the Apostle Sapere ad sobrietatem The iolly Counceller that learnedly argues titles of land pleas of debt dammages of clyent cause may hereby bee counselled to call to minde what claime or challenge he hath to heauen what plea hee ought to make for his owne debt which hee oweth to his Creator and if the damnage or wrong of his Clyent were his owne what plea what care what diligence would â—e vse to redres himselfe The disturbed yea oft times the poore miserable distracted Clyent that is delayed crossed encumbred snibbed many times ouerborne may herewithall endeuour to qualifiè and settle his wearyed and perplexed heart and looke vp vnto the master of requests in heauen and to referre his cause vnto the Iudge of the world Christ Iesus who iudgeth righteously And if his cause goe well with him yet hereby hâ—e may bee caused to remember in what passe his case is with God and to know who it is that lets a man see his desire vpon his enemies All what soeuer they be if they will be pleased to be aduised may herein see as in a viewe what Creation is that tendeth to saluation And so to abandon from their holy intentions all needelesse controuersies and fruitlesse contentions according to the reference of the prefixed context For the lamentable Controuersies about Religious Godlinesse are so many in number and so intrâ—cate in nature that the studious labours of any one man were he neuer so well qualified cannot sufficiently no not all the time of his life so much as enter into all the ambiguous laborinths thereof much lesse bee euer able to compose or conclude them For it falleth out in this kind as it doth in the quirks and quiddities of law cases and that 's a thousand pitties for the more lawyers retained oft times the more suites pleas counter pleas demurrers in Law and many other such like quaint deuises so the morewriting of controuersies the more subtilâ—ies euasions distinctions personall aspersions mistakings with all maleuolent stirrings and striuings to make good either part Such also hath beene the rotten condition of mankinde that when one hath once hatched brought foorth neuer so absured an opinion yet he findeth wits in the world ready to deuise trickes and shifts by nice distinctions and doubt full differences to mainetaine withall possible glosses the absurdities and shadowes thereof Besides if we consider the impossibilitie of composing and reconciling the controuersies of the setimes by reason of the auerse and setled resistance of the opponents both foraine and domestick together with the irreconciliable natures of the things controuerted and questioned and the little hope of any meanes to bee expected either from them that striue or from others their well-wishing neighbours or from both to reconcile and pacifie the furiousrage of either partie wee may euen despayre of expecting any certaine and setled ende of these miseries vntill the Lord Iesus come himselfe from heauen in his second and most glorious aduent and Consume with the spirit of his mouth all the gaynesayers and impostors of his sacred truth and abolish with brightnes of his comming all the mistie fogges of misperswasion and mis-beleefe Doubtlesse therefore in the meane while the best and most assured way for vs that loue and looke and long for Christs comming to finde rest to our distressed soules amidst such perplexed distractions and laborinths is to haue recourse to the pillar and foundation of all Christian faith the director to heauen which is the written word of God the one and onely way to the word begotten wherein many places wee shall finde couched in in few words the summe and substance of all our hope and happinesse in Christ both in nature grace and glory and that summe of Christianitie in so compendious an abridgment oft times reported that the shortest memorie may recount it and so playnely set downe that the weakest capacitie may conceiue it Such is this Scripture prefixed in which as in a running stream in some place the Elephant may swim for deepenes and in other the Lambe may wade for shall ownesse Leauing therfore behind vs the hellish afronting of all Godlinesse to the damned Athiest that sayth in his hart There is no God which some Achrists of Spaine I would they were not in England most Lucian-like and Iulian-like haue tearmes to the griefe of many good harts their Peccadillos or little sinne and appropriating the circular Diuinity of Temporizers-who goe in a Maze to painted Hypocrites Who are euer learning and neuer come to the acknowledgement of the Trueth because they feele not the power thereof nor endeauour to practise it together with all neutralizing staggerers and Cassandrian Courtiers who neyther cleaue to God nor to Baal but are like Ephraim a cake on the harth not