God and Secondly our Neighbour I spake last of the former of these persons It followeth that I now speake of the later so farre as I am occasioned by these words Thou shalt loue thy Neighbour Wherein it will appeare that Loue is not only due to God but also to his seruants as many as can returne Loue for Loue that is all Rationall Creatures so farre as God hath conioyned vs we must not seuer our selues for euerie creature loues his like Amitie is inseperable from societie at least it should be For my fuller vnfolding and your better vnderstanding of these wordes I will therein distinctly consider first â—o whom then what is due The Person is called a Neighbour that which is due to him is Loue. But farther in the person we must see first that in him there is found the ground of that Loue I will discouer it when I haue opened the Name Secondly that euery man hath his interest in this ground the text pointeth out this when in a reference to euery man it calleth the person Thy Neighbour As this must be obserued in the person so in the Dutie we must obserue that we that haue the interest must performe the Dutie this interest belongeth to euery man and so doth the
coniugall Couenant that is betweene God and man God hath promised to be our God and we haue promised to be his People but eyther side promiseth to the other exclusiuely God promiseth to be our God and the God of none as he is ours and wee promise to be his People and to be the People of no other God as we are his This appropriation of our selnes vnto God is that which the Apostle speakes of 1 Cor. 8. Though there be that are called Gods whether in heauen or in earth as there be Gods many and Lords many yet vnto vs there is but one God God the Father and one Lord Iesus Christ This made Dauid to say Psal 73. Whom haue lin heauen but thee Psal 139. and there is none in earth that I desire in comparison of thee Yea doe I not hate them that hate thee I hate them with a perfect hatred as if they were mine enemies Psal 16. but all my delight is in thy Saints which are on the earth As man in his zeale doth so proceede exclusiuely towards God so doth God towards man for God taketh the Church for his peculiar Exod. 19. therupon promiseth Abraham I will blesse them that blesse thee and curse them thâ—t curse thee This is true coniugall Loue of each side and vpon this knot commeth in zeale which is otherwise called iealousie and is nothing but the affection of eyther part whereby it so desires to enioy the other as that none other either haue it or wrong it for if eyther the wife communicate her selfe to any other or be by any other wronged the iealousie of the husband is stirred vp against his wiues enemies or against his wife Against his wife so speakes God Ezekiel 16. And I will iudge thee as women that breake wedlocke and shed blood are iudged and I will giue thee bloud in sury and iealousie And as hee proceedeth in iealousie against his adulterous wife so doth he against enemies that wrong her thereupon the Prophets expresse his anger against them by iealousie and the Church Esay 62. desiring reuenge saith Lord where is thy zeale In this place the zeale respects reuenge vpon the enemies not vpon the Spouse you may perceiue it by the coherence of this Text with that which goeth before where mention is made of a deliuerance and Christ is here brought in as the Deliuerer the ground of the worke is zeale Finally marke that whereas Gods glory doth as well appeare in our deliuerance as our owne good yet in working thereof God seemeth to be moued rather with his loue to vs than care for his owne glory and giueth a good patterne vnto vs that we likewise in seruing of God must respect not so much our owne saluation as his glory And so haue you heard the Warrant of this Doctrine what remaines but that I vse vnto you the words of the Psalmist Be yee lifted vp O yee gates be yee lifted vp O euerlasting doores and the King of glory shall come in Who is the King of glory euen the Lord of Hosts hee is the King of glory You haue heard him described and haue heard the substance and excellencie of his Person and State Behold God is our saluation let vs trust and not bee affraid the Lord Iohouah is our strength and song he also is become our saluation therefore with ioy let vs draw waters out of this Well of Saluation O Lord that art able and willing let me feele the efficacie both of thy power and will in making me partaker both of the Person and State of Christ and the excellencie of both So shall all my power be set on worke by all my will to make me wholly thine as thou art pleased to be mine Grant this mutuall knot may bee so knit that I neuer breake it so shall I be sure that thou wilt euer hold it IHS SIXE SERMONS VPON The Second of HAGGAI HAG. 2. Vers 6 7 8 9. For thus saith the Lord of Hosts Yet once it is a little while and I will shake the heauens and the earth and the sea and the dry land And I will shake all Nations and the desire of all Nations shall come and I will fill this house with glory saith the Lord of Hosts The siluer is mine and the gold is mine saith the Lord of Hosts The glory of this latter house shall bee greater than of the former saith the Lord of Hosts and in this place will I giue peace saith the Lord of Hosts ALthough the fruits of seruing God be not his The first Sermon but our owne welfare yet if it were not more furthered by him than it is endeauoured by vs wee should neuer fare well because wee should neuer serue him Our impediments are two and they are two extreames Carelessenesse and Curiositie Carelessenesse keepes vs backe when we should beginne and when we should goe forward Curiosity slakes our zeale Sometimes we doe not serue God because we doe not care for him and sometimes we grow cold in pietie because we thinke our best endeauours are not worthy of Gods maiestie Thus the euill Angell whether hee appeare in his darkenesse or in his counterfeit light both waies gaines vpon vs. This Prophecie of Haggai doth little else but propose an example of eyther impediment and the remedie that is applied thereunto the Iewes yeelde the example but the remedy is from God The Iewes in acknowledgement of Gods great goodnesse should vpon their returne out of the Babylonian captiuity haue made their first work the re-edifying of Gods house but they were otherwise minded and busied themselues about their owne houses That memorable speech King Dauids religious meditation neuer came into their hearts which is recorded 2 Sam. 7. Lo saith hee I dwell in a house of Cedar but the Arke of God lodgeth vnder Curtaines therefore I will build him an house But these Iewes could finde in their hearts to dwell in sieled houses and let the Temple lye in its â—uines Wherefore God corrects and reformes this their carelessenesse corrects it with rebukes and stripes reformes it by his word and spirit By these meanes were they brought at length to begin the worke They beganne but were quickely wearied and it was curiosity that wearied them They were contented indeede to build a Temple vnto God but not except it might be so goodly a one as was that of Salomâ—n and because their ability would not reach so farre many of them gaue ouer working and fell to weeping Behold a wicked curiosity which vnder colour of Gods honour would not honour him at all Well God must remedie this impediment also and he doth it by teaching the Iewes two excellent rules in Religion The first is wee must not iudge of Gods workes as wee doe of mens In mens workes by the beginning wee make coniecture of the ending and a iudicious man when hee seeth a foundation will easily ghesse what pile of building will be raised
which are stampt vpon true being the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a being from it selfe and so is being it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a being all that which hath being and so stands in neede of nothing besides it selfe All creatures as they are from God so are they no longer nor no otherwise than it pleaseth him and it pleaseth not him that any one creature should haue all the parts much lesse the degrees of all his perfections The King of heauen deales as kings on earth Kings on the earth reserue in themselues the fulnesse of regall poweâ— whereof they doe impart but some branches and those limited to their subordinate officers after the same manner doth the Lord dispence of his infinite power to Angels to Men to other Creatures Therefore the name Iehouah is by the Wise man truly called Gods incommunicable name it noteth that internall power in God which is found in no other and which giueth whatsoeuer power any other haue For from this inward proceeds an outward and hee that is Lord is also Lord of Hostes. It is not Gods pleasure that we should pry too farre into his inward power and if we would we cannot he directeth vs therefore to his outward which is more fitting to our capacitie and may sufficiently resolue vs that he is very powerfull though he were no more powerfull than as hee appeares in his creatures in regard of whom he is termed The Lord of Hostes Let vs leaue then his inward and come to his outward power In the second of Genesis Vers 1. where the Creation is recapitulated we finde mention but of one Host of God the Text is plaine God made heauen and earth and all the host thereof and yet it is vsuall in the Scripture to call God the Lord of hostes as if there were many Surely it is cleare that God made but one but Apostasie of that one hath made many First Apostasie in heauen hath made two hostes of spirits Reu. 12. Michael and his Angels the Dragon and his then an Apostasie in Paradise beganne the distinction of the seede of the woman Gen. 3. and the seede of the serpent and of mankinde part is fallen to the Dragon and part is preserued and cleaueth to Michael the truth whereof appeared presently in Abel and Cain and although Cain by murder of Abel killed and destroyed one of the hostes yet God renewed it againe in Seth and the Armies went on again in the Children of God and the children of men Gen. 4. A man would haue thought the stoud had swept away all the seed of the serpent but it reuiued againe in cursed Cham and the Citie of God and the Citie of Babel will bee and be opposite vntill the end of the world But touching these Apostasies the first of Angels the second of men we must hold this true rule Summonere se potuêrunt saeliettuti coelestâ— non potuêrunt se eximerâ— porestati diuinae they might defraud themselues of their blessed communion with God but free themselues from his power they could not God hath set his hooke in their nostrils and his bit in their mouthes so that they cannot stirre without nor beyond his leâ—ue It is plaine in the story of Iob cap. 1. and of Ahab 1 Reg. 22. But there is an effectiue and a permissiue power of God God is Lord of both hostes but he worketh in them differently his worke in Michaels host and the seede of the woman is properly effectiue For though sometimes to make them sensible of their frailtie and to make them cleaue faster vnto him he leaueth them for a time vnto themselues yet ordinarily the influence of his grace doth direct and support them vnto and in good workes and they sight his battels But as for the Dragons host and host of the Serpents broode Gods power in them is properly permissiue he leaueth them to their owne corrupt iudgements and affections to follow and to execute them but he doth not communicate in their corruptions eyther as author or abettor of the roote or fruite thereof Yet this soueraignty God hath ouer the most wicked that they cannot breake out according to their owne disposition but where and when God will and when they breake out by his leaue they stop when he checketh and giue ouer when he saith it is enough So that Gods permissiue power is alwaies accompanied with his effectiue which doth stint the wicked in their workes maugre their gracelessenesse and without their priuitie directs their endeauours to his ends so that euen then they fulfill his will when transgressing his commandements they seeme to be most contrary to his will And this is no small comfort to Michaels host and the host of the womans seede that the host of the Dragon and the broode of the Serpent must not be feared according to their own malice but according to Gods leaue And this is the reason why Christ taught vs to pray daily Lead vs not into temptation but deliuer vs from euill and this we doe or should meane when wee speake these or the like words Our Enemies cannot assaile vs except thou O Lord permit them and if thou O Lord assist vs they shall assault in vaine Seeing all the world is compared vnto Hostes howsoeuer wee apprehend confusion in the world yet may wee not thinke but that all things are well disposed because these Hostes are the Lords he is the common Generall and he directs the conflicts neyther are any put to try masteries but by his speciall appointment and for the accomplishment of his ends But it befalleth vs as it doth them which stand in the same leuell wherein two huge Armies are pitched they conceiue them to be a disordered multitude whom notwithstanding if they behold from a high hill they will discerne that they are artificially ranged they will see how euery one serueth vnder his owne colours Euen so wee which behold the state of the world with the eyes of flesh and bloud dimme by reason of the weakenesse of our iudgement and wickednesse of our affections thinke all things are out of tune bonis malè malis benè that the worse men are the better they fare and they fare the worse the better they are But we must ascend into the sanctuarie of God and iudge of occurrents by heauenly principles if we do so then we will confesse that no armie on earth can bee better marshalled than is the great armie of all creatures of heauen and earth yea and hell also and notwithstanding all apparencies to the contrarie queniam bonus mundum Rector temperat â—mnia rectè fieri ne dubites doubt not but that all is well and shall end well because God is Lord of Hostes Againe seeing God is Lord of Hostes wee must make no worse conclusion than the Centurion did in the Gospell when Christ promised to come to his house and cure his feruant
be otherwise minded will they nil they they shall one day finde that they haue no exemption from them Thus saith the Lord is our warrant regard not our persons regard that Lord whose Embassadors wee are receiue the words wee speake so long as we speake his Words not as the words of men but as the Word of God Finally couple Thus saith with the Lord of Hosts The Lord of Hosts noteth Gods Power Thus he saith noteth his Will Our soules shall finde little rest on Gods Power if it be not sure of his Will for God can doe many things which he will not doe though he cannot will any thing which he cannot doe Luke 3.8 God could raise vp Children vnto Abraham of stones but hee would not but the many miracles which he hath wrought shew that hee can doe what he will The coupling then of these words Thus saith the Lord of Hosts imports Gods willing power and powerfull will which amount vnto an authority fit to build our Faith vpon and to giue law vnto our Conuersation I haue sufficiently shewed you What the warrant is wee must now in few words see Why it is repeated so often For I dare say you shall not finde any passage in the Scripture where Thus saith the Lord is so often read in so few lines The reason is the weightinesse of the matter whereunto it is annext Mortall Princes vse not to signe Bils the contents whereof are triuiall matters many things are done by vertue of their Authority whereunto their signature is not vsed Euen so ordinary matters passe in the Word of God without nay speciall vrging of his Authority when that is prefixt the point is of great regard and if it be often ingeminated it giueth vs to vnderstand that we must take speciall notice of euery clause of it What must wee gather here then but the weightinesse of euery branch of this Text And indeede if you haue not forgotten what hath been obserued on euery part thereof you will easily confesse that there is not one of them which is not so weighty as to deserue Thus saith the Lord of Hosts Was not the shaking of Heauen and Earth the shaking of all Nations a weighty point and therefore deserued it not to be signed with Thus saith the Lord of Hosts If the shaking did deserue this signature much more did the Comming of the desire of all Nations especially seeing he came to fill the Temple with glory and as it deserued so it was signed with Thus saith the Lord of Hosts If the giuing of Glory were a matter of great moment what shall wee say of the degree of Glory Surely it required a great ability so great as we would hardly haue beleeued had we not bin heartened by Thus saith the Lord of Hosts and it must proceed from so great bounty as may be testified by the same Thus saith the Lord of Hosts Finally the peace wherein we possesse whatsoeuer good is contained in Christs presence doth so passe mans vnderstanding that to establish his heart in the beliefe thereof he needes this signature Thus saith the Lord of Hosts At length to conclude You haue heard in the former Sermons What in this Whom you must beleeue you must not separate Whom from What that which we must beleeue doth no doubt most pleasantly affect vs because it is our good but he whom we must beleeue doth most firmely secure vs because he is the Author of that good As then when wee gather fruit from a tree we doe not fixe our eyes onely vpon the boughes from whence we immediately gather it but also thinke vpon the roote which feeds those boughes and maketh them to bee fruitfull so in our religious meditations we must couple the Author with the Matter of blessings that God may be glorified as well as our soules are benefited If we say with Saint Paul I know whom I haue beleeued then we shall be secure that he will safe-keepe whatsoeuer any of vs committeth vnto him hee will keepe our soules keep our bodies and all that which himselfe hath bestowed vpon them Grace and Peace Christ will keepe them vntill his day his second day the day wherein the great and the little world shall receiue their last shaking Then shall the desire of all Nations which at first came in Humility returne againe in Glory hee shall returne to fill his House his Church with glory conformable to his owne Glory Then hee will open vnto vs all his treasures of siluer and gold and therewith adorne his Spouse which being Triumphant shall infinitely exceed her selfe as she was Militant Then shall our Peace come to the full and none shall be able to take our blessednesse from vs because none shall be able to separate betweene vs and Christ They shall not if we build our Faith vpon Gods reuealed Will vpon his Almighty Power vpon my Text Thus saith the Lord of Hosts Now let vs that are a handfull of his Host while we are militant so giue glory vnto the Lord of Hosts that we may hereafter bee triumphant and hauing palmes in our hands and crownes on our heads with harpes and tongues wee may sound and sing ioyntly and cheerfully Halleluiah Praise ye the Lord and with the whole Host of the Kingdome of Heauen saying Holy Holy Holy Lord God of Hosts Heauen and Earth are full of thy Glory Amen יהוה A SERMON PREACHED Vpon the ANNVNTIATION day LVKE 2.28 Haile thou that art highly fauoured the Lord is with thee Blessed art thou among women THis is a part of the Gospell appointed for this day and this day goeth commonly for the Annuntiation day whether the day haue his right place in the Calender I leaue to be disputed by Chronologers what is meant by the Annuntiation is an argument fitter for Diuines certainly for the Pulpit the third part of this Chapter treats thereof and it is conceiued in forme of a Dialogue In the Dialogue there are two speakers the Angell Gabriel the Virgin Mary and each of them maketh two speeches the Angell to the Virgin and the Virgin to the Angell The Angell in his first congratulates the Virgin whom hee informeth from God that she shall bee the mother of Iesus Christ Good newes but strange strange that a Virgin should be a mother this Virgin the mother of that Childe The Virgin thought so nay she said so whereupon the Angell addeth his second speech importing that though the thing be wonderfull yet the meanes are powerfull these must be thought vpon as well as that and she must resolue that nothing shall hinder it because it is the Holy Spirit that will doe it So spake the Angell The Virgin replies vnto him to his first speech shewing her willingnesse to vnderstand the message which hee brought that is gathered out of her question Quomâ—do c. to his second shewing her readinesse to obey so soone as shee vnderstood it that appeares in her submission Ecce c.
vpon whom this Law was made blasphemed but in his rage as appeares yet he dyed for it Wonder not at GODS seueritie he measureth no more to himselfe then he doth to Parents Exod. 21 to Magistrates He that curseth his father and his mother the parents of his flesh must be vsed so and shall not he be vsed so much more that curseth the Father of his Spirit He that speaketh euill of the Ruler of the people must be vsed so and shall not he that speaketh euill of the King of Kings and Lord of Lords The comparison maketh Quicunque in GODS case to be most iust To which root we shall refer your Blasphemie that are the penitent I know not in charitie we hope the best we hope that it commeth from a mixture of grosse ignorance and vnruly passions for these doe rayse euill thoughts and murmurings That it doth so let it appeare in your repentance St Paul in conscience of his Fall by ignorance gaue himselfe no better a title when he had occasion to mention it then Maximus peccatorum the most grieuous of sinners euen when he lead a most holy life he could not forget his fall in the hight of GODS grace And of St Peter the Ecclesiasticall Storie reports that at the crowing of the Cocke the Remembrancer of his Fall euerie night during his life he did wash his bed and water his couch with his penitent teares GOD make you so mindfull and so sorrowfull otherwise you will betray that your Blasphemie sprang from malice and then be sure that the same GOD that commanded such seueritie to be executed here on earth will himselfe execute much greater vpon all those which through irrepentance goe to Hell Yea haply he may euen in this world make you a Spectacle of a forlorne wretch to the terrour of others as he did Sennacherib Hercdot â—â—b 8. vpon whose Statua there is this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let euerie one that looketh vpon me learne to be godly Such a Spectacle I say may he make you if by often recounting and bewayling of this crying sin you doe not quench the fire of his wrath and preuent his iudgements For God will not hold him guiltlesse that taketh his Name in vaine The last point is that it must be done without all indulgence Moriendo morietur he shall surely dye surely be stoned We may not with Eue turne surely into ne fortè lest the Diuel worke vpon vs and we prouoke GOD as Saul did in Agags case and Ahab in Benadads You haue heard the Law A word of those to whom it was giuen and so I end In the entrance of my Text you find that it was giuen to the Israelites the Israelites were the people of GOD and surely it concernes them if any to be most zealous of his glorie who is their Glorie But did it concerne them onely Then it is dissolued because their Common-weale is at an end Take therefore a Rule That if a Law which in the institution thereof was Nationall to the Iewes in the equitie of it be Oecumenicall euerie Christian nation is bound to giue it a Reuiuor though they may varie the punishment as they find it expedient for their State And indeed this hath receiued such a reuiuor in most Christian States Iustinian the Emperour of Constantinopâ—e made it capitall The wise Gothes inflicted an hundred stripes for it and in disgrace shaued the delinquents head and beard and imprisoned him during life Fredericke the Emperour cut out the tongue of all that offended in this kind St Lewis of France caused their tongue to be bored with a hot Iron wishing that his owne tongue might be so vsed if euer he did blaspheme Philip of Vuloys caused their lips to be slit And touching our owne State I haue nothing to say in excuse thereof for that it hath all this while left this sinne onely to Ecclesiasticall censure and hath not prouided some corporall punishment for it but that of Solon who being demanded why he made no Law against Parricide answered that he thought none in his Common-weale would euer be so impious to commit it So I thinke our State thought there would neuer rise such lewd persons amongst vs But seeing there doe it is high time we had some sharpe occasionall Statute to represse them If holy Iob were so carefull to sacrifice for and sanctifie his sonnes ne fortè lest peraduenture they had sinned with what zeale should we be stirred vp when we see the fact is most apparent I conclude Let all Blasphemie be put out of all our mouthes yea and hearts also and let vs pray GOD to set a watch before our lips and keepe the doore of our mouthes that his grace may rule in our hearts that he may be our feare and his prayse may be our talke that praysing him here on Earth we may be admitted into the number of his Saints which with heart and voyce prayse him for euermore in Heauen A penitent Prayer for a Blasphemer MOST Sacred and most dread Almightie Euerlasting God to whom the Angels continually doe cry Holy holy holy Lord God of Hoasts the glorie of whose admirable and comfortable wisedome reacheth from one end of the world to another mightily and sweetly ordereth all things J the vnworthiest of men the most grieuous of sinners humbly sorrowfully prostrating my deiected disconsolate both soule and body before thy holy eyes pray that the sighes and groanes of a broken and contrite heart may not be excluded from thine offended eares Lord J haue beene deepe in the gall of bitternesse and in the bond of iniquitie Sathan hath filled my heart therewith and out of the aboundance thereof my tongue hath sent forth many flashes euen of the fire of Hell as a brood of the Serpent J haue set my mouth against Heauen J haue blasphemed the holy the reuerend Name of my God and vilified his vnchangeable vnchallengable Prouidence Haddest thou dealt with me as I deserued fire and brimstone from Heauen should haue consumed me or the Earth should haue gaped and swallowed me downe quicke into the pit of Hell J deserued to be made a spectacle of thy iust vengeance that gracelesse wretches seeing my iudgement might feare my offence J confesse this ô Lord J confesse it vnfainedly penitently but woe is me if J haue no more to confesse but these my euill deserts Thy long-suffering towards me putteth me in better hope yea this medicinall confusion whereunto thou now puttest me puts me in good hope that thou hast not forgotten to be mercifull vnto me neither hast thou shut vp thy tender mercie in displeasure Lord J doe not despise this goodnesse of thine that leads me to repentance that workes in me remorce of conscience And from that penitent Blasphemer that proued a most worthy Apostle from his mouth doe J take vnto my selfe that saying worthy of all men to be receiued That Iesus Christ came into the world to saue
should rise againe The last point of this Text remaines which is the correspondencie betweene the rising and the fall which I told you consists in three points First Peter was soone downe and soone vp the same night that he was wounded he was healed and cured the same night that he fell sicke many perish through their procrastination and their case becommeth desperate before they enter into consideration thereof no sooner did the cocke crow CHRIST turne and looke but Peter came to himselfe But what doe we doe What vse doe we make of the time giuen vs to repent How little doth aduersitie prosperitie words stripes preuaile with vs We are so farre from repenting quickly that we doe not repent at leasure And what is the reason We doe not make vse of good meanes whilst GOD doth grant them vs The Cocke did crow and Peter did remember CHRIST turned and lookt Peter went out and wept bitterly he did not receiue the grace of GOD in vaine It were to be wisht that we did herein resemble him and not frustrate either the outward or the inward Meanes Esay 47. But the Minister may complaine I haue laboured in vaine I haue spent my strength in vaine Yea GOD himselfe may complaine Rom. 10. All the day long haue I stretcht forth my hand vnto an vnbeleeuing and gaine saying Nation Or if we are not so gracelesse as to neglect the two former correspondencies certainly it is a hard thing to find the man that is like to St Peter in the third and proportioneth his Repentance to his Offence Great faults should not be a little sorrowed for but we should afflict our soules for sinne as much as we haue solaced them therewith Certainly St Peter did so Yea Clemens Romanus obserueth that St Peter euerie night about the crowing of the Cocke did rise and pray with teares vntill the morning If he did lament so vncessantly in whom inward pietie did not faile but onely the outward constancie was shaken what should we doe that sinne so willingly and with so high a hand We should better obserue and obserue more dayes of Humiliation then most of vs doe Bitter teares if euer are now most seasonable not onely the compunction for our owne sinnes but compassion also towards the distracted Churches woefull calamitie doth importune vs for them We make grieuous lamentation for a friend if his soule be departed from his body but who is much troubled for himselfe when GOD by sinne is driuen from his soule If but a neighbours House or some small Village be laid wast by casualtie of fire as many as heare of it are moued with compassion and readily afford some succour But how many Townes yea Countreys Members of the Orthodoxe Church are exhausted and made desolate by famine sicknesse the attendants vpon the blood-thirstinesse of the Sword and there are few Samaritans that haue any Bowels All like the Priest and the Leuite passe by yea and passe ouer these troubles as if they did nothing concerne them but onely to administer Table-talke or fill vp the wast of their idle times I will onely remember you of GODS censure of such stupiditie And I pray GOD it may make vs all more sensible of our owne and of the Churches case In the day of the Iewes calamitie did the Lord God of Hosts call to weeping and to mourning to baldnesse and to girding with Sack-cloth and behold ioy and gladnesse slaying Oxen and killing Sheepe eating flesh and drinking wine Let vs eat and drinke for to morrow we shall dye So said those senslesse wretches But it was renealed in mine eares saith the Prophet Esay by the Lord of Hosts Esay 22. surely this iniquitie shall not be purged from you till you dye saith the Lord God of Hosts He said it to them and in them to vs happie are we if other mens harmes make vs beware But I conclude This Text is an example and an example is the easiest doctrine for apprehension and most powerfull in operation so that if we doe not learne it there is something amisse in our head and there is something amisse in our heart if we be not the better for it Wherefore let vs all turne to him and humbly beseech him that we may be made mindfull of our frailtie and set in a good course of our penitencie that we may be as apt to rise as we are to fall and iudge our selues as seuerely as we gracelesly offend our God So may God accept our teares clense our soules and make vs all as he did repenting Peter his faithfull seruants in this world and glorious Saints in the world to come A SERMON PREACHED AT GREENWICH MATTHEW 3. VERSE 16 17. 16 And Iesus when hee was baptized went vp straight way out of the water and loe the Heauens were opened vnto him and hee saw the Spirit of God descending like a Doue and lighting vpon him 17 And loe a voyce from Heauen saying This is my beloued Sonne in whom I am well pleased IN this dayes Gospel our Sauiour CHRIST taught Nicodemus Ioh. 3. that Except a man be borne againe or from aboue he cannot see he cannot enter into the Kingdome of Heauen and St. Iohn the Apostle teacheth how a man may know whether he be so borne againe or no. He that beleeueth that Iesus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ or Anointed of the Lord is borne of God Now a fairer proofe of that Article or a more sufficient warrant for our saith therein the whole Bible doth not yeeld then that which was deliuered at the Baptisme of CHRIST and is contained in those words that now I haue read vnto you For here you must my Text doth will you so behold GOD the FATHER anointing Iesus of Nazareth with the Holy Ghost and with power as St. Peter speaketh Acts 10. And see with all how wel the Text fitteth the time for this is Trinitie Sunday and what is the Text but a report of the cleare the comfortable presence concurrence of the blessed Trinity in Sacring Iesus to be the Christ Here is Pater in voce Filius in carne Spiritus Sanctus in columba the Sonne in our nature receiues the Vnction the Holy Ghost in the shape of a Doue becomes the Vnction and the Father in a voyce from Heauen beareth witnesse to the grace that floweth from that Vnction In this great worke euery Person beareth his part But more distinctly in this Sacring of Iesus wee may learne from my Text First What were the circumstances Secondly What was the substance of it The circumstances were two First the Time when Iesus was baptized Secondly the Place without the water or vpon the Riuers side for Iesus came straight way out of the water and loe c. In the substance we shall see first Quis who it was that was Sacred it was euen the same Person that was baptized the Sonne of GOD in the nature of man it was Iesus Secondly
Quo modo how this Sacring was performed it was performed Signo visibili verbo audibili with a visible signe and an audible word The Signe commeth first in the Text we are told what it was and what it ment It was the shape of a Doue and by it was ment the Spirit of God But touching this Signe wee learne here moreouer Vnde and Quo Whence it came where it pitcht whence the Heauens were opened vnto him and the Spirit of God descended where it pitcht the Spirit that descended lighted on Iesus You see what was the Visible signe A visible signe of it selfe is but a dumbe shew it may amaze it cannot instruct therefore it must bee illustrated and it is here illustrated by an audible word the word is called Vox de Caelo a voyce from Heauen and it was fit it should be so for from whence came the vision from thence was the Reuelation for to come the vision was from Heauen therefore the Reuelation thereof also But this is not all that we learne here concerning the word goe on and you shall finde Cuius and de quo who it is that vttereth it and of whom He that vttereth it is not exprest but fairely implied in Filius meus my Sonne Iesus could not be the Sonne but of GOD the Father therefore is it GOD the FATHER that speaketh the word And the word that he speaketh concerneth Iesus it teacheth vs first What he is to God the Father and secondly What he doth for vs. He is neere because the Sonne and deare because his beloued Sonne adde to both the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Sonne that beloued Sonne and then he will prooue neere and deare indeed From him that is so great with God we may not exspect small matters that which hee doth is answerable to that which hee is he doth that which neuer any other person could doe he propitiateth GODS wrath and by him we finde grace in the eyes of GOD These blessings of IESVS are contained in the last words In whom I am well pleased There is one Point more All this commendations that is giuen vnto IESVS referreth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This this person that is in the middest of you that maketh so little shew and is so little regarded is hee whom I so esteeme and vpon whom depends your soueraigne good I will not you may not for his Humilitie defraud him of his Glory You haue seene a glimpse of the Sacring of Christ though I should not yet the Text would require you to entertaine it with your best regard for the visible signe the audible word both are prefaced with a particle of attention Loe loe the Heauens were opened Loe a voyce from Heauen the word doth summon your eyes your eares to behold to attend these holy Mysteries And I pray GOD so to sanctifie your eyes and your eares that while I take a sunder this Text and shew it you more fully in the parts the blessed Trinitie may vouchsafe by them to instill into you some fructifying drops of our blessed Sauiours heauenly Vnction Amongst the particulars where-into I resolued the Text the first was the circumstance of Time when CHRIST was baptized CHRIST was baptized before he was Sacred hee was receiued into the new Couenant by Baptisme before hee became a dispenser thereof And the Church neuer thought it fit to swarue from so good a Patterne and conferre Holy Orders vpon any that was not first incorporated into the Church Yea it hath alwayes gon for a grounded truth that it is Baptisme that maketh a man capable of other Holy rites and that being vnbaptized he is vncapable of them Secondly the circumstance of Time doth notifie the kinde of grace that was figured in the descension of the Doue he descended not in but after the Act of Baptisme Had hee descended in the Act it might haue beene thought that onely Gratia gratum faciens the grace of regeneration or sanctification had beene represented by the Doue but descending after some farther kind of grace is more ouer intimated What that grace was let vs breifely inquire Some fetch hence the Originall of Confirmation and suppose that Christ the Head confirmed himselfe here vnto his Body the Church So that as in the Church Baptizati recipiunt spiritum sanctum they that are first baptized are after confirmed so CHRIST would be confirmed after hee was baptized There is no doubt but the Right of confirmation is Apostolicall notwithstanding the friuolous exceptions that by some are taken to it and it may passe inter pie credibilia that CHRIST did vouchsafe in his owne person to sanctifie that as hee did many other sacred rites of the Church But yet it may not be denied that ouer and aboue here is ment another kind of grace a grace that is not common to euery member of the Church as the grace of confirmation is but peculiar vnto a publique Person such as CHRIST was now called to be And therefore I call it Sacring grace such a kind of grace seemeth to be intimated by the circumstance of Time The second circumstance is that of Place the Place was where CHRIST stood after he came out of the water that was the banke of Iordan which St. Iohn calleth Bethabara the very name doth containe a Monument of the children of Israels first passage there into the land of Canaan and then the Place is not without a Mysterie the choice thereof giueth vs to vnderstand that the Historie of Iosua was performed in Iesus that the waters of Baptisme were become a passage from earth to Heauen from the condition of Nature to the condition of Grace and that euen while wee liue in this vaile of miserie we are thereby enrolled among the Saints Adde hereunto that Bethabara was now a place of great concourse Hierusalem Iudaea all the Regions about Iordan and all sorts of men resorted thither to be baptized of Iohn and it was meete that so great a worke as CHRISTS Sacring should be performed in a great assembly Yea all the remarkeable manifestations of our Sauiour his Miracles his Sermons his Death c. are noted to haue beene publike they were not as St. Paul obserues to King Agrippa done in a corner the vnbeleeuing Iew or other that doubts or disputes of their truth is by the circumstance of Place conuicted to doe it out of affected ignorance And let this suffice for the circumstance I come to the substance of the Sacring where first wee must see who it is that was sacred Wee finde that it was the same Person that was baptized the Sonne of God clothed with the nature of man Where note that Iesus had two Abilities an Actiue a Passiue one to giue another to receiue the Spirit hee that was able for to giue was contented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the diuine dispensation and humble condition whereunto for our sakes hee submitted himselfe to receiue the Spirit And indeed
opinion of ignorant people towards them that are bad is to vilifie those that vndertake the defence of that which is good This hath beene alwayes the practice of the enemies of the Church whether Infidels or Hereticks as appeares by the Ecclesiasticall Storie and at this day the Romanists vse the very same method who spend more Bookes in reproaching their Aduersaries persons then in refuting of their Arguments and thriue better by this indirect course then they could by any that is direct You haue heard from what we must be separated It remaines that now in few words you heare How farre This it set downe in three verbes 1 Walking 2 Standing 3 Sitting wherein there is a gradation for standing is more then walking and sitting more then standing but this gradation is somewhat strange for though in Exhortations wee doe rise from the lowest degree to the highest yet in dehortations wee vse to fall from the highest degree to the lowest As for example when we exhort to liberalitie we tell men that it is not enough for them to haue a charitable heart they must also haue a good eye neither will a good eye suffice except they haue a liberall hand so do we by degrees draw them to the height of vertue but when wee dehort as for example from murder we tell men that they must be so farre from shedding bloud that they must not vtter so much as an vnkinde word yea they must bee so farre from letting loose their tongue that they must set a bridle vpon their hearts so doe wee endeuour to hold in the verie first motions of sinne Strange then may it seeme that these words being a Dehortation should follow the course of an Exhortation and in marshalling of sinnes should begin at the least but the reason is The Psalmist sets downe the method by which sin first entred vpon man and euer since doth worke it selfe into man to the end that we may obserue how we must preserue our selues from it and take heed that it preuaile not so farre as to bring vs to a desperate case There are three degrees here specified which ascend one aboue the other First the Serpent tries whether hee can worke in vs an vnresoluednesse of heart and tries whether we be stedfast in our faith and here must we begin to withstand him and not be brought to any parley such deliberation must be auoyded for it is no better then the receiuing the Serpents poyson into our vnderstanding which must be the guide of our life but if wee haue beene so foolish as to walke in his counsell wee must take heed that we bring not forth the fruit of that wee haue conceiued and let not our life witnesse that wee haue beene inueighled by his Counsell we must not stand in his way But it is too vsuall with men to be ouertaken with this second degree of sinne wherein the Serpent will not suffer them to rest He will carrie them forward to the consummation of gracelesnesse he will make them his seedsmen like vnto himselfe he is not contented to haue poison except he also poison others and whom he cannot worke to be a Serpent on him hee will roare like a Lyon euen so doe wicked men when they are come to the height of sinne they neuer cease till they haue corrupted or oppressed those that are good answerable to this contagious disposition of theirs the Septuagint and the Vulgar call their Chaire the Chaire of Pestilence for it is obserued as a malignancie that doth attend the pestilence that they who are infected take great delight to infect others also But when men come so farre they are euen past hope nothing remaines but that iudgement ouertake such Miscreants the floud must drowne these Gyants fire and brimstone from Heauen consume such Sodomites and such Israelites must bee corrected with the Babylonian captiuitie But I conclude You see how farre a man may goe in sinne if we will be as thorowly separated from it as we ought we must haue these three degrees alwayes before our eyes for we can neuer know certainely how to keepe our selues in the way that doe not know how farre wee may goe out of the way wherefore let vs take heed vnto these degrees that we slip not if it may be into any of them or if we slip in yet that we goe not so farre as to be past recouerie this is required in the first part of our Vow that Vow which we made vnto God in Baptisme PSAL. 1. VERS 2. But his delight is in the Law of the Lord and in his Law doth hee meditate day and night THe Article that is required on our part in the Couenant whereinto we are entred with God or the Vow which we haue made in Baptisme doth as I haue told you consist of two parts an Abrenunciation of the state wherein we stand by Nature and a Dedication of our selues vnto a better state whereunto we are called by Grace You haue heard of the first of these two parts of the Abrenunciation but you haue not heard of the best that is the Dedication The Abrenunciation is required Non per se sed propter aliud not that wee should rest in it but that wee should tend vnto a farther end by it The reason is plaine it is but Remouens impedimentum non efficiens communionem Heb. 12 1â— it is but the laying aside of the waight and sin which doth easily beset vs and clog vs in our race we haue not by it a Communion with God Men plow their ground but it is that it may bee the fitter to receiue good seed and they purge their bodies but it is that they may be the better able to digest good meat euen so the first part of our Vow serues to make way vnto the second true Pietie is like Iacobs Ladder which hath one foot vpon the Earth and the other in Heauen it is not enough to ascend from the earth we must also climbe vp into Heauen when we haue really shaken off our corrupt course we must then betake our selues vnto a better And that is expressed in the second part of our Vow Wherein we must obserue two points First Whereunto then in What sort we must dedicate our selues that whereunto is the Law of the Lord and the Text tels vs How and How long we must dedicate our selues thereunto How we must first receiue it into our Inward man our delight or Will with a Delight must be in the Law from thence it must spred it selfe ouer the whole Man we must meditate thereon You see How The Text also tels vs How long euen Day and Night this Dedication must neuer be giuen ouer These be the particulars whereof now briefly and in their order First we must see Whereto wee must bee dedicated and wee finde that it is The Law of the Lord. When wee finde that wee haue freed our selues from our serpentine guides then must wee bee aduised in
we become Blessed We become Blessed then not by hauing but by enioying for if hauing were enough euerie creature should be Blessed for all creatures haue him because they cannot be without him yea they liue moue and haue their being in Him Acts 17.28 But onely reasonable creatures are capable of happinesse for they onely can see God and take their Delight in God The vnderstanding and the will are those immediate faculties whereby we partake the Soueraigne Good each by a double Act First the Eye of the vnderstanding being illightned doth discouer it then doth the will sanctified fall in loue and make to wards it when they are both met then fals the vnderstanding a worke againe and doth vncessantly contemplate it wherewith the will is stirred to a second worke it takes inexplicable pleasure in it And this is the true enioying of the Soueraigne Good which makes a happie man Where hence we may also gather the cause of the Angels and Adams fall both of them were made after the Image of God and thereby made partakers of the Diuine nature they fixt their Eyes and setled their Affection vpon themselues that modell of Diuine being which they had in themselues and so fell in loue with themselues and ouer-valuing their own worth deemed themselues meet to be their own Soueraigne Good and so lost the true while they sought an imaginarie Happinesse But we must know that the abilities that we haue be they neuer so diuinely qualified are but Vessels whereinto we must receiue they are not the Happinesse it selfe which we must enioy the glorie of being the Soueraigne Good is the incommunicable prerogatiue of God But God is in Heauen and Man on Earth and of Man on Earth the rule is true He cannot see God and liue how then should he enioy him Exod. 33.20 and so become Blessed We must vnderstand that there is a presence of God in his Word which is apprehended by faith of which Saint Paul 2. Cor. 3.13 Wee with open face behold the glorie of our God and are changed into the same Image this sight is Aenigmaticall as the Apostle speakes 1. Cor. 13. and like the beholding of our face in a glasse but yet is it a true sight and the pledge of a cleere It is true for whether we respect the Obiect God as he is described in his Word or our faith whereby we apprehend God so described neither can deceiue vs if they bee sincere if there bee no mixture of humane inuention with Gods Reuealed Will and our faith be not allayed with our corrupt affections As this darke enioying of God is true so is it the pledge of a cleere Men come not to Heauen per saltum men leape not out of the dregs of nature into the glorie of Saints neither can they be Blessed in the Church Triumphant that are not Blessed in the Militant but if we be Blessed on Earth by beleeuing God in his Word we shall be Blessed in Heauen and there our faith shall be turned into sight and God will shew himselfe vnto vs as He is we shall see him face to face Now because the state in Grace is Blessed as well as the state in Glory and these two Blessednesses are inseparable as we may gather by the two Titles that the Scripture giues vnto the Spirit which are Rom. 8.23 2. Cor. 1.22 First fruits and a Seale or Pledge the Psalmist pronounceth them Blessed that performe their Vow two wayes Blessed Re and Spe Blessed in that they are in the Kingdome of Grace and Blessed in that they shall be of the Kingdome of Glory both these Blessednesses are included in this Word and more Blessed a man cannot desire to be As hereafter you will be more fully perswaded if this perswade not enough when you shall heare of the Euidences that are annext to either of these Blessednesses But for this time I conclude The summe of all that you haue heard and whereof I pray God we may all make vse is we must not hold our labour vaine which we take in seruing God and that wee contemne not the true Let vs not fancie a false Reward of our paines God vouchsafeth to be our Reward and we shall want nothing if we enioy him and enioy him we must by knowing and louing truly and sincerely though darkly and imperfectly in the state of Grace that we may cleerely and fully know and enioy him in the state of Glory God-grant that his Word may dwell richly in vs in keeping whereof there is so great a Reward PSAL. 1. VERS 3. And he shall be like a tree planted by the riuers of water that bringeth forth his fruit in his season his leafe also shall not wither and whatsoeuer hee doth shall prosper THis Psalme breaketh it selfe into as many parts as are contained in the Couenant of God therefore haue you more then once beene told that wee may consider therein the Parties to the Couenant and their mutuall Stipulation the Parties are Man and God Man is to vow his Dutie God doth promise a Reward Of the first Partie Man and his Vow you haue heard at large and I haue begun to speake of the second I haue shewed you what is obseruable in the second Partie in God And whereas touching the Reward the Psalme teacheth What it is and what Euidence there is for it I haue shewed you What it is vnfolding the riches that are contained in the first word Blessed It followeth that I now goe on and with the Psalme let you see what Euidence there is of this Blessednesse And here wee finde a double Euidence as there are two degrees of Happinesse Men are happie in this life and happie in the life to come of each the Psalme expresseth a distinct Euidence the Euidence of Happinesse in this world stands in the apparent difference that in this life appeares betweene the good and bad Good men are compared vnto a Tree and touching this Tree wee are taught what good is done for it and what good commeth of it The Good done for it stands in the Husbandmans care and choyce Care in setting the Tree for the Tree is not wilde but planted Choyce in setting it in a fruitfull ground For the Tree is planted by the riuers of waters this double Good is done for the Tree But what good comes of it Surely as manifold a Good for it proues well and is well approued it proues well whether you looke to the Principall or the Accessorie Good expected from a Tree the principall good is Fruit and this Tree bringeth forth Fruit Fruit that is good it hath the two markes of good Fruit stamped vpon it for it is kindly and timely fruit Kindly the Tree brings forth fructum suum such fruit as well beseemes such a Tree and so well husbanded neither is it onely kindly but timely also for the Tree bringeth it forth tempore suo in his season when it is fittest to serue the
feare to be like this winnowed Chaffe desire to be like the happie Tree that you may haue a blessed Entrance into the World to come Neither a blessed Entrance only but a blessed State also must you affect to haue therein and how shall you haue it Learne of Therefore It looketh backe to the beginning of the Psalme you see there the disposition of good Men in this World they will haue nothing to doe with Wickednesse they will not walke in the Counsell of the Vngodly nor stand in the way of Sinners nor set in the Seat of Scorners they will haue no communion with wickednesse on Earth and the wicked shall haue no Communion with them in Heauen It is a Poeticall Fiction that what euery Man affected here in Earth with that hee shall bee solaced in the Elysian Fields Certaine it is that looke in what men delighted while they liued on Earth with their Companions in that shall they be ranged in the Life to come they shall not there bee the Seruants of God who here were the Slaues of Satan spirituall Eunuches that bring forth no good workes Bastards that are not the Seed of God the incestuous brood of Ammonites and Moabites that are borne of worldly lust and concupiscence shall more certainly bee excluded the Congregation of Heauen then were the Corporall from the Congregation of Israel on Earth Dent. 23. Seeing then Psaâ— 5. God is a God that hath no pleasure in wickednesse neither shall Euill dwell with him The foolish shall not stand in his sight He hateth all workers of Iniquitie Ecclesiast 18.18 Let vs prouide Physicke before we are sicke and get Righteousnesse before we come to Iudgement so shall the Tribunall of Christ bee vnto vs as Mount Sion when to others it is Mount Sinai when they flie and fall we shall approach and stand vpright And if wee liue the Life of Christ tread the steps of the Faith of our Father Abraham Philip. 32 â— haue our Conuersation in Heauen wee shall not only bee as Angels but with Angels wee shall bee refreshed in Abrahams Bosome wee shall sit downe with him with all the Patriarches and Prophets with all the Saints and Angels at Christs Table eternally Blessed in the Kingdom of Heauen God grant vs such Grace in this Life as may bring vs to such Blisse in the Life to come AMEN PSAL. 1. VERS 6. The Lord knoweth the way of the Righteous and the way of the wicked shall perish VPon former words of this Psalme I haue obserued a double difference betweene the Righteous and the Vngodly a difference in this life and a difference in the life to come In this Life the Righteous are like vnto a Blessed Tree to which there is much good done and of which there commeth much good but the Wicked are like winnowed Chaffe that hath small worth and takes as little rest in the Life to come they differ also whether you looke on the Entrance thereinto or the state therein at the Entrance the Wicked shall not endure the Iudgement wherein the Righteous shall stand vpright and the Righteous shall be of a Societie whereinto the wicked shall not come I haue opened both these differences so farre as I was occasioned by words of this Psalme It remaynes that now wee see the Cause thereof which is the Argument of this Verse It will teach vs that of so notable a difference there is some remarkable Cause the Cause then is Gods Iudiciall Prouidence Gods Prouidence is very large but there is a speciall Branch thereof that calls Men to an account for their Liues In this Branch which I call Iudiciall Prouidence there are two things which wee must obserue Sapientia and Potentia it is a true Discerner and a powerfull Rewarder of all men bee they Good or Bad so much shall we find in these words The Lord knoweth the way of the Righteous but the way of the wicked shall perish For the words are Synecdochicall there is more implyed then is exprest in them the word that notes Sapientiam Gods discerning of the Wayes implies Potentiam his answerable dealing with them and the word that notes Potentiam his reuengfull Hand on the Wayes implyes Sapientiam his discerning thereof also And why this Iudiciall Prouidence is Operosa Cognitio therein the Power of God attends his Wisedome and his Wisedome guides his Power This being obserued in Generall vpon the words of my Text we must more distinctly therein see first Whereupon then How this Iudiciall Prouidence workes that whereon it workes hath something Common and something Proper that which is Common is Via bee men what they will bee they haue a course of Life but all take not the same course there is something Proper which stands in their seuerall courses therefore the Text doth distinguish of Wayes saying that there is Via Iustorum the Iust mans way which is all one with a iust way and there is Via peccatorum the wicked mans way which is all one with a wicked way this is that whereon Gods Iudiciall Prouidence doth worke Now his work Thereon hath also Aliquid Commune and Aliquid Proprium both the Wayes are wrought vpon by Gods wise Power or Powerfull Wisdome for God is a Discerner and Rewarder of both as I told you when I opened the Synecdochie of the Verse But there is something Proper in either Word the Wisdome and Power Iudiciall workes one way vpon the way of the Righteous and an other way vpon the way of the wicked Nouit Viam Iustorum he takes a speciall Notice of and bestowes a gracious Reward vpon the way of the Righteous but Via peccatorum peribit the way of the wicked shall feele another kind of Reward because it is excluded from this speciall kind of Notice And these bee the Contents of this Scripture which I will now vnfold briefly and in their Order First then of that Whereon the Iudiciall Prouidence worketh therein as I told you there is something Common and that is a Way Praesens vita saith Saint Basil nihil aliud est quà m perpetua Via this our mortall life is nothing else but a passage and this World a Through faire therefore the Schooles distinguishing betweene those that are departed and those that Liue call the Liuing Viatores way faring men and those that are dead Comprehensores such as are at their Iournies end the Patriarches acknowledge as much when they call themselues Pilgrimes Strangers Soiourners and their Life a Pilgrimage And indeed 〈◊〉 13 â—4 neither Good nor Bad haue here any Abiding place they doe in purpose or in practice seeke one to come It is true that worldly men thinke of no other World â—uke 11. but the 49. Psalme confutes their folly so doth the Gospell in the Parable of the Rich man and how should that be stable 1. Cor 7 â—1 that rests vpon a thing most vnstable Praeterit figura huius secult the fashion of
the partie offended must not bee omitted certainely King Dauid in his Exemplarie Confession doth not omit him hee doth not forget to expresse whom hee had wronged Against thee onely haue I sinned and which is more whom he had contemned I haue done this euill in thy sight But more distinctly In the Confession that concerneth the partie wronged you shall find something that is common to all sinners Tibi peccaui I haue sinned against thee must euery one say for whosoeuer sinneth sinneth Against God but here is some thing also proper Tibi solj peccauj Against thee onely haue I sinned can none say but a King because there is none aboue him but onely God and therefore none but God can challenge him As this must bee obserued in the Confession of the partie wronged So in the Confession of the same partie contemned we must obserue first what contempt is in generall it is Malum facere coram oculis not onely to wrong a partie but to wrong him to his face Secondly how this contempt in speciall is aggrauated two wayes 1. by the eye of the partie offended Oculis tuis for Gods is no ordinarie eye 2. by the sinne wherewith that eye was prouoked Malum hoc the sinne committed was no ordinarie sinne These are the particulars which I meane to handle on this Text wherfore I resume them that I may runne them ouer briefly and in their order First then the whole Text is an amplification of sinne in regard of the partie offended and the partie offended maketh it plaine that there is Impietie in the sinne Persons with whom we conuerse are some our equalls some our superiours if equalls and we offend them the offence is properly called Iniquitie as taxing the vnequall dealing of equall persons But if the persons be superiours and be offended then the offence is properly called Impietie because all superiours are instar parentum either they are or they are vnto vs instead of our Parents Now the vertue which must moderate our carriage towards our Parents is called Pietie and therefore is our misbehauiour towards them no lesse then Impiety And if they deserue this Censure that offend the Fathers of their flesh how much more is it due to them that offend the Father of their Spirits Hâ—b 1â— Seeing the fathers of our flesh challenge our Pietie in regard that they represent vnto vs the Father of our Spirits therefore it belongeth much more vnto him whom they represent whereupon it followeth that to offend him can be no lesse then Impietie and Impietie will proue a naturall propertie of sinne But let vs come to the Branches of the Confession The first is that which toucheth the Person as he is wronged and here I told you wee finde some thing that is common to all sinners Tibi peccaui all sinners must say that when they sinne against whomsoeuer they doe sinne they sinne against God I will make it plaine by foure euident Reasons The first is taken from that which we abuse in sinne All Creatures as they are made by God so doe they still belong vnto him so that wee cannot abuse them but in them we abuse him Euery man may perceiue this in his one familie he that wrongeth a wife in the wife wrongeth the husband the abuse offered to a child redoundeth to his Father yea a Master an owner is feeling of whatsoeuer hurt is done either to the Seruant or else to his goods And shall we thinke then that any creature can be violated the Creator not touched therewith all Adulterers Murderers whatsoeuer Malefactors must remember they abuse the Creator while they vse his Creature amisse A second Reason is this that wee cannot abuse nor wong others but withall we abuse our selues much more that which we do to them is but Iniurie but that which we doe to our selues is Deprauation wee corrupt our selues with sinne when wee doe vnto them onely a wrong Now the reference which our selues haue vnto God maketh the deprauing of our selues an offence against him we are not our owne 1. Cor. 6. Psal 100. 1. Cor. 6. 1. Pet. 1. 1. Cor. 6. Psal 132.14 God hath made vs and not we our selues yea we are bought with a price euen the precious bloud of our Sauiour Christ yea the Holy Ghost by Christ hath made vs a Temple vnto himselfe and we are vouchsafed to bee his resting place for euer Looke how many references we haue vnto God so many waies doe wee offend him when wee imploy our selues in sinne By Creation we should beare the image of God and what an abuse is it of his Image by sinne to transforme it into the Image of the Diuel By Redemption we become the members of Christ and how doe we vilifie him when we make them members of an Harlot we are vouchsafed to be temples of the Holy Ghost was Christ so offended with the abuse of the materiall Temple when the House of Prayer was made a Denn of Theenes Mat. 21.13 and thinke you that the abuse of the Spirituall doth nothing concerne him Certainely his Spirit must needs be grieued therewith A third Reason is this The naturall duties that we owe man to man and Creature vnto Creature are imposed vpon vs by a Law and that Law is Gods we swarue not from our duties but we breake his law And if we breake his Law how can we but offend him especially seeing his Law is the Image of himselfe of his Being and of his Doing in it wee haue a tast of his Holy Nature and of that which is remarkable in his owne workes Now what Lawmaker will endure that his Law shall be broken especially whereas he imposeth no other Law on his Subiects then on himselfe and that Law requireth nothing but an outward Resplendencie of an inward Glory that we should let our light shine before men Mot. 5 that they may see our good workes and glorifie our Father which is in Heauen the breaking of such a Law must needs offend the Sacred Lawmaker A fourth Reason is the Blasphemie of the wicked occasioned by sin They that know not the true God measure him by that which they see in his Seruants thinke that as they are so is he impotent in Affections impure in Conuersation hereupon do they open their mouthes against Heauen Nathan toucheth this in his reproofe of Dauid the Iewes are often by the Prophets taxed for giuing this occasion of Blasphemie and the Christians had wofull proofe of it in the Primitiue Church witnes the strange imputatioÌ„s that the Heathen did cast vpon the Christian Religion whereof a man may finde more then enough in the Heathenish writings of those times Neither do we want proofe in these daies the barbarous crueltie of the first Inuaders of the Indies how did it cause those Infidels to blaspheme the name of Christ what infamie is dayly cast vpon the Reformed Religion by the aduerse party whose chiefe
are forfeited but he to whom they are forfeited the Author of Nature must bee the Author of Grace And hee is so abundantly in our Sauiour Christ for in Him are all the treasures of wisedome and knowledge hid Colloss 2.3 in making him knowne hee maketh true Wisedome to bee knowne vnto vs. It is not in vaine that Dauid saith Thou Shalt make me know wisedome for though in Gods acts the Holy Ghost doth indifferently vse all times past present and to come because they are continuall yet it is not amisse to obserue that in this life we cannot haue so much grace but wee still want more therefore wee should not rest in the first fruits of the Spirit but bee still hungring and thirsting after righteousnes Mat. 5. and forgetting those things which are behinde bee still pressing forward in wisedome that we may be forward in Sincerity Marke that if you lay both these parts together the meanes of getting Sincerity to the regard that God yeelds to it it followeth fairely that whatsoeuer in vs pleaseth God is a guift that God bestoweth vpon vs neither indeed can any thing that commeth not from him bee acceptable vnto him so that wee may well pray with Saint Austin Da Domiue quodiubes iube quod vis Let it bee thy good pleasure O Lord by grace to enable me and then bee thy Commandement what it will it shall most readily be obserued by me Secondly Sincerity is not immediately from God hee worketh it by heauenly Wisedome neither may wee euer hope to be Sincere except wee first be wise if the Heart be nor first qualified the Reines will not be reformed The world hath yeelded too many smatterers in either of these but because they put asunder what God conioyned they haue beene good in neither Our Ancestours that liued vnder Poperie were good meaning men as they say of them and the Church of Rome did cherish in them good intentions but good indeed they could not be because they were misguided Wee are very inquisitiue after our Guide and God be thanked wee haue a good one and happily wee conferre often with him about a good course but here is our fault wee doe but conferre with him commit our selues to his guidance wee doe not wee entertaine not wisedome into the inward part therefore haue our inward parts little truth we are as foolishly wise as our Ancestours were falsly sincere It were to bee wished that we would ioyne both as King Dauid doth to be wise in the Hidden part that so our inward parts may be true especially when wee make our Atonement with God and humble our selues before him if euer then beg wisedome the wisedome of the heart which may wholy order our affections that our Repentance and our Confidence may both testifie that there is Truth in the inward parts The last thing that I obserued is that this Sincerity is remarkable wee are taught it in the first word Behold which word noteth both Veritatem Diuinam and Vtilitatem nostram the vndoubtednesse of these rules and the vse which we must make of them Ecce hoc patens est saith Ruffinus this is as cleare as the noone none but those that are blind can denie that God loueth Sincerity and that he giueth that wisedome from whence sincerity streams And as no man can doubt it so euery man must make vse of it euery man must desire this sincerity that so he may be acceptable to God euery man must desire to be furnished with wisedome from Heauen that he may be furnished with Sincerity We are by nature full of vanity and hypocrisie our corruption was displayed in the verse that goeth before but Contraria contrarijs illustrantur we cannot so well conceiue how bad we are as if we clearely see how good we should be when we obserue that God requireth Truth in our inward parts then may we perceiue how miserable wee are in being conceiued and borne in Sinne so the Ecce here giueth light to the Ecce that goeth before As this giueth light to that so that must be a whetstone to make vs to affect this And seeing God taketh all excuse from vs by making vs to know wisedome we must receiue wisedome into its proper seate that from thence it may produce this acceptable worke We must with Dauid be able to say Ecce Behold thou hast made mee to know wisedome in my hidden part that wee may also say Ecce Behold O Lord that Truth which thou desirest in my inward parts I conclude all Behold here the Doue and the Serpent which Christ commends for patterns to his Disciples wee must haue the simplicitie of the Doue and the wisedome of the Serpent Hee that can mixe the wisedome of the Serpent with the simplicitie of the Doue shall neither be sottishly sincere nor deceitfulluy wise GOD that searcheth the Hearts and Reines so qualifie both by his grace that being guided by him wee may be accepted of him accepted for wise sincerity and sincere Wisedome in the whole course of our life but specially when we turne to Him and turne from sinne with vnfained Repentance and assured Confidence AMEN PSAL. 51. VERS 7. Purge me with Hysope and I shall bee cleane Washmee and I shall bee whiter then snow KIng Dauid desirous to be restored vnto the state of Grace doth first lay open his owne wickednesse sincerely and then doth he sincerely lay hold vpon Gods goodnes Of the former you haue hitherto heard and are to heare of the latter hereafter In opening whereof you are to obserue how aptly the Remedy doth answer the Disease In the Disease wee found a double wickednesse one which King Dauid committed himselfe another which hee inherited from his Parents The Remedy cures both it cureth the wickednesse which King Dauid committed the Malignity the Impiety thereof the Impiety by Expiation in this seuenth Verse the Malignity by Consolation in the eight As it cureth the wickednesse which himselfe committed so doth it that which he inherited from his Parents that was a natiue Euill and the Remedie doth cure it as it is an euill in the ninth verse by forgiuing and as that euill commeth by nature the Remedie cureth it by Regeneration as we shall learne verse the tenth At this time I shall handle onely the first branch of the Cure the cure of the Impiety of that sinne which King Dauid himselfe contracted This I told you was done by Expiation or Purification for the better vnderstanding wherof we must guide our selues by a good rule of Saint Ambrose Benè Veteris Testamenti Sacramenta non euacuat et Mysteria Euangelica praeferenda docet These words are typicall therefore they haue a compound sense a Ceremoniall and a Morall Dauid acknowledgeth both true but withall teacheth in which standeth the greatest comfort The Ceremonial was not to be omitted because of Gods Ordinance but the Morall was principally to bee intended because that contained the Body whereof the
that feared the Lord spake often one to another and the Lord hearkened and heard it and there was a booke of remembrance written before him for them that feared the Lord and thought vpon his name And that the bad pathes of men are also recorded Vers 4. wee read Deut 3. where God hauing reckoned vp diuers enormous sinnes speaketh passionately thus Is not this laid vp in store with mee and sealed vp amongst my treasures he alludeth to the manner of Kings whose Records were kept in their Treasure-houses as you may gather out of Ezra Cap. 5.17 where the Roles are said to bee kept where the treasures were laid vp in Babylon The vse of this note is made by the Wise man Cap. 1. Beware of murmuring which is vnprofitable refraine from backbiting we may adde from all manner of sin for there is no word so secret that shall goe for nought yea inquisition shall be made into the very thoughts of the vngodly God keepeth an exact Record of all These two acts of Gods Prouidence refute two Athiesticall Positions The first is their Tush Iob. 22.13.14 God seeth not is there vnderstanding in the Highest Eliphaz in Iob expresseth it most elegantly How doth God know can hee iudge through the darke clouds thicke clouds are a couering to him that hee seeth not hee walketh in the circuit of Heauen so would they put out but cannot that al-seeing Eye which they blaspheme The second Position refuted is Tush God careth not suppose that he seeth yet he careth not for the things below he leaueth euery man to shift for himselfe and they think that the memory of their liues doth not out-liue their breath they feare no reckoning so they blaspheme Gods all-recording Hand we shall doe well by acknowledgement of these two branches of Gods Prouidence to auoid these two rockes whereat many old I feare me new Atheists also doe dayly suffer shipwracke Hauing thus farre opened vnto you what is implyed in my Text I come now to open that which is exprest therein I told you it is Indulgence and touching it I obserued first the suit that is made for it wherin you may see that Dauid doth make the branches of his petition answerable to the branches of Gods Prouidence The first branch thereof is God seeth all and answerably to that doth King Dauid pray that God would hide his face and no maruell for God is a God of pure eyes Cap. 1.13 as Habakuk speaketh and can abide no iniquity therefore in whomsoeuer there is the conscience of sinne there must needs arise feare and shame when such a party is presented before God feare for his eyes are as flames of fire and sinners are but as dry stubble Moses in a penitentiall representation of the calamity of the Israelites in the Wildernesse Psal 90.8 Cap. 16.17.18 layeth this for the ground of it Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance and in Ieremy thus speaketh the God of Israel Mine eyes are vpon all their wayes they are not hid from my face neither is their iniquity hid from mine eyes what followeth I will recompence their iniquity and their sinne double because they haue defiled my land c. reade the like Amos Cap. 8. Vers 7. The Lord hath sworne by the excellencie of Iacob c. And the Imprecation against Iudas is fearefull Psal 109.14 Let the iniquitie of his fathers bee remembred of the Lord c. As feare so also shame ariseth wee learne it of the same Prophet Ieremy by whom the Lord saith thus vnto Israel Cap. 2.22 Vers 26. Thy sinne is marked before mee c. hee addeth As the thiefe is ashamed when hee is found so is the house of Israel ashamed And indeed shame is an inseparable companion of the conscience of sin when it is arraigned before a Iudge wee see how Malefactors hang downe their heads and Children blush when they are taken in a fault seeing then there is such feare such shame that ariseth from our guiltinesse appearing before Gods eyes we cannot wonder that K. Dauid in his first desire doth deprecate the first act of Gods Prouidence and would haue him hide is face that so hee might stand boldly and cheerefully before God His second desire respects the second act of Gods Prouidence Deus notat omnia God keepeth a Record of all Dauid therefore desireth that God would raze his booke To open this desire wee must obserue that in the Scripture there is mention made of foure bookes which keepe the Records of finne The first is Gods Memory that is the most exact booke all things with all their circumstances are precisely set downe therein it is the expresse Image of his Omnisciencie of that booke I haue said enough before Lest the truth of that booke should be questioned God hath prouided three other bookes that are without exception which will iustifie his Record against the most wrangling sinner The first is our owne Conscience which shall accuse or excuse in the day when God shall iudge the secrets of men by Iesus Christ It is of this booke that Ieremy speaketh Rom. 2.16 The sinne of Iuda is written with a pen of iron Cap. 17.1 and with the point of a diamond it is grauen vpon the table of their heart by the Heart meaning the Conscience 1 〈◊〉 3.20 21. as Saint Iohn doth where withall he aduertiseth vs that this record in our bosome beareth witnesse to the record that is in Heauen If saith he our heart condemne vs God is greater then our heart and knoweth all things but God is not contented with one witnesse he hath a second and him without exception also that is our Bodies and Soules they euerie one retaine the staine of sinne when the act is past and gone and from this staine euery part and power receiues a new name our throates are called open sepulchres 〈◊〉 2.13 〈◊〉 2. 〈◊〉 ◠〈◊〉 30.3 〈◊〉 18. our lips poysonous Aspes our eyes are said to bee full of adulterie our hands bloudie our feete mischieuous our vnderstanding darknesse our Will peruersnesse finally our affections nothing else but impuritie A sinfull man is a spirituall Lazar and the leprosie wherwith he shall appeare will vndeniably proue what a life he hath led To these two God adds yet a third witnesse and that is a third Record The creatures which we abuse in sinning shall beare witnesse when wee are challenged for our sinne Cap. 17.1 The hornes of the altar saith Ieremit shall beare ingrauen the sinne of Israel The stones shall erie out of the wall and the beame out of the timber shall answere it Cap. 2.11 Cap. 5.3 saith Habakkuk your Gold and siluer is cankered saith Saint Iames and the rust of them shall witnesse against you nothing that we abuse be it meate drinke apparell goods or lands but retaines a stampe of our abuse it is
a drudge Miserum est fuisse foelicem the memory of a better doubleth the misery of a worse estate it doth so corporally and it will doe so spiritually if euer we be put to the triall of it yea we shall find it will doe it so much the more by how much the touch of conscience is more tender then any other sense and the gift which we lose is infinitely more precious then any other gift The taking backe doth much amplifie the depriuation but how much more doth it amplifie that nothing is left behind Though the haruest be caried away yet if there be some gleaning behind though a Tree be cut downe yet if there bee a roote left in the ground though the Sunne goe downe yet if it be twilight these small remainders of greater goods are no small refreshings to a loser It doth a man some good to keepe some monuments of his better estate especially when they are pledges of some sparkle of good will towards vs continuing in him vpon whose iust displeasure we forfeited all As God in fauour giueth the holy spirit so in displeasure doth hee take him away and we cannot guesse better at the measure of his displeasure then by the measure of the depriuation If he take it but in part then mercy tempers iudgement but if he leaue no sparkles of grace that may be kindled again then we become Loruhama Hose 1. we are cleane shut out of the bowels of his compassion And this is that which King Dauids trembling conscience doth deprecate in these words Ne auferas Take not away I haue opened vnto you the nature of spirituall Reiection and Depriuation and I doubt not but by that which you haue heard you conceiue that they are grieuous iudgements but the bottomes of them are not sounded except we also take notice of the Consequents two wofull consequents The first if man be reiected of God as before you heard hee must looke for a cleane opposite condition hee loseth the place of Gods presence and whether shall he goe but euen to the pit of hell Hee loseth the state of that blessed place and hee shall fall into the state of the cursed God doth disgrace him dares any creature yeeld a good looke vnto him God layeth him open to danger and whose indignation then will not burne against him Whose hand will spare him vpon whom God layeth his heauie hand Guesse what will become of them that are reiected by the King of heauen by that which you see befall them who are reiected by Kings on earth The first consequent of reiestion is bad neither is the first consequent vpon depriuation better he that loseth the holy Spirit shall be possessed by an vncleane Spirit 1. Sam. 16. it was Sauls case the Text is plaine The Spirit of the Lord departed from Saul and an euill Spirit troubled him where God is not Satan will be Some would bee Neutrals in the World but indeed none are Man is either a Temple of God or a Synagogue of Satan yea and looke how much God taketh from vs of his Spirit so much wee shall be sure to haue of the vncleane Spirit as Darknesse taketh vp all the roome that is not filled with Light if we haue no portion of Gods Spirit those vncleane Spirits will possesse vs wholy A miserable exchange and yet is this the inâ—uitable consequent of depriuation You would thinke I had brought the iudgement to the height but I haue not there is another consequent a consequent worse then the former Omnis spes veniae tollitur so sayth Gregorie the Great the case is not only very bad but it is past all recouery and why Is a man reiected No other man may intercede for him See this in the case of a King How long saith God vnto Samuel wilt thou mourne for Saul seeing I haue reiected him from raigning ouer Israel See it in the case of a Kingdome I will cast you out of my sight saith God as I haue cast out all your brethren euen the whole seed of Ephraim he speaketh of the Kingdome of Iudah and therefore pray not thou Ieremie 1. Sam. 16. Ieremy 7. for this people neither lift vp crie nor Prayer for them neither make intercession to me for I will not heare thee A pittifull case a man may haue no Mediator if he be reiected How much more miserable is his case if he be depriued for then he cannot pray for himselfe it is Saint Pauls doctrine We know not what we should pray for as we ought but the Spirit maketh intercession for vs with groanes which cannot be vttered and he that searcheth the heart knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God You see there is no Prayer can be made hopefully but must be endited by the Spirit and the Spirit prayeth in none but in those that are Saints therefore they that are depriued of the Spirit are depriued of the grace of Prayer as Zacharie also witnesseth which ioyneth them both together Zach. c. 12. When a man is brought to this case that hee hath no friend to stand vp for him and he cannot be a friend vnto himselfe how desperate is his case What remayneth then but that hee betake himselfe vnto a wretched course Surely Cain did so when hee was reiected hee became the Father of such Giants whom nothing could mend but the generall Deluge and what a life led Saul after hee was depriued So ill a life that his owne death could not make amends for it but many of his children were faine to be hanged vp long after to pacifie the wrath of God Yea the Parable of the vncleane Spirit witnesseth that they that haue beene in the state of grace and by reiection and depriuation are fallen from it are much worse vpon the relapse then euer they were before they first began to be good No wonder then that Dauid conceiued this deprecation against so fearefull iudgements Yea most gracious was God vnto him that gaue him time for to deprecate that put a distance inter meritum iudicium betweene his ill deseruing and Gods iust reuenge he deserued to be cast out but continued still in Gods presence he deserued to be depriued but he retayned still Gods holy Spirit See what good vse hee maketh of Gods patience while hee is in the presence hee preuenteth the casting out and preuenteth the taking away of the Spirit while yet the Spirit abode within him and his preuenting is nothing but deprecating And while we haue the like time we must vse no other meanes how long doth God forbeare vs when wee grieuously prouoke him Were we better aduised we would be more prouident and not ouer-slip the time allowed vs for deprecation lest to our endlesse griefe we find that when we are vnder these iudgements our state is past recouerie I should here end but I must speake a little of
this solemne time All Saints day and of the blessed Sacrament which wee shall now receiue and my Text is well fitting to them both to the time for turne the deprecation into a supplication and what will it sound then but King Dauids desire to continue a Saint What is a Saint Is it not a person that is vouchsafed to attend the presence of God And is furnished with the holy Spirit of God And he that prayeth Take not from mee thy holy Spirit cast mee not out of thy presence what doth hee desire but this Lord continue mee what thou hast once made me let me euer bee a Saint And now you see how true that is which at the entrance I obserued my Text is a Prayer for perseuerance in grace it was King Dauids Prayer it must bee the Prayer of All Saints I hope wee are all such and that wee may neuer be other let vs timely pray against those fearefull iudgements of spirituall reiection and depriuation pray so we must and that wee pray not in vaine loe yonder is a gracious answere to our Prayer wee shall find it at the Table of the Lord that I may touch at the Sacrament as I haue done at the time Would any man be sure that hee is of Gods Family What better euidence can he haue then that he is fed at Gods Table Certainly hee is not cast out that is allowed his Ordinarie there Doth any man desire to continue in him the possession of Gods Spirit Loe yonder is the fuell that feeds that heauenly fire the bread the drinke are both Spirituall they are pledges they are Conduits of the Spirit of God the Spirit will neuer faile them that worthily doe partake of these And why it is Christs Spirit and where Christ is his Spirit must needes goe also But yonder is the fariest picture that euer was made of Christ goe to it receiue it that thou maist become one with it and it with thee so shalt thou be euer sure euer to be of the familie of God thou shalt stand before his presence thou shalt euer weare his liuery and keepe possession of his spirit Feare not thou hast Christ promise Iohn 6. Him that commeth to me I will not câ—â—â— forth and God hath said Heb. 13. I will neuer leaue thee nor for sake thee Onely le◠〈◊〉 not be senselesse of our danger nor carelesse of these good meanes LOrd our sinnes are many they are great but thou hast giuen Dauid a prerogatiue beyond Saul to the Family of Dauid beyond the Family of Saul to true Penitents beyond gracelesse Sinners Vouchsafe vs all to be such Penitents that we may enioy there prerogatiue when we sinne let vs not forget to returne in time and that we be not swallowed vp of these fearefull iudgements of reiection and depriuation heare vs graciously when we cry humbly Cast vs not away from thy presence and take not thine holy Spirit from vs. PSAL. 51. VERSE 12. Restore vnto me the ioy of thy saluation and stablish me with a free Spirit KIng Dauids desire to bee continued in the state of grace is conceiued in two Prayers one against that which himselfe deserued another for that without which hee could not perseuere I haue alreadie opened the former Prayer I come now to the later This later Prayer then that you may the better vnderstand I will obserue therein what King Dauid beggeth and of whom That which he beggeth is a restitution and a confirmation restore stablish Wee must moreouer obserue in the restitution whereof it is and in the confirmation wherewith it is wrought The restitution is of a comfortable sense of Gods grace Gods grace is noted by saluation whereof the comfortable sense is ioy The Confirmation is wrought by a generous disposition the disposition is meant in the word Spirit which that it may be generous must be free Such a comfortable sense and such a generous disposition are the two supporters of perseuerance by them are the children of God continued in the state of grace But whence doe they get them Surely only from God it is he that withdraweth in displeasure and therefore it is hee that in mercie must restore the comfortable sense as our being so our well being subsists only in him and therefore only by him can we be confirmed therein therefore King Dauid desirous to speed of these meanes of perseuerance seeketh them where they may be had hee beggeth them at the hands of God These are the contents of this text which I will inlarge and apply in their order But in the passage I may not forget to obserue vnto you that for obtayning perseuerance the deprecation will not suffice without a supplication it is not enough to be freed from the impediments except wee bee vouchsafed the meanes of perseuerance put the case our Master should neuer in this World turne vs out of his Family which is the Church nor strip vs of his Liuerie which is his holy Spirit yet if wee bee not prouided of meanes heartning and exercising vs in this seruice better neuer to continue then to continue so in that blessed societie The vnprofitable seruant that hid his Talent in a Napkin abode in the house with his fellowes that were more thrifty 〈◊〉 25. and emplyed their talents to their Masters aduantage but at the reckoning day that idle one was cast into vtter darknesse there to weepe and gnash with his teeth when his fellowes vpon their better account did enter into their Masters ioy God hath done vs all this fauour as to continue our entertainment in the Church we must not neglect our employment in his seruice if wee doe well may Gods fauour increase our paine wee must neuer looke that it will yeeld vs comfort For perseuerance is not a bare continuance in Gods Church and participation of his gifts it requireth that wee make vse of it and aduance his glorie This by the way let vs come now to the particulars whereof the first is saluation The Fathers by this word vnderstand our Sauiour Christ and indeed old Simeon calleth him so in his Song taking Christ in his armes he speaketh thus to God Lord now lettest thou thy seruant depart in peace for mine eyes haue seene thy saluation and saluation is included in the Name of Iesus therefore in the Kings Bibles the Latine hath the Name of Iesu insteed of saluation Acts. 18. â— Saint Peter in the Acts telleth vs that there is no other name vnder Heauen by which we may be saued but only the Name of Iesus he is that salutare Dei so often remembred in the Prophets and the sauing grace of God mentioned in Saint Paul Titus 2.11 But we must not vnderstand only the person by this name saluation but also the fruit that springeth from him spirituall and corporall The spirituall I haue handled vpon former Verses it is the discharge from the guilâ— from the corruption of sinne sinne which