turned which needes must be dough on the one side and burnt on the other hote in their singed zeale and lue warm in their fringed hypocrisie lastly abandoning from vs all nouell sectaries who eyther with the â—nostiques and Donatists challenge to themselus an impropriation of all reformed doctrine and discipline or with the Cathari boast of a Monopolie of perfect sincerity or with the rare illuminates of the world the Iesuites Iesuini Scofiotti Presbyteri Sanctae Luciae Reformati Sacerdotes or by what other titular denominations soeuer they bee tearmed who vndertake to haue the onely direction for all Christendome in ordine ad Deum or with the Capucini who aspire the onely mortification forsooth in a patched Capouch and with them vtterly forsaking all other rabbles and swarmes of monasticall and secular nominals who neglect the truth and the light thereof Let vs flie homeward with the distressed doue into the Arke which is the holy Scriptures to saue our selues from the general deluge and cataclisme of ambiguities questions and ouerflowings of vngodlinesse which assault vs here in this life the Ocean and sea of sorrow and hide from vs the brightnesse of Iesus Christ with the mists of impietie and fogs of vanity And let vs call to minde that all vnderstanding in Godlinesse is eyther Opnion Faith or perfect Knowledge Opinion beeing like the Twilight neyther certaine nor euident Faith as the dawning certaine but not euident and perfect Knowledge as the Sunne-shine both certaine and euident Opinion beeing the Conduite pipe of all controuersies the mother of heresies the seede of schisme and the heade of a Foxe and perfect knowledge onely proper to our triumphant and glorious estate in Heauen wee must here in this Life walke by faith This faith must haue a foundation to build vpon What 's that must it bee built on the Church that 's to generall so the Sarazens or Hagarens rather as Zozomene obserued a thousand yeares agoe haue their Masters Vppon the Fathers that 's too rusticall so the Iewes haue their Rabbins Vpon the Pope that 's too Phythagorical so the Gentiles had their Philosophers of their seuerall sects Vpon suddaine and fancifull
them to the minde and thinke of nothing but whatsoeuer things are True honest iust pure louely of good report of vertue or of praise which wee haue learned receiued and seene in Gods children these things they thinke on and doe that are the Lords Indeed hypocrites and the reprobate are sayde in Scripture to be sanctified in respect of their outward calling and in their partaking of the externall preaching of the word and Sacraments receiued but the godly onely who are inwardly renued by the power of the Spirit haue this sâ—nctifying grace to expell all full consent from their hearts to offend God and to labour striue after righteousnesse Yet whiles the godliest liue in this world they cannot attaine to a full expulsion of the euill and introduction of the good but these two remaine like to opposite parties in a pittched field combating and skirmishing the one with the other that the most holy cannot do what they would And as in the twilight or dawning of the day the light that we see is not vtterly voided of darknesse neither is the darkenesse altogether without light and as in warm water the heate is mixed with cold so the reluctations of the flesh and spirit that the godly haue in this world haue no fellowship the one with the other no more then those different qualities yet they may remaine in one subiect either acting his owne part not seuerally albeit distinctlie Sarah the wife of Abraham is a president in this kinde who beleeued the promise of God made vnto her concerning her issue being moued thereunto by the holy Ghost yet being impatient of delay enforced thereunto by the flesh shee giues her mayde vnto her husband so that one and the same worke euen in the deerest of Gods children may in respect of the spirit be praise worthy in respect of the flesh bee blameable Sanctification in it selfe is most perfect but when it is considered in the man that is sanctified it is imperfect and varies by degrees and encreases by reason of the dayly slips and slidings of the best whereby their goodnesse is ofttimes greatly hindered and neuer in this life perfected which is the reason that the Scripture calleth this our Godlinesse sometimes a pledge of the spirit to assure vs Gods fauour and somtimes an earnest which is to be made vp neuer to be taken away So that wee see this Godâ—ines in Gods children albeit it bee ofttimes verie weake and feeble in respect of their many infirmities yet it is reaâ—ll because it is rooted in the inward parts and God requireth trueth from thence whereas the vnregenerate haue formes and fruites also of holynesse but their