wee reade sometime Vias the wayes of the Lord and wee reade sometimes Via because the Charitie is alwayes but one and we should haue such grace as may answere all occasions neither is it true regenerating grace that is vnprepared for any alteration that can beare prosperitie but not aduersitie that can conuerse with God but not with men that can not bee militant as well as triumphant This propertie is a good toueh stone for euery man to trie his grace thereby But to leaue the Lesson and come to the Teaching The way is such as no man can goe without a guide and no maruell for no man euer went it twice no man euer passed from Earth to Heauen and being there came downe to the earth to returne to heauen againe haply if he did he might haue remembred the way and so goe it the second time without a guide but God alloweth not a second iourney to heauen therefore is euerie man a stranger in this way whereupon it must needes follow that euerie man doth need a guide or else he cannot be sure that he goeth a right especially seeing the way he must goe is bee set on either side with so many broad but mis-leading pathes Teaching then is necessarie for those that meane to goe the way Hauing thus in a generalitie shewed you the meanes that is vsed wee must now distinctly consider Quis Quos who is the Master Ego â—ocebo King Dauid saith he will take vpon him to be the master But King Dauid must be considered as a newly conuerted Paenitentiarie as one restored vnto and established in the state of grace he had plucked out the beame out of his owne eye before hee offered to plucke the moates out of his brothers eye hee was illightned himselfe before he offered to illighten others and he would not purge others before hee was purged himselfe Grat. 1. Nazianzene hath a good rule Cauendum est ne admirandae virtutis malipictores simus we must take heede that we blurre not the vertue which we desire to limme A man that goeth about to teach another the wayes of God is by that father resembled vnto a Painter that draweth Gods Image vpon his brother now he accounts him a good Painter that is himselfe a good patterne of the virtue that he doth teach but hee is but a bad Painter that blotteth out with his life what hee Painteth with his tongue who may bee cast off with that scornefull Medice cur a teipsum who will beleeue him whose deedes discredit his words Dauid was not such a Painter he taught not others before he had learned himselfe But how did he teach Two wayes exemplo verbo his very case was a good Sermon a Sermon of the wayes of God of his way of Iustice of his way of Mercie Dauid was a monument of both A monument of Gods iustice who though he were a man after Gods owne heart yet did God not suffer his sinnes vncorrected A monument of Gods mercie for though his sinnes were very grieuous yet vpon his vnfeined repentance they were graciously pardoned So did he teach by his example teach men not to presume because in him they may see God is iust teach them not to despaire because in him they may perceiue that God is exceeding mercifull As he teacheth by example so doth hee by his word also witnesse this Psalme wherein he taught the Church in his time teacheth vs now and shall teach men vntill the worlds end for what is the contents thereof but this Come vnto me hearken vnto me I will shew you I will teach you what God hath done and for my soule Adde hereunto that Dauid was a King and his care that hee voweth may goe for a teaching for Kings communicate in the name of Pastors in the Scriptures they are more then once called by the name of Shepheards and Constantine the Emperour said well that Kings were Episcopi ad extra they haue a kind of Bishopricke and must be carefull of the ghostly wel-fare of their charge But we may not mistake Dauid did not take vpon him the Priest-hood as Vzziah his successor did and was plagued for doing it he kept himselfe within his bounds hee did but that which all that are trusted with Ciuill Authoritie are bound to doe except what in this kind he did as a Penitent or as a Prophet and his example is a good admonition for of all his ranke all in his case yea it may admonish all It was Caines voice that said Numquid ego sum custos fratris Am I my Brothers keeper Yea God hath giuen saith the Sonne of Syrack a charge vnto euery man concerning his brother The law will not suffer a man to neglect his brothers Oxe or his Asse going astray or sinking vnâ—â—â—â— his burden hath God care of Oxen or doth he not intimate thereâ—â— how much more wee must care for the master of those beastes It is the propertie of good men that the good which they receiue from God they dispense to others and are as carefull of other mens saluation as of their owne according to the rule Thou shalt loue thy neighbour as thy selfe We haue found the Master Let vs now seeke out the Schollers wee find them here to bee Transgressors Sinners an vntoward subiect you would thinke for a Master to worke vpon to tame such head-strong Colts and bring such persons to a better course and yet nihil aptius nihil acceptius no Schollers are more fit to be vndertaken by such a Master and such a Master cannot better please the Master of Masters that is God then by vndertaking of such Schollers vndertaking to teach transgressors and sinners to teach them Gods wayes that haue gone farthest our of the way for such must you vnderstand by these words It is euerie mans worke to set them forward that are in the way to teach the righteous it is a harder taske to fetch them in that are gone out and such a Master must put himselfe to the hardest taske A Souldier that hath plaid the coward cannot recouer the reputation of a valiant man by aduenturing no farther then ordinarie Souldiers but by vndertaking some dangerous assault or trying his valour vpon an enemie of note and no teaching is worthy of a conuert but the teaching of those that are much auerse for how should hee shew that he doth throughly detest sinne that hauing rooted it out of himselfe can indure it in another No his owne passion will fill him with compassion the remembrance of the losse which himselfe sustained of the smart which himselfe hath felt the experience I say of this double euill will not suffer him to stand as an idle spectator while the spirituall thiefe the murderer doth spoyle doth slaughter others he will be aiding to such forlorne ones with his best with his readiest succour Adde hereunto that they that are conuerted were corrupters while they were in the state of sinne they led many out
conuerted thereby and let vs each hasten other in our returne toward thee Let vs be carefull to saue not our selues onely but others also that each may bee the others ioy when we shall both be presented spotlesse and blamelesse at the appearing of Christ. PSAL. 51. VERSE 14. Deliuer me from bloud guiltinesse O God thou God of my saluation and my tongue shall sing aloude of thy righteousnesse THe religious seruice which King Dauid vowed is the Edifying of others and the gâ—â—rifying of God how he will edifie others you haue heard and are to heare how he will glosie God God may be glorified either in regard of the particular sauom hâ— sheweth vs or the generall worth that is in himselfe Dauid promiseth to glorifie God in both respects At this time my Text doth occasion me to speake of the former wherein I will obserue first a spirituall Pange haâ—ouer taketh his Deuotion and then the Deuotion it selfe In the Pange we shall see what he seeleth and to whom he slieth he feeleth a sting of Conscience a remorse of Bloud-guiltinesse and being pained herewith he seeketh for ease he crieth Deliuer But he seeketh discretly and ardently discretly for he seeketh to him that can Deliuer to the Lord who is interested in the consciences of his creatures and as he can so he will he is the God of his childrens saluation This is his discretion which he warmeth with Zeale hee is earnest in his petition which you may gather out of the doubling of the name of God Deus Deus salutis meae Hauing thus ouercome the spirituall Pange that interrupted him hee falleth to his Deuotion wherein you must marke first the argument that he insisteth vpon and that is God Righteousnesse Secondly the manner how he doth extoll it which is publike and cheerefull publike for hee will vtter it by his tongue cheerefull for his tongue shall sing aloude These bee the particulars which wee must now looke into farther and in their order And first of spirituall Pangs in generall King Dauid had a pardon of this sinne particularly besides a generall promise that God would neuer withdraw his grace from him and yet we find him here perplext and distrest in conscience Though I did on a former Verse touch at the reasons hereof yet will it not be amisse that I a little farther enlarge this point There can be no doubt but Gods truth is infallible he cannot denie himselfe hee will neuer recall his word but yet Quicquid recipitur recipitur ad modum recipientis the vertues wherewith we entertaine Gods promises are as wee are imperfect because we art partly flesh and partly spirit our faith is not without doubting if their be imperfection in our faith which is the foundation of our spirituall life our Hope will be answerable it will not be without distrusting neither will our Charitie be better we cannot so loue but we will feare And why Could we cast our eyes onely vpon God his goodnesse must needes appeare wonderfull and so leaue a kind of amazednesse in vs neither can we easily beleeue that he should vouchsafe such fauor vnto man but we more often cast our eyes vpon our selues vpon our wickednesse whereby we haue broken Gods lawes vpon our vnthankfulnesse which haue set light by Gods blessings and this is able to stagger our faith much more especially when the Serpent shall plie vs with the representation of Gods iustice thereby indeauouring to ouer-whelme our Meditations vpon his mercies and shall presse vnto our conscience the imperfection of our faith hope and charitie so farre as to perswade vs that they haue no truth at all Here-hence spring those spirituall pangs in so much that euen in those which by grace haue giuen sinne a deadly wound you shall perceiue many pangs as it were of spirituall death and as men that are recouered out of an Ague haue many troublesome grudgings thereof that disquiet them not a little euen so Penitents aster enormous sinnes must looke for many a smarting twitch of the worme of conscience But to leaue spirituall Pangs in generall and come to that which in particular is toucht here in my Text he feeles are morse of bloud-guilâ—inesse the euill he feeles is exprest by the name of blouds so the word is in the originall and is vsed to note either our originall corruption or actuall sinne King Dauid in the former part of this Psalme confesseth both that sinne that he inherited from his Parents and that which hee contracted himselfe therefore of the Interpreters some pitch vpon the former and some the later Saint Austin pitcheth vpon the originall sinne and supposeth that Dauid was moued with remorse of his corrupt nature which is the cause of all sinne and indeede they that are borne in Concupiscence are said to be borne of flesh and bloud 1. Cor. 15. and Saint Paul meaneth that wee must put off that before we can be fully blest when he saith that flesh and bloud cannot inherit the Kingdome of heauen Finally it is that where at God pointeth Ezek. 16. when he speaketh thus to the Church When I passed by thee and saw thee polluted in thine owne bloud I said vnto thee in thy bloud Liue. The reason of the phrase is because Vitaest in sanguine as the law speaketh the animall life subsisteth in the bloud and the abundance of bloud is the fuell of concupiscence whereupon some coniecture not improbably that to note this the legall expiation of sinne was made by the effusion of bloud Some goe not so farre as originall sinne but vnderstand the word of actuall which is the fruit of originall and because of actuall sins some are by Diuines called spirituall some carnall spirituall such as mooue from and are transacted principally by the reasonable faculties of the soule and haue but sequelam a concomitancie of animall carnall those that are suggested from and acted by the animall soule principally and haue but a concomitancie of the rationall by blouds they vnderstand that later kind of sinne And indeede such were the sinnes whereof King Dauid had now remorse his Adulterie his Murder both sprang from bloud adulterie from bloud luxuriant which made him transgresse in his concupiscible facultie murder from bloud ebullient which made him transgresse in his Irascible facultie The word Sanguines being plurall is by the Fathers obserued to note plentie and varietie of sinne some in one word parallell it with the first verse of this Psalme where Dauid mencioneth all his Iniquities and then there is a Synecdoche in the word species progenere the carnall sinnes put for all kind of sinnes which some resolue into sinnes past present and to come But it is best to keepe our selues vnto the Argument of that storie whereunto this Psalme alludes and then Varietie shall note Adulterie and Murder and Plentie shall consist in the many murders that followed the adultery Vriah was treacherously slaine and that he might be slaine treacherously many others
to the testimonie vnto Israel to praise the name of the Lord. Neither was it onely sedes Religionis but Imperij also it was the Kings royall Chamber and there he kept his residence there were the Thrones of iudgement euen the Thrones of the house of Dauid as it followeth in the same Psalme By the way Out of that which you haue heard you may gather the reason why when the ten Tribes reuolted from the house of Dauid Beniamin and the Leuites continued stedfast to it Beniamin had a great interest in Ierusalem and the Leuites maintenance depended on the Temple whereunto their seruice was confined To goe on Fiftly you must obserue that though these two places onely are named yet the whole Kingdome is vnderstood for this was the mother Citie though the honour of the prerogatiues belonged vnto her yet from her was the benefit both of Pietie and Policie to be deriued vnto the whole land yea vnto the whole nation for in whatsoeuer Countrie an Israelite dwelt he was free of Ierusalem you may perceiue it by the answere made by the Reubenites â—shua 22. Gadites and halfe Pribe of Munasses when they were challenged for idolatrie because they erected an Altar vpon the bancke of Iordan before they passed ouer into their owne in heritance It is more cleare Acts 2. where we reade that there were Iewes dwelling at Ierusalem of all Nations vnder Heauen there are reckoned some of Africa some of Asia some of Europe And further to make good this assertion Philo Iudaeus in his embassie to Claudius the Emperour maketh this a motiue why he should be good vnto Ierusalem because in so doing he should preserue many nations amongst whom the Iewes liue dispersed Finally these places as it hath been by many Diuines obserued were seated in the midst not only of the holy land but also of the whole world the whole world I say that was then known Gent. 2. so that as the tree of life in the middest of Paradise so Ierusalem in the midst of the whole World might easily bee repaired vnto by those that did desire it and it had fit opportunitie to spread it selfe into the knowledge of all the world These things are to bee obserued in those places according to the Historie But all things came to the Iewes in types therefore wee may not thinke that King Dauid had an eye onely to the corporall places his eye pierced farther euen to that which was figured therein hee looked to the Kingdome of Christ And indeede the Church is in the Scripture called by these names I might referre you to the vision of Ezekiel which taketh vp the last eight Chapters wherein all agree that the Church is delineated or the vision of Saint Iohn in the last of his Reuelation wherein there is more perspicuitie but both of those places are darke I will point you out plainer one in Saint Peter 1. Pet. 2. Behold I put in Sion a chiefe corner stone c. hee alleageth the words out of Esay and sheweth it was a plaine prophesie of Christ and his Church Saint Paul affirmeth as much of Ierusalem Ierusalem saith he that is aboue Gal. 4. or from aboue is mother of vs all and in the Epistle to the Hebrewes both places are conioyned in this signification Chap. 12.22 You are come saith he to mount Sion to the Citie of the liuing God to the heauenly Ierusalem c. I will not trouble you with more places there are store in the Prophets I come to more profitable matter Ecce typum Ecclesiae behold the correspondencie that must bee betweene the Church and those places Those places were Hilly and had the valley of Gehinnon vnder them Chap. â—5 I cannot giue you a better Morall then is contained in that Prouerbe of Solomon The way of life is aboue to the wise that hee may depart from Hell beneath or if you will take that of Saint Paul Coloss 3.7 Set your affections on those things that are aboue not on those things that are below thoughts groneling vpon the earth bend towards Hell God will haue vs raise our thoughts and testifie that our treasure is in Heauen The second correspondencie is taken from Moriah where the Church is there is God to be seene Psal 76. In Inda is God knowne his name is great in Israel in Salem is his Tabernacle and his dwelling in Sion without the Chureh though God bee yet he is not by any gracious reuelation not by that transforming reuelation whereby God shining vnto vs in the face of Icsus Christ doth transforme vs into the same image both of Grace and Glorie 2. Cor. 3.18 The third correspondencie standeth in the Vnion wherevpon S. Austen and others obserue the incorporation of the Gentile into the Church of the Iewes it may bee Saint Paul meaneth as much when he speaketh of Christs taking downe the partition wall Ephes 2.14 for while Sion and Ierusalem were diuers Cities there was no open passage out of the one into the other as afterwards there was Cap 3. v. 6. howsoeuer to the Ephesians hee teacheth that they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one body and partaked of the same prerogatiues I meane the Iewes and Gentiles The fourth correspondencie stands in the prerogatiues of this Citie for it was sedes Regni Religionis the Citie of God and of the King and what is the Church but Regnum and Sacerdotium Exod. 19. Reuel 5. first a Kingdome of Priests or a royall Priesthood The Church beareth a Kingly mind free from Coertion yet following the Direction of the Law whereunto accordeth that of Saint Paul Lex non est posita iusto 1. Tim. 1 9 Righteous men are not led with the spirit of bondage to doe things out of feare but they are led by the spirit of adoption they will doe well though they haue no Law And indeed this is a true Kingly mind But as our mind must be Kingly so must it be Priestly also all our seruices must be Sacrifices we must prefent them at Gods Altar and wee must offer them with the fire of heauen for therefore doth God separate his Church from the world that hee may deuote it vnto himselfe neither would God euer doe vs the honour to make vs Kings except he did expect honour from vs as we are his Priests The fifth correspondencie standeth in the extent of these prerogatiues though they were bestowed vpon Ierusalem yet they were to redound vnto the whole Land yea the Nation of the Israelites Act. 10. Saint Peter hath moralized this to our hand Of a trueth I perceiue that there is no respect of persons with God but in euerie nation whosoeuer feareth him and worketh righteousnesse is accepted of him wheresoeuer we liue we may bee of the Israel of God and partake the prerogatiues of the Heauenly Ierufalem The last correspondencie standeth in the situation Ierusalem was in the
one thing more which I may not omit concerning the nature of Charitie and that is the Constancie thereof Loue is strong as death Iealousie is cruell as the graue Cant. chap 8. the coles thereof are coles of fire which hath a most vehement flame many waters cannot quench Loue neither can the flouds drowne it if a man would giue all the substance of his house for Loue it would be contemned Abhorret vera Charitas omnia distrahentia pereat qui inter nos dissidium volunt Wee must not bee like little children that loue to day and hate to morrow nec ita amare ut aliquando osuri manente bonitate non exigente superiore lege aut patriae aut religionis I haue competently opened vnto you the nature of Charitie But you must obserue that whereas there are two things in it the qualitie and the exercise thereof Bernard it is not the qualitie but the exercise that commeth vnder the commandement Vbicunque in Scriptura dilectio requiritur non tam extgitur dilectio affectus quam Charitas operis Gal. 5. Deut. 10. the qualitie is the gift of God for hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charitatis efficax it is hee that maketh men to bee of one minde and circumciseth mens hearts that they may loue and Charitie is the fruit of the Spirit And the Spirit doth worke it in our hearts not only by mouing without qualifying them as Peter Lumbard erroniously thought hee improueth our Charitie too farre but the Loue of God is powred abroad into our hearts by the holy Spirit Expla 11 ad Carth. substantialis Charitas dat accidentalem as S. Bernard speaketh God which is Charitie giueth vnto man the gift of Charitie But when we haue receiued the gift of God wee must employ it wee must not receiue the grace of God in vaine As in nature so in grace wee haue our abilities for action and the Parable will tell vs what will bee our doome if wee hide our Talent But the Commandement is affirmatiue and therefore tenet semper but not ad semper wee must neuer be without a louing disposition yet are we not bound to manifest it but as occasion shal be offered vs. Yet must we take heed that we neither will nor do ought that is contrary vnto Charity You haue heard What is giuen in charge you must now heare to Whom this charge is giuen Thou shalt loue and this Thou is Israel so wee read in Moses Hearken O Israel Thou shalt loue Deut. 6. It is giuen then to the regenerate for Israel is a name of the Church of those that were in couenant with God and had in their flesh the seale thereof Without the Church is the Kingdome of Satan and where Satan raigneth there Satanisme that is hatred is there can bee no true Charitie Iohn 13.35 Christ telleth vs it is the badge of his followers By this shall all men know that you are my Disciples Cant 2 4. if yee loue one another In the Canticles it is called the Banner of the Church now you know that the Banner keepeth euery Souldier to his owne station and so strengtheneth the whole by euery ones good order And wee neuer breake our ranke in the Church militant and hazard the whole by our disorder but wee doe it through want of Charitie What is spoken to the whole Church euery member must take it to himselfe and vnderstand himselfe in the word Thou Saint Paul hath taught vs that hatred and Charitie distinguish carnall and spirituall men 1. Cor. 3. by Charitie Saint Iohn telleth vs it is knowne that wee are borne of God 1. Ioh. 3.10 Sola Charitas diuidit inter filios Regniaeterni Austin de Trinit silios perditionis saith Austin wee haue no assurance that wee shall bee Saints in heauen except wee entertaine the Communion of Saints on earth if in this life wee delight in hatred after this life wee shall bee ranged with those which are hatefull But whose charge is this who is hee that commands Thou shalt loue surely it is Gods charge hee layeth this commandement vpon his Church Doe you heare it and not wonder at it God is a Soueraigne Lord hee may giue what Lawes please him vnto the Creatures which hee hath made yet see how gracious hee is hee will lay no other charge vpon his Church then that which may bee performed by loue then which kind of command nihil facilius nihil foelicius none can bee more easie Chap. 38. c. none can be more happy nothing more easie for what difficultie can there bee in Loue If God should come vpon a man as he did vpon Iob and presse him to reueale all the secrets of the Creation and prouidence much more if hee should bid him open the mysteries of the Kingdome of Heauen hee might answere Alas Lord I am an ignorant man If hee should bid him build such a Temple as Salomons was and furnish it with so many instruments and ornaments of gold and of other precious stuffe hee might say alas Lord I am a poore man If hee should bid him goe and roote out all Infidels from the face of the earth hee might answere alas Lord I am a weake man And so to many like commandements hee might plead some excuse But when God saith Thou shalt loue no man hath any excuse to plead but the malignitie of his owne nature yea no man comes to Heauen that did not loue though many poore ignorant weak ones c. come there A poore man may loue as well as a rich an ignorant as a wise a weake as a strong especially seeing though Charitie consists of beneficentia aswell as beneuolentia good deeds aswell as good will yet there is a dispensation allowed for want of good deeds ◠Cor. 8. if a man haue a good will For hee is accepted according to that which hee hath not according to that which hee hath not So that although God hath dispensed his temporall blessings vnequally yet the spirituall he will haue common vnto all I meane those which are the Graces of Adoption amongst which Charitie is a chiefe one and by it though there be otherwise great distance betweene man and man yea the Creator and his Creature yet may they easily bee brought together Neither is Loue onely an easie worke in it selfe but also it doth facilitate other things our doing our suffering both are made easie by Charitie Let a man attempt any thing whereunto hee hath no minde and it groweth presently tedious but Loue takes away all bitternesse of paine It was a painfull life that Iacob liued vnder Laban as he sheweth in Genes Gen 29 vers 20. 31. yet the seauen yeares that hee serued for Rachel seemed to him but a few dayes for the loue that hee had vnto her The like we may obserue in all sorts of men that are affected with any kind of
to encourage him For which is a second branch of his Clemencie he tels him that he is not farre from the Kingdome of God There are two things in the Law first the Depth and secondly the End of it both which the Pharisees misunderstood The Depth as it appeares Matth. 5. where Christ shewes how shallowly they did vnderstand it The End for that they so rested in the perfection of the Law that they litle thought of the reliefe which mans inability to perform the same was to receiue from the Gospell and therefore they stumbled at the doctrine of Christ who neuer meant to derogate ought from the Law considered in it selfe but to discouer mans weaknesse the conscience wherof should make him flie vnto the Gospell This Scribe seemes to haue had a reasonable vnderstanding of the Depth of the Law but hee was not come so farre as to haue an vnderstanding of the End thereof Notwithstanding because the knowledge of the Depth is a good step to the knowledge of the End therefore our Sauiour Christ tels him he is not farre from the Kingdome of God By the Kingdome of God or of Heauen the Scripture vsually vnderstands the Gospell that is the way vnto eternall blisse Now seeing Christ is the end of the Law and the Law is a Schoolemaster to bring vs vnto Christ he that doth well vnderstand the Law how the Morall exceeds the Ceremoniall and how much the Morall requireth at the hands of men as this Scribe did if he do but trie himselfe thereby he will see what need he hath of the Gospell and may be perswaded to embrace it Therefore doth Christ tell him that hee is not farre from the Kingdome of God Non abest procul abest tamen A man that is almost at the top of the water may aswell bee drowned as hee that lieth in the bottome therefore a man must not content himselfe to bee almost a Christian as Agrippa did he must be altogether if he meane to be saued Therefore Christ in these words wils the Scribe to build forward and to supply that which he wanted of the meanes to life Obserue here how Christ would not breake a bruised reed nor quench a smoking flaxe because of his ingenuitie hee handled him gently Teaching vs how odious vnto him a Romish butcherie is and that we in dealing with Aduersaries of the Truth must follow the Apostles rule In meeknesse instructing them that are contrarie minded 2 Tim. c. 2. if God at any time will giue them repentance vnto the knowledge of his truth Especially if we see them preferre the truth before their owne priuate affections and not resist the Holy Ghost What became of this Scribe the Scripture doth not teach vs it is not vnlikely but that afterward he beleeued in Christ and that his ingenuitie made good vse of Christs clemencie I haue opened vnto you the comfortable confusion of him that moued the question they that set him a worke also were confounded but their confusion was damnable For though their mouthes were stopped yet their heart was not stopped their heart was not changed they continued malicious still They asked him no more questions no more serpentine questions otherwise questions they did aske him but hauing by their perplexing temptations laboured in vaine for that still they had the worst Yea and which vexed them more Christ by answering them got honour amongst the people who wondred at his readinesse and wisdome Luke 13. they therefore gaue ouer playing the Serpents and turned Lions The next newes wee heare of them is that they contriue and compasse the death of Christ And this is the right Method of the world when disputations and bookes will not make good a bad cause nor beare out errour and falsehood then the sword is set a worke to doe what the tongue or pen cannot and the bloud of Gods seruants is spilt to satiat cruell minds This Age hath too lamentable proofe thereof all our neighbour countries be turned into shambles of the Church But wonder not at it for Venena inuidiae possunt superari sed difficulter quiescere Malice may be ouerawed but it will neuer bee idle if it may worke with opportunitie Therefore I told you that their confusion was Damnable Damnable seeing their reason was conuicted and yet they persecuted Christ I will dwell no longer vpon this point because I toucht it in part before in this and also in the first Sermon Onely obserue that which Saint Paul hath God maketh the wisedome of this world foolishnesse and taketh the craftie in their wilinesse so that we may say with him Where is the Scribe God puts into the mouthes of Christs aduersaries such an answere as that they confirme his Doctrine and Testimonium ab Aduersario validissimum Moreouer their answere cleares the innocencie of Christ when they were still confounded that sought to haue iust cause against him And no wonder for he that foyled the Father of temptations could not be foyled by any of his Children One point more and so I end It is a note of Saint Chrysostomes tentando Iudaei sibi acquisiuerunt confusionem nobis prouiderunt salutem the Temptations wherewith Christ was exercised by the Iewes occasioned him to deliuer many excellent lessons for the instruction of his Church So did God bring light out of darknesse and how many excellent tracts haue the Fathers written which had neuer come from them if their industrie had not beene whetted by the enemies of the truth And the same prouidence at this day sets the Orthodoxe a worke to looke more and more into the mysteries of the Kingdome of Heauen enabling them to stop the mouthes of gaine sayers and to bring their Charge forward to the measure of the age of a perfect man in Christ I conclude you haue heard of exemplarie discretion and confusion discretion of Christ confusion of Christs aduersaries You shall doe well to imitate Christs discretion learne of him to be not onely Innocent as Doues but wise as Serpents If our words be poudred with such salt they are most likely to yeeld grace vnto the hearers As for the confusion of Christs aduersaries let vs take heed of the damnable confusion that doth but helpe men forward to fill vp the measure of their sinnes in this world that they may haue the greater measure of plagues in the world to come But let vs set before vs the comfortable confusion let vs be euer ready to shew our ingenuitie that we may haue experience of Christ clemencie Onely let vs take care not onely to begin well but also to goe on not onely to come neere vnto but also to enter into the Kingdome of God that Christ which is as ready to encourage as to discerne our good disposition may establish vs in grace and crowne vs with glorie who onely can so worke vs readily to obey that he may blesse our endeauours and receiue vs in the end with those comfortable words
God tooke an occasion from the wrongs done to his people to powre forth his displeasure vpon them Wisd 19. The wrong was double First they brought friends into bondage that had wel deserued of them The storie is plaine in Genesis how Ioseph saued them from perishing by famine and therefore how willingly they receiued him and his into the Communion of their Lawes therefore it was against all Law to make them bondmen God therfore which is iudge of all the world sent Moses and by him commanded Pharaoh to deliuer them and to suffer them being his first borne to goe three dayes iourney into the wildernesse and sacrifice vnto him But so farre was Pharaoh from obeying God that hardning his heart he vexed the Israelites more What then did God In reuenge of his people hee brake Pharaohs hard heart hee made the proud King giue him the glorie both of his Iustice of his power while he destroyed that ancient that goodly Kingdome and slew the persons the principall persons of it the ofspring of those whom Ioseph had saued together with their countrie Moreouer hee forced them to make an amends to the Israelites for their seruitude not onely in willingly letting them goe but in furnishing them also for their iourney with the richest of their garments and most precious of their Iewels This did God to the Egyptians And indeed it was God that did it For though there were some ceremoniall meanes vsed yet there were none vsed that were effectuall Moses and the people did but looke on Gods immediate power produced those wonderfull effects The same God that tooke this vengeance for them is the same still and he will neuer suffer his Church to be vnreuenged though hee suffer her to bee cruelly persecuted when he seeth time hee will doe to her enemies as he did to the enemies of Israel Saint Paul Saint Peter and Saint Iude teach it briefely 2. Thes 1. 2 Ep. 2. Saint Iohn in the Reuelation deliuereth the Doctrine more a large by way of prophecie and the Ecclesiasticall Storie sheweth that that prophecie is accomplished for a good part of it The second worke sheweth what God did to the Israelites and that is a worke of Mercie Moses here teacheth the Manner and the End of it The Manner God bore them on Eagles wings we account it a great honour that God doth vnto men when hee giueth his Angels charge ouer them to carrie them in all their wayes that they dash not their foote against a stone And indeed it is a great honour that these glorious spirits which attend Gods throne should become ministring spirits and attend sinnefull men How great an honour is it then that God doth vs Heb. 1.14 when hee himselfe vouchsafeth to bee the supporter of Israel Carrieth them as a man carrieth his little babe God putteth them in mind of it by Esay Chap. 46. vers 3.4 Hearken vnto me O house of Iacob Deut. 1. and all the remnant of Israel which are borne by me from the belly which are caried from the wombe and euen to your old age I am he and euen to the hoarie haires will I carrie you I haue made and I will beare euen I will carrie and I will deliuer you And Christ like the good shepheard in the Gospel beares his sheepe and so likewise in the Prophets And indeed the passage out of Egypt was a Diuine transportation for of so many hundred thousand that past so great a iourney through so desolate places ther was not one sicke not one tired and how could they haue all beene so well at ease except God had carried them They might well take to themselues those words of Esay 〈…〉 31. They that waite vpon the Lord shall renew their strength they shall mount vp with wings as Eagles they shall runne and not be wearie they shall walke and not be faint When at any time wee haue strength to doe that which neither in our owne iudgement nor in the iudgement of others we are able to doe we must giue the glorie of it to God as Dauid doth in the 18. Psalme we must acknowledge that God did carrie vs through God doth not onely say that he did carrie them but hee carried them vpon Eagles wings quasi super alas aquilarum saith the Chalde Paraphrase as it were vpon Eagles wings There is a Simile in the phrase which breedes two inquiries first who is vnderstood in the Eagles secondly what the Wings meane Some vnderstand Moses and Aaron the two guides that led the people of Israel out of Egypt and will haue them compared to Eagles Propter acumen intelligentiae altitudinem vitae by reason of their piercing iudgement Hom 46. in Matth. and their holy life Saint Chrysostome nearer to our purpose saith that they were Mollissimae pennae misericordiae diuinae as it were the downe feathers of Gods mercie because they handled the people committed to their charge tenderly and intreated them gently in imitation of Eagles of whom some report how truely let the naturalists inquire that whereas other birds carrie their yong ones in their talents or clawes which cannot bee done without some griping they lay them vpon their wings and so transport them without any grieuance which is a good embleme for Magistrates and teacheth them paternall affection towards their people Saint Ambrose resembleth Christ to an Eagle Lib. de Solomone and that in three points First because as the Eagle fluttereth ouer her yong ones and safegards them from any that would annoy them so doth Christ carefully protect his Church Secondly as the Eagle stirreth vp her nest and taketh vp her yong ones enforcing them to looke towards the Sunne thereby trying her generous or degenerating brood euen so doth Christ make triall of true and counterfeite Christians he reiects them as counterfeits that haue but Owles sight and which hate the light but those which can looke vpon the Sunne of righteousnesse and delight in beholding him they goe for true Christians And why They can see their pray a farre off and where the carcasse is there will the Eagles be Sursum Corda though Christ be in heauen their thoughts ascend thither Thirdly the Eagle hateth the Serpent and wheresoeuer hee seeth him renteth him with his beake and Christ the seede of the woman did breake the Serpents head there is perpetuall enmitie betweene them and their seede There is good correspondencie in these points betweene Christ and the Eagle but they cannot be so fitly applied in this place because the word in my Text is plurall Aquilarum of Eagles except wee shall say that Christ had in him the perfection of many Eagles or was attended with many Angels which are sometimes compared to Eagles Ezek 1. Reu 4. and the Cherubins in the Temple and Tabernacle had large and broad wings But let vs come to the wings By them are meant two things the first is the height the second
directed hereby will returne a true verdict and indict vs of no lesse sinne then we haue committed Thirdly as a man must conuict himselfe according to the Law so according to the Law must hee doome himselfe acknowledge whatsoeuer is due to a wretched sinner what place what state what worme what fire what losse what paine that all these are due vnto himselfe this Intrinsecall consideration of the Law must euery one haue that will obserue Gods Couenant But he must not rest here he must come on to the Extrinsecall the supernaturall Power of the Law whereat the Lawgiuer did finally aime man finding no innocencie in himselfe must seeke it in Christ hee must vnload his conscience vpon the propitiatorie Sacrifice and wash his garments white in the bloud of that Lambe through confidence in Christs death hee must insult against that death which is the wages of his sinne Rom 6. Finally what was impossible for the Law by reason of the weaknesse of his flesh Rom. 8. this must be his comfort that God sending his owne Sonne in the likenesse of sinfull flesh and for sinne condemned sinne in the flesh that the righteousnesse of the Law might bee fulfilled in vs who walke not after the flesh but after the spirit You see what it is to keepe the Couenant of God I may not omit the reason why God calleth it his Couenant and the reason is twofold First because we being inferiours and enemies could not prescribe any Articles to God but were to take such as he was pleased to prescribe both to himselfe and vs so that though there be two parties to the Conenant yet is there but one that proscribes And we may well be content with it for being in that case that we were in wee could not haue wisht for so much as God hath done for vs. A second Reason is because in point of Religion couenanting with any other is forbidden God brooketh not that he hauing appropriated himselfe as it were vnto vs wee should communicate vnto others the honour that is due to him The Couenant of God is of the nature of those leagues which require intire offensiue and defensiue seruice we must haue to doe with no others but for the Lord and in the Lord. I draw to an end Let vs lay together the two parts of the Text and so you may learne two good lessons That which in the former part is called Gods voice is in the later part called Gods Couenant the later name sweetens the former the first is imperious the second is gratious and who would not heare that voice the argument whereof is nothing but Gods wonderfull fauour though the pride of our nature be impatient to be commanded yet can it not chuse but take it for a great honour that wee are contracted with by the Soueraigne Lord of Heauen and Earth that we are contracted with about our heauenly aduancement and our euerlasting emolument Our second Lesson is That seeing to heare Gods Voice is to keepe his Couenant the breach of our dutie is not only Sin but Persidiousnesse our euill deseruing of God is aggrauated by Gods well deseruing of vs which we should well obserue for if we haue not lost all ingenuitie the due consideration hereof will worke in vs the deeper remorse for sinne past and be vnto vs the stronger preseruatiue against sinne to come Adde a third Lesson that hearing the Voice is put before keeping the Couenant because that is a meanes vnto this for we cannot keepe Gods Couenant but by the grace which we receiue by hearing his Voice I will end with the Prayer of King Dauid TEach me Psal 119 33 34 O Lord the way of thy statutes and I shall keep it vnto the end giue me vnderstanding and I shall keepe thy Law yea I shall obserue it with my whole heart The fourth Sermon EXODVS 19. VERS 5 6. Then shall yee be a peculiar treasure vnto mee aboue all people for all the earth is mine And yee shall be vnto me a Kingdome of Priests and an holy Nation IN the message which God sent by Moses to Israel testifying vpon what tearmes he would couenant with them there are as heretofore I haue obserued two remarkabe points the first teaching What God doth require the second What God doth offer And these points must be considered first in themselues wee must see what they meane then betweene themselues we must see how the one depends vpon the other I haue handled the first of these points I haue shewed you what God requires of Israel he requires their absolute obedience and their constant fidelitie that they heare his voice indeed and that they keepe his Couenant It followeth that I now come on to the second point that I shew you what God offers and that which he offers vnto Israel is a gracious Prerogatiue A Prerogatiue is some great good vouchsafed vs wherein wee exceed others and in Gods offer there is a manifold good contained This good is first specified then it is amplified In specifying it God doth first resemble it he telleth the Israelites they shall bee a pecullar treasure Then he brancheth it into a double blessing an eminencie of their state They shall be a Kingdome of Priests and a Sanctitie of their persons They shall be an holy Nation These blessings so specified are also amplified in the words Eritis mihi yee shall be to me It is a great blessing to be a peculiar treasure to be a royall Priesthood to be an holy Nation but to he any of these how much more to bee all these vnto God doth not a little improue our blessing You see the Good is great which they are vouchsafed But wee doe not yet see that the hauing of it is a Prerogatiue It becomes then such if it be not a common good and if therein wee goe beyond others and such is Israels blessing that which God will vouchsafe them to be they shall be aboue all other Nations The offer you see doth containe a Prerogatiue But this Prerogatiue is moreouer Gracious gracious whether you respect the Receiuer or the Giuer the receiuer vos yee persons of no worth the giuer God that hath no want all the earth is mine in so litle worth of theirs and lesse want of Gods to honour them so farre must needs be a worke of Grace I haue laid before you Gods offer All Saints day it deserues your attentiue listning vnto it the day which we solemnize putteth vs in mind of our interest therein and wee may become all Saints because this gracious Prerogatiue is offered to vs all Wherefore that we may partake it let our diligent eares quicken the desire of our hearts to entertaine these particulars which I shall now vnfold vnto you briefly and in their order I begin with the Prerogatiue The Good therein offered is first resembled vnto a peculiar treasure Of the goods which a man hath if a man haue much goods
sight of the eye is the sight of the whole bodie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in possession it was neuer Basil lib â— de Baptismo Aug de Ciuit Deiliâ— 20 cap. 10. Leo de anniuersaria assumptione Serm. 3. no more then the whole bodie could euer see Wee must not then confound the Hierarchicall and the Mysticall Priesthood no more then we may the externall and the internall Kingdome each must keepe within his bounds And as we must in our priuate be religious as Priests in seruing God so wee must not without a lawfull calling and a mans lawfull calling is not as Anabaptists dreame his owne conceited abilitie but a Mission and Commission from lawfull Superiours without such a Calling I say we may not intermeddle with Pastorall Functions Finally the publike Kings and Priests must neither of them abuse these titles neither of them must wrest this place The Romanists are carefull to remember Kings that they play not Priests they amplifie Vzziahs example that was stricken with Leprosie for being so presumptuous I would they did aswell remember Christs speech whose Vicar the Pope claymes to be Iohn 18.36 Luke 12.14 My kingdome is not of this world and that Man who made me a Iudge to diuide inheritances they would not so often being Priests vsurpe vpon the sword But let them take heed Christ told Saint Peter Math. 26.52 and they will find it one day true The Priest that medleth with the sword shall perish by the sword the Kings ouer whom the Pope hath long tyrannized shall one day worke his ruine And thus much of the Eminencie of the Churches state I come now to the Sanctitie of their persons Israel shall be an holy nation and indeed Kings who are Priests such as you haue heard described how can they chuse but bee Holy especially seeing the persons that communicate in those titles are the First-borne Exod. 13. for the First-borne by the Law were holy to the Lord. And what is the oyle wherewith they were anointed Exod 30. Cap. 2 Cap. 1 18. but oleum sanctitatis holy oyle what are their persons but Temples of the Holy Ghost Ieremie calleth them Gods first-fruits and Saint Iames telleth vs that all Christians are a kind of first-fruits to God 2 Cor. 11.2 Ephes 5 27. The Church is by the Apostle said to be a chast virgin without spot or wrinkle in the Reuelation the Spouse is clothed in fine white linnen Reuel 19 8. Esay 26. which is the righteousnesse of Saints in the Prophet she is called The land of righteousnesse finally in our Creed the holy Catholike Church â—sal 101. King Dauid required vertue in his seruants He that walketh in a perfect way he shall serue mee how much more God To whom the Psalmist speaketh thus Lord who shall dwell in thy Tabernacle who shall abide vpon thy holy hill God answereth Hee that leadeth an vncorrupt life c. But what is Holinesse Origen will teach vs the holinesse of a man must be conceiued as the holinesse of a beast a vessell a vestment now those things were separated from prophane vses and dedicated to sacred so must a man be first seperated from earth and earthly things he must not set his affections vpon them though he be in the world Col. 3.2 Iohn 17. yet hee must not be of the world hee must not loue the world nor the things in the world the lust of the flesh the lust of the eyes and the pride of life 1. Iohn 2.15 Ephes 5.11 he must haue no fellowship with the vnfruitfull workes of darknesse This is his separation the first branch of Holinesse The second is Dedication his life must be deuoted vnto God Christianitie is an imitation of the Diuine Nature a reducing of himselfe to the Image of God in which he was created 2. Pet. 1. Ephes 4. 1. Pet. 2. to righteousnesse and holines of truth a shewing forth of the vertues of him that hath called vs into his maruellous light If a man professe himselfe to be a Painter and take vpon him to make the picture of a King and mis-shape him doth hee not deserue iust blame yes surely for hee occasioneth strangers to thinke meanly of the Kings person because of his ill fauoured portraiture and shall a Christian escape punishment whose life is to be a visible representation of Christ if Infidels blaspheme Christ while they iudge of him according to his counterfeit hee shall not Wherefore faciamus de terra coelum faith Saint Chrysostome In Matth. 12. Tem. 2 p. 332. let vs represent Heauen in earth let vs so liue as that men may say that God is in vs of a truth Let our light so shine before men that they may see our good workes and glorisie our Father which is in Heauen Holinesse is the true characterizing qualitie of a Christian it distinguisheth betweene the faithfull Iust Martyr ad Diognâ—t p. â—97 〈◊〉 in Apolog. p. 61. and infidell they differ not in place in apparell in diet c. but in charitie in pietie in obedience in patience in euery Christian vertue whatsoeuer shew a man make if he want these vertues he is but like the Iuglers Ape which being attired like a reasonable creature and dancing curiously to his Masters instrument deceiued the people of Alexandria vntill one espying the fraud threw a few Dates vpon the Stage which the Ape no sooner espied but he tore all his vizard and fell to bis victuals to the scorne of his Master which gaue occasion to the Prouerbe An Ape is an Ape though hee bee clad neuer so gaily Nyssen applies it vnto men that call themselues Christians professe that they know God Tom. 2. de professione Christiana and that their hope is in Heauen but no sooner doth any vanitie come in their way but their heart doth betray where there treasure is but let them remember the Prouerbe It is a snare for a man to deuoure that which is holy Origen applies it to the sacriledge that a man committeth that vowed himselfe in Baptisme to the Lord and giueth himselfe vnto the World I conclude this point with Gods words in the Law Lenit 11.44 Math. 5 4â— Be yee holy for I am holy and with Christs words in the Gospell Bee yee perfect as your Father in Heauen is perfect sinne must not raigne in our mortall bodies because we are an holy Nation You see how the Good which God offereth to Israel is specified you must next heare how it is amplified that appeares in the words Eritis mihi As the Proprietarie is so doth the value of a thing rise hee addeth to the worth at least to the esteeme thereof though man only to the esteeme yet God also to the worth for hee can proportion the creatures worth answerable to his esteeme he whose glorie shineth in the heauens and handie worke in the firmament doth declare his glorie much more in the
viatoris I wil follow this point no farther By this time I doubt not but you conceiue that the Israelites in their answere were ouer confident they presumed too much of their abilitie Râ—m 8. especially of the extent thereof they did not know what was impossible to the Law by reason of the flesh And yet mistake not there is a vertue in this vice Neither is their confidence so blameable but there is something commendable in it When a father willeth something to be done by his child the child doth not so much consider what it can doe as what it would doe and therefore vndertaketh euen beyond its strength The father that seeth it doth not so much dislike the vanitie of the attempt as hee liketh the willingnesse to obey he delighteth in the good nature of his child and desires that his abilities may be answerable to his endeauours And in this sort did God take the answere of the Israelites as it appeares in the speech which he made to Moses when he presented the like words vnto him I haue heard saith he the voice of the words of this people they haue well sayed all that they haue spoken so he commends their confidence But to giue them to vnderstand that they vndertooke more then they were able to performe Deut. 5. God addeth a wish O that there were such an heart in them that they would feare mee and keepe my Commandements alwayes For nullius momentiest subitus affectus nisi accedat perseuerandi constantia As the parable of the two Sonnes Matth. 21. plainely sheweth God foresaw that all this profession of the Israelites was in them but a flash of a temporarie faith Psal 79. such as out of temptation appeares in most of vs. For if we be preuented with grace yea in many good things out of the light of nature we assent vnto the truth of Gods Law and our hearts incline to the good thereof Yea if we sit Iudges in other mens cases and are not transported with preiudice and acceptance of the persons we manifest this assent and inclination to the Law of God in generall in our dooming of other men but we doe not cast vp our owne accounts When our owne case commeth a foote and wee are exercised with any particular temptation then Gods wish is necessarie O that there were in them such a heart It is necessarie euen for those that haue beene so forward to say and that commendably All that the Lord hath commanded we will doe Let vs then know that the strictnesse of Gods charge serues onely to exercise our faith in Christ to inflame our loue towards God and to encourage our hope of perfection in heauen Multum ille in hac vita profecit qui quam longe sit a perfectione Iustitiae proficiende cognoscit But I draw to an end This answere did the Israelites make vnto the message that was sent from Mount Sinai what answere then must wee make vnto the message that commeth to vs from Mount Sion The yoke that Moses put vpon them was grave an heauie yoke Acts 15.10 Matth. 11.30 the yoke that Christ putteth vpon vs is suave an easie yoke The easier our charge the readier should be our acceptance it could not bee so commendable in them to vnder take beyond their abilitie as it will bee shamefull in vs if wee come short of them in expressing our forwardnesse to obey God For if their state were glorious ours doth much more exceed in glorie 2. Cor. 3. What remaineth then but that we oblige our selues chearefully to the Couenant of Grace and penitently bewaile our manifold defects in obseruing our obligation and that in our conflicts when wee are driuen to cry out O wretch that I am who shall deliuer mee c. Rom. 7 2â— wee answere Thankes be to God through Iesus Christ our Lord I conclude all with that passage in the Psalme Lord thou hast commanded that we should keepe thy precepts diligently and let Dauids wish bee euery one of ours Oh that my wayes were made so direct that I might keepe thy Statutes The seuenth Sermon EXODVS 19. VERS 9. And the Lord said vnto Moses Loe I come vnto thee in a thicke Cloud that the people may heare when I speake with thee and beleeue thee for euer YOu may remember that I brake this whole Chapter into two parts a mutuall stipulation that passed betweene God and the Israelites and a preparation of the parties for so great a worke as was the promulgation of the Law I haue spoken of the mutuall stipulation it followeth that I now come on to the preparation This preparation is first ordered then the parties being orderly prepared doe meet each other The order for Gods preparation is set downe in this verse for the Israelites in many Verses following Touching Gods preparation we must obserue first that hee will vouchsafe his presence at this great worke I come to thee Secondly touching Gods presence the Text will teach vs the Manner and the End The Manner is such as beseemeth the person and fitteth the businesse as it beseemeth the person so it is maiesticall as it fitteth the businesse so it is mysticall both are included in the thicke Cloud The End of Gods presence was partly to grace Moses who was to be the Law-giuer that the people may heare when I speake with thee and partly to dispose the people aright who were to receiue the Law that they may beleeue thee for euer These be the points and they are remarkeable therefore are they prefaced with a note of attention Loe which will also direct our application it is remarkeable that God was present it is remarkeable that his presence was full of maiestie and mysterie the countenance which God vouchsafeth Moses is remarkeable and remarkeable is that disposition towards Moses which God requires in Israel I beseech you therefore in the feare of God to marke these points diligently whilst I cleere them vnto you briefly and in their order I come God vouchsafeth his presence at the worke and is this strange Must this haue a Loe put vpon it Is it strange for God to doe that which hee cannot chuse but doe Acts 7.49 For hee filleth heauen and earth heauen is his throne the earth is his footstoole reade the 139 Psalme and see whether a man can be any where without the presence of God Hee beareth vp all things by the word of his power saith the Apostle therefore it is not strange that God should be present at this work who is euery where it is rather strange that God should be said to come to it as if he changed the place of his presence which he cannot doe because he is infinite Obserue therefore that though God be euerywhere alike in regard of his being yet in regard of his being manifest he is not euery where alike now it is not his being but his being manifest that is meant in this place therefore
sensible of it But if we be not assure our selues that not only Papists but Iewes Turkes and Infidels will rise in Iudgement against vs who indure no such brutish prophanenesse of holy places I might tell you of your children also if the time would giue mee leaue whom you bring hither but no otherwise then as to a market place to pipe and dance to crie or to mourne Matth. 1â— to doe any thing sauing that which beseemes a Christian and the reuerence that they should shew here Whereas you should inure them to heare to bow their knees hold vp their hands and eyes and testifie that they honour God euen before that they haue discretion to know him But I will take some other time for this now I goe on in my text The next point herein is the strictnesse wherewith this prohibition is to be obserued The Israelites must not transgresse their bounds either Cominùs or Eminùs at hand or aloofe by but touching so much as the border of the Mountaine or gazing vpon that representation of Gods presence which was vpon the Mountaine As God doth honour Kings by giuing them the title of Gods so doth he vse to resemble the state of earthly Kings when he representeth himselfe vnto the world Now the Easterne Kings to whose state the Scripture doth commonly allude when it setteth forth God vsed to require two Ceremonies of their subiects The one that they should not presse into their presence vncalled that you shall read Ester 4. the other they neuer looked their King in the face but euer demissely fixt their eyes vpon the ground while they were in his presence Alluding to these Ceremonies of state doth God here require that the Israelites be not too forward with their feet nor misplace their eyes And indeed if we may not without vnmannerlinesse presse into the presence of a mortall King how much lesse into the presence of the King of Kings If earthly maiestie is thought to bee vnderualued if it be made the obiect of a subiects eye what disrespect is done vnto the glorie of God if it become a familiar spectacle of a creature Esay 6. Surely the Angels vaile their eyes with two of their wings when they attend the presence of God and in the most holy place the Cherubins were made with their eyes looking downe vnto the Mercie seate not vpward to the Cloud the Type of Gods presence 1. Pet. 1. v. 1â— Whereunto Saint Peter alludeth when he saith that into the mysteries of the Gospel the Angels themselues desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with bowed heads to peepe If there be such modestie in the Angels eyes that are such glorious creatures how much modestie should there bee in our eyes that are but mortall men most weake and wicked creatures And if euer God may expect reuerence from vs certainly then when he sitteth as it were in Parliament and giueth Lawes vnto his people Yea verily God doth vs a fauour in that he doth prohibit our presumption For our abilities are nothing proportioned to that obiect and our neare approach without extraordinarie support would but worke our confusion as they haue confessed that haue made triall of it And it is the maxime of Philosophie Excellens sensibile corrumpit sensum God as the Sunne is not comfortable but in a reasonable distance Marke moreouer that both the first In-let and the first Out-let of Sinne are restrained by this prohibition The first In-let is by the eye by that the tempting obiect entreth vs so it entred Eue the sonnes of God Achan and Dauid all of them were taken by gazing Adde hereunto that there was another euill that might bee feared from the eye they were called now to vse their eares and not eyes to heare God not to see him In Heauen wee shall see God here we must heare him here we must liue by faith there we shall liue by sight Therefore God will not haue our eyes to hinder our eares our gazing on the Mount to hinder our listning to his Law Not that it is an euill thing to see God but it is euill to see with curiositie when we are forbidden as it was for Lots wife to behold Sodome after the Angell had bid her not to looke backe Therefore is this first In-let of sinne forbidden the rather because it will easily set on worke the first Out-let of sinne and whether the eye goeth before the foot will be readie to follow after if we gaze vpon the mountaine it will not be long before we touch the border And touching is a kind of tasting and a taste doth but set an edge vpon our appetite he that doth once rellish any sinne will neuer leaue till he be glutted with it giue your appetite an inch and it will take an ell Where fore God cutteth off all occasion of presumption as in the twelâ—th of this Booke he tooke order lest the Israelites should eate leauen in the prohibited time that they might haue no leauen in their houses Euen so here lest the Israelites should venter vp the hill hee forbiddeth them so much as to touch the border thereof or gaze on that which appeared thereon And we must make a couenant with our eyes and with our feet that neither of them come within the lists of sinne and so we shall be sure to sinne with neither You haue seene how strict the charge is Now you must heare how sharpe the punishment will be if they breake their bounds The punishment is death You may thinke this very rigid Iustice no lesse then death for violating a Ceremonie For it was but a Ceremonie to hold backe the foot and withold the eye from that sacred place the accesse whereunto was not in its owne nature vnlawfull for others without blame went vnto it But Gods Ceremonies containe Moralities and we must not looke so much vpon the outward as the inward action which of this Ceremonie was modest Reuerence or reuerent Modestie Secondly our eye must not bee so much vpon the matter wherein we offend as the person against whom we offend though the matter commanded be but small yet it is no small matter to despise him that commandeth And how shall it appeare that we surrender our sclues absolutely to his pleasure if our obedience bee not at his command when his command doth limit our vse of things indifferent Yea the lighter the thing wherein he doth trie vs the greater our contempt if we disobey By these rules must you take the scantling of Adams sinne which was much greater indeed then in shew neither was his doom more grieuous then his sinne was hainous The like must you iudge of this doome And this will stay your wondring when you reade the storie of Vzza in the second of Samuel Chap 6 who was stricken dead when he offered to doe as he thought a good office to stay the Arke when it was readie to fall but the Arke was not made to bee
must not onely cease for to hate him but beginne to Loue him also Secondly Christ founded both these partes in our Redemption for Hee dyed and rose againe Saint Paul telleth vs there is a morall in that mysterie it lessoneth vs to dye vnto sinne and to rise vnto righteousnesse finally the Sacrament of Baptisme which in the Scripture is called the Baptisme of repentance Symbolically preacheth both vnto vnto vs the dipping into the water and the taking out of the water what doth it figure but the drowning of sin and the recouering of a sinner The vse that wee must make hereof is that we must not onely desire to be rid of the vncleane spirit but also to be possest of the holy Ghost if wee doe not change one for the other we are not changed so fully as we ought to bee and we must feare his doome out of whom the vncleane spirit was cast in the Gospell whom because the holy Ghost succeeded not the foule spirit repossest the person with seuen worse then himselfe Matth. 12. and made the latter end of that man worse then his beginning And thus much of the nature of Repentance which is the first worke Gods worke which changeth vs from bad to good not onely cleansing sinne but also giuing grace I come now to the second worke which is mans worke in handling whereof we must consider the Order and the Nature of it A word of the order Gods worke goeth before mans man could neuer doe good if God did not first make him good as truely as the dew doth first fall from heauen before there can bee fatnesse in the earth Psal 1. euen so must Gods grace change man before any alteration will appeare in the conuersation of man the tree must be planted by the Riuers of waters Ephes 2.10 before it can bring forth her fruites and we must bee Gods workmanship created vnto good workes before we can walke in them Wee must not therefore take such pleasure in beholding the Tree bee it neuer so richly loaden with fruites as to forget the roote which yeeldeth the iuice without which the Tree could beare no fruit we must so regard mans worke that wee giue the precedencie alwayes to Gods and acknowledge this to bee the off spring of that but enough of the Order I come now to the Worke which is bearing of fruites That which is here called fruites Acts 26. is called workes whereby we gather that good workes are fruites and indeed onely good workes deserue this name for if Saint Austins definition bee true Fructus est quo quis cum gaudio fruitur That is fruit which a man may with comfort enioy how should sinne be reputed fruites Who can take any content in it Not the sinner himselfe for though it be sweete in his mouth as Iob speaketh yet when it commeth downe into his maw Iob 20. it turneth into gall of Aspes Deut 22. well doth Moses compare it to the fruites of Sodome and Gomorrah for as the Booke of Wisedome describeth that fruit faire on the out side but the in-side nothing else but cinders euen so the appearance of sinne is pleasant but the substance of it is very vnsauorie If onely our lustes should be iudges howsoeuer at first they taste it as fruit yet euen they also loath it if they bee long vsed to it but if they swallow it and find no offence in it as too often they doe yet when it commeth to our conscience and thither sooner or later it must come Saint Pauls question will then come seasonably Tom. 6.21 What fruit had yee then in those things whereof yee are now ashamed Sinnes then may not passe for fruits fruits properly so called this title belongeth only to good workes they are fruits indeed they may say as the Vine in the Iudgess They cheare God and Men Chap. 9. God taketh delight in them they are to him a sacrifice of a sweet smell yea hee taketh as much content in them as if he did feed vpon them we learne it in the fiftieth Psalme Thinkest thou saith God that I will eat Buls flesh and drinke the bloud of Goats Offer vnto God praise and call vpon his Name in denying the former he acknowledgeth the later to be his food not that God is the better for ought we doe but so is hee pleased for to honour our workes as the Angels that came to Abraham did partake of his meâ—te not to refresh themselues but to doe him honour As God accepts them for fruits so are they fruits vnto men also vnto others and vnto our selues but with this difference that whereas God was not the better for them men are other men by our good workes are either brought to goodnesse or confirmed therein and as for our selues wee grow thereby in grace and fauour with God and feele more comfortable ioy in our owne soules therefore well may good workes beare the name of fruits And I the very name of fruits distinguishing good workes from bad containeth a good motiue to doe well and forbeare sinne for Who would labour for nought and spend his strength in vaine being not to haue so much as his labour for his paine for he must write vpon his wages not only vanitie but also vexation of spirit And againe Who would bee wearie of well doing that knoweth his labour is not in vaine but that in good time he shall eate the fruit of his labours O well is hee and happie shall he be But wee must marke that our worke is called fruit and not flowers not but that the flower goeth before the fruit but it is the hope of the fruit that maketh the flower to bee esteemed and God counteth that flower little worth that neuer commeth to be fruit we see this in the parable of the seed where that ground only goeth for good in which the feed giueth not ouer vntill it be fit for the Barne and hee that puiteth his hand to the Plough saith Christ in the Gospel Luke 9 6â— and looketh backe is not fit for the Kingdome of Heauen I obserue this the rather because here we may see many faire flowers which in their youth shew good effects of their Gouernours care and paines who no sooner are set at libertie as too often they are before the flowers become fruit but they wither and faile neither Church nor Common-wealth nor themselues are the better for their breeding whom I would haue to carrie this Lesson with them That Goodnesse is not a flower it is fruit and they must aswell ripen as blossome otherwise it will appeare that God in them hath done his worke but they come short of their owne Neither is Goodnesse only called Fruit in the singular number but the word is plurall our worke is many workes wee must beare Fruits we must as the Apostle speaketh be fruitfull in all good workes Col 1.10 The soule of a man is but one but
but vnto Abraham they are not to bee his children by Generation but by Regeneration Which the rather must be admitted because the Apostle telleth vs Rom. 9. Iohn 1. They that are children of Abraham are children of God and then Saint Iohn will tell vs that the children of God are not borne of flesh and bloud but of the will of God Adde hereunto that they are first members of Christ then Abrahams seed and Christ hath no Natiue but Adoptiue members Finally Gregorie Nyssen doth wittily meditare vpon those words of God to Abraham Looke to Heauen and behold the Starres so shall thy seed bee Orat. 1. de Paschate Haec sydera dico quae de spiritu nobis orta sunt Coelum Ecclesiam repâ—â—te fecêrum I meane those Starres which haue their originall from the holy Spirit and haue suddenly turned the Church into a Firmament The children here ment are not naturall but spirituall and this cognation excels the other as much as the soule excels the bodie Certainly Christ did so esteeme his kindred Et tanto maior Fidei Virtutu cognatio quanto anima praestantior corpore when hee moued that question Who is my Mother and who is my Brother And God meant no other when he promised King Dauid of his sonne I will be his father and he shall be my sonne he meaneth that God would take him for his sonne though he bee not so by nature But this leadeth vs vnto a second Proposition and Saint Ambrose doth preferre the meaning thereof before the former The former seemeth to say that God will worke a Miracle rather then Abraham should want children but the second Proposition importeth a Mysterie in the words the promise is mysticall that supplyeth children vnto Abraham Quia mihi plus pâ—odest mysteriâ—â— quam mâ—â—aculu in praenuntio Christinihil magu quà m aedificationem Ecclesiae debeâ— agnoscere quae non rupeis saxis sed conuersionibus nostrorum surrex tanimorum I am more benefited by the Mysterie then the Miracle therefore in the speech of Christs Harbenger I obserue specially the building vp of the Church which was not erected of stones materiall but of conuerted soules Wherefore the Fathers for the most part vnderstand the word stones figuratiuely for the Gentiles and obserue a resemblance betweene the Gentiles and stones a double resemblance the one in regard of senslesnesse another in regard of worthlesnesse The Senslesnesse is double Actiue and Passiue Actiue in that they worshipped stones and then you know what the Psalmist saith They that make them are like vnto them so are all they that put their trust in them Quiamâ—sso sensu rationâ—s lapâ—dâ—â—us putant incsse alicunis rationem dâ—uinitatis it si in naturd lapidum non vsu corporis sed mentis habitu vertuntur Reuel 3. Their passiue senslesnesse is that whereby they are incapable of the mysteries of Heauen hauing stonie hearts like vnto stonie ground whereon whatsoeuer seed is cast is cast away Besides their senslesnesse there is in them also a worthlesnesse wherein they resemble stones a double worthlesnesse a Passine for they are without ornament an Actiue for they are without fruit they are as the Church of Laodicea blind wretched naked miserable and what fruit should they beare that drinke not in the dew of Heauen You see good resemblance betweene stones and the Gentiles You must also note that the power here meant is not absolute but limited Though Gods Power bee equall to his Will yet is not his Will alwayes as large as his Power therefore are there many things which the Scripture saith God cannot doe meaning not absolutely but vpon supposition Marke 6. The Angell could doe nothing whiles Lot was in Sodome Ier. 44. Christ could worke no Miracles because of the Iewes vnbeliefe God himselfe could no longer forbeare the Iewes because of their wickednesse the meaning is that the contrarie was decreed and God would not alter his Decree Now vpon this distinction ariseth the question seeing the Gentiles may bee figured by stones whether here they be figured by them Why not There were before Iohn at this time Publicans and Souldiers which for the most part were Gentiles and why might not Saint Iohn point at them Sure I am that when Zacheus a Publican receiued Christ Luke 19. Christ himselfe doth witnes This also is a sonne of Abraham Matth 8. and when the Centurion exprest his humble faith in Christ Christ assigned him a place at Abrahams Table 1. Pet. 2.5 and it is worth the marking that Saint Peter calleth Conuerts to Christ liuing stones and what is that but a Periphrasis of a sonne of Abraham made of a stone There are two things in a stone Insensiblenesse and firmenesse that must be remoued this must continue that the parts of the building may be sutable Gentium natura habendo institutionem â—abere potest cessationem Tertâ—ll adâ—ersus Hermog liâ— de Amma cap 21. Cum vniuersorum Deiss vid. sset se vnum populumer Iudaeis Gentibus aggregaturum ys per fidem salutem praebiturum vtrumque in Patriarcha Abraham prius descripsit Theod. in Rom. 4. and we built vpon the Rocke Christ may grow vp into a holy Temple in the Lord. The Gentiles then may here be meant and there is no impediment in Gods Couenant but that they may become children of Abraham Yea it is so farre from being against Gods Couenant that it is contained in it Abrahams name is a Prophesie of the Gentiles Conuersion it is contained in the Promise that is made of Abrahams seed when the God of all flesh saw that he purposed to make our Church of Iewes and Gentiles and that he would saue them by Faith hee prefigured both in Abraham And the Apostles text is cleere for it The Fathers make Thamars children a type hereof wherein the Gentile seemeth to haue a prioritie and to bee in the Couenant before the Iewes for Abraham was a type of the Gentiles being iustified and receiuing the promises in vncircumcision before hee was a type of the Iewes and had the promises renewed after that he was circumcised But as of Thamars children that which first put out the hand was not first borne so fell it out betweene the Gentiles and the Iewes finally Galatinus proueth out of the Rabbins that the Gentiles aswell as the Iewes were to be saued by Christ To conclude the Apostles Rule must bee held Rom. 9.6 It cannot be that the Word of God should be of none effect But why doth the Baptist make mention of Gods Power only and only say that God can doe this Chrysostomes opinion is that hee would feare them only and not driue them to despaire others say that taking Gods will for a thing cleare hee did put them in minde that hee could performe his will when he would But the time is past wherefore I will now conclude Saint Cyril Saint Chrysostome both say
tree What life can he haue that is separate from Christ the fountaine of life Trees that are rooted vp for their barrennesse are not set againe and when doe we heareof an Apostata a second time incorporated into Christ The Iudgement is fearefull And yet as fearefull as it is our Husbandman doth denounce it vnto these Trees God doth denounce it against the Iewes Euerie tree shall be cut cut vp shal be cast into the fire Neither doth he onely denounce it but biddeth them also to looke for it speedily for Now is the Axe layed to the roote of the tree and vniuersally Euerie tree that beareth not good fruit c. You heare what particulars are remarkable in my Text whereof it remaineth that you now heare againe somewhat more fully as the time will permit But before I come to the particulars I must point at a stratageme of Sathans which he vseth to stay men from amending their liues It is impossible for a man in cold bloud to silence the accusing voice of conscience Acts 24.25 not to thinke on and thinking with Faelix not to tremble at the remembrance of the Iudgement day now left men should be reclaimed hereby he hath prouided Fig. leaues to couer their nakednesse and perswadeth them that if they be attired therewith they will not bee so cowardly as Adam was and flie from the fearefull presence of God he filleth their heads with the holinesse worthinesse of the ceremonies which they vse the parentage from whence they come and perswadeth that these are armour of proofe against the heauie stroake of Gods wrath they need no more but crie out The Temple of the Lord the Temple of the Lord Iere. cap. 7. and we haue Abraham to our father These words if they had no more to say for themselues but these words are able to stay the punishing Angell and sheath the sword of God certainely the Iewes put their trust in them and they were the rather induced so to doe because they seemed to haue a faire warrant for it God himselfe promiseth that in their greatest extremitie hee would remember Abraham â—â—uis 26. Isaac and Iacob and for their sakes relieue them And how often doth he diuert his wrath onely out of the remembrance of his owne Name by his Name meaning his visible residence in their Tabernacle and Temple which were built to put his Name there euen the Cloud that led them out of Egypt wherein resided the Angell of whom God said that his Name was in him Of this kind of Indulgence you haue a whole Chapter in Ezekiel Chap. 10. But they did not distinguish betweene temporall and eternall wrath It is true that the stroake that is but temporall is often kept off from the children in contemplation of their worthy Parents there are many examples in the Scripture but no example of any child that scaped eternall wrath out of Gods regard vnto his Parents There is an example to the contrarie for Christ setteth forth the rich Glutton in Hell torments who being there calleth Abraham his father and Abraham yeildeth him the name of a child and yet that childe of such a father did burne in Hell fire and not he alone for Christ saith that many shall come from the East and the West and sit downe with Abraham Isaac and Iacob in the Kingdome of Heauen Matth 8. and the children of the Kingdome shall be cast out into vtter darknesse yea they shall see Abraham Isaac and Iacob and all the Prophets in the Kingdome of God Luke 13. and themselues thrust out So farre is it off that gracelesse children should fare the better for their worthy Parents that God vseth to exaggerate their sinne by comparing them with their Parents as appeareth in the doome of Iehoiakim the sonne of Iosia who vnder the verie name of the sonne of Iosia for being so vnlike his father Ier. 22. is heauily doomed and in the same forme doth God proceed against the Leuites Mal. 2 If God were so much in loue with the children of Abraham and if they failed could not supply others haply he might tolerate them notwithstanding their vnto wardlinesse as many a naturall father beareth with an vnthriftie sonne and putteth not off his naturall affection towards him because if hee doe iustice vpon him and disinherit him it is not in his power to haue another But this is not Gods case you heard it proued at large in the censure of their first arrogancie therefore doth Saint Iohn beat them from this hold and make way in this Text to the terrour of God which he would haue timely to enter into their soules Blandimenta delinquentiae de patrum resumâ—sêrunt gratia Tertull de pudicitia And in them hee doth warne vs neuer to presume vpon like pretence they made a Parasite of Gods fauour to Abraham which was euer at their elbow to sooth them in their foulest sinnes but let no prerogatiue so blind vs as to make vs thinke that the Sermons of repentance doe not concerne vs and wee will neuer so thinke if we thinke as we ought vpon the particulars of this text let vs then come to them and begin with the Persons whereof the first is God God is here rather intimated then expressed yet so intimated that by resoluing of the words we shall easily perceiue him to bee here for if the axe must be laid to the root of the tree there must be some bodie to lay it and who is that but God none besides God can giue the stroke that is here threatned Men take their first rooting in God according to the maxime In him we liue moue and haue our being if naturall much more spirituall none then can root vs out of him except he haue power ouer him such power hath none besides himselfe others haue insolently threatned eradication to the Church as you may reade often in the Prophets but you may reade withall how the Holy Ghost doth scorne them and how vaine their attempts haue beene it is only for God to pronounce it sadly and effectually to performe it whereupon it followeth that the person here meant must needs be God And God is here compared to a Husbandman surueying his Orchard The Scripture that euery where speaketh of God doth more vsually teach vs what he is to vs then what hee is in himselfe and describeth him rather according to his Prouidence then his Essence because although the later would more affect our curiositie yet the former doth worke more vpon our conscience and it is our conscience whereat the Scripture doth aime it desireth rather to make vs good then wise which we shall be if we learne so to know God as we may best be brought to feare him a knowledge which I the more earnestly commend vnto you because this otherwise learned Age seemeth not so much as it should to be acquainted with it But that you may the better perceiue this