fruites are like those Apples that growe about the bankes of the dead Sea or Asphaltique Lake looke on the inside and you shall see nothing but earthlynesse sensualitie and diuellishnesse But those that haue this name of Godlinesse written in their hearts by the finger of God are iustified by their faith and this Godlinesse is a fragrant flower and holy fruite of that their holy faith Thy euer looking after the sequell of this Holines which is Happinesse reserued for them in the heauens for God bringeth his children by this way of Holinesse to the life of Happinesse there being great difference betwixt the Way that leadeth vnto the kingdome of heauen and the cause of our attaining both the way and eternall life which is the gift of God through Iesus Christ our Lord. What now can disturbe or distract the peace of Gods holy ones seeing they haue such pledges assurances and earnests of Gods fauour that they shall neuer vtterly faile or fall away from God Oh this blessed securitie and happy peace of conscience Is more to bee desired then gold yea then much fine gold sweeter also then the honey and the honey Combe called of the most wise the Continuall Feast There is their absolute contentment of this Godlinesse Thus Godlinesse benefiteth vs in this life and blesseth also in our death yea after death Pretious in the sight of the Lord is the death of his Saints They are carryed of Angels into the euerlasting habitations Blessed are the dead which dye in the Lord for they rest from their labours Most blessed therefore are the people that are in such a case that know this Mysterie and practise this Godliâ—â—sse for in themselues albeit not of themselues they are the vesselles of honour by Illumination their life the rule of Christianisme by sanctification their pedigree iâ— in descent from the royall Priesthood by deuoute inuoâ—ation their practise is to Purge themselues for the hope of heauen by Mortification their reputation is not to runne to the same excesse of ryot with others in hope of Glorification but their whole life is Euangelilicall yea Angelicall as the Apostle speaketh For theyr Conuersation is in Heauen Yet for all this wee see wise men seeke Greatnesse few Godlinesse For if wee bestowed but halfe the diligence to bee godly as wee doe to be great wee should haue more pietie and lesse wicked policie And that 's the reason why Mammon hath so many Schollers and Christ so few Followers For most men desire to know the mysterie how to be great but few desire to know how to bee good Machiauels Prince Lipsius Politeques Bodins Commentaries and Bookes of such subiects are matters preciously accounted of by some whereby they imagine to become great in practizing these principles whiles the booke of God and other meanes to reduce them to bee good are neglected Many men bind themselues for terme of time to learne a mystery how to thriue and rise in the World and oft-times with much hardnes intollerable bondage endure the attainement thereof But wee see how few tâ—ere are that can endure I will not say seuen years Apprentiship no scarce seuen houâ—es seruice to vnderstand and know this Mysterie of Godlines in Christ to whose seruice all Christian men are bound by the law of God and their vow of Baptisme to bee as obliged Votaries all their life long A thousand woes then must needes attend them that are not acquainted with this Mysterie of Godlinesse who are eyther plunged into the Deepeâ—esse of the Diuell being so chained and fettered by him in their vngodly courses that they cannot rayse themselues out of this bottomlesse pitte or else are misled by the mysterie of iniquity which busily worketh euen amidst the Church Both by lying wonders and wonderfull lies being strong delusions to beleeue lyes as was long before prophesied or else are besotted with the vanity of the world which is Altâ—gâ—ther set vpon wickednesse For there bee many Antichrists in the World and in a Countrey where all or the most part be Negroes It is no blemish there to be blacke And that 's the cause of our dulnesse in thiâ— point that wee liue so secure and wicked without any desire to know