take faith for Scientiall or Conscientiall they are spectacles to the world of a dying faith their errors cannot be excused and their superstitions are intollerable Whether wee be in our declination or no it is worth our enquirie An old Friar preaching to his Brethren spake these words Fratres in principio religionis nostrae c. Brethren when our Order first began we were full of Conscience in processe of time we lost a syllable and then retained nothing but Science we haue now lost one syllable more and wee are nothing but Entia certaine flow Belites good for nothing I am sure we haue lost one syllable if wee haue lost no more for Conscience to Godward and towards the world are rare things But what talke I of Christian faith We haue ouerliued Ciuill faith I am pridem fugêre pudor verumque fidesque In quorum subiere locum fraudesque dolique though cases of Conscience bee not so corruptly deliuered by vs as by Iesuits Psal 14. who teach men artificially to lie and to murder meritoriously yet in practice we are gone very farre and if God should looke downe from Heauen to see if there were any that would seeke after God Chap. â— he should find that all are gone aside c. Wee may reade a picture of our selues in Ieremie if we doe not exceed it What may wee conceiue but that the Sonne of Man is comming Psal 110. for towards his comming this degeneration will be most manifest Not at his first Comming for then the birth of his wombe was like the morning deaw it suddenly ouer-spread the earth The Kingdome of Heauen suffered violence and the violent tooke it Christs second comming shall bee like the dayes of Noah as then so at Christs comming Men will be eating and drinking marrying and giuing in marriage then the Floud came and then shall come the Fire Neither shall Faith be only latens lurking as in time of persecution but languens giuing vp the Ghost for want of grace But let vs weigh the phrase shall he find when he commeth then hee commeth to seeke this faith and so indeed bee doth For as all Iudgement is giuen to him as hee is the Sonne of Man and hee shall come to iudge in the glorie of his Father so his first enquirie is not only What his Church suffereth but How it is disposed neither must we looke for his relieuing hand except he find vs busie at our faithfull cries When God sent Moses to deliuer Israel marke what he saith vnto him Exod â— Rom. 8. I haue seene the affliction of my people and haue heard their crie and Saint Paul telleth vs that they that haue the first-fruits of the Spirit sigh in themselues while they looke for the redemption of their bodies Saint Peter 2. Pet. 3. Seeing all these things shall be dissolued what manner of persons ought we to be in all holy conuersation and godlinesse looking for and hastening to the comming of the Day of God Christ before both Luke 21. Watch and pray alwayes that you may be accounted worthy to escape all those things that shall come to passe and to stand before the Sonne of Man If God giue vs sighes and groanes which cannot be exprest it is a good prognostication of our deliuerie if we be senslesse and stupid it is a signe of our destruction either in terra nostra when he bringeth troubles vpon our State and the Clouds gather apace and threaten a storme Ambros or cum orbe terrarum at the genetall Day of Iudgement which cannot bee farre off as appeares by the generall defect of faith at which time there will be very few left to bee saued Finally obserue the phrase Christ doth not doubt but foretell what shall be yea and deplore also those wretched times because he is the Sonne of Man that is hath giuen vs so great an interest in him and himselfe beareth so great an affection to vs So that the manner of the speech doth Terrorem incutere and should Torporem excutere it serueth to strike a terrour into vs and to rowse vs out of our lethargie I haue done with the Argument I haue shewed you what is affirmed I come now to the Argumentation and in few words will shew you How it is inferred It is inferred First very strangely for God in good things should be a patterne vnto man but man is here made a patterne for God a wicked man for a good God but it is not in wickednesse but in goodnesse And Christs meaning is to teach vs That we may imitate not only the good but the bad also in that which they doe well Christ himselfe did so he compares his second Comming to the stealing on of a thiefe in the night Et quod decuit Christum cur mihi turpe putem Yea hee biddeth vs doe so imitate not only the bad Steward in his Prouidence but the Serpent also in his wisdome Saint Paul borroweth Sentences out of the Heathen Poets Saint Austine borrowed a rule of interpreting the Scripture from Tichonius the Donatist Truth and Goodnessse in whomsoeuer they are they are Gods and therefore whether the point be speculatiue or practicke if it bee of this kind in whomsoeuer wee find it wee may follow it and in following it we follow not mâ—n but God God I say in that of his which we find in men for virtus vel in hoste landatur and this imitation is one of the profits wee may make of our most deadly enemies Therefore it is too much precisenâ—sse to dislike some things in our Church because therein wee follow the Church of Rome as if all principles of reason and Religion were dead in them as it is too much malice in the Romanists to dislike many things because they come from vs though otherwise they cannot denie them to be reasonable Christs Inference teacheth vs more indifferencie of Iudgement Though the Inference may seeme strange yet is it very strong for wee may strongly conclude à minus probabili ad maius if a corrupt Iudge will bee moued with importunitie how much more a iust God If a poore Widow preuaile so with man how shall Gods owne Elect preuaile with him If the Cries of Nature worke so much how shall the Cries of Grace worke The proceeding of the wicked Iudge may well resolue vs of that which wee may expect from God This Parable represents a strong motiue Maith 7. If you that are wicked know how to giue good things to your children when they aske you how much more your Father which is in Heauen c. Therefore Christ doth not only moue the question as if it were a Probleme but turnes it into a direct Affirmation I tell you Hee will and Christs I tell you is a seale of certaintie for hee is Amen the faithfull and true witnesse yea it is Hee himselfe that shall doe what hee saith as appeares Esay 63. Who is hee which
not temporall but eternall so likewise the condition of it is not worldly it is Peace Divus Nerua saith Tacitus duas res olim insociabiles coniunxit imperium libertatem Hee spake with the most that ascribed so much vnto Nerua but of Christ is may be most truly affirmed that where he raignes there is peace and free liberty for euery Subiect It is too vsuall with men the wiser they are the more to bee turbulent and disquieters of States the more power they haue the more to tyrannize it is not so with our King but hee that is wonderfull for Counsell mighty for Power bends both his Counsell and his Power to worke Peace that peace which is the portion of his Church and which none partake beside the members thereof This Prophet hath peremptorily pronounced There is no peace vnto the wicked saith my God Esay 57. Hee compares them to the Sea still raging and foming casting out their owne shame Salomon vnto vanity adds vexation of spirit You may see it in the particular case of all wicked men that sure they haue no rest They haue no rest ab intra they neuer can light vpon that which doth sistere appetitum which maketh them range in their desires in their endeauours neuer finding where to settle and ab extra too they are vnquiet for the whirle-winde of God driueth them like chaffe and like a floud it driueth them downe the streame And indeed how should they bee quiet that are compared vnto the sea which when there is no storme cannot stand still but hath his flux and reflux And no wonder for it is the subiect of the Moone than which nothing is more changeable A fit Embleme of the world vpon which whosoeuer dependeth cannot be stable when the world it selfe is so vnstedfast But no greater argument can be brought for their want of quiet than that which is taken from the nature of peace and the nature thereof is insinuated in the word wherewith the holy Ghost in the Hebrew tongue expresseth it no tongue doth so vsually fit words to things and giue vs a notion of the things by the words Now the word Shalom which signifieth Peace doth in the roote containe two significations the one of Perfection the other of Retribution and these two comprehend the full nature of peace wherein there is first perfection What perfection is I will shew you corporally that you may the better conceiue it spiritually God hath made the eye to see and the eare to hear the eye seeth colours the eare heareth sounds that betweene those obiects and these senses there may be quiet the sense must be in good temper and the obiect such as will giue content if the sense bee sound and the obiect pleasing there groweth peace betweene them but if eyther the obiect bee not proportioned to the eye to please it and so likewise the sound to the eare or if the eare and the eye be vnsound so that it cannot endure the obiect then groweth vnquietnesse As it is thus bodily so spiritually there is an obiect that must be entertained by vs and wee must be fit to entertaine it Gods Word and his Workes If our senses be so sanctified that we can behold them and they doe so testifie Gods will to vs that we receiue comfort by them then there is Peace Apply this vnto the godly and you shall finde that the things of God doe alwayes giue them content and they delight to solace themselues in them yea though the crosse goe withall and they are exposed to worldly troubles yet euery good man is Medijs tranquillus in vndis Et si fractus illabatur orbis impauidum ferient rumae As for the wicked it is not so with them for eyther they want those senses whereby they should entertain Gods gracious countenance when it is present with them and so peace faileth in them for want of that wherewith they should receiue it or else if God giue them senses to see him they see nothing but Iustice and Wrath in him and so in regard of the obiect they haue no peace stupidity and senslesnesse of Gods iudgements which sometimes doth befall them especially in prosperity maketh a shew of peace but indeed it is nothing lesse For if so bee the parts of our body and powers of our soule doe not worke vpon their proper obiects and in working finde content there is not the nature of peace peace so farre as it consists in perfection Which vnderstood spiritually is nothing else but grace grace is the first kinde of peace which belongs vnto the Church Besides this peace of perfection there is a peace of retribution Euery Commandement as it hath his precept so it hath his sanction also and as we are commanded in the one so wee haue a promise in the other Glory is promised for grace and the seruant to whom the master saith Well done shall enter into his Masters ioy he shall haue peace for peace yea peace vpon peace the peace of heauen heaped vpon that peace which he had in earth which is nothing else but the reward of godlinesse You see the two branches of peace perfection and retribution of both these Christ is Prince Hee is the Author both of grace and glory the true King of Salem Ephes 2.14 the true Salomon the true Noah whom St. Paul calleth our Peace Luke 2.14 Luke 10.5 at whose birth the Angels sung In earth peace whose first Sermon that he commanded his Apostles to preach was Peace be to this house who taking leaue of his Disciples Ioh. 14.27 gaue them Peace when he went to his death Luke 24.36 when he rose from the dead finally as the Apostle saith Slew hatred and set at one all things both in heauen and earth The Prophets euery where speak of his Kingdome as of a Kingdome of peace Read Psalm 72. Esay 32. c. That the inheritance wee shall haue is eternall you heard before But the inheritance of the wicked is eternall also Goe ye cursed shall the Iudge say into euerlasting fire and they haue a worme that neuer dyeth but theirs is a miserable eternity an vnquiet inheritance hunger and thirst nakednesse and paine chaines and vtter darkenesse weeping and gnashing of teeth are their portion and where these are what trouble is there not But ours is a better eternity it is a peaceable one as wee shall euer bee so shall we euer be at quiet at quiet passiuely nothing shall disquiet vs at quiet actiuely we shall disquiet none Wee shall be pacati and pacifici sit at rest our selues and disturbe none It shall be so in heauen fully in earth it should be so in a good measure for Gods will should be done in earth as it is in heauen and we should begin our heauen here vpon earth We should beginne to exercise the Peace of Perfection and foretaste the Peace of Retribution that so we might haue a good experiment
and giue the world a good testimonie that we are the subiects of the Prince of peace I will set God before mine eyes and I will try how mine eyes can behold God and if I finde that mine eye delights to behold him that his countenance puts gladnesse into my heart when I doe behold him I am sure we are at Peace For were wee not eyther I haue no eyes and doe not see him or when I doe I shall be confounded with the sight of him I will open mine eares and I will heare God in his Word and if when I heare him the Law of his mouth is sweeter vnto mee than hony and the hony combe I know we are at peace were we not I must needs be like Adam heare and fly And if in the dayes of my mortality I can attaine this Peace of Perfection I doubt not but in the dayes of my immortality I shall attaine vnto that higher peace the peace of Retribution all teares shall be wiped from mine eyes all sickenesse from my body all blindnesse from my vnderstanding all vntowardlinesse from my will This ciuill discord of the flesh and the spirit and that greater betweene my conscience and God how much more these lesser discords that are between me and other men shall fully cease and be abolished for euer the Prince of Peace shall consummate my peace And so haue you those two titles of Christ which shew that we must vnderstand spiritually those two former titles which you heard before doe royally belong vnto him I should now farther shew you that the Scripture giues Christ many names because one or few cannot fully expresse him or at least we cannot fully sound the depth of that name when it is giuen vnto him The name of Iesus is a rich name and so is the name of Christ the vsuall names by which our Sauiour was called but the riches of those names are vnfoulded vnto vs in these particular titles and wee must take these as Commentaries vpon those for as it is in the eleuenth of this Prophecie The spirit which rested vpon Christ was manifold how manifold the holy Ghost doth there describe in abstracto but here to like purpose he speaketh of Christ in concreto The time will not suffer me to parallel these and the like places this is our Rule That as our nature delights in variety so there is a variety in Christ to giue full content vnto our nature and wee must not lightly passe by any one of his titles seeing euery one of them promiseth so much good vnto vs. O Lord that being my Lord art pleased to be my Father such a Father as that I neede not feare that I shall euer be an Orphan and hast prouided me an inheritance that shal be as lasting as my selfe that when all other fayle mee shall bee enioyed by mee an inheritance most comfortable because therein consists my Perfection and thy Retribution the Retribution of glory wherewith thou dost crowne the Perfection of grace grant that I neuer want that piety which I owe vnto my Father that charity which I owe vnto my Brethren Let my heart goe where my best treasure is and let that peace which passeth all vnderstanding haue the vpper hand in me Let me feele it let me practise it so in heart that I may haue the fulnesse of both sense and practice of it in the Kingdome of Heauen Amen THE SIXTH SERMON Of the increase of his Gouernment and Peace there shall bee no end vpon the Throne of Dauid and vpon his Kingdome to order it and to establish it c. IN Christ whom the Prophet describeth here vnto vs I obserued a double excellencie one of his Person and another of his State The first I haue already handled I come now to the second the excellencie of the State Which stands in a boundlesse growth of the Kingdome and a constant policie of the King that is the effect wherof this is the cause But more particularly in the effect obserue that there is a growth the Prophet calleth it an increase a growth of the gouernment and a growth of the peace both partake of the same increase And the increase of both is boundlesse there is no end of it no bounds of place it ouerspreadeth all no bounds of time it endureth for euer the word beareth both Of this effect or boundlesse growth of the Kingdome the cause is the constant policie of the King Which consisteth in the exercise of his two roy all indowments of his wisedome Hee shall order and to order is nothing else but to employ that wisedome which Christ hath as a wonderfull Counsellour of his power He shall support and to support what is it but to employ his power the power that he hath as he is a mighty God hee employeth them both his wisedome his power But they may bee employed eyther well or ill according as the rule is by which they proceed Christ employeth them well his rule is good it is iudgement and iustice he cals all to an account and measures to all as they are found vpon their triall This is the policie And herein he is constant he continueth it without ceasing from henceforth euen for euer So that of the euerlasting effect there is an euerlasting cause You see what is the summe or substance of this second excellencie but that you may see it better let vs runne ouer the parts briefly and in their order And first we are to obserue how answerable the excellencie of the state is to the excellencie of the person one goeth not without the other Christus naturalis will haue Christum mysticum conformable vnto him the body to the head Where he vouchsafeth an vnion of persons he vouchsafeth a communion also in the dignity of the persons It appeares in the name he is called Christ which is annoynted with oyle of gladnesse and we are called Christians we partake of the same oyle His name is but an oyntment poured out as it is in the Canticles Cap. 1.3 poured out like that precious oyle vpon Aarons head which ranne downe to the skirts of his garment Cap. 60. All Christs garments and the Church in Esay is compared to a garment smell of Myrrhe Aloes and Cassia as it is Psalme 45. This is taught by diuers Similies Of the wiues communicating in her husbands honour and wealth The branches partaking of the fatnesse and sweetnesse of the roote The members deriuing of sense and motion from the head So that our King is not like the bramble that receiueth all good and yeelds none to the state but hee is like the Fig-tree the Vine the Oliue they that pertaine to him are all the better for him they are conformable to him if he haue an excellencie they shall haue one also A good patterne for mortall Kings and Gouernours who should herein imitate the King of Heauen that as when a man seeth an excellent work he ghesseth that the
worke man was excellent though he see him not so the eminency of the Gouernour may be seene when hee is not seene it may be seene in the eminencie of his people Surely the corporall Heauen doth not more declare the glory of God Psalme 19. nor the corporall Firmament his handy worke than the mysticall heauen and the Firmament of the Church doe set forth vnto the world the glory of Christ But enough of the correspondencie of one excellencie to another let vs descend now to the particulars of the later and speake first of the growth And here we see how Christus mysticus doth answer Christum naturalem also In describing of the King the Prophet beganne at his childhood of which St. Luke saith that Christ grew in wisedome in stature and in fanour both with God and man And what doth the word increase intimate but a childhood as it were of the Church from which it groweth forward Certainely the Scripture doth follow the Simile and fetcheth as Christ out of his mothers wombe so the children of God out of the Churches wombe by a new birth And as Christ sucked his mothers breast so doe these children liue at first by reasonable milke as Saint Peter speaketh suckt from the Churches two breasts the Old Heb. 6. and the New Testament As he so they come at length to stronger meat and both come to the age of a perfect man Christ naturally the Church mystically Ephes 4. And this doctrine is taught by other Similies also In the Prophets wee reade of Vine-plants which grew and spread farre Dan. 2. of the little stone in Daniel cut without hands which grew into a great Mountaine In the Gospell the Kingdome of heauen is compared to mustard seed the least of seeds but not of the least growth it becommeth a Tree and it is compared to leauen and who knoweth not how that disperseth it selfe throughout the whole lumpe But this is plain in the story Crescite multiplicamini was a blessing that concerned as well the spirituall as the naturall propagation of man both had a like small beginning Before the Floud one Adam and one Eue from whom sprang all the children of God after the Floud there was but one Family to people all the world and but a piece of that to people the Church Abraham had but one Isaac whose off-spring was to become a mighty Nation hee that marketh how it encreased in Egypt will say that it encreased indeed Come to the New Testament what a small beginning had the Church thereof but what an increment doe we find of it And when the Gospel was in this later age new planted how few were they from whom it spread It were no great matter to weary you with relating out of the Prophets Texts that handle this increase But it needeth not the matter is plaine And this is the vse euen the comfort of the Church that when we see but a cloud no bigger than that of Elias wee may prognosticate that the whole heauens shall bee ouercast there will follow more as truly as when a few graines are sowen there will arise many eares and each loaden with many graines God somewhere in the Prophet vseth that Simile and speaking of the Church hee promiseth that hee will sow it with the seed of men So that wee may vse those words of Zachary Cap. 4. Who hath despised the day of small things for they shall reioyce and shall see the plummet in the hand of Zerubbabel with those seuen they are the eyes of the Lord which runne to and fro through the earth For there is an increase and this increase is boundlesse But before I come to the measure of the increase I must a little obserue what that is which doth increase it is here specified to be the Gouernment and the Peace thereof What the Gouernment and what the Peace is you heard before at this time I am onely to obserue that both of them increase for it is remarkeable that they both increase When mortall Princes inlarge their Dominions they are faine withall to encrease their garrisons Witnesse the Romane Empire which neuer kept so many Armies as when they had most Prouinces And no maruell for what they conquered by the sword they were faine to hold by the sword for but for feare they were not obeyed by them whom they held by force Quem metuunt oderunt Et quem quisque odit periisse expetit are too euident and too much experienced rules All Nations haue had the triall of it in their conquests But it is not so with the Kingdome of Christ where hee enlargeth his Dominions he bringeth Peace the inseparable companion of his Dominions and why he maketh all his Subiects naturall The Romanes in the end found that to be the best policie to denizen whole Countreyes whom they conquered and giue them the same immunities with the Citizens of Rome And sure this was a better prouision for their peace than the sword could bee But this was but a morall perswafion vnto peace it could not worke the heart and alter it that was still indisposed thereunto as appeares by many rebellions and warres of those that had these immunities when fit occasion was offered them But our Sauiour Christ changeth the heart In the eleuenth of this prophesie it is excellently figured by the cohabitation of the Wolfe and the Lambe the Leopard and the Kid c. Haue men neuer so saluage dispositions yet when they come vnder the Gouernment of Christ they put them off and become as meeke as tame as the Lambes and Kids in the flocke of Christ He that readeth the stories how barbarous other countries yea our own countrey was before it was christianed will acknowledge the truth hereof I will only instance in two well knowne persons St. Paul and St. Austine what they were before they haue each of them registred with their own pennes St. Paul in his Epistles St. Augustine in his Confessions what they became who knoweth not that hath read the Writings of them both The ground of all is None commeth vnder Christs gouernment but hee is new-borne not so much naturalized as indeed made a naturall subiect and we see in our own Country how true the affection is as of a naturall Prince to his Subiects so of naturall Subiects to their Prince This City lodgeth no garrison neyther doth any other except the frontier Towne that is armed against the forraigne enemie and yet we all readily obey euen so is it and much more so in the Kingdome of Christ where the gouernment commeth peace commeth with it they both goe together they both increase But how farre surely without stint of time or place of the encrease saith our Prophet there is no end Where the Prophets doe speake of the increase of the gouernment they ioyne withall the increase of the peace Psalme 72. Esay 60. Micah 4. c. The increase is as I termed it boundlesse
thereon It is not so in Gods workes Christ told St. Paul that his strength was made perfect in weakenesse 2 Cor. 12.9 St. Paul taught the Corinthians that the weakenesse of God is stronger than men For proofe hereof God in this Prophet referres himselfe vnto the Israelites deliuerance out of Egypt and willeth the Iewes by his proceeding in that worke to measure all his proiects The first encouragement then of the Iewes is a consideration that God is the Architect of their building and where he is the chiefe workemaster seeme the beginnings neuer so small the worke cannot faile to proue glorious This is the first Rule The second Rule is that they must not set the estimate of the glory according to the charge spent in the building but according to his worth that shall inhabit it for Non domus dominum sed dominus domum câ—hâ—nestat it is not the house that maketh the master but the master that maketh the house honourable Therefore the Iewes eyes were to be fixed rather vpon the grace which God would doe their Temple than on the expence which they were able to bestow in building thereof This is their second encouragement exprest in a second Rule and it is the argument of those words that now I haue read vnto you The summe is Christ will assuredly make a remarkeable a comfortable entrance into that Temple seeme it neuer so meane a Temple which was now a building by Zorobabel Iosua and the rest of the Iewes The chiefe points therein to be considered are two Christs presence in the Temple and the assurance thereof giuen to the Iewes The presence is Maiesticall whether you respect the preparation thereunto or the description thereof This time will not suffer me to passe beyond the preparation for this though the last Sunday of Aduent is but a preparation against Christmas day and therefore it may suffice if I prepare you for that Feast the rest of the matter shall be reserued for its due time In the preparation we will obserue the manner and the time The manner will shew vs what is prepared and how What both the worlds the great and the little The great is set downe in these words Heauen Earth and of Earth the Sea and the dry Land The little world is noted by all Nations all not onely contradistinct to the Iewes but including them also Both the Worlds shall be prepared But how They shall bee extraordinarily rowsed and as it were summoned to attend and intend the presence of Christ this is meant by the shaking of them Besides this manner there is a time here also set downe that doth belong vnto this shaking For hearing of so strange a thing a man may demand how often how soone shall this shaking bee If the demand be how often the holy Ghost answers Yet once once more and no more but once for those two notes are included in these two words Yet once If the demand bee how soone the holy Ghost answers very soone it is but a little while this shaking is very neare it is at hand You haue the particulars which God willing I meane to vnfold at this time I pray God I may so doe it that we all thereby may be prepared as wee ought to commemorate the Birth of Christ First then of the two worlds that shall bee prepared the greater offers it selfe vnto vs. It is here broken into its parts Heauen Earth c. Heauen is in the Scripture threefold first that which is called the Throne of God and is inhabited by the Angels and Saints which are departed The second is that which is called the Firmament wherein moue the Sunne the Moone the Stars they are the Host of that Heauen The third is the Aire wherein flye the Birds for they are called voluâ—res Coeli the Fowle of Heauen Heauen in my Text must not bee limited it extends to all three The second part of the world is called Earth that containes all the inferiour Globe and is here as elsewhere in Genesis resolued into its parts the Sea and the dry Land Also the word which wee translate dry Land noteth a desolate place and may bee rendred a Wildernesse and so therein and in the Sea may bee intimated an allusiue parallel to the passage of Israel from Egypt into Canaan The little world is here exprest by the name of all Nations To vnderstand the phrase we must obserue that after God had chosen a peculiar people the rest of people were called Gentiles that is Nations and so properly they signifie in the language of the Old Testament all people and kindreds that are without the Church But in this place it must haue a larger extent because Christ came to be knowne as well to the Gentile as to the Iew as in the next Sermon you shall heare more at large Therefore by these words wee must vnderstand simply all people as well those that were within as those that were without the Church Hauing thus shewed you what is to bee prepared I must now shew you how God will shake them that is rowse them extraordinarily Though all Creatures doe continually serue God yet while they keepe their ordinarie course they doe not so euidently serue him but that Atheists question his prouidence St. Peter shewes vs what is their ground All things continue alike from their beginning To refute them 2 Epist c. 3. God doth sometime as it were vnioynt the frame of Nature Exod. 8.19 and maketh the very Magicians to say Digitus Dei est hic this miracle must needs be wrought by the God of Nature Iosua 2.11 He maketh the Canaanites to confesse The Lord your God is the God of heauen aboue and of earth below as Rahab told the Spies Dan. 3. The proud King of Babylon when he saw that the Lions could not touch the body of Daniel nor the fire singe the three Children was faine to giue glory to the true and euerliuing God It is none of the worst arguments wherewith we may stoppe the mouthes of Atheists and make them acknowledge the Lord of Nature if wee presse them with those many stories found in vndoubted Records for which in nature there can be no reason yea there is euident reason for their contraries Such a kinde of change or dealing with the Creatures and putting them out of their vsuall course is here meant by shaking But let vs apply it to the two worlds and you will see it more euidently I beginne with the Heauen Mat. 3. 17. the vppermost Heauen that was apparently shaken at the first comming of Christ God the Father more than once vttered his voyce so audibly at the first comming of Christ that it was plainely heard by men on earth Mat. 3.16 Acts 2.3 God the holy Ghost hee came downe in the Doue came downe in fiery tongues he became as Tertullian speakes the Vicar of Christ vnto the Church Iohn 1. As for the Angels
they ascended and descended vpon him when God brought his first begotten into the world Heb. 1. that was done which he commanded Let all the Angels worship him Mat. 17. And what did the Saints Moses and Elias came to him in the Mount and conferred with him about his death many also rose out of their graues and appeared in the holy City There remaines onely the place where God dwels and those blessed Spirits that also was shaken more than once for more than once did it open as we reade in the Gospell and in the Acts. You doe not doubt by this time but that the vppermost Heauen was shaken which was shaken so many waies Onely that shaking was answerable to the subiect it was without all corruption Come we now to the second Heauen that also had a shaking a double shaking Mat. 2. there appeared a Starre that was neuer seene before at Christs Birth which drew the Wise-men to seeke out him that was borne King of the Iewes And at his death the goodliest Starre in the Firmament I meane the Sunne lost his light when the Moone was at full Which sight was so strange to the Philosophers at Athens that as the Story saith it drew from Denys the Areopagite that memorable saying Aut Deus naturae patitur aut mundi machina dissoluetur either the God of nature is ouercharged or is disposed to end the world Tertullian obserues that the Romanes did register this Eclypse in their Chronicle I say nothing of the renting of that Heauen too Acts 7.55 for the vppermost could not be opened without opening the second also that the Doue might descend that St. Stephens sight might ascend and see Christ standing at the right hand of God The third Heauen remaines that also was shaken for Christ commanded the windes and they were calme hee suffered not the ayre to transmit the Species but was inuisible yea hee commanded it not to giue breath and to giue breath to men as pleased him you finde it in the storie of those that came to apprehend him Iohn 19. Enough of the Heauens the first part of the great world Onely obserue Acts 2. ver 17 18 19 20. that that which out of Ioel St. Peter obserues was in part performed in this shaking of Heauen The second part of the great world is the Earth The Earth in the beginning was one confused Globe of Water and dry Land vpon Gods commandement these two Elements were separated and each appeared by it selfe as wee reade Genesis 1. As then they first were and as they now are so are they here mentioned and so wee must vnderstand them Touching their shaking I might in few wordes referre you to the Psalme Let the Sea roare and the fulnesse thereof Psal 98. let the Flouds clap their hands let the Hils bee ioyfull together before the Lord for he commeth to iudge the Earth c. But I will shew you some particulars out of the New Testament there shall you reade the Earth-quakes that were when Christ was in the flesh the cleauing of Rockes Mat. 27. the opening of Graues which made the Iewes returne from his Crosse knocking their breasts made the Centurion say Of a truth this was the Son of God put the Scribes and Pharisees and high Priests to their briberie Mat. 28. lest the Souldiers should bewray what they could not deny As for the Sea that apparently tooke notice of Christ when he wanted Tribute-money he commanded the Sea to supply him and it did by a Fish when Peter Iames and Iohn had laboured all night at Sea and caught nothing he commanded them to cast out their net and the fish came readily and filled it to their great astonishment at another time when their ship was ready to be drowned Christ did but rebuke the waues Mat. 〈◊〉 and presently there followed a great calme Thus apparently did the Sea acknowledge Christ come into the World But because the word that wee render dry Land doth properly signifie a Desert or Wildernesse it is not vnlikely but that these two words doe imply a parallel of that which fell out while Christ conuersed on Earth and that which was wrought at the deliuerance of Israel out of Egypt the Sea then diuided and gaue passage to the Children of Israel vpon dry Land it did more to Christ it became it selfe as dry Land he walked vpon it and made St. Feter to doe so also And as for the Wildernesse it was to Israel no Wildernesse no more was it to Christ they were amongst wilde beasts there and so was hee and neyther was annoyed the Wildernesse yeelded them plenty of food and in the Wildernesse did Christ multiply the Loaues and the Fishes so that after many thousands were fedde the remainder was much more than was the first prouision There remaines one part of the Earth which I haue not yet touched and that is Hell Hell holdeth fast all that come thereinto but it could not hold him when hee descended thither and while hee liued vpon Earth how did the Fiends confesse him obey him come and goe at his pleasure It is cleare then fully cleare that seeing shaking doth signifie an extraordinary manifestation of the Deity working by or on the Creature contrary to their vsuall course the great world and the parts thereof were shaken at the first comming of Christ Let vs see now how true this is of the little world the world of mankind here called all Nations which are distinguished into Iewes and Gentiles both had their shaking The Iewes their whole policie was dissolued I meane that which was peculiar to them whether Ecclesiasticall or Ciuill as Daniel foretold Dan 9. Heb. 12. Gen. 49.10 so St. Paul affirmes both receiued an end by the comming of Christ Iacobs prophecie was then fulfilled The Scepter departed from Iuda and the Law-giuer from between his seete that State was not only shaken but shiuered all to pieces As for other Nations they had their shaking a double shaking a spirituall and a corporall Spiritually their heads were shaken their iudgements were illightened and amazed that euer they should be so sottish as to worship stockes and stones â—say 2. cap. 8. the workes of mens hands yea the Diuels themselues vpon this they threw away their Idols and cursed their forged gods This abrenunciation doth Gregorie Nazianzene Orat. 37. and Austin de Ciuit. Dei vnderstand by this shaking To this shaking of their head wee must adde a shaking of their heart A contagious aire is not purged but by thundering and lightening and a corrupt conscience must feele the terrour of Mount Sinai before it can haue the comfort of Mount Sion The voyce wherein God spake to Elias was a soft voyce 1 Kings 19. but there went before it Fire Winde Earth-quake c. the Peace which you shall heare of hereafter comes not to the spirituall Temple of God without some terrour going before The
saw his glory as the glory of the only begotten Sonne of God full of grace and truth But beyond all is the testimonie of God the Father whether deliuered by the Prophet Psay Cap. 42. Behold my seruant whom I vphold mine elect in whom my soule delighteth or vttered by a voyce from heauen This is my welbeloued Son in whom I am well pleased Mat. 3.17 For can he be lesse than altogether desirable that is Gods delight But passing by all these I will insist vpon three Titles of his which haue speciall reference to our good The first is Immanuel the name of his Person for it signifieth God with vs and how desireable is hee that hath knit that knot hypostatically in himselfe which is the ground of that mysticall knot which is to bee betweene God and vs wherein stands our eaerlasting blisse Certainely in regard of this name hee is most desirable the name that so linketh together heauen and earth a mortall wretch with the immortall God especially if you obserue that he is vnited totus toti the whole person of God to the whole nature of Man that we may be wholly ioyned and so doth he become wholly desireable of vs. His second name is Iesus that maketh him as desireable St. Bernard hath sumâ—ned vp the pleasurablenesse thereof in few but very sweet words Nomen Iesuest mel in ore melos in aure iubilum in corde all our reasonable acts are diuided into speaking hearing and thinking and loe we cannot speake of him but he is as honey in our mouthes and if wee heare of him the talke doth make the best melody in our eares finally the greatest ioy of our heart and the truest also springeth from our meditation vpon him The reason of all which is this Name soundeth nothing but Saluation and Saluation is the most wished most welcome thing to a childe of wrath to him whose sinnes can promise no better than a neuer-dying worme and an euer burning fire Well may we terme thee sweet Iesu that deliuerest vs from these plagues especially seeing there is no part of thee that hath not borne a part in sauing vs. His third name is Christ a most desireable name and why it signifieth a person anointed with no other than that which the Psalmist calleth the oyle of gladnesse This precious oyle poured vpon his head Psal 4â— 143. 45. ranne downe to vs the skirts of his garments insomuch as we now smell of Myrrhe Aloes and Cassia and are now through him become a sweete sauour to God who in the corruption of our nature were loathsome vnto him Hee that was Christ that is anointed that hee might so perfume vs with the sweetnesse of his graces must needes bee to vs as hee beares that title wholly desireable But for your further insight into the louelinesse of this name resolue it into those three offices whereunto he was anointed and being anointed or consecrated vnto them was called Christ First hee was Christ a Prophet such a Prophet as wee cannot desire a better hee was the very wisedome the word of God grace was poured into his lips and they that heard him wondred at the gracious words that came from him and well they might for that which he vttered was Euangelium glad tidings of good things His Priesthood was more desirable than his Prophecie for hee offered the sacrifice of sweet sauour vnto God which expiated all our sinnes and propitiated all his wrath and vpon his crosse he prepared that delicate feast that Esay speakes of cap. 25. Fat meate full of marrow and pleasant wines throughly refined from the Lees His flesh and his bloud were made such a feast for vs though in dressing of them he endured much paine Finally hee was a King and in regard thereof hee is most desireable for his Kingdome is righteousnesse peace Rom. 14.17 and ioy in the boly Ghost Hee is such a King as maketh all his subiects kings and that of the same Kingdome which he himselfe hath euen the Kingdome of Heauen I need say no more to proue that hee is totus desiderabilis altogether desireable But he is more for he is also totum desiderabile all that can be desired which is not granted to any Creature The Scripture labours to make vs vnderstand that all that we seeke out of him is to be found only in him Happy saith Salomon is the man that findeth wisedome and the man that getteth vnderstanding Pro. 3. for the merchandise thereof is better than the merchandise of siluer and her gaine than fine gold hee goeth on and parallels it with all that worldly men desire In Esay cap. 55. you haue the same parallel Ho yee that thirst come vnto the waters Christ himselfe to the Church of Laodicea presseth the same point Reuel 3. Thou thinkest that thou art rich and wantest nothing whereas thou art poore blinde miserable come to me and buy c. When St. Paul Phil. 3. had reckoned vp all his prerogatiues he concludes vers 8. I accompt all these but dung and losse in comparison of the excellent knowledge that is in Christ Iesus But most full is that place of St. Paul 1 Cor. 1. Christ of God is made vnto vs wisedome righteousnesse sanctification and redemption Where obserue how he fitteth vs with supply from Christ as well for the Church Militant as Triumphant In the Church Triumphant we must haue vnderstanding heads and pure hearts that we may see God and enioy him and Christ giueth vs such heads such hearts for hee is made vnto vs wisedome and sanctification As for the Church Militant we neede therein discharge from our sinnes and deliuerance from woe and Christ is made vnto vs righteousnesse that wee may come with boldnesse before the iudgement seate of God and redemption from the curse which is due to the transgressors of the Law Wisd 16.21 So that what the wise man saith of Manna is certainely true of Christ he is vnto euery man what he can reasonably desire hee serues to the appetite of euery eater and is tempered to euery mans liking The Septuagint as if they had intended to teach vs that all things desireable are in him haue vsed the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore we conclude that Christ is totum desiderabile and wee may all say with King Dauid What haue I in heauen but thee and what is there in earth that I desire with thee To end this point two things we must learne from this soueraignty of good which are concluded in this one rule Primum in vnoquoque genere est mensura reliquorum seeing Christ is the soueraigne good he must season and stint all our desires Fire is the originall of heate and the Sunne of light and we see that other things haue neyther heat nor light but as they doe partake of fire or the sunne and their measure of both is answerable to the participation of those originals So