great glory to iudge both the quicke and the dead Come Lord Iesus Come quickly O holy spirit of purity and power assist my weake and feeble spirit to bee lift vp vnto thee in prayer Oh righteous God and most merciful Father in Iesus Christ to whome the spirites of the iust are always and euery where lift vp remember mee in thy great goodnes For I acknowledge and confesse vnto thee my many and manifolde infirmities wretchednesses and wickednesses both in the sinnes of my body and also in the sinnes of my soule Now a long time O Lord I haue bin grieuously teÌ„ptead with the spirits not of infirmitie only which dwell in my flesh but with foule filthy spirits of pride ambition enuie worldly pollicie other vile vaine deceitfulnes of mine own heart and oft times with lothsom and vgly spirits of lust adultry gluttony druÌ„kenes wantonesse many other such like euills which haunt me daily eyther in thought word or deed and seeke to harâ—our in my polluted flesh giuing me no rest nor respite but are still seeking and daily assayling to ruinate and run ouer me and are dayly fighting and troubling me I haue sinned O Lord I haue sinned I haue done euil in thy fight and these euills are punishments vnto mee for the same It is I Oh Lord it is I and it seemeth to me that it is none but I that euer sinned so hainously against thee I seeme to my selfe of all others to be the most miserable most distressed and most wretched creature on the earth What shall I doe O Creator of heauen and of earth Thou preseruer of mankinde whether shal I flye from these vgly Monsters that thus pursue my soule and daylie seeke to preuaile against me I know not where to be safe from them but onely to flye vnto thee Oh Lord who onely canst still the raging and the roaring of the great waters when they arise and swell who onely canst chaine the Diuell when hee is â—rampant and ready to deuoure and who onely canst cast out the vncleane spirite with a worde that they neuer enter any more Now therefore come I to thee O King of Saints shewing to thee my malady my misery my moâ—rning how I lye here among the graues of the deade and torment my selfe being possessed with the rage and hell of my misdeedes and crie after thee O sonne of Dauid haue mercy vpon mee and deliuer mee by the power of thy might by thy stretched out arme and by one touch of thy sacred goodnesse that it may dispossesse Sathan the strong man of his hold that it may heale me and cast out the vncleane spirites and may vtterly abandon sinne shame and Sathan farre from me and from my dwellings Take from mee for Christ his sake mine owne wretched spirit of infidelitie pride mallice and vnconstancie and grant vnto me O Lord in steed thereof thy blessed spirit of truth humilitie charitie and perseuering constancy Oh take from me O Lord mine owne spirit of vncleanenesse couetousnesse flouthfulnesse and bestow vpon me in steed thereof thine holy spirit of purenesse liberalitie and of all carefull and Christian circumspection Take from me deare Father mine owne spirit of crookednesse wherwith I haue beene vexed and bowed together for many yeares and grant mee thy Spirit of power to raise me vp and thy strength that I may resist sinne in these dayes of my combating that I may so resolutely deuoute my selfe to theâ— and to thy sacred seruice that I may neuer more hearken to subtill and enticing spirits of pleasure of errors of impietie O sacred spirit that didst moue vpon the waters in the creation of the world now moue the streames and fountains of my life in my regeneration and new birth Shake the very foundations of my soule that the image of Christ Iesus may bee repayred in me which I vile wretch by my sinnes haue miserably deformed and defaced O blessed spirit help mine infirmities heale my imperfections compassionate my miseries and make intercession for me with sighes vnutterable which will haue no nay That I may feele my selfe comforted by thee the spirit of consolation in all the wayes of godlinesse that I may perceiue my selfe to bee led on into all truth and veritie and may at the last assure mine owne spirit by thy blessed testimony that I am a child of thy gratious adoption O blessed Iesus that wast declared mightely to be the son of God by the powerfull spirit of sanctification and by rising from the dead that didst vanquish vtterly abandon all the powers all the houres of darkenesse and spirits of error and misbeleefe remoue farre from mee all heathenish Pagan and Popish idolatrie all confidence in any creature all flattering of mine own-selfe that the pure light of thy reuealed truth may shine into my heart that I may euer worship thee in spirit and truth as thou hast commanded And O God make my life holy innocent modest and honest in thy sight that I may see my heart repayred and renued by thy spirit of grace to walke before thee in godly and sincere integritie of conuersation all the remainder of my wretched dayes So am I assured Sathan shall neuer circumuent me nor the world deceiue me or mine owne flesh intice mee or enforce me from thy holy and sacred directions but if I fall I shall rise againe if I turne away at any time I shall returne againe So shall I euer magnifie thy name and multiplie prayses vnto thy maiestie and ascribe vnto thee honor and praise all my life long Grant these mercies vnto me O father of comfort and power for thy couenants sake made