cap. 4. by St. Paul Rom. 11. and he hath his name from Oyle Yea and what was his Crosse but the Oliue presse of Gethsemane that so strained him the true Oliue that his name became Oleum effusum Cant. 1. and the drops of Oyle that streamed from Christ haue anael'd many millions of men made Christians Iohn 18. Christ tooke delight to walke in this Garden intimating thereby that it was his delight so to be pressed with the Crosse But there is a third thing which we must marke in this place in Gethsemane he withdrew himselfe from his Disciples when he gaue himselfe to Prayer that he might more freely poure forth his soule vnto God hee retired himselfe from all company of men And indeed retirednesse is most fit for passionate and affectionate Prayers Many things may beseeme vs in priuate which in publicke are not fit the teares of the eyes the sobs of our tongues the beating of our breasts the interruptions of our affections the prostration of our persons the villifying of our selues expostulations with God and such like many of these modesty will stifle in company or they may be abused to vaine glory but priuacie taketh away all hope of the one as it giueth vs scope to bee free in the other Therefore Christ here by example teacheth that whereof in St. Matthew cap. 6. v. 5. he giueth a rule To pray in priuate to pray in our closet And many holy men haue not only practised Aug. Bern Anselm Heb. 10. but recorded also their soliloquies and priuate conferences that haue passed betweene God and their soules But this is not to be abused to the preiudice of the Communion of Saints or publicke Prayers they must be obserued St. Paul blameth them that neglected the Assemblies these priuate Deuotions must bee added ouer and aboue the publicke Christ that vsed these did not forbear the other no more must wee The last thing that I will note vpon this Cricumstance is that Christus separatus est in oratione qui separatus est in passione Christ associated none with him in this offertory Prayer more than he did in his propitiatory Sacrifice or Suffering vpon the Crosse he bids the Disciples pray for themselues he neuer bids them pray for him the glory of the Redemption is so wholly his that hee suffered none to haue the least share therein with him And so haue I vnfolded the Circumstances vnto you let vs now come to the Substance of the Prayer Wherein we must first see to whom it is directed And we finde that the person is the Father and indeed he ordained the Crosse and therefore there is reason that a prayer concerning the Crosse should be made vnto him Iewes and Gentiles wicked men and Angels had a hand in it but it was but a secondarie hand the primarie was Gods they did no more than was determined by him And God that determined it determined it as a Father out of the heart of a Father did hee ordaine it and hee did mannage it with a Fathers hand Had God beene as bowellesse as Adam was gracelesse the fall of man had beene as desperate as was the fall of Angels but God forgat not to be a Father when Adam forgat to be a Childe therefore out of his Fatherly affection did he prouide this recouerie of his lost childe he prouided that his only begotten Sonne should dye that his adopted sonnes might liue Neyther did he only ordaine it out of a Fathers heart but mannaged it also with a Fathers hand he included nothing in the ransome of the adopted Sonnes that tended not to the glory of the onely begotten Sonne neyther was Christ euer so handled by God as that God did not shew himselfe a Father vnto Christ We haue our afflictions and happely we acknowledge they come from God but that is not enough the Heathen did so much as many as acknowledge diuine prouidence acknowledge that from it commeth light and darkenesse peace and warre prosperity and aduersity But our Afflictions haue this proper name of the Crosse and when wee enquire after the Authour of them we must behold God in the person of a Father with this title must we sweeten his sowre prouidence Are wee left to the will of our enemies yet he that holdeth the bridle is a Father and they can doe no more than he will permit yea to him belong the issues of death and he will suffer no child to be tempted aboue his strength Doth God chastise vs himselfe as what childe is there whom the Father chastiseth not and by chastisement shewes that hee taketh him not for a bastard but for a sonne then paululum supplieij satis est patri his mercy will reioyce ouer his iudgement 1 Sam. 7. Heb. 12. he couenanted so with Dauid in the Old Testament and in the New Testament he warranteth as much by S. Paul Wherefore whensoeuer wee pray against the Crosse let vs not forget to pray vnto God as our Father As we must put vpon God the person of a Father when we pray to him so must wee not come to him but with the behauiour of a Childe Certainly Christ did not The behauiour of a Childe is Reuerence and Reuerence is a vertue compounded ex timore amore of awe and loue Christ expressed both these affections his Awe in an humiliation and in a compellation his Loue His Humiliation was the prostrating of his bodie He fell vpon the earth saith my Text St. Luke He fell vpon his knees St. Matthew He fell vpon his face all agree that he was humble very humble Humilitatem mentis habitu carnis ostendit the posture of his body made sensible the lowlinesse of his soule The distance betweene the Creatour and the Creature is so great that it may well beseeme the most glorious Angell in Heauen to fall downe low before his footestoole certainely the 24. Reu. 5. Elders cast downe not onely their Crownes but themselues also before his throne where they attend And if the distance of a Creature from his Creatour call for such behauiour what behauiour must a sinner vse when he appeareth before his iudge what humiliation of Body must true contrition of heart expresse must we not shew that we are vnworthy to looke to Heauen most worthy to bee reputed no better than vilenesse The Sonne of God in the forme of Man had but sinne imputed and yet we see here how thereupon he is humbled and how then should we villifie our selues in whom sinne is inherent We alwaies owe lowlinesse but wee should striue to intend it most when wee haue most neede to deprecate Gods wrath the greater need wee haue of mercie the more shew should wee make of our humilitie How doth this checke the stiffenesse of our knees the loftinesse of our lookes the inflexiblenesse of our bodies if we be richer if we be greater than others we thinke we may be more familiar shall I say nay more vnmannerly
the houre of the Crosse was not yet come Put Houre and Crosse together and then this word will yeeld another note which is that though the time of the Crosse be bitter yet it is but short the story of the Gospell shewes that it was quickly past ouer within the space of a day was all the bitternesse thereof ouercome And as the Crosse of Christ so that of Christians is not lasting St. Paul calleth them momentany afflictions 2. Cor. 5. King Dauid telleth vs that heauinesse may endure for a night but ioy will come in the morning Psal 30. and that the rod of the wicked shall not rest vpon the lot of the righteous Psal 125. But enough of the Time wee shall insist longer vpon the Cup and therein behold the nature of the Crosse Here then are two words Calix and Iste a Cup and this Cup. Touching the Cup I will not trouble you with the diuers coniectures concerning the originall of this phrase I will deliuer that which is fairely grounded on the Scripture Esay 63.8 Reuel 19. Psal 75.8 Obserue then that Gods wrath is compared to a wine-presse and the effects of that wrath vnto the wine strained out in the Psalme it is called red wine elsewhere deadly wine wine that is able to make men drunke sicke mad not corporally but mentally it surchargeth their wits and bereaueth them of all heart that drinke it This wine of Gods wrath is meant by the Cup. But it noteth withall that as calamities come from God so hee apportions to euery man his part hee giueth him to drinke as much as hee thinketh fit Of this Cup you may reade in the 25. of Ieremy where the Prophet is willed to send it from Nation to Nation and the contents of each of their Cups or rather draughts out of the Cup are foretold by that Prophet and by others in whom wee read their seuerall desolations But wee haue not now to doe with the Cup in generall but with this Cup the Cup whereof Christ was to drinke which was indeede an extraordinary Cup you will confesse it if I doe but touch at the quantity and quality of the liquor Touching the Quantity the Fathers obserue two kindes of ingredients the Principall and the Accessory The Principall are Malum Culpae and Malum Poenae Sinne and Woe the Sinne of Adam a ranke roote from whence haue sprung many branches all full laden with euill fruit and that of diuers kindes of diuers growths These Sinnes with their plenty and variety take vp a great roome in the Cup. And what Sinne doth not fill Woe may for Woe is the inseparable companion of Sinne God is offended with it and if God be offended then must the Sinner looke to bee afflicted the affliction due vnto vs is in one word called Death death temporall death eternall the seuering of the soule from the body of both from God and if from God then no lesse from blisse than from grace To say nothing of the Harbingers of corporall death that set forward our mortality and the companions of spirituall death that aggrauate our misery All these ingredients being put into the Cup if yet any thing be wanting the Accessories added vnto these Principals will make full measure I will mention onely two the treason of Iudas and the vnnaturalnesse of the Iewes Of Iudas there is a passionate complaint in one of the Psalmes where he is typed out in Achitophel Had it beene anenemy that had done me this wrong I could haue borne it but it was thou mysamiliar friend with whom I did eate of whom I tooke counsell It is a miserable thing to be betrayed but most miserable to bee betrayed by a friend a Lord by his Seruant a Master by his Disciple Christ by an Apostle Put this then into the Cup. And besides this the vnnaturalnesse of the Iewes Rom. 14. they were Christs kindred according to the flesh and Christ did vouchsafe to be the Minister of the Circumcision he preached his Sermons to them and amongst them did he work his Miracles he termed all the world but dogs in comparison of them and to seeke them whom hee compareth to lost sheepe hee was contonted to come downe from Heauen And see how they reward his kindnesse nothing will satisfie them but his bloud and that spilt in the most painfull in the most shamefull fashion And as if that were not enough they make a blasphemous and desperate prayer that the guilt of it might cleaue to them and theirs certainly this addeth not a little to the Cuppe By this time I thinke we haue measured out a very large draught neither is it possible to conceiue a larger But as the draught is great in regard of the quantity so in regard of the qualitie it was very bitter we must then obserue that this wine of Gods wrath is eyther merum or dilutum sheere or allayed Others that in this world haue had their cups haue had them more or lesse allayed neuer was any mans Crosse without some comfort if he were afflicted in soule hee had some ease in bodie if his honour failed yet his wealth abode or if both failed yet he found some friend to pitie him at lest he had some refreshing of meat or sleepe some way or other was his torture mitigated neuer did any man in this world drinke of this red wine vnmixt but our Sauiour Christ comfort from without hee had none for all forsooke him and he had as little in himselfe his body was tortured from top to toe by the Iewes and his soule was exagitated by the fiends of Hell As for his Godhead though the Hypostaticall vnion was not dissolued yet was the comfortable influence thereof into the manhood suspended for a time By all this put together wee may conclude that it was Vinum merum there was no allay of that bitternesse that was put into the Cup though it were poured in in great abundance Adde hereunto that Christ was not ignorant nor insensible of this great and bitter Cup not to know what we are to doe not to haue sense to feele what we doe is such stupiditie as may not be moued with such a Cup but if the eye of the vnderstanding be cleere to behold it and the heart be tender to feele it then will it moue with a witnesse Now none euer matched our Sauiour Christ in sapientia charitate in a piercing iudgement and a feeling nature and therefore the deeper impression did the apprehension of this Cup make in him I haue a Baptisme saith he Luke 12. wherewith I must be baptized quomodo coarctor and how am I grieued vntill it be past But the Euangelists doe open his sense thereof more distinctly they shew how it affected his head vpon the foretaste he beganne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee amazed how it affected his heart he began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to droope to faint how it affected all his soule 〈◊〉
possible eyther onely to Gods Power or also to his Will All things are possible to Gods Power that are not contrary to his Nature for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all things are his host they subsist in him and therefore haue their strength from his influence Adde hereunto that in this very case God could absolutely forgiue all sinnes and abolish Hell being an absolute Lord. But Gods Power is moderated by his Will and when the Will hath set downe a resolution then the contrary is impossible not simply but because God cannot vary his iudgement So that here commeth in a second distinction of Possible and Impossible in regard of Gods Will. Now Christ doth not put in the condition in regard of Gods absolute Power but in regard of his limitted therefore in St. Luke he saith If thou wilt as if he did not desire it if Gods Will were against it if his Will made it impossible to his Power So then Christ doubteth not Gods Power but acknowledgeth that it is gouerned by his Will This Maxime if it were well heeded would determine many differences betweene vs and the Church of Rome who talke much of Possible by Gods Power when we speake onely of Possible according to Gods Will in the argument of Transubstantiation But I will not fall into a Controuersie Out of all that you haue heard putting the condition to the desire you may gather that the Voyce of Nature is but Veleitas a Wish though a reasonable Wish for Oratio est rationalis actio Christ could not conceiue his Wish in a prayer and not guide his prayer by reason the fore-taste of the Crosse did not so farre ouerwhelme him as that he knew not well what was vttered by him Though later Diuines as well Popish as our owne so amplifie Christs agonie that they seeme to conceiue otherwise yet seeing they doe absolutely free Christ from sinne they may not in charity be thought to detract any thing from the reasonable aduisednesse of Christ in speaking these words Christ was free in vttering the lawfull Voyce of Nature but lower he did not goe Yea when he came thither he soared higher and in the Will of Grace surmounted the Wish of Nature God is pleased that Christian men should be men but being men hee will haue them Christians also he doth not deny vs the Wishes of men but he will haue vs also haue the Will of Angells The Schooles distinguish between the superiour and inferiour reason not but that reason is one and the same but the obiects are not the same whereabouts reason is conuersant there are some that are called Rationes humanae such motiues as are presented by the nature of man some are called Rationes diuinae such motiues as are offered vnto vs from God Reason may bee an Aduocate for both so that in fauour of the lesser it doe not preiudice the greater and in this discretion consists the Will of Grace But more particularly Wee must obserue here a distinction of Wils and a submission of the inferiour to the superiour First for the distinction The Will of God is his Decree the Will of man is his Desire Gods Decree I must open a little farther as for mans Desire I neede not open it you haue heard enough in the Wish of Nature Gods Decree then is in the Acts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 2.23 a determinate Will he doth nothing in time which before time he hath not determined especially in this great work of mans Redemption hee decreed how sinne should bee expiated and himselfe pacified how the Powers of darknesse should bee conquered and man restored how Mercy and Iustice should meete together all this commeth vnder the name of Gods Will. See then how hee doth cloath the Crosse with this sweete word thy Will not so much attentiue to his owne paine as to Gods good pleasure The Wills being thus discerned wee must now see how Christ doth submit his Will vnto his Fathers Not my Will but thine be done Wherein you must first obserue that Christ doth not desire death propter se sed propter aliud not for it selfe as if there were any thing desirable in it but onely to obey his Fathers Will. Secondly that to obey it he doth deny himselfe his owne life is not deare vnto him so hee may doe his Fathers Will. Iohn 18. Shall I not drinke the Cup saith he to S. Peter which my Father hath giuen mee and elsewhere Iohn 12. Father saue mee from this houre yet therefore did I come I came to do not mine own Will but his that sent mee Ioh. 6. And indeed to haue a Will subiect to none is the property of God men must imitate the Planets that go not their own motions otherwise than they are permitted per primum mobile so should all the motions of our soule conforme themselues to the good pleasure of God Christ in the Lords Prayer teacheth this by Rule but here hee teacheth it by Example We should be guided by the Rule and our neglect is inexcusable if we doe not follow it but our contempt is intolerable if wee be not moued by the Example Si Filius obediuit vt faceret voluntatem Patris quantò magis seruus De orat Dominic saith St. Cyprian it is intolerable insolencie for a seruant to be selfe-willed when a childe doth bend to the will of his father for man to bee headstrong when Christ is so pliable Intolerable insolency did I say nay grosse folly Tert. de Orat. cap. 4. for Vel eo nobis bene optamus cum dicimus fiat Voluntas tua quòd nihil sit melius Voluntate diuinâ Wee cannot wish better vnto our selues than to submit our selues vnto Gods Will for that there is no hurt that can be expected from his Will no not when he doth correct vs or lay the Crosse vpon vs for Christs Crosse on earth brought him to the throne of Heauen and our afflictions are not worthy of the Glory that shall be reuealed vpon vs. But from our owne will we can expect no good it can reach no farther than our vnderstanding which is but blinde and oftentimes it is ouerthwart when that seeth right And therefore as it is happy for the children of men that being of weake iudgements and of weaker affections haue parents to whose direction and correction they are obedient for their owne good euen so should the children of God thinke themselues happy that they haue a Father in Heauen that ordereth them better than they can order themselues to whom if they submit themselues they are sure they shall not miscarry But durus est hic sermo it is hard to worke this lesson into flesh and bloud into the voluptuous into the couetous into the ambitious into the prophane it is hard to make any wicked man to take this bridle Christ had so reuerent a respect vnto the sacred Will of God that he endured the sharpest
than about this time I would they did not witnesse the like again â—vs also whose breeding should remember vs of a better course and teach vs that Easter must be transitus sine reditu as in Christ so in Christians Whereupon it followeth that this meditation must make euery day to bee vnto vs an Easter day and if it bee to our soules it will hearten vs to hope well of our bodies also so that euery one of vs may boldly say with St. Bernard Declam de bonis deser Requiesee in spe caro misera My flesh fraile flesh bee still and rest in hope he that came for thy soule will come also for thee and he that reformed that will not forget thee for euer O Lord that art the life and resurrection illighten all our darkenesse that we sleep not in death of sin or for sin let vs all awake vnto righteousnesse and sin no more so shall wee in thy light see light and by the life of grace be brought vnto the life of glorie Which God grant for his Sonne Christ Iesus sake to whom with the Holy Ghost all honour glory might and maiesty be ascribed both now and euer Amen Awake thou that sleepest stand vp from the dead and Iesus Christ shall giue thee light A SERMON PREACHED IN THE CATHEDRALL Church of Wells on EASTER DAY MATTH 26. Vers 26 27 28. And as they were eating Iesus tooke bread and blessed it and brake it and gaue it to the Disciples and said Take eate this is my Bodie And he tooke the Cup and gaue it to them saying Drinke ye all of it For this is my bloud of the New Testament which is shed for many for the remission of sinnes Supply out of LVKE 22.19 This doe in remembrance of mee And out of St. Paul 1. COR. 11.25 As often as you doe it you shew forth the Lords death till his comming againe OVR Sauiour Christ being ready to dye and by his death to redeeme his Church the whole Church that began in Adam and was to continue vntill the end of the World immediately before honoured a Sacrament of either Testament the Passeouer that was an annexe of the Old and the Eucharist that was to be the annexe of the New Testament Of the Passeouer St. Matthew speaketh in the words that goe before of the Eucharist in these that I haue read vnto you The Argument then of my Text is the Eucharist the originall thereof And of that fitting the present * The receiuing of the Communion occasion my purpose is to giue you a very plaine and a very short Exposition Wee may resolue then the Originall of the Eucharist into the Author and the Institution The Author is here called Iesus Touching the Institution we are to see 1. When and 2. How he did institute it When while they were eating How partly by practice and partly by precept In the practice wee are taught What Elements were chosen and What was done with them The Elements were two Bread and Wine Christ chose these He tooke Bread he tooke the Cup. In opening what was done with them the Euangelist informes vs of two workes first Iesus his worke and secondly the worke of his Disciples And eyther of their workes is double Iesus worke is first to consecrate and then to distribute the Elements In the Consecration we must see first How Christ did it and secondly Why. How he did it by blessing and thanksgiuing blessing of the Creature thanksgiuing to the Creatour Why that the Elements might be the bread the Body and the wine the Bloud of Christ so saith Iesus after Consecration of the bread this is my Body and of the wine this is my Bloud My is a markable word for it improues the Body and the Bloud in that they are his which is Iesus Secondly about this Body the Text instructeth vs in two other things first How it must be considered then Whereunto it was ordained Though they bee the body and bloud of Iesus Christ that is glorified in Heauen yet must they be considered as he was crucified on earth the body as it was broken vpon the Crosse and there giuen for the Church the bloud as it was shed and let out of his body on the Crosse The body and bloud so considered were ordained to establish a New Couenant therefore are they in the Text called the bloud of the New Testament this was the first end A second is to assure the Church of remission of sinnes the whole Church for the bloud is shed for many and the good that the many were to haue thereby is the remission of their sinnes Besides this first Act of thus consecrating the Elements Christ performes another Act he distributeth that which he consecrateth In the distribution wee haue two things first hee diuideth the Elements he brake the bread and the like is to bee conceiued by Analogie touching the wine for though not actually yet vertually he did diuide that in that he would haue euery one drinke but a part of the whole Hauing thus diuided he deliuereth the parcels of the bread and the wine to bee drunke by parts In this sense saith the Text he gaue the bread he gaue the cup he gaue both and both consecrated Besides this worke of Iesus we haue here a worke of his Disciples of the Disciples for none might doe the worke but they and all of them must doe it That which they must doe is they must take that which Christ giues and what they take they must eate and drink as it was consecrated Eate this which is my body drink this which is my bloud c. And they must eate and drinke it to the same end for which it was consecrated the doing of this is not arbitrary it is enioyned by the commandement of Christ Take Eate I haue shewed you Iesus his Practice which was the first mannerof instituting the Eucharist There is a second and that is by Precept that precept is here but implyed for the act being Sacramentall must continue so long as the Doctrine doth whereunto the Sacrament is annext the Sacrament of the New Testament vntill Christs comming againe for so long must the Gospell continue But the precept that is here onely implyed is in Saint Luke exprest and repeated by St. Paul with some exposition added to it The precept is Doe this in remembrance of mee which words require the Churches imitation and commemoration Imitation Doe this the Pastors the People both must performe their worke they must doe Secondly that which they must doe is this they must strictly obserue the patterne that is giuen in this place Besides their imitation here is enioyned them a commemoration what they doe they must doe in remembrance of Christ St. Paul openeth the phrase They must set forth the Lords death Finally whereas Christ did it now once and hee would haue them doe it againe wee may see a difference between Baptisme and the Eucharist this
into the lowest part of the earth not onely to the earth the lowest part of the world but euen to the lowest part of the earth for wee say in our Creed He descended into Hell he tooke his rising from the lowest place to ascend into the highest And herein doth Christ reade a good Lecture to vs hee teacheth vs that Humility is the way to glory and the more we are humbled the more wee shall be exalted Adam and Angels were both ambitious both did desire to climbe but they mistooke their rising and so in climbing tooke grieuous falls If wee would climbe without a fall wee must learne to climbe of Christ so shall wee bee sure to tread the steppes of Iacobs Ladder which from earth will reach as high as heauen I may not omit to obserue that the Apostle speakes significantly when hee saith that He that ascended is the same also that descended Non ascendit alius licet aliter Nestorius was condemned for an Hereticke who distracted Christs two natures and made of them two persons but as it is Gods truth so it is our great comfort that the person is but one and these are the workes of one and the selfe same person they both concerne the same person in the nature which hee tooke from vs Hee that was humbled is the same person that was exalted And so will God deale with vs crowne no other person than him that doth conflict and in the depth of our Humiliation euery one of vs may say with Iob Chapt. 19. Though after my skinne wormes destroy this body yet in my flesh I shall see God Non alius Sed aliter though the same person of Christ ascended which descended yet hee ascended otherwise than hee descended for hee descended Metaphysically ascended Physically hee descended not by changing of place but of state the Godhead that is infinite could change no place but it could exinnanite it selfe and become of a worse condition than it was But in the Ascension the person changed place the manhood remoued from earth to heauen hee that in his Incarnation being onely God became man in his Ascension went into heauen God and man hee that to make way to his passion suspended the influence of his Godhead into his Manhood did in his Ascension permit the one to indowe the other so far as a Creature was capable of the influence of his Creatour And wee shall ascend though not other men yet otherwise than wee descend wee descended morally but wee shall ascend physically in our descending wee put on other affections than before wee had wee exchange our naturall pride for Christian humility but in our Ascension wee shall change our place remoue out of this wildernesse into Canaan from earth to Heauen and the same God that is pleased here for a time to make vs sowe in teares will then yeeld vs a plentifull haruest which wee shall reape in ioy wee shall then see the fulnesse of his loue towards vs which too vsually wee misdeeme by reason of the Crosse which hardly can wee conceiue that it can stand with his good will towards vs Castigo te non quod odio habeam sed quod amem is a proposition more true than euident the combination is so strange that it is no wonder if we be hard of beleefe but God will then cleare it and we shall confesse we had no reason to discredit it One Note more and so an end Before you heard of Grace now you see that grace is a spoile a spoile taken from that enemy that tyrannized ouer vs and this is no small improuement of grace Before you heard that grace did fill vs but now you see that wee were captiues and the condition of captiues is to endure hunger nakednesse all kinde of miserie and how welcome is that grace that fils such empty persons Before you heard that this grace was a gift but here you finde that Christ payed dearely for it the more it cost him the more precious should it bee in our eyes What shall I say then to you but wish you to couple this third Sermon with the first that you may bee more feeling of the loue of God in Christ O Lord that wouldest descend before thou diddest ascend grant that wee may make our way through Humility to Glory giue vs grace to consummate thy Triumph by manfully resisting and conquering of Sathan Let vs not feare to tread on him whom thou hast disarmed yea enrich vs wee beseech thee with the spoyles which thou hast taken from him and make vs euer willing and deuout captiues of thine Let it neuer grieue vs to serue thee who hast so mercifully saued vs Let vs now ascend in heart whither we hope to ascend in place and so prepare vs on earth by a holy conuersation that wee may partake with Christ of a happy condition in the kingdome of Heauen Amen IHS A SERMON PREACHED IN WESTMINSTER BEfore his Matie the Lords and others of the vpper House of Parliament at the opening of the Fast Iulie 2. 1625. 1 KINGS cap. 8. vers 37 38 39 40. If there bee in the Land famine if there bee pestilence blasting mildew locust if there bee Caterpillers if the enemie besiege them in the Lund of their Cities Whatsoeuer plague whatsoeuer sickenesse there be What prayer and supplication soeuer bee made by any man or by all thy people Israel which shall know euery man the plague of his own heart and spread forth his hands towards this House Then heare thou in Heauen thy dwelling place and forgiue and doe and giue to euery man according to his wayes whose heart thou knowest For thou euen thou onely knowest the hearts of all the children of men That they may feare thee all the daies that they liue in the Land which thou gauest to our Fathers THese words are a Clause of that Prayer wherewith King Salomon did dedicate the Temple and expresse that vse thereof which commeth very neare our present case Our case is twofold we suffer from Gods wrath wee are suppliants to Gods mercy And lo two like cases are presented in these words the case of Sufferers verse 37. and in the three next verses the case of Suppliants But more distinctly to rip vp the Text We will consider therein first the manner of the deliuerie and secondly the matter that is deliuered The Manner it is a Prayer the words are conceiued in that forme In the Matter we shall see 1. Whom these words concerne and 2. Wherein they doe concerne them Those whom they concerne are the inhabitants of Canaan the children of Israel the People of God this you may gather out of the 37. and 38. Verses And they concerne them in two maine Points for they shew first that they may vnderlye the heauie hand of God secondly that they must then haue recourse vnto the Throne of Grace The heauie hand of God is here set downe first definitely it may afflict Israel eyther only in
if we disorder our liues God will disorder the Seasons of the yeare and wee should reflect our eyes from the great heauen and earth vpon the heauen and earth of this our little world see the correspondencie of the one to the other and rectifie this if wee desire that the other should bee rectified From the distemper of the Aire proceed the vermine here specified second afflictors of our Possessions Locusts and Caterpillers which haue their names the one from being a great deuourer the other from comming in great swarmes so great that sometimes they haue darkened the Sunne as Stories report both lay all waste wheresoeuer they come the Scripture maketh them Godshost Ioel 1. and surely when they set vpon a Nation the greatest armies of the mightiest Potentates are more easily rectified than they can bee Wee are not God bee thanked so much troubled with those Creatures as hotter Countries are and yet wee are not free from them altogether they haue sometimes done much mischiefe in this Land There is a kinde of Metaphoricall Locusts and Caterpillers Locusts that came out of the bottomelesse pit I meane Popish Priests and Iesuits and Caterpillers of the Common weale Proiectors and Inuentors of new tricks how to exhaust the purses of the subiects couering priuate ends with publicke pretences But I will not now trouble youwith them Only let me tell them that in well gouerned States they were wont to bee called Pestes Reipublicae Plagues of the Common wealth But to goe on Neither doth this Plague exhaust all Gods wrath it is not turned backe but his hand is stretched out still And that because that yet for all this we doe not returne to God Come therefore and behold the red Horse and him that sitteth thereon to whom power is giuen to take peace from the earth that men may kill one another and to him a great sword was giuen And indeede this was the plague of the sword which is a manisold plague Plaga complicatissima it seizeth not only vpon our persons nor only vpon our goods but vpon both it spareth neyther a mans own person nor his familie nor his goods it containeth in it famine and pestilence especially if it be a besieging sword such as is specified in my text The rich may prouide against famine great men may shift their dwelling to escape the pestilence who can fly from the sword which beareth downe Kings and Kingdomes Princes and Principalities Let vs goe no farther than a Royall Branch of this Kingdome who hath long been a pitifull instance of this plague of the sword wee now labour for the recouery thereof and let it be none of the least importunities of our Humiliation to sollicite God that we may happily effect it To point out the miseries of warre were too tedious a worke for this time I referre you to the Prophecie of Ioel cap. 2. where you may see the image of it especially to Ieremies Lamentations which are able to make euen a stonie heart lament it bitterly lament the impiety the impurity the iniquity that followes the sword Wee reade indeede in the Gospell of a Centurion that built a Synagogue for the Iewes Luke 7. but how many Centurions doe wee reade of that haue spoyled and ruined thousands of Churches We reade of a Centurion which gaue much almes Acts 10. but how many Centurions are there that make all prey that commeth to hand and grow rich and mighty by the destruction of whole Countries Happely you reade of one Scipio that tendred the honour of Matrons and Virgins but what more common with Souldiers the greatest Commanders amongst them than to rauish Wiues and Daughters Souldiers for the most part feare neither God nor man We may then well conclude that the sword is a fearefull plague Behold now in these definite stroakes of God how Gods iudgements answer our sinnes wee starue our soules through neglect of grace and God pineth our bodies with want of food Wee disperse the vernome of our wickednesse and infect others out of the malignancy of our nature which is maliciously ambitious to spread it selfe and God hee sendeth a venome into our bodies that is most contagious and poysoneth all that come neare vs the pestilence of the body is herein very like to the pestilence of the soule they are both alike malignant vnto others Wee fight against God by our sinnes as if we would dethrone him and vsurpe his Kingdome wee attempt it foolishly and in vaine but God sendeth those against vs that shall not onely assault but subdue triumph ouer vs and trample vs vnder their feete Finally we vndervalue and dis-regard God and he maketh the basest of his Creatures to confound vs and lay our State waste Secondly consider how the wrath of God commeth on by degrees God is compared to a consuming fire now you know that in fire there is first smoake a flame and coale the first onset of Gods wrath is but like vnto smoake if that doe not moue vs we shall feele the flame and if wee be not the better for the flame Nazianz. Orat. 26. then the coale shall burne vs. This gradation of iudgement is excellently set forth by Moses Leuit. 26. where chaining a following to a foregoing iudgement hee bringeth God in speaking thus If yee will not for all this hearken vnto mee but walke contrary vnto mee then will I walke contrary to you also in fury and I euen I will chastise you seuen times for your sinnes I haue sufficiently opened vnto you the heauie hand of God as it is definitely set forth by Salomon Lest we should thinke that God hath no more instruments of vengeance than these commonly knowne ones which are in the Scripture by an excellency called the Plagues of God Ezech. 14. Salomon addeth an indefinite clause Whatsoeuer plague whatsoeuer sicknesse importing that God hath many more in store And indeed Deut. 2â— Moses in the Chapter read vnto you this day specifieth many more yet hath he not specified all that God can send and of late there hath hardly past a yeare wherein we haue not heard of some new disease But there is one plague which I may not omit I haue called you to see three Horses the black the pale the red and the Riders thereon there is in the same Chapter of the Reuelations a fourth Horse mentioned a White Horse and he that sate thereon had a bowe in his hand a crowne on his head and he went forth conquering It is commonly conceiued that this is the Gospell of Christ preuailing in the world wee misse that White horse now as it did in the first Age goe on planting so it did in this last hundred yeares goe on restoring of the Gospell But now for many yeares together this Conquerour doth not appeare and the Orthodoxe Church is much straightned And wee should count it a greater plague that this Horse is missing than that the others are so visible in the world
these prerogatiues and therfore it preacheth vnto vs that which Canaan preached to Israel Amendment of life and constancy therein The second Motiue which the place doth yeeld is the tenure thereof God saith Salomon gaue it to our fathers they held in franck Almoigne and God telleth vs in the Psalme that hee gaue it them to this end that they might keep his statutes and obserue his Lawes And should not men bee dutifull vnto God when God is so liberall vnto men Wee may thinke haply that this doth not concerne vs because we came otherwise by our Lands If we thinke so wee plod too much vpon the second causes but we must know that whether we come by them by purchase or by gift we are beholding vnto Gods blessings for the mony wherewith wee purchase and for their good will which bestow it on vs and the same God that could haue hindred vs of both can strip vs of both at his pleasure But to shut vp the matter of my Text. You see the end of Gods plagues and of his mercy They doe sollicit vs to returne in time This doth call vpon vs not to bee weary of well-doing Wherefore let vs entertaine Gods chastisements prudently let vs not contemne them because they are fearefull and the contempt of this temporall will but procure vs eternall wrath at least in this life God may rise from smaller vnto greater plagues Nor let vs despaire because God is mercifull yea he hath shewed a great deale of mercy in that multi corriguntur in paucis in presenting before vs some few mens harmes hee bids vs all beware and what should our praier be but Domine ne in supplicijs nostrie alios erudiamus Let not vs by thy heauy hand bee made examples to others cum liceat nobis aliorum cruciatibus emendari whereas if wee haue grace other mens corrections may be our instructions To you of this assembly let me say boldly That the greater we are in place and power the greater share should we haue in this worke of Repentance by our example we should teach the people compunction for sin correction of life the two most preuailing folliciters of Gods mercy and preseruers of a State God forbid that it should be with vs as it was with Israel Ier. 5. Amos 6. that God should find the great men more sons of Belial than the meaner sort it would be a shrewd prognostication of very euill dayes to come This day promiseth better things I pray God the continuance be answerable and that we repent not that wee haue resolued to repent but that euery day sinne may more and more dye in vs and grace liue more and more if we do so we may be sure that though for a time we sow in teares yet in due time wee shall reape in ioy Nothing remaineth now that I haue for your greater edifications opened and applied the pious assertions that are contained in my text but that wee should returne it againe into that forme wherein King Salomon conceiued it and make it our common petition vnto God LOrd there is great feare of a famine the pestilence hath entred already far vpon vs by the enemies of thy truth and our peace we are forced to prepare for war we knowing euery man the plague of his owne heart cast our selues downe before thy Throne of Mercy deprecating thy wrath and supplicating for grace beseeching thee to take off thy heauie hand from vs and fight for vs against our enemies because without thee vaine is all the strength of man Heare thou in heauen thy dwelling place forgiue do and giue to euery man of vs according to his waies Thou which only knowest the hearts of all men that we may fear thee all the dayes which we liue in this good Land which thou hast giuen to our fathers And bee vouch safed after this life to attend thy Throne with thy blessed Saints in the Kingdome of Heauen Amen יהוה TWO SERMONS PREACHED in WELLS at the Ordination of MINISTERS THE FIRST SERMON MATTH 28. Vers 18 19 20. All power is giuen vnto mee in Heauen and in Earth Goe ye therefore and teach all Nations baptizing them in the Name of the Father and of the Sonne and of the Holy Ghost Teaching them to obserue all things whatsoeuer I haue commanded you And lo I am with you alway euen vnto the end of the world Amen THese words contain one of the last solemne acts which our Sauiour Christ performed immediately before he ascended into Heauen and that was his sending of his Apostles to conuert the world In this act our Sauiour Christ doth informe them first of his owne right to send All power is giuen me both in Heauen and in Earth then of the errant whereupon they were to be sent Goe yee therefore and teach all Nations baptizing them c. But more distinctly About Christs right our first enquiry must be of what sort the power here mentioned is and wee shall finde that it is heauenly and my Text will teach vs that this heauenly power of Christ is lawfull because giuen vnto him and full because in it selfe vnlimited it is All power and extendeth to euery place it worketh both in Heauen and Earth Vpon this power of Christ is grounded the Apostles Embassage that must you gather out of the Illatiue Therefore In the Apostles embassage or errant we will consider their common charge and comfort In the charge we shall see 1. What they must doe they must Goe Ite 2. To whom they are sent and whereabout They are sent farre and wide Goe yee to all Nations That which they must doe is to winne them vnto Christ teach them or as the Originall hath it make them Disciples If they preuaile with any if any entertaine the Gospell then they are to consecrate their persons vnto God Baptize them in the Name of the Father and of the Son and of the Holy Ghost and to worke their obedience wholly conformable to euery one of those precepts which themselues had receiued from Christ Teach them to doe all things whatsoeuer I haue commanded you This is their common charge Their common comfort standeth in the powerfull and perpetuall assistance of Christ Assistance He is with them and this presence is powerfull for he that is present is Ego I that haue all power both in Heauen and Earth and it is perpetuall Hee is with them alwayes vnto the worlds end Alwayes without intermission vnto the worlds end therefore not onely with their owne persons but also with their successors Vpon this common comfort they must all fixe their eyes Ecce Behold it and their faithfull prayer must hopefully expect it so much is meant by the close of all Amen These bee the particulars which offer themselues in this Text to our consideration I will God willing speake of so many of them as the time will permit Consider you what I say and the Lord giue you a right vnderstanding in
banes not of Learning only but of Religion also St. Paul is one worker but there is another also which is Gods grace God doth not endow vs and then leaue vs to our free will if hee did so our endowing grace would quickly perish or doe nothing therefore hee giues a second grace to the operant he addes a cooperant That must worke also The reason is euident whether you cast your eies vpon the common workes of pietie or else vpon the speciall workes of the Ministrie See it first in the speciall workes of Pietie If our vnderstanding and our heart be left in their pure naturals the one will neuer perceiue the other wil neuer sauour the things that are of God therefore must the one be lightned the other must bee purged by grace otherwise they will neuer comprehend their obiect they will neuer bee able to doe any supernaturall worke How much lesse will they bee able to doe it their naturals being corrupted as by sinne they are But before in the endowment we found a man indued with grace and here we finde mention made of grace againe wherefore wee must obserue that God vouchsafeth a man a double grace an habituall and an actuall a grace that giueth him abilitie and a grace that setteth his abilitie on worke Touching habituall grace that is true which St. Basil hath De Spiritu sancte c. 26. it is semper presens but not semper operans it may be in vs and yet be idle he expresseth it by a similitude of the eye sight wherewith a man may see oftner than he doth see De Natura gratia c. 26. St. Austin vseth that simile more fully to our purpose vt oculus corporis etiam plenissimè sanus nisi candore lucis adiutus non potest cernere c. as the sharpest eye-sight can discerne nothing except it haue the help of outward light no more can a man perfectly iustified liue well except he be holpen from aboue with the light of the eternall Iustice Neither is this cooperation of grace a transeunt but a permanent Act so the same Father teacheth Sicut Aer praesente lumine non factus est lucidus sed fit quia si factus esset non fieret sed etiam absente lumine lucidus maneret sic home Deo sibi praesente illuminatur absente autem continuo tenebratur Gods grace in man is like the light of the Ayre the one steeds our bodily eye so long as it is maintained by a perpetuall influence of the Sunne and the other steeds our soules so long as it is excited and helped by the holy spirit and grace will be as vnfruitfull without this helpe of the Spirit as the light of the ayre will be fading if you intercept the influence of the Sunne So that a mans soule must be like vnto the Land of Canaan vpon which the eyes of the Lord were from the beginning of the yeare to the ending to giue it the former and the later raine Deut. 11. our sufficiencie and our efficiencie must be both from God Neyther is this second grace needfull only for the work of Pietie but for the workes of the Ministrie also the Lampes that burne in the Temple must continually bee fedde with oyle St. Paul though hee calleth vs Labourers yet he calleth vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is another Labourer with vs. And indeed as Moses told God If thou wilt not goe with vs send vs not hence so vncomfortable were the worke of the Ministrie were it not for Christs promise Lo I am with you vntill the worlds end if he did not hold the starres in his hand they would quickly become wandring quickly become falling stars Besides our selues therfore we must acknowledge another Worker Hauing found the two workers wee must now see what was eyther of their preheminencie First the preheminencie of St. Paul He laboured more than all the word all must be vnderstood not collectiuely but distributiuely He was not so arrogant as to equall himselfe to the whole either Church or Ministrie but to any one he might wel equall himselfe he might well affirme that not any one did equall him in labour But it is a question whom he meaneth by All whether only false Apostles or also true There is no doubt but he went beyond all the false Apostles if he went beyond the true And he went beyond the true it is euident if you consider the circuit of his trauell which is described Rom. 15. and in the Acts especially if you adde that he planted Churches wheresoeuer he came and enlarged the Kingdome of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as himselfe speaketh Adde hereunto his many Epistles sent to so many remote places and persons so profoundly opening the mysteries of saluation and resoluing the hardest knots thereof But aboue all things take notice of the two Supporters of his paines with which no man euer bore himselfe out more resolutely they are the prouerbiall Sustine Abstine How did he despise all profit all pleasure that would take no salary for his paines but laboured with his owne hands that hee might make the Gospell of Christ free that when he might lead about a Wife a Sister as Cephas and the other Apostles did made himselfe an Eunuch for the Kingdome of heauen You see what his Abstine was or despising of profit and pleasure As for his Sustine enduring of afflictions that was no lesse remarkeable reade but the eleuenth of the second to the Corinths there we finde them collected to our hands and what kinde of Affliction is there which wee doe not finde there if you reade it you will say he was a manifold Martyr I cannot dwell longer vpon this point only this I obserue though no man can suffer or abstaine more than he should or labour beyond his dutie supererrogations of any of those kindes are Popish dreames as they expound them yet may one man goe farre beyond another and some there are which are Miracula hominum they may rather be admired than imitated And such was St. Paul Neither was he such a Pastor only but such a Christian also and indeed his Sustine and Abstine must be referred to his grace of Adoption though they did attend his grace of Edification But if that will not suffice see how he did buffet his bodie and keep it vnder lest while he preached to others himselfe should become a reprobate 1 Cor. 9. when he was buffeted with the messenger of Sathan 2 Cor. 12. hee neuer left importuning Christ with his prayers till Christ answered him My grace is sufficient for thee my strength is made perfect in weakenesse his constant care was to keepe an inoffensiue conscience towards God and men Acts 26. But aboue all places reade and exemplifie those two memorable descriptions of a true religious heart striuing against sinne Rom. 7. and making towards heauen Phil. 3. you cannot better see his Pietie and learne to bring your owne to
good vse of your indulgence as to be ashamed and reclaimed Wherefore as St. Iude obserues you must saue some with feare and plucke them out of the fire wherein they would burne themselues you must compell them to learn and obey the law of the God of Ezra the true God whereupon followeth also the next point which is they will the more easily be brought to doe the Kings law Of obseruing lawes in generall I need say no more than I haue but the iniquity of the times wills mee to remember you that lawes must bee obeyed though they be the lawes of the King of Persia this is the second caution The Proctors of Rome though they dare not flatly deny it yet so sophystically handle it that what with subiecting the scepter of Kings to the command of Popes and exempting of such persons and cases as seeme good vnto him they vndermine what they would seeme to yeeld and the most they grant is no more nor no longer than their Holy Father doth that 's too much or hereafter will allow them If hee will abrogate all they must acknowledge none no lawes of a King of Persia a King that is not of their religion Others haue learnedly and sufficiently shaken their grounds and my Text is an argument of no small force to resolue the consciences of such as doubt whether a different religion doth euacuate the power of a lawfull Soueraigne It doth not though it be a false religion how much more when it is the true and the King our King commands onely for the God of Ezra the true God and enioynes no other worship of him than according to his owne lawes the vndoubted register whereof is the sacred Word of God Wherefore you must bee as the earth mentioned in the Reuelation cap. 12. and swallow all those waters that the dragon casts forth to drowne the woman you must crush these seedes of rebellion which ayme at nothing but the ouerthrow of true Religion And how must you crush it euen by punishment And so I come to the second worke of iudgement from the precept to the sanction which containes the second limitation of the power Wherein I obserue first how farre the Magistrate may draw his sword Looke how farre his prouidence doth reach so farre may his vengeance reach also The reward of sinne is death eternall death to violate Gods Lawes or the Kings is no lesse than sinne it should therefore be reuenged with eternall death But behold here vnspeakeable mercie God would haue vs iudged here by men that we be not condemned hereafter by him This is the proper end of the keyes and the sword of the power that is in the Prince and the Pastor The occasion draweth mee to speake of the Sword yet let me giue you this Item touching the Keyes that malefactors must remember that for euerie of their offences challengable by the Law of man they owe a repentance vnto God and the greater their offence the deeper should be their repentance Which I the rather note because there are too many of them that scarce giue glorie vnto God when they suffer by the Law and if they escape make no conscience at all of their sin as if how soeuer they speed at the iudgement seat of men they were not to take heed that they be not cast at the barre of God which the first Councell of Nice well corrected when imitating Gods law without preiudice to the ciuill sword it appointed sundrie yeares penance according to the grieuousnesse of sinne Sed pristino rigori non sumus pares the Liturgie of our Church saith that it were to bee wished but the iniquitie of the times that it is not to be hoped Secondly seeing your power should touch men with a losse temporall to keepe them from a losse eternall you see what wrong you doe them when you suffer them to spend their dayes in loosenesse and in a moment as Iob speaketh though from their beds they goe quicke down into hell how much better were it for them if with one hand or one eye they might goe into heauen than hauing both to bee cast into hell O then let the righteous rebuke them yea smite them rather than that your precious balmes should breake their heads yea slay their soules spare nothing that is temporall so you may preserue them from the paine which is eternall You see how farre you may draw the sword But when you strike your strokes must bee proportionable to their sinnes but the proportion must not be Arithmeticall but Geometricall they must be secundum merita but not aequalia meritis you may punish intra but not vltra medum so doth God who notwithstanding doth punish in number weight and measure Semper aliquid detrahit de poenae atrocitate as Nazianzene speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth temper mercie with iudgement In the hand of the Lord there is a cup the wine thereof is red and it is full mixt whereof though his children offending drinke yet only the incorrigible wicked drinke the dregs thereof And the same Father writing to the Emperours Deputie reckoning vp his vertues demands this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what shall I say of your clemencie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here you decline something but he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot much blame you you haue God for your patterne who in Hosea speakes thus of himselfe How shall I giue thee vp O Ephraim how shall I deliuer thee O Israel how shall I make thee as Admah how shall I set thee as Seboim my heart is turned within mee my repentings are rouled together I will not execute the fiercenesse of my wrath c. You must wisely then temper iudgement and mercie but so that mercie doe not hinder iudgement and yet that of the two mercie reioyce against iudgement And thus haue you heard what a Iudge may and must doe he may take the sword and must vse it against malefactors but with the conditions of the vse and limitations of the power specified in my text The conditions are two he must vse it timely and indifferently the limitations also two he must extend it to all transgressions of both Tables and intend it according to their transgressions And the end of all must bee by a temporall punishment to saue the wicked from eternall paine or if that will not bee that the blood of all cursing Shimei's and factious Ioabs and irreligious Abiathars also may bee vpon their head and the head of their seed but vpon Dauid our Dauid vpon his house and vpon his throne vpon this whole Church and Common weale may bee peace for euer from the Lord. MOst mighty most mercifull Lord who to preserue sincere pietie and secure peace in the Church and Common weale hast put the sword into the hands of mortall men and for the vse thereof hast aduanced them aboue their Brethren we humbly beseech thee so to sanctifie them with thy grace whom
make vs see how much better he is then we dreame of him Looke vpon the fore-cited places the wicked thinke that God is like vnto them Mal. 3. What saith GOD there I will reproue thee and set thy sinne before thee So likewise in Malachy they thought that GOD fauoured men the more the worse they liued but GOD tels them that in the day when he made vp his Iewels they should returne and see the difference betweene them that feare God Math. 25. and them that feared him not And the vnthriftie seruant was refuted before his face for his Master gaue to the thriftie seruants each what he had gayned vpon his Masters goods But as GOD doth thus refute affirmatiue blasphemies so may you perceiue in the verie same places that the Blasphemer doth defraud himselfe of that which GOD proues to be his perfection and leaues him to be more vile then he thinketh GOD to be So likewise what gayneth the negatiue Blasphemer but this that he putteth himselfe out of the protection of those Attributes whereof he would but cannot rob GOD. GOD will euer haue an vnderstanding eye though not to watch ouer him but to enquire into him he will haue a hand of power not to relieue but to plague him and he will neuer cease to be prouident but the Blasphemer shall neuer be the better for it What shall we say then to these things Surely considering our duty considering our danger we must thinke better vpon and take more care to fulfill that Petition of the Lords Prayer Hallowed be thy Name That we may performe our dutie that we may auoid the danger let vs all and you especially that are the Penitent daily ioyne with the Angels 〈…〉 and beare a part in their Hymne singing Holy Holy Holy Lord God of Hosts Heauen and Earth are full of thy glorie For shall not mortall man adore that Name which is so reuerenced by Cherubins and Seraphins It is his honor to be admitted to it and a horrible contempt if he doe it not yea doe the contrarie The kind of blasphemie is not here exprest neither doe I thinke it sit to enquire into it seeing the Holy Ghost is silent such sinnes are better concealed then reuealed therefore doe not I publish this Blasphemers sinne And I wish you not to be inquisitiue after it Our concupiscence is like tinder it will quickly take fire especially the catching fire of Hell St Paul hath a good rule Such things should not so much as be named amongst Christians Yea blasphemie was so detested of old that whereas it had a name yet they did expresse it by an Antiphrasis and vsed the word blessing in stead of cursing I would our tast of words were as good as theirs was I haue done with the proper blasphemie Tract 27. in Ioh. I come now to speake a word of the occasionall Here take St Austins rule Rarò inueniuntur qui blasphemant lingua multi qui vita few haue gone so farre as this Penitent who hath properly and directly blasphemed GOD. But there are more then a good many that haue obliquely and occasionally blasphemed yea and doe daily euen all those whose conuersation is not answerable to their profession For they without the CHVRCH who heare vs professe that we are the children of GOD and haue for our guid the Word of GOD when then they see vs doe that which common reason doth condemne as wicked they conclude Like children like â—ather like liues like Lawes they open their mouthes against GOD and against his holy Word Wherefore we must by well-doing stop the mouthes of gaine-sayers and let our light so shine besore men that they may see our good workes and glorifie our Pather which is in Heauen or else we shall goe for occasionall Blasphemers as did Dauid and also did the Iewes 2 Sam. 12. Rom. 2. And let this suffice for the sinne I come now to the punishment And here we must see first What it is and then On whom it is inflicted The punishment is set downe here first in generall he shall beare his sinne By sinne is meant punishment the Holy Ghost by so speaking intimates the knot that in Iustice should be betweene them none should be punished but for sinne and no sinne should be vnpunished Which is also true when this word signisieth a Sacrifice for the originall of a Sacrifice was sinne and sinne in the Old Testament was not expiated but by a Sacrifice As you must obserue these two things in the word sinne so are there two like things a ceremoniall and a morall in those words he shall beare his sinne for thereby in this place the Holy Ghost signifieth that a Blasphemer may not redeeme himselfe from punishment by any ceremoniall Sacrifice the Law hath prouided no Sacrifice for so crying a sinne whereas pettie sinners might be ransomed by Sacrifice a Blasphemer may not so vnburden himselfe he must beare his owne sinne Num. 15. for Blasphemie is one of those sinnes which are committed with a high hand As the phrase doth debarre the Blasphemer of this ceremoniall reliefe so doth it put him ouer to the Ciuill Magistrate and yeelds a good morall Note which is that we must vnburden the State vpon the malefactor for sinne committed by one that is a member of the Common-weale by reason of the Communion that is betweene the parts of the politique Body maketh all the Body guiltie Nouel Constiâ— 77. if it be haynous which Iustinian the Emperour obserued well in his Preface to the Law which he made against this sinne for this sinne saith he doth God send Famine Pestilence the Sword vpon a Common-weale neither can it put off the guilt and preuent the punishment but by laying them vpon the malefactor making him to beare his owne sinne lest they also beare a part of it A good remembrance for Magistrates to quicken their iustice in such cases and teach them that they cannot be mercifull to a Blasphemer except they will be cruell to their Countrey But I shall touch at this point againe before I end and therefore I will goe on The Punishment is not onely set downe in generall but in speciall also the speciall punishment is two-fold First It is Ecclesiasticall for the malefactor must be carried out of the Tents so GOD commanded a little before my Text and in the end of this Chapter it was so practised And when in the Holy Land they dwelt in Cities in stead of Tents which they vsed in the Wildernesse they obserued the same course for they cast Blasphemers out of the Citie as appeares in the storie of Naboth 1 King 21. and of St Stephen Act. 7. who were calumniated for Blasphemers 1 Tim 1.20 Now this was a kind of Excommunication and so vile persons were cast out De Malâ—die c. Statuimus to note that they were vnworthy not onely to liue but euen to dye also amongst the people of GOD
by many afflictions enter into the Kingdome of Heauen we must be baptised with CHRISTS baptisme and drinke of his cup And if you marke the eight beatitudes in the first Sermon of CHRIST you see that they run almost all of them vpon a passiue obedience and place blessednesse in the Crosse A blessednesse then there is in suffering but few would affect it did they not hope for a better after it therefore St Iames addeth what hereafter they are to expect and that is the crowne of life This I told you is a full definition of blessednesse a definition that better resolueth then those many but different that are found in Philosophy Blessednesse presupposeth life and the life is not blessed without a Crowne But the life and the crowne may either be considered in diuers times or knit together in one time If they be considered at diuers times then life belongs to this world and the crowne to that which is to come so that the Apostle saith that the crowne to come is for the life that is past and a man that lookes for the crowne must haue a care of this life Cap. 8.10 Cap. 3.11 For he shall be crowned that striueth lawfully therefore CHRIST in the Reuelations saith Esto fidelis tibi dabo coronam and againe hold fast that none take thy crowne 2 Tim. 4. and St Paul I haue fought a good fight I haue kept the faith from hence forth there is layd vp for me a crowne of righteousnesse c. Haec vita est negotiatio they that here exercise their faith and hope by charitie shall find a reward in Heauen But if we ioyne life and the crowne and referre them both to the time that is to come then doth the crowne expresse the condition of the life in Heauen For though the word life of it selfe vsed absolutely doe signifie a blessed life as appeares in many passages of Scripture yet the crowne doth more distinctly represent vnto vs the manner of that life and it represents three things the perpetuitie the plentie the dignitie thereof The perpetuitie for as a Crowne hath neither beginning nor ending so is it the liuely Image of Eternitie and in this respect it is called an immarcescible and immortall crowne and a Kingdome that cannot be shaken En Ps 6. Talia sunt Dei dona saith Chrysostome valida decore plena at in hominibu◠non ita est sed qui est in gloria non est securus qui autem securus non est in gloria in Deo vtraque concurrunt Secondly the crowne notes the plentie because as the Crowne compasseth on euerie side so doth that which is plentifull satisfie on euery part and nothing is wanting in this life therefore the Scripture in seuerall places runneth ouer euerie part of our body and power of our soule and sheweth how euerie one shall haue his content the eye in beholding GOD the eare in hearing the musicke of Heauen the tongue in praysing c. The last is the dignitie and that is principally noted by a crowne as it appeares by the vse that is made thereof on Kings heads And indeed what is eternall life but a Coronation day the Scripture indescribing it remembreth all parts of a Coronation the robes long white robes of righteousnesse which we shall put on then the oyle of gladnesse wherewith we shall be annointed then the Scepter which CHRIST shall put into our hands to bruise therewith all Nations the Throne whereupon we shall sit with CHRIST the Feast whereat we shall eat and drinke with him finally in steed of a Bishop or Archbishop to performe these ceremonies we shall haue the great Bishop of our soules IESVS CHRIST and he shall doe it in the presence not of earthly Peeres but of the heauenly both Saints and Angels Ad hereunto that this Crowne is significantly called a crowne of life to distinguish it from the Crowne of mortall Princes which is but a dead crowne whereas this is a liuing In a mortall Kings Crowne there is gold and flowers and pretious stones but all are dead the gold and flowers and pretious stones whereof our Crowne consists are all liuing for the Lord himselfe is the Crowne In that day shall the Lord of Hosts be for a Crowne of glorie Esay 28. and a Diadem of beautie to the residue of his people and the people shall be a Crowne of glorie in the hand of the Lord and a royall Diademe in the hand of GOD. And no maruell for the life to come is the marriage day wherein the Spouse shall receiue her Crowne vpon her resurrection as CHRIST receiued his Crowne at his resurrection St Paul is plaine for it Hebr. 2. This phrase then of the Crowne of life is more then a militarie phrase the Souldiers in triumph wore Insigne sine regno but here Insigne ceniungitur cum regno and the name of Crowne is vsed rather then any other ornament because ornamenta caetera membrorum sunt singulorum capitis ornatus totius corporis est dignitas You haue heard what is Patience and what is the Recompence thereof one thing remaineth that the patient man may know vpon what ground he may expect this recompence That is set downe here by the Apostle in two Verbes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof each hath his Nowne annext vnto it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresly and betweene this nowne and that verbe there is a strong coniunction for the Lord is so great a person as by the Law may command our patience and yet so good a person is he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath promised a recompence See then our title it is from GOD but grounded not vpon the Law but the Gospel And indeed if you looke into St Paul we shall find that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word proper to the Gospel especially in the Epistle to the Galathians so that we must not stand vpon desert but acknowledge GODS mercie for as it is Psal 103. Coronat te miserationthus 2 Tim 4.8 It is true that St Paul calleth it Coronam iustitiae but there is Iustitia fidelitatis as well as aqualitatis The ground of merit euen in the Creation was GODS Contract which he vouchsafed to make with his Vassall notwithstanding the Obligation of his naturall alleageance This Contract consisted of mutuall Couenants which Couenants were proportionable to the Contractors Mans Conenant was of workes but workes proportionable to the abilities of man that is meane and finite GODS Couenant was of life proportionable to the magnificencie of GOD so that there was apparantly a proportion betweene the workes and the Worker the Rewarder and the reward but betweene the worke and the reward none at all Hence it is that betweene Adams obedience and GODS recompence thereof there could be no merit of condignitie which properly vnderstood compares and equalleth the
saith the Apostle that you are the Temple of God speaking of our whole person But lest question should be made of any part in the sixth Chapter he distinctly expresseth both Body and Soule He that is ioyned vnto the Lord is one Spirit with him that is cleere for our soule And lest we should vnder-value our worser part Know you not saith he that your bodyes are the Temples of the Holy Ghost So that no question can be made of either part of our person both are liuing stones 1 Pet. 2. and built vp into a Spirituall House And if we be Spirituall Houses then God is in vs of a truth 2 Cor. 6. for so the Apostle collecteth Ye are the Temples of the liuing God saith GOD and I will dwell in them and walke in them St Peter is not afraid to say 2 Pet. 1. We are made partakers of the Diuine nature and the Fathers that we are deified Although there be no personall vnion betweene vs and GOD as there is in CHRIST yet such a mysticall one there is that Philo Iudaeus his words are verie true Deus est animae bonorum incola malorum tantum accola though GODS generall influence be wanting to no Creature yet his gratious inhabitance is the prerogatiue of the Church And all they to whom GOD commeth so neere haue presently erected in them an Oracle and an Altar the Spirit by the Word reuealeth their eyes to see the maruailous things of GODS Law they are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They haue an vnction that teacheth them all things 1 Iohn 2. 1 Cor. 2. yea they haue the verie mind of Christ yea the same Spirit that erecteth the Oracle erects an Altar also an Altar of Incense in their hearts which sendeth forth Prayers intelligibiliter suaueolentes Spirituall but acceptable vnto GOD. as Origen answereth Celsu◠obiecting to the Christians that they had no Altars And how can we want an Altar of burnt sacrifice when our broken and contrite hearts offer vp our bodies a liuing sacrifice holy and acceptable to GOD which is our reasonable seruice of him This is enough to let you vnderstand that we are if we are Christians Houses of God answerable vnto Christ I would it were enough also to perswade vs so to esteeme our selues as such grace requireth at our hands for what an improuement is this to our persons and what a remembrance should this be to euerie one to keepe his Vessell in honour but more of that anon I must first speake a little of the description of the Market it is in my Text called an House of Merchandize GOD that made vs Men made vs also sociable and vsed our wants as a Whetstone to set an edge vpon that propension but we should liue together as Merchants ordered by commutatiue Iustice whose Standard is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it requireth that men barter vpon euen tearmes otherwise one man will deuour another and the Common weale cannot continue To preuent this mischiefe GOD hath appointed distributiue Iustice the vertue of the Magistrate who dispencing praemium poenam Reward and Punishment should set euerie man a thriuing but suffer no man to thriue to the preiudice of others The euill of the dayes wherein we liue doe giue me occasion to complaine not onely that there is varietie of corruption in Trades dangerous because some are ouer-thriuing but also of the decay of Trades no lesse dangerous because there are so many thousands that haue no meanes to thriue at all Gouernours giue order for Houses of Correction and no doubt but if they were better vsed vagrants might be restrayned thereby but there must be moreouer an increase of Trades that must employ the Common-people multiplying as they doe in this blessed time of peace while the Gentleman depopulates the Countrey and the Vsurer and Victualer are become the chiefe Trades-men of Incorporations what wonder if contrarie to GODS Law and the Kings the whole Land be filled with miserable poore There is no true at least no full remedy for this euill but they to whom the care of distributiue Iustice is committed must reuiue and quicken the Commutatiue and make our Land according vnto that good opportunitie which GOD hath giuen vs an House of Merchandize This by the way vpon occasion of the phrase where out you may gather that in the Market the world taketh vp most of our thoughts and our dealing there is for worldly things Hauing sufficiently opened the description of the Temple and the Market The difference betweene them is euident to a meane conceit he will easily apprehend that the one place is Heauenly the other Earthly the one for the Communion of Saints the other for the Common-weale in the one place we need be no more then Men in the other we must shew our selues to be the Children of God And is it not a great fault to confound these things which GOD hath so distinguished Surely it is and it was the Iewes fault CHRIST doth open it as he doth forbid it for if we may beleeue the Rabbines the Law was pronounced in the eares of Malefactors while stripes were layed vpon their backes and it is most likely that while CHRIST expelled the Merchants with his whip he spake these words vnto them Make not my Fathers House an house of Merchandize Let vs come then to this Prohibition The best places are subiect to abuse Heauen was and so was Paradise no wonder then if the Temple be And seeing abuse can be excluded no where we must be watchfull euerie-where yea the better a place is the more doth the Diuel solicit vs to abuse it because he will doe GOD the more despite and worke man the more mischiefe Therefore the better the place is the more circumspect must we be It is a soule fault to dishonour GOD any where but specially in his owne House In estimating our owne wrongs we aggrauate them by this circumstance Esay 26 Ier. 11. and shall we neglect it when we ponder the sinnes we commit against GOD Nay rather the greatnesse of our contempt ariseth with the greatnesse of his Maiestie which appeareth in that place and the more gratious he sheweth himselfe there the more gracelesse are we if we yeeld him not a due regard Now what doth that due regard require at our hands Surely that we bring not so much as the world into the Temple we may not doe legitima in illegitimo loco saith St Austin we may not doe lawfull things in a place appointed for better vses Caelum est Caelum ingrederis Nilus the Temple is Heauen as you are taught before when thou entrest the Temple thou must suppose thou art entering into the Kingdome of Heauen Now in Heauen there is neither eating nor drinking marrying nor giuing in marriage buying nor selling therefore we must neither thinke of nor meddle with these things while we enter into that place 1 Cor. 11 Haue you not
LVKE 22. VERSE 60 61 62. 60 And immediately while he yet spake the cocke crew 61 And the Lord turned and looked vpon Peter and Peter remembred the word of the Lord how he said vnto him Before 〈◊〉 cocke crow thou shalt deny me thrice 62 And Peter went out and wept bitterly THESE words were read this day in the Church â—ent and they are verie agreeable to the Season an Argument of Repentance to the dayes of Humiliation Now Repentance is here deliuered not in a Rule but in an Example but such an example as deserues our best regard because the person is of principall note no meaner a man then St Peter is here presented vnto vs in the forme of a Penitent Let vs then looke vpon him And if we doe we shall see him here downe and vp taking a fall and â—ysing againe And indeed Repentance is nothing but a rysing from a â—all Therefore we may well resolue St Peters Case and my Text into his Fall and into his Rising His fall Peter denyed Christ a sore fall because from a high Rocke and that Rocke was CHRIST That Fall was sore but it is made sorer in that it was taken so soone and so often Soone before the cocke crew not many houres after he was fore-warned and fore-armed Often before the cocke crew Peter denied CHRIST thrice being ouer shooes he would ouer eares and the â—arther he went the worse he was So Peter came downe But he got vp againe and the Text will teach vs of his Rising first What were the Meanes and secondly What were their Effects The meanes were two one outward another inward The outward was a timely signe The signe was the crowing of a cocke an ordinarie thing but here seruing to an extraordinarie vse And that signe was timely immediately euen while he was speaking did the cocke crowe no sooner was Peter downe but he was put in mind of his Fall Neither was he onely put in mind by the outward meanes but he was also by an inward made sensible thereof euen by the helpe of CHRIST CHRIST turned and looked the Workes seeme corporall but indeed they are spirituall for he that turned he that looked was the Lord and he turned and looked as a Lord both Workes were spiritually operatiue Witnesse the Effects The Effects are as the Meanes were in number two each Meanes produced his Effect The Cocke did crowe and what came of it presently Peter remembred the words that the Lord saio vnto him he acknowledged CHRIST to be a true Prophet and gaue glorie to his truth This is the Effect of the outward meanes The inward meanes wanted not his Effect also CHRIST turned he looked and loe Peter is presently changed He was ouer-bold he now findeth his weaknesse for he went out he durst no longer abide by the Temptation Peter was senslesse he now groweth tender hearted for he wept bitterly the floods of sorrow that ouer-whelmed his soule gusht out in streames of teares that trickled downe his eyes There is one thing more in the Text which I may not omit and that is the correspondencie of the rising to the fall Peter was quickly downe before the crowing of the cocke and he was as quickly vp euen as soone as the cocke did crowe Secondly Peter had meanes to rise the cocke did crowe CHRIST turned CHRIST looked and Peter did vse the meanes which he had for he remembred he went out he wept Finally Peter endeauoured to make his Repentance as afflictiue as his Sinne had been offensiue for as he denied shamefully so did he weepe bitterly You haue seene our Penitent but not so throughly but we may all desire to see him againe And verily if with a reflecting eye we doe deliberately reuiew him in him we may profitably behold our selues behold what we are behold what we should be are in his fall should be in his rising GOD giue vs all such single eyes I resume the Fall Peter denied CHRIST Rom. 10 It is a rule of the Apostles That with the heart a man belieueth vnto righteousnesse and with the mouth he confesseth to saluation whereby we learne that it is not enough for vs to stand in good tearmes with GOD except we also let the world know what good he hath done for our soules we may forfeit the former if we be not resolute in performing the latter CHRIST doth assure it in the Gospel saying that if any deny him before men he will deny them before his Father which is in Heauen This ground must guid vs in iudging aright of St Peters fall by it you shall find that it was a sinfull fact which that you may the better see I will distinctly obserue the Fact and the Sinne. The Fact was a deniall but it was negatio duplex a double deniall First Negatio notitiae and secondly Negatio consortij by former verses we are directed so to vnderstand it First he denyed that he had any acquaintance with CHRIST and secondly he denyed also that he had any dependencie on him This was his Fact And this Fact was sinfull for it contained a plaine contradiction to his Calling and his Conscience To his Calling Peter was CHRISTS Apostle could he be one of CHRISTS Apostles and not know him A chiefe Apostle and haue nothing to doe with him A flat contradiction to his Calling Neither to his Calling onely but to his Conscience also For was not Peter the man that Matthew Cap. 16 confessed Thou art CHRIST the Sonne of the liuing God and was well rewarded for that confession And had he not acquaintance with him A flat contradiction to his Conscience Was not Peter the man that Matthew cap. 19. said Behold we haue forsaken all and followed thee and was warranted an exceeding gaine for a trifling losse and had he no dependencie on him So that the denyall containeth two notable vntruths wherewith St Peter is iustly charged and charging him therewith we keepe our selues within the reasonable bounds which St Bernard hath set Peccauit Petrus De Gratia libero Arbit it is out of question that St Peter did sinne in denying but yet he did sinne Non odiendo Christum sed se nimis amando he bare no malitious mind against CHRIST but was willing to sleepe in a whole skin And that he might so doe he suppressed the truth in his heart and his tongue vttered these vntruths Wherefore his faith was still vnfained and his loue vndoubted but Constantia turbata est his constancie was shaken Loue of CHRIST and feare of danger had so shrewd a conflict that the feare of danger got the vpper-hand of the loue of CHRIST So that though he continued inwardly a good man yet durst he not out of the good treasurie of his heart bring forth his good things These are reasonable bounds but they are diuersly transgrest for some doe racke and some doe shrinke the sinne They racke it that in their Tracts De Apostasia Sanctorum put
Inauguration though it did not then make him but declare him to bee the King the Priest the Prophet of his Church But a little farther to enlarge this point distinguish Signum and Signatum In regard of the Signe the Holy Ghost came now vpon Iesus that he might point him out to St. Iohn Baptist for had not the Doue pitcht vpon IESVS the voyce from Heauen might haue beene misapplied but the signe put it out of all question who was meant If you looke to the thing signified then doeth St. Ierome giue a most comfortable note The Holy Ghost lighted vpon Iesus that he might inure himselfe more familiarly then before to dwell with the sonnes of men and make them new creatures for as St. Austin thinketh CHRIST did now vouchsafe to prefigure his Church wherein those that are baptized receiue the Holy Ghost and CHRIST receiued the Spirit aboue measure that of his fulnesse wee might all receiue grace for grace which S. Iohn seemeth to confirme when he saith that he descended and stayed vpon him in the signe vntill the word was spoken but in the grace vntill the worlds end Vntill the Worlds end shall CHRIST be those Oliue trees in Zacharie which feed the lights that burne in the house of GOD for he was anointed not onely Prae but Pro consortibus suis not onely aboue but also for his Church And although in the members of the Church grace may ebbe and flow yet in CHRIST is it alwayes constant and at the full Finally note the improouement of CHRISTS honour it was great when the Heauens opened and the Angels ascended and descended vpon him but when the Heauens opened and the Holy Ghost descended vpon him then was his honour much more great I haue done with the Visible signe and come now to the Audible Word The signe had beene but a dumbe shew without the Word for those signes that are sacred doe not signifie Natura sua by their owne nature but Diuino Instituto by diuine Institution and who knows it but hee that commands it and by his Word informes vs of his purpose Therefore GOD neuer appoints any Visible signe but hee addeth an audible word as appeares in Sacrifices and Sacraments which had precepts and promises annext shewing their vse and effects This light added to those shadowes did guide men to see their reference and correspondency the neglect whereof caused the carnall Iew and causeth the superstitious Papist to maime the mysteries of Religion and feed vpon beggerly rudiments and emptie ceremonies If wee will bee truely and fully religious wee must ioyne both and let both worke in their order our thorough edification But marke that the signe was from Heauen and so is the word from Heauen also and GOD is Author of both of the Vision and of the Reuelation no man may presume to be farther of GODS counsell then he is admitted or to fasten commentaries vpon his Texts without his instruction I should tire you and my selfe if I should shew you how Iewes and Christians haue lost themselues in such presumptuous contemplations But I rather chuse to impart vnto you the correspondency of the Gospel to the Law At the giuing of the Law there was Vox de coelo a voyce heard from Heauen so is there also at the deliuery of the Gospel that did containe a breife of the Law and this of the Gospel But there was moreouer this difference betweene the voyces the first was the voyce of Sinai the second the voyce of Sion De Baptismo Christs the first was a dreadfull but the second was a still voyce St. Cyprian concerning this second voyce mooueth this question Was there euer heard such a voyce before Whereunto the answere is ready certainely neuer so sweet so gracious a voyce you will confesse it when I haue shewed you whose and of whom the voyce was It was the voyce of GOD the FATHER Hoc non ego dico saith St. In c. 3. Lucae Ambrose when thou hearest these words This is my welbeloued Sonne c. know that it is not I who speake them to thee neither hath any man spoken them no nor GOD by an Angel or an Archangel Sed ab ipso Patre vox caelo demissa significauâ—t it is the FATHER himselfe that by a voyce doth notifie this vnto thee The Father I say for suppose by the Ministry of an Angel the voyce were framed yet certainely it was vttered in the Person of the FATHER Matth. 11. the Text doeth plainely intimate it in the words My Sonne But our Sauiour CHRIST doeth elsewhere confirme it with an vndeniable reason No man knoweth the Sonne but the Father and to St. Peter affirming Thou art Christ the Sonne of the liuing God Matth. 16. hee replieth Flesh and blood hath not reuealed this vnto thee but my Father which is in Heauen Many testimonies went before concerning CHRIST of the Wisemen of the Shepheards of the Angels but none euer came neere this if we receiue the testimony of men of creatures the Testimony of GOD of the Creator is much greater What shall I say then to these things but onely exhort you in the Apostles words Heb. 12. See that you refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turne away from him that speaketh from Heauen especially when he vttereth so comfortable and gracious words as are those Thou art my Sonne Some difference there is betweene the Euangelists in relating the words some making GOD to speake vnto Christ some to the Hearers concerning CHRIST but the reconciliation is easie for euen when GOD bends his words to CHRIST his meaning is not to informe CHRIST of that which he already knoweth but to instruct vs in that which it is fit for vs to know as CHRIST elsewhere and in another case obserues This voyce came not because of mee but for your sakes so S. Austin doth well reconcile the Euangelists Iohn 12. But let vs come to the contents of the voyce Decensensu Euangâ—â—â—â— Iâ—b 2. cap. 4. That which the FATHER speaketh is concerning his Sonne he tells vs What hee is to Him what he doeth for vs first what he is to Him Filius and Dilectus his Sonne D. Baptis Christ â— and his Beloued Duo grata vocabula saith St. Cyprian two most contenting words specially if you adde the article to either of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Sonne is more then an ordinary Sonne and this Beloued is more then ordinarily beloued Tertullian de Trinit Looke vpon the words a sunder first the Sonne Christ was the Sonne of God two wayes considered Principalitas nominis Filij est in Spiritu Domini qui descendit the chiefe reason why Christ was called the Senne of God is because hee is God of God Light of Light begotten of his Father before all worlds but Sequela Nominis istius est in