vnto mankinde in the iustification of thy Sonne Christ Iesus both for the sanctitie of his life for the suffering of his death and for the continuall intercession and mediation of his eternall priesthood hee now sitting at thy right hand for vs in Maiâ—stie and great glory and remaining a Priest for euer after the order of Mâ—lchisedech Behold vs wretches O holy Ghost whose soules cleaue vnto the ground quicken vs with thy might and lift vs vp from the grossenesse of our corruption to our spirituall beeing in Iesus Christ that wee may liue in the spirit loue in the spirit pray in the spirit and bee led thereby continually into all good actions being thereby purged and purified both in our spirits soules and bodyes from all dead and damnable workes of the flesh the world and the diuell That so at the last wee may through thy fauour O God bee perfectly vnited vnto thee in the spirit of sanctification in this life and in the euerlasting spirit of thy power be brought to our glorification in the other life through Iesus Christ our Lord Amen GOD SEENE of Angels Explication THis Manifestation of God in the flesh and iustification in the Spirit was so apparant and the glory thereof so great that it filled heauen and earth with the brightnesse of
Angel that reuealed it by Gods appointment to Daniel Christs name was foretolde by an Angell before hee was conceiued in the womb his conception reuealed by an Angell and both to the blessed Virgin his birth was proclamed to the shepheards by a troupe of Angels his flight into Egypt from Herods butcherie his returning out of Egygt and turning aside into the confines of Galilee all directed and ordered by an Angell that God especially imployed in that message In his temptation in the wildernesse Angelles minister vnto him in his agonie an Angell from heauen comforteth him in his apprehension hee testifieth to his enemies teeth that hee could haue a guarde of more then twelue Legions of Angels if he should desire them of his heauenly Father While he was in the graue an Angell descendeth and rouled away the stone from the dore of the monument After his Resurrection two Angels sate one at the head and the other at the feet where Iesus body had layne and declared that hee was riseâ— from the dead they beeing imployed by God to bring that message to the then mournfull and sorrowfull Disciples for the late death of their heauenly master In his Ascension two Angels spake vnto the people that gazed vp into Heauen after him and certified them of his comming againe to iudgement in the end of the world Yea the very euill Angels saw and knew the power of the sonne of God in this manifestation to their great terror and torment Insomuch that they crie in the possessed Oh Iesu what haue wee to doe with thee Art thou come to torment vs before our time And when they were forced to depart out of the possessed they roare and yell yea they fell downe and confesse saying Thou art the Sonne of God and at the last being driuen by extremitâ—es they desperately attempt to coniure Iesus Christ by God himselfe not to torment them Moreouer after Christ departure into Heauen his very Name was and yet is most dreadfull vnto them and most powerfull against them For S. Paul by the power of Christs name cast out an euill Angell out of a Damsell that had a spirite of diuination And the Disciples of Christ came vnto him reioising that euill Angels were made subiect vnto them through his Name Whereby it appeareth to our vnspeakeable comfort that the God whom we serue was knowne and acknowledged of the blessed Angels yea and that euill Angels also felt his power and know him to their faster and deeper despayre and are now and alwayes made subiect to Gods elect What vnspeakeable comfort is the knowledge of this vnto vs What excellent direction doth this Angelicall knowledge affoord vs in our Euangelical seruice and what diuine incitement is this to stir vp in vs Angelical zeale Comfort it is vnspeakable For all these blessed Spirites are the attendants of our Lord Christ and are his Emissaries and Nuntioes sent out by him for the good of them that shall be saued Not that euery particular person hath a peculiar Angell designed vnto him to bee his Guardian as the Popelings would haue it but hence wee know that not one Angell but many are ordayned by God to succour and safeguard vs in all necessities and distresses what soeuer And without controuersie this is more comfort a thousand times then to know that one Angell onely is appointed to bee our assistant In our life in our death and in the day of iudgement they are appointed of God to bee our assistants In our life yea in all our life In childehoode Christ sayth Take heed yee despise not one of these little ones for I say vnto