was the Embleme of the acceptable yeere Luke 4. it testified that GOD was now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that men had now communion with him againe But here are two rules that must bee obserued first that these wordes in whom I am well pleased must bee vnderstood exclusiuely Act. 3. CHRIST is the onely Mediatour neither is there any other Name vnder Heauen giuen by which we may be saued but onely the Name of IESVS so that he which hath the Sonne hath life 1 Iohn 3. and hee which hath not the Sonne hath not life CHRIST will yeeld this glory to none other Secondly that GOD is immediatly well pleased with CHRIST but mediatly with vs If we doe not so vnderstand the words wee haue but little comfort in them wherefore we must bee assured that we are made accepted in Gods beloued that the Church is now called Hephzibah My delight is in her saith the LORD By the Sonne Esay 62.4 wee haue all accesse vnto the Father through the Holy Ghost Finally all this is to be vnderstood of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hic this Person which seemeth so meane appeares in the forme of a Seruant yet hee is Filius meus my Sonne my beloued in whom I am well pleased GOD is not ashamed of his SONNE humbling himselfe in our nature neither doth he loue him the lesse And why his obedience was voluntary it was to doe his FATHERS will it was to doe vs good much lesse should we be ashamed for whose sake he became so humble yea God forbid that we should reioyce but in the Crosse of Christ if Hic and Meus sort so well in GODS iudgment they must agree much more in ours But to draw to an end In this Text there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Epiphanie And indeed the Church reades my Text but out of St. Luke vpon the Epiphanie day on which the Tradition holds that he was Baptized and this great manifestation of GOD was made vnto the world wherein all things are Augusta maiestati Christi congrua very solemne very heauenly no where is the Mystery of the Trinitie which is the first foundation of true Religion nor the comfortable actions thereof which is the foundation of Christian Religion so ioyntly so vndeniably reuealed The Mystery of the Trinitie is incomprehensible vnutterable Ego nescio saith St. Hilarie I professe my ignorance of it yet will I comfort my selfe the Angels know it not the world cannot comprehend it the Apostles neuer reuealed it cesset ergo dolor querelarum let not men murmurre or complaine that this secret is hidden from them let it suffice them to know that there is a Trinitie in Vnitie let them neuer inquire how it is for they will inquire in vaine Naztanzene giueth the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While I would contemplate the Vnitie my thoughts are daâ—led by the Trinitie and while I goe about to distinguish the Trinitie I am presently cast vpon the Vnitie the one doeth call my thoughts vpon the other And what wonder that a man should bee so puzled For Quo intellectu Deum capiat homo 3. Austin qui intellectum suum quo vult capere nondum capit How should he bee able to comprehend the Trinitie that comprehends not yet his reasonable Soule the onely helpe which hee hath wherewith to comprehend it and is indeede the best resemblance of it That which I haue said concerning the Trinitie is a good rule of sobrietie to hold in curious wits that will prie too farre into these diuine Mysteries And yet Epiphanius doeth well checke the incredulitie of Sabellius Non credis tres personas diuinae Essentiae doest thou not beleeue the Trinitie in Vnitie Comitare Iohanem ad Iordanem attend Iohn Baptist to the riuer Iordan there thou shalt finde them all three And indeed here the Trinitie is brought in some sort within the compasse of our conceipt for it is not set foorth as it is In se but ad Nos not simply as the foundation of true Religion but as the foundation of Christian Religion as euery Person contributes towardes our Saluation When such an Obiect is presented the word of attention is pressed seasonably and reasonably it is prest to the eye and prest to the eare these reasonable senses are summoned with reuerence and confidence to behold to attend these sacred Mysteries To behold them as they are deliuered in the Historie for euen the Historie it selfe being rare is able to allure our reasonable senses Did it nothing otherwise concerne him who would not willingly yea greedily heare the voyce of GOD the FATHER see the Holy Ghost in the shape of a Doue and see the SONNE of GOD so humbling himselfe in the nature of man How much more should we desire it when there is not onely Miraculum but Mysterium in it euen one of the greatest Mysteries of godlinesse The Heauens are opened that is a Miracle but they are opened for Vs the Holy Ghost descends in a Doue but the Doue is but an Embleme of the holinesse that must be in Vs that is the Mysterie the SONNE of GOD here appeares to bee the Sonne of Man that is a Miracle but he appeares to Sanctifie the waters for the regeneration of man that is a Mysterie when the Miracles present these Mysteries doe they not deserue a Loe deserue that the eye the eare both should be taken vp by which thou mayest be made partaker of them O but thou wilt say I would trauell farther then Iordan to see such a sight might my eye see the Heauens opened might my eare heare GOD speake from Heauen might I bee so happy as to come to such an Inauguration of my Sauiour my eye should not be satisfied with seeing nor my eare with hearing Heare what S. Ambrose answereth to such an obiection EisdeÌ„ sacramentis res iam agitur quibus tunc gesta est nisi quod gratia pleniore the life of that Mysterie continueth stil though it be not cloathed with the same Miracle then was the Trinitie seene with carnall eyes whom now we contemplate with the eyes of Faith Dominicâ— 6. post Pentecost Yea St. Ambrose is bold to say that greater grace is offered vnto vs then to them that were present at the Baptisme of CHRIST for vnto them as being incredulous GOD perswaded Faith by corporall signes but in vs that are the faithfull hee worketh grace spiritually And it is greater grace so to behold GOD as the faithfull doe then as doe those that are vnfaithfull so that the Loe doeth no lesse concerne vs then it did them Yea it concernes vs much more our eyes should dayly be lifted vp Heauen and behold how the grace of Sanctification descends from thence into vs and to behold how the benefit of Adoption is dayly offered vs our eares should be opened vnto Heauen The Holy Ghost commeth to vs but who seeth him GOD professeth that he accepteth
GODS not onely all-seeing Psal 13â— but also fore-seeing Eye GOD himselfe answereth the question in Ieremie concerning mans Heart Who can search that intricate and wicked labyrinth I the Lord. The LORD onely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the Heart and we are much better knowne to him then we are to our selues This Inequalitie being obserued marke now the Apostles Inference Is our Heart condemne vs God is greater then our Heart and knoweth all things If we regard the Iudge in our bosome how much more must wee regard the Iudge of Heauen and earth if we stand in awe of the knowledge which wee haue of our selues how much more must wee reuerence the piercing eye of GOD Nay if Cain and Iudas and such other wretches were so distressed and perplexed when they were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely condemned by themselues and it is so fearefull a thing for wickednesse to bee condemned by its owne Testimonie Wisd â—â— How will they bee at their wits end when they shall bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arraigned before CHRIST comming in the glory of his FATHER and all his holy Angels with him when the Bookes shall be opened and the lury giue euidence vnto the Iudge according to those things that are written in those Bookes The miserie must needes be answerable and it is fit that our feare bee answerable to the miserie Certainely it is the drift of the Apostle to worke an Affection in vs sutable to the obiect that he setteth before vs. And we shall doe well to make that vse of it vse of the Inference which he maketh arguing from a condemning Conscience vnto a Condemning God whom no Iudge can equall in Omnipotencie no Iury in Omnisciencie My Text intreateth not onely of a Condemning but also of an Absoluing Conscience and it maketh a comfortable Inference thereupon And here we are first to obserue the absolute comfort of a good Conscience that from thence we may ascend vnto the Comparatiue The absolute is Boldnesse boldnesse in Iudgement for so you must vnderstand it sutably to the Argument The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freedome of speech A guiltie man is tongue tied as you may perceiue in the Parable of the Marriage Feast the man that wanted a wedding garment was no sooner asked Friend how camest thou in hither but he was euen speechlesse The eloquentest man will become mute out of the guilt of his Conscience It is no small comfort that a seruant can vtter his owne defence in the presence of his Lord. The Syriacke Paraphrase rendreth the word by Reuelationem faciei a guiltie man hangeth downe his head hee hideth his face so the Scripture describeth Cain And indeed confusion is inseparable from guilt The Philosopher can tell vs that Blushing in children is nothing but the vaile of Consciousnesse and men that doe not easily blush supply that defect by hiding their face But Innocencie needeth no such couert it shameth not to bee seene the cheerefulnesse of the countenance doeth speake vnto the world the guiltlesnesse of the Conscience St. â— Corinth 1. Paul calleth this boldnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gloriation because it is the onely thing wherein a man may glory yea and ioy too for A good Conscience is a continuall feast Preâ— 25. Whatsoeuer mans state is in this world he can neuer be defrauded of this glorious ioy Hee that hath a good Conscience hath more comfort vnder the Crosse then hee that hath an ill Conscience can finde in the middest of all his pleasures for Conscientiam malam non sanat preconium laudantis nec bonam vulnerat conuitiantis opprobrium This is the generall comfort and therefore it is found aswell in the Iudgement of the Heart as of God But from the absolute consideration hereof let vs come to the Comparatiue If we feele this boldnesse in the inward Iudgement we shall feele it much more in the outward if the imperfect verdict of our owne Heart so cheere vs what cheere shall wee conceiue out of the perfect verdict of GOD But the boldnesse that we haue to God-ward doeth appeare specially in three things First in Prayer in that a good Heart bringeth vs to GOD Hebr. 10. in full assurance of Faith and the answere of a good Conscience maketh intercession for vs to God 1 Pet. 3. Secondly at the day of Iudgement when a man of good Conscience will not feare the wicked nor bee troubled hee standeth confident like a Lyon while the other flie A good Conscience is that same Oyle which the wise Virgines had to trimme their Lampes when they met the Bridegroome which made them stand with boldnesse before the Sonne of man Thirdly in Heauen when they shall appeare before the Throne of GOD there to attend with Angels and Saints Blessed are the pure in heart saith CHRIST for they shall see God Argue then thus If it bee comfort to behold GOD by Faith what comfort will it be to behold him by sight If it bee comfort to finde a Quietus est when we call our selues to an account what comfort will it bee to receiue our discharge from GOD if it be comfort to mee to talke familiarly with my owne Soule what comfort will it be for me to talke familiarly with GOD We must argue from the one to the other as from a finite vnto an infinite thing and so conclude the greatnesse of the one from the little taste that we haue of the other To draw towards an end The scope of this Scripture is to teach vs what vse we must make of our Conscience We should consult it before we set our selues about any morall worke and assure our selues that it is a more faithfull Counseller then are our lusts they draw vs whither themselues incline and what themselues abhorre from that they withdraw vs but the Conscience will deale most faithfully with vs it will diswade vs from nothing but that which is euill and perswade vs to nothing but that which is good And happy were wee if we would make it our guide Naturall men were lesse vnhappy if they did so for they would lesse offend GOD and should bee lesse punished Christian men were much more happy for their guide would teach them more to please GOD that they might bee more blest But if this doe not mooue vs let vs feare the aggrauating of sinne the more meanes the more guilt the more guilt the more stripes And what vse will a man make of other meanes that neglecteth this domesticke that sitteth so close to him as his owne Heart And yet see I report mee to euery mans owne Conscience whether he bee ruled lesse by aime then hee is by his owne Heart Our Conscience is furnished both with the Law and with the Gospel and how could we so enormously violate either if we would hearken vnto her if we would suffer her to direct our actions But this is rather to bee wished then
pleasurably with sinne as it shall bee feeling when it is affected with all kind of woe This is our condition after death and such is the Iudgement where at we must appeare euen the first Iudgement Demie-Atheists though they would not hold an absolute imortalitie of their Soule yet for a time till the day of Resurrection they dreamt their Soules should bee as senslesse as their bodies but it was but the diuels Sophistrie to comfort the wicked with a Soules sleepe from the houre of death vntill the generall Assises of the world as hee did with hope of a generall pardon after some yeares of torment which made Origen to thinke that at length the diuels themselues should be released from paine But blessed Apostle I belieue thee I wil not flatter my self I do not more certainly expect death then I doe looke instantly thereupon to come before my Iudge I know that there is a Iudgement before a Iudgement a priuate before the publike I belieue as truly that euen now Diues burneth in Hell as that Lazarus is in Abrahams bosome and I doe no more doubt that Iudas went to his owne place then that the good thiefe was that day with Christ in Paradise no sooner doth the soule leaue the body but God doth dispose it to rest and paine O euer liuing God vnpartiall Iudge both of quicke and dead thy decree is past vpon my life for my arraignment I am here but a soiournour and yet accomptable for what so euer I doe here Let not this decree be vnknowne passe vnregarded of me if health if prosperitie promise a longer terme a carelesse life let me trie their perswasion by thy infallible word For there shall I learne that heauen and earth shall passe the greater how much more this litle heauen and earth of mine and that thy word onely endureth for euer Yea I see that all things come to an end but thy Commandement is exceeding broad and it is this Commandement that thou hast laid vpon my bodie and laid vpon my Soule a heauie Commandement that sounds nothing but that which is vnsauorie to flesh and bloud Death vnsauorie but Iudgement much more skin for skin and all that euer a man hath hee will giue for his life but life it selfe who would not part with that he might bee free from Iudgement My soule and body are loth to part but much more loth to appeare before thee it is grieuous to forgoe that which I loue but to feele that which I feare is much more grieuous if I die I want what I would haue but if I come to Iudgement then I must indure that which I abhorre death ends the pleasure which I take in life but Iudgement reckoneth for the inordinatnesse thereof And it is a double griefe to be so stripped to bee so tried but what shall I doe Thy word must stand and seeing it must stand let me not doubt let me not neglect let those two be euer before mine eyes let me vse this world as if I vsed it not seeing the fashion therof doth passe away and I change faster then it The little world hast thou proposed as a glasse wherin we may behold what will become of the great world both appeare subiect vnto Vanitie thou hast subiected both the frame of both must be dissolued so deepely is sinne rooted in either that nothing can extirpate it but the dissolution of the whole But the case of the greater world is better then that of the little that is dissolued but this must be arraigned also arraigned for it selfe arraigned for the great world also If that haue any euill it hath it from man man infected it and it is dissolued because of man but man for himselfe his owne sinne maketh himselfe and others mortall also good reason that he which hath baned the world so ruined the frame of all Gods creatures should account for it vnto the owner therof If a subiect trespasse against the King or his Image the Law doth challenge him it calleth for an amends and can the King of heauen and earth be wronged in his creatures be wronged in his owne Image and not challenge the offender No Lord there is great reason as for man to die that hath made all things mortall so for man to bee iudged that hath done it by sinne no reason that other things should suffer and he scape nay great reason why the blame of all should bee laid vpon him He deseruedly must be exposed to shame and blush for whatsoeuer himselfe hath deformed and what hee hath made to groane hee must sigh for it The maske must be plucked off where vnder in this life wee hide our selues and our sense must be rectified wherewith in this world wee excuse our selues we that would not iudge our selues must be iudged of the Lord. And his iudgement shall bee without respect of persons This Iudge standeth at the doore his Assizes are proclaimed no sooner are we quickned but wee are informed of death and Iudgement no sooner come we out four mothers wombe but we witnes our knowledge thereof euerie day of ourlife is a Citation day But as it wanteth not a date so it prefixeth not a day euerie one must dye once but the time of his death no man knoweth euerie man must be iudged no man knoweth how soone This vncertainety maketh death and Iudgement more terrible And it should make vs more watchfull watchfull for that which we are sure will come but when it will come wee are vnsure when it commeth it is fearefull but it commeth suddainely Did it concerne my temporall state I would take great care if the good-man of the house knew when the theife would come he would surely watch and not suffer his house to bee surprised And care wee more for our goods then for our selues For that which may be repaired then for that which being past hath no recouerie So senslesse are we so vsually are we ouer-taken Let it not be so with me O Lord let me euer meditate vpon Death and let me euer be prouided for Iudgement Before Sicknesse prouide Physicke and Righteousnesse before Iudgement A Meditation vpon Philippians 1. VERSE 21. Christ is to me life and death is to mee aduantage I Haue beene at Mount Sinai I haue heard the thunder I haue seene the lightning I haue felt the shaking thereof it hath put mee in mind of my mortalitie at it I haue learned what it is to bee arraigned before my Iudge Were there no other Hill I were in wofull case woe is mee if I haue no succour against death which I cannot auoid against iudgement which is so strict But blessed be God I haue a succour though God bring mee to Sinai in my passage out of Egypt yet is it not his pleasure that I should stay there the Cloud is risen and goeth before me I will vp I will follow it And see it bringeth me to another Hill it resteth me vpon Mount Sion I no sooner
hath liued a thousand yeares for he is readie for God and the longest time of our Pilgrimage if it be Methusalems age it can but make vs readie I will then enquire not how many dayes I haue spent but how much I haue profited profited in the waies of God And I haue profited so farre as to acknowledge that of my selfe I am but an vnprofitable seruant what I should I cannot doe but I doe that which I should not so that if I guesse at my readinesse by mine owne worth I am most vnreadie But I haue another valuation by my being in Christ my faith is stedfast in him my Hope hath cast an anchor in Heauen I feare not Gods iudgement against which my faith doth hearten mee I expect a Kingdome which my Hope doth promise mee And as for my loue though the world doth wooe me and my flesh doth often yeild to dally there with yet hath it none to whom it is deuoted with whom it is contented in comparison of God And what greater readinesse can I desire my Audit is made my arrerage paid I haue a Quietus est why doe I feare to come to my triall Nay the bargaine is made Heauen is purchased for mee I haue the Conueyance why doe I stay from taking possession Am I so senslesse as to affect the worse that am offered the better shall I dote vpon this house of clay my youth maketh it seeme better then clay though indeed it is no better a glased pitcher notwithstanding the lustre is but a pitcher and the verdure of youth is but a glosse set vpon a lumpe of earth cunningly wrought by the hand of the Potter age that weareth that glosse will discouer this clay And why should I murmure at God that is pleased to let me see quickly what in time I must needs see That I am brickle Neither am I onely brickle but the world is fraile also and all the things of this life whatsoeuer they promise they performe no perpetuitie to me Seing then sooner or later the world must leaue me and I must leaue the world let me leaue it rather sooner then later the lesse acquaintance the lesse griefe at the parting and indeed the longer I liue the more vnwilling shall I be to dye Now peraduenture I leaue behind me a father and a mother and leaue griefe vnto them for the losse of a child but I cannot so feelingly grieue as they when I depart from my parents because loue descendeth more then it ascendeth If I liue I may marrie and marriage doubleth the bitternesse of death when they that of two became one by death of one are made two againe And if God blesse me with posteritie how much more vnwilling shall I bee to die How hardly shall I indure to be rent from mine owne bowels I say nothing to the common infirmitie of Age which seemeth to haue appropriated vnto it selfe couetousnesse and who knoweth not how hardly the loue of money and death consort together But these are the weakest holdfasts that the world hath on me there are much stronger the hookes of sinne which where they catch so fasten euen vpon the Will which is in it selfe most free that it maketh men desire rather to bee slaues vnto Pharoah so they may feed on the flesh pots of Aegypt then to endure the difficult passage into Canaan though when they come there they shall be Princes of a land which floweth with milke and honie God then that knoweth what may alter me and of readie make me vnreadie dealeth more mercifully with me hee preuenteh that euill that might stay me from him and hauing prepared me calleth me vnto him Lord all seasons are in thy hand and thou hast appointed vnto me this season I blesse thee for it I submit my selfe to it if I bee ripe in thy Iudgement gather me though in mine owne Iudgement I am greene And thou which feest that although I now stand yet I may fall least I fall take me whilst I stand It doth not grieue me I am most willing to change earth for heauen to haue those windowes of my senses all broken downe that my Soule may be at libertie hauing no agent for the world to sollicite me from God I shall more freely more fully giue my selfe vnto him my vnderstanding to know him my heart to loue him and more shall I learne in one daies sight of God then in many thousand yeares I could haue gathered out of the Glasse of the world or Riddle of the Scripture And how base spectators are men on earth in comparison of the Saints in heauen who shall witnesse my seruice and behold my glorie Doe I loue my Parents I goe to better my best Father is in heauen and my best Mother is Hierusalem aboue the ioy that I foretaste for seeing them maketh me insensible of the heauie farewell I take of these I am not moued with their wealth which they haue stored vp for me and the land which they haue purchased is as nothing in mine eyes I shall haue a more induring substance a lot is fallen vnto me in a more pleasant place I haue a more goodly Heritage And why The Lord is the portion of mine Inheritance and of my cup the Lord maintaines my lot Lord then teach me so to number my daies that I may measure them by righteousnesse and let me so interpret this thy summons by death as a warning to take shelter before a storme Hasten me on by grace that I be not long on my way to heauen and in my way lest I decline shorten more and more my passage so shall I be as willing in this morning of my age as I should be in the euening thereof to change my state and come to thee to passe from earth to heauen * ⎠* The old Mans Meditation PSALME 91. VER 16. With long life will J satisfie him and shew him my saluation EVerie man if a child of God is a double man and so leadeth a double life and longeth for a double good a corporall a spirituall that hee may hold out long in regard of the life of nature and withall be ponest of the life of grace Thus doubly happie would euerie one be but it is not the portion of euerie one Many haue shortned either the one life or the other if they haue liued vnto God their dayes in the world haue beene but few and of those which haue liued many dayes in the world how few of them haue they liued to God O my Soule then how blest art thou whom God hath blessed both wayes Blest thee in thy naturall life thou art growne till thou art ripe blest thee in thy spirituall life thy eyes haue seene the saluation of God The greatest blessing that God bestoweth vpon earth he hath bestowed on thee thou hast experienced the truth of the Apostles speech Pietie hath the promise of this life and of that which is to come For this life God
Therein what dost thou shew Lord but how powerfull thy grace is and what an alteration it can worke in me I acknowledge this and Lord let me feele that truth which I acknowledge make hast to moisten him that early seeketh to thee I should haue sought vnto thee in the morning of my age and happie had I beene if I had so timely sought vnto thee I had not so long continued in the wildernesse Yea the trees which now scarce blossome would then haue beene loaden with ripe fruit the seed which is now scarce in the blade would haue shot an eare and beene white for haruest But Lord I that neglected that morning to testifie my griefe therefore take holdfast of another morning as much as I can I redeeme the time the day hath dawned I suffer not the Sunne to shine in vaine so soone as I can see my way I take my way to thee I come earely I would speed betimes See Lord my desire in my haste and Lord let thy grace hasten like my desire yea preuent my desire who cannot desire so timely as I would Onely O Lord I take notice of my Day and would not haue it spent in vaine Turne my morning into high-noone let the Sunne of righteousnesse ascend vnto his greatest highth but proportion my desire to thy light and let mee so beginne betimes as that I perseuere vnto the ende let my later workes bee better then my first let my motions bee not violent which slacken as they goe on and are weakest in in the end but let them be naturall yea supernaturall motions let them increase as they goe on and the neerer my race draweth to an end the hotter let my zeale bee towards God Let me thirst the more let me the more desire those waters that moysten my drougth and refresh my wearinesse so let me appeare before thee But where art thou In thy Sanctuarie thy holy place How reuerent is that place And how vnfit am I to bee seene there Is that a place for a wildernesse Paradise is a better obiect of the eyes of God where God may see all that he hath made and see it good and blesse it being so but sinne hath no place in Paradise Gods eyes cannot endure it yea therefore were the Cherubins set with the flaming sword that sinners might not approach the place of God How senslesse then am I that being such as I am dare approach the place of God being such as it is True Lord I am senslesse indeed if I come onely as a drie as a thirstie land such an obiect is not for the holy eyes of God it is not to approach his presence But if the drie land bee also thirstie then thou callest Ho all yee that thirst come yee to the waters and he that hath no money buy and eat yea come buy wine and milke without money and without price If the barren land be wearie thou callest O Lord Come vnto mee all that labour and are heauie loaden I will ease you I will giue you rest Seeing this thirst this desire is acceptable vnto God euen where there wanteth the fatnesse and fruitfulnesse of good workes and God whose Throne is heauen and whose footestoole is the earth will looke to that man euen to him that is poore and of a contrite heart though I want righteousnesse yet because I hunger and thirst after it I am not afraid to be seene in the Sanctuarie of God yea in the Sanctuarie to looke vpon God For I know what he will shew vnto me euen his Power and Glorie hee will shew them both to me nay he will shew them both on me His power that shall worke on me and his glorie that shall crowne me He will make me as a water garden and plant me with most generous plants by his power that so I may flourish and bee comly in the eyes both of Angels and men Yea God will shew his power and God will giue me glorie that my eyes beholding them my mouth may speake of them speake of the workes of God and tell what he hath done for my bodie and for my soule O Lord other creatures partake thy Power partake thy Glorie but all doe not see it wee that are indued with reason not onely haue them but perceiue them and it is our happinesse that we know what blessings wee haue Lord let me neuer be so stupid as not to behold thy Mercies and when I doe behold them let mee also feele how blessed I am whom thou vouchsafest to possesse them so shall I more and more confesse that thou O Lord art my God and being my God I shall make haste to thee my Soule shall make haste and so shall my bodie also my drie and wearie bodie and soule shall goe out of this world wherein there are no springs of life and thirstie and longing as they are they shall approach thy Sanctuarie and there Lord let them see not onely feele thy Power thy Glorie quenching my thirst and satisfying my Desire Amen A Meditation vpon Psalme 90. VERSES 11 12. 11. Who knoweth the power of thine anger euen according to thy feare so is thy wrath 12. So teach vs to number our dayes that wee may applie our hearts vnto wisedome THE FIRST PART SInne and wrath by nature should go hand in hand and as deepe as we plunge our selues in to sin so deepe should we sinke in wrath Wee should if Iustice measured vnto vs as we deserue but mercie hath prouided better for vs and God is pleased to proportion the smart of stripes to the feare which we haue of them the lesse feare the more smart and the lesse smart the more we feare Thou hast left it O Lord in the power of a sinner how farre thou shalt take vengeance of his sinne Let the Law speake neuer so terribly let sinne offend neuer so grieuously let the curses be neuer so many let the plagues be neuer so manifold yea let thy countenance be ouer-cast with neuer so thicke a cloud let the burning coales that are kindled by thy wrath be neuer so scorching rore the waues of thy ouer-flowing indignation neuer so hideously and bee the whirle-wind of thy wrath neuer so tempestuous feare onely feare the feare of a penitent Soule that trembles at the voice of thy Law that melteth at the sight of thy Iudgements that accuseth it selfe that condemeth it selfe that is readie to ioyne with God to doe Iustice vpon its sinfull selfe this feare I say that least armeth it selfe against God is best armed and preuailes best by stooping most And this is powerfull weakenesse a conquering captiuitie a match ouer-matching that for which we can otherwise find no match This power O Lord hast thou giuen to repentant feare a blessed power and yet there are few that vse it though all doe stand in neede of it And why Who armes himselfe against that whereof he hath no regard Men sinne but little doe they thinke that
madest me something vouchsafe to make me somthing that haue brought my selfe to nothing Yea worse then nothing for sinne is so it doth not onely abolish that good which thou hast giuen me but it filleth me with euill that is opposite to good yea to God And how much better is it at all not to be then to be a sinner To bee nothing then to be a feind of hell Neuer to haue seene the Sunne then to bee at enmitie with God This is the state where into I haue cast my selfe and thus farre haue I estranged my selfe from thee And how restlesse am I vntill I returne to thee O Lord Sinne forfeits many things besides God but let a man recouer all all besides will yeeld no content except a man recouer God And why Lord Thou art the soueraigne good and without thee nothing is good If I doe not partake the creature in reference to my Creator well may I haue it I shall haue no true comfort in it Take then all from me and leaue me God though I haue nothing yet shall I enioy all things for God is all in all Wherefore though I am sicke I doe not desire health I desire God and it is God that I desire when I am poore I doe not desire wealth I am senslesse of all other wants I hunger and thirst onely after God Seeing then thou Lord onely canst quiet canst satisfie my Soule if thou vouchsafe to turne me turne me vnto thee let me not make a stand before I come so far neither let me thinke my selfe recouered vntill I haue recouered thee Let others rest contented with the drosse of the earth or with the pompe of this world my originall is from heauen and I can find no rest vntill my affections rest there Therefore returne me vnto him from whom sinne hath estranged mee euen to thy selfe O God I beg this of thee because I can expect it from none but thee and from thee I am sure I shal not expect it in vaine For be I neuer so farre gone I cannot goe out of thy reach I can bee no more out of the reach of thy Grace then of thy Power as thou canst smite me so canst thou heale me and thou canst bring mee home as well as thou canst cast me out Lord I make no doubt of the successe if thou vouchsafe thy will for Lord if thou wilt thou canst make me whole onely thy power is equall to thy will and thou canst doe whatsoeuer pleaseth thee Be pleased then good Lord to put to thy helping hand that thy prodigall Child that by the first step of thy grace is come home to himselfe by a second step may come home to thee I desire no new blessing no such blessing as thou hast not vouchsafed to the sonnes of Adam yea to mee Thou madest Adam after thine owne Image and me in him holy and happie diddest thou make vs such sun-shine dayes were our former dayes cleare and warme without corruption without mortalitie though now we are both sinfull and wofull all our dayes are such euill dayes But thou O Lord that commandest at first light to shine out of darkenesse and dost continually exchange the night for day shine vpon mee let the Sunne of righteousnesse arise vnto me become my father make mee thy child giue me grace to serue thee and vouchsafe thou to blesse me create a new heauen and a new earth in this little world of mine wherein let righteousnesse dwell Yea and happinesse also let them rest on my bodie let them rest on my soule let them rest on both all the daies of this life vntill thou bee pleased to remoue both hence and consummate this thy fauour in the life to come Wherein my daies shall be though like yet much better then my dayes of old by so much better as glorification shall exceed the creation Thou seest O Lord the vpshot of my desire Now let my desire be a comfortable Prophesie of thy fauour disappoint me not of that for which thou hast made mee long so change me by grace here on earth that I may be what I hope to be by glorie in heauen where all things are made so new that they neuer can waxe oâ—d AMEN Meditation vpon Ecclesiast 41. VERSE 1. O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing to vexe him and that hath prosperitie in all things and is yet able to receiue meate WEe haue no abiding place on earth none haue but of those that would haue there are many Many there are O Lord that though they must die cannot indure to mind death nothing more vnsauorie to some then that their memorie should be exercised with the memorie thereof And who are they Surely they whom the earth most fauoreth are they that are best affected thereto where their goods are there they thinke it is good being And how should any bee willing to part from that wherein he findeth content and whereupon hee hath set his rest He it is that is not onely in but of the world not onely vseth but enioyeth the same and from that which is our ioy if we be seuered we cannot be seuered without paine Heauen is a blessed place and blessed is the state which all are promised that shall come thither But this truth we belieue we doe not see it surely the worldly happie man doth hardly credit it because he hath no sense thereof Sense that hath immediately to doe with the world as it is pleasured so doth it iudge thereof it iudgeth it the onely place of happinesse If it may be so happie as to be fed to the full with that which it desires if we haue goods and haue the vse of them what saith flesh and bloud should I wish for more And indeed what fuller definition can an earthly mind make of a blessed life then secure store and a comfortable vse of such goods which are the goods of this naturall life Although in themselues they are fleeting vanities yet sensuall reason honoureth them with the glorious title of substance it thinketh they are and are what they seeme because it iudgeth according as it wisheth and what it would haue them to be it holds them to be such And if man bee so vnhappily happie as to hold them without the opposition of enuie or malice and their wings are clipt from flying away the more proprietie we thinke we haue in them the more are we confirmed in our erroneous iudgement of them Nothing doth more roote a mans heart in the world then an ouer great calme wherin he sayles and rides at Anchor in the world worldly peace doth much helpe forward a worldly mind Especially if we bee lulled a sleepe by both charmes of this peace Securitie and Plentie if no bodie disturbe vs no bodie impaire what we haue gathered no casualtie no calamitie cloud the Sun shine of our day or sowre the
doe the next point in the text will confirme that wherein we shall see the heauie hand of God which we vnderlye It is set forth first definitely then indefinitely both clauses make vp an abridgement of the 28. of Deuteronomie a Chapter which was read but euen now vnto you a Chapter which he that will bee penitent cannot reade too often and if he reade it feelingly it will make him penitent indeed I am sure the holy Ghost thought so that doth borrow into the other Canonicall bookes many passages hence to worke this pious affection But you will say what is this to Christians it was spoken of the Israelites Yes it concernes Christians much for in the new Testament our Sauiour Christ in his Sermon Matthew chap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the end of the world saith there shall be famine and pestilence and warre the very plagues mentioned in my Text. St. Iohn in the Reuelation cap. 6. commenting vpon that Sermon of Christ doth tell vs of the like plagues which should follow in the world after his time they haue bin in other ages before vs and they are euen now in ours yea they are come vpon vs. Come and see the blacke horse he is gone forth whose Rider hath ballances in his hand and proclaimeth a measure of wheate for a penny and a measure of barley for a penny and vse wine and oyle thriftily Reuel 6.5 the words denounce a famine in phrases respectiue and agreeable to that Countrey which I will not now stand to expound only thus much let me tell you that the vnseasonable weather which hath continued long with vs may make vs feare that God this yeare will breake the staffe of our bread send vs cleannesse of teeth and pinch vs by the belly And this plague is not a little aggrauated by the Circumstance of time Naz. Orat. 26. It is a pitifull thing when we haue seene a fair spring and the fruits of the earth in a good forwardnesse when haruest commeth Deplerata colonis Votaiacens longique perit labor irritus anni to haue a great deale of grasse and little hay a great deale of straw and but a little corne and surely if God send not better weather the Husbandmans hopes and paines will proue but vaine and fruitlesse If any man desire to know the fearefull euill of this first plague famine let him reade in the 28. of Deuteronomie the holy Ghost hath there so described it that his heart must needs bleede that readeth it 2 King 6. Surely a King of Israel a wicked King could not but be moued when hee did but heare that there was a proofe thereof in Samaria and how passionately doth the Prophet Ieremie lament the like proofe in Ierusalem Lam. 4. Let vs in our humiliation pray God that wee bee neuer driuen to experience the like You may call this plague the plague of Luxurie You haue heard the first plague a grieuous plague but not the onely plague for we may say in the Prophets words Esay 9. yet for all that his wrath is not turned backe but Gods hand is stretched out still And that because of another yet which we finde in the Prophet Amos cap. 4. Yet for all that haue yee not turned vnto mee saith the Lord. If the first plague doe not rowse men God hath a second to send the first is a plague of poore men he that hath mony in his purse will say if there bee no victuals in England I haue wherewithall to fetch them from beyond Sea I will not starue God hath a plague in store for such which their purses cannot keepe from them I would therefore haue them come and see the pale Horse and his Rider his name that sate thereon was Death By death St. Iohn meaneth Pestilence hee speaketh in the Dialect of the Septuagint who render the Hebrew Deber by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in Moses Deut. 28. and in my text the reason is because the Pestilence is indeed a mortall disease The Hebrew Deber signifieth a word a word gone out of Gods mouth against all sorts of men In the booke of Wisedome cap. 18. wee reade that when the first borne of Egypt were destroyed they were destroyed by the Almighty word of God that leaped downe from heauen as a mighty man of Warre Certainely it imports that wrath is gone out from God and by Gods commandement the punishing Angell hath the sword put into his hand You may call this Plague the Plague of pride and disdaine For how can God better answer it in his iudgement than by bringing men to such a case that not onely their bodies are filled with a loathsome disease but also that their nearest and dearest friends stand aloofe from their sore Psal 38. and they cannot in reason desire that they should come neare them in so desperate a danger they are in a most disconsolate condition I might out of Histories describe the miserie of this disease out of our owne Chronicles I might shew you Regno Edw. 2. Edw. 3. how desolate it hath made many places in this Land But to what end should I spend time whereas it is not so long since the last great Plague but that the most of this Auditorie may well remember the euill of it and I doubt not but euery one of vs will feare it though hee bee not admonished Only let me aduise you to correct one wicked phrase which is too frequent in mens mouthes whether in iest or in earnest thus they vse to curse others with whom they deale A Plague or The Plague of God bee on him or on his And God hath heard vs though not to satisfie our wicked desire yet to punishout wicked tongues I will say no more of this second Plague the second of those plagues whereby God afflicteth only our persons But Gods iudgements are not confined to our Persons Yet for all this his wrath is not turned backe but his hand is stretched out still And why because yet for all this plague we returne not vnto the Lord therefore God hath another Plague in store whereby he doth afflict our possessions Blasting and Mildew distempers of the Aire proceeding sometimes from too much drought the cause of Blasting sometimes too much moysture the cause of Mildew at leastwise the words in the originall doe point out an excesse in these two qualities God promised to Noah that there should be winter and summer seede time and haruest Gen. 8. but this promise must bee vnderstood of Gods generall prouidence ouer the world and no doubt but in many parts of the world the parts of the yeare haue that seasonable temper But God hath not tyed himselfe to euery particular place as if he may not for sinnes make as he threatneth in the Law their heauen brasse and their earth iron so that neyther the heauen shall drop downe his vsuall fatnesse nor the earth shew forth her vsuall fruitfulnesse