you that in Heauen their Angels doe alwaies behold the face of my Father which is in heauen In affliction Hagar is comforted by an Angell In the warres Angels fight for Israel against the Assirians In prison Peter is loosed out of prison and out of the fetters by an Angell albeit hee slept betweene two souldiers that tooke vpon them to be his keepers In all our waies the Angels haue charge to bee our Conuoy towardes Heauen At sea in shipwracke an Angell comforteth Paul and sheweth vnto him what wold be the issue of that voyage On land Iacob in his iourney to Mesopotamia is guided by an Angell In death they transport vs into Abrahams bosome and keep watch ouer our interred bodies vntill the Resurrection And in that great haruest at the end of the world they are the Reapers in that great solemnity and exceeding Maiesty They are the Harbengers Heraldes and Trumpeters and in the sentence of that iudgement they shall bee the deuiders that shall separate the good from the bad Oh that our seruice of God then were practised by vs according to our prayers For wee pray Thy will be done O Lord euen on earth as it is in Heauen that is by vs Christians on earth as by holy angels in heauen The Angels seeing and beholding this great and wonderfull sacred mystery Prayse God continually crying Holy Holy Holy Lord God of Saboth should not wee also both by prayers and praises magnifie our God vncessantly The Angels most readily exceute Gods will should not we with King Dauid say Our hearts are prepared we are ready to doe thy wil O Lord. The Angels loue God aboue all things why do we esteeme any thing in the World but for him and for his sake as helpers to leade vs towards him The Angels long after our saluation and much ioy therein Why doe wee thrust one another into Hell and heauinesse by our lewdnesse misperswasion and euill example The Angels desire yet further to see the perfection and finall consummation of this glorious mystery of Christs Kingdome why do wee wretches neglect the blessed meanes thereof which are offered vnto vs euery day Thus the blessed Angells doe because they are a part of the Châ—rch vniuersally considered whereof our Lord Christ is the head and they much ioy for our association with them whereby the ruine of those Angells that fell is repayred and for the Incarnation of the Son of God wherby they are in grace most assuredly confirmed for euermore Why should not wee hauing so cleare a reuclation and so displayed a sight both ' in Gods workes in Gods word and in the face of Iesus Christ Why should not wee I say Men and Brethren endeauour that we may doe Gods will in some measure on earth as the blessed Angels do in Heauen seeing God hath placed vs in the middest creating vs neyther Angels nor beasts but affording vs the meanes by the preaching of the Gospell that by Regeneration wee might become as glorious as the angels of Heauen and not by degeneration become worse then brute beasts For God hath giuen vs the sparkes of right reason to surpassebeasts and holy grace to surpasse our selues Is it not then
a thousand sorrows to euery good beleeuing heart to conceyue that albeit God in his aboundant mercies hath thus reuealed himselfe vnto vs in the manifestation of our flesh among vs by the power of this Almighty spirite aboue vs and by the testimony of Angels about vs yet there should bee of them that professe Christianity such as are worse then the Sect of the Saduces for the Sadduces yet acknowledge that Angels were the good motions stirred vp in vs but these neither acknowledge God good motions nor diuels but are copartners with the Diuell against Michael and his Angels and are become Combatants against Christ and his Christians Hath not Sathan thinke you sifted such to the bran and winnowed such to the chaffe by his damned motions that he hath made them good for nothing and left in them nothing but the dregs and remnants of himselfe as namely the eagernesse and greedy desire of hauing and the cursed sins of despite and malice for they haue taken the Diuell at his word when he shewed them the Worlde and the glory therof and said vnto them All this will I giue you they immediately fall downe and worship him Or else shew themselues to be of the diuels pedegree by the grosnes of lying by the fulnes of impurity by the subtilty of sorcery or as was sayde by the mischiefe of helsish malice All which dregs of the diuel hide the sonne of God from those children of disobedience and nothing remaineth for theÌ„ except they repent but the fearefull sentence of Depart from mee yee cursed into hell fire prepared for the Diuel and his Angels Whereas if the sonnes of meÌ„ would consider but what losses they sustaine hereby me thinkes it should recall euery good mind but of an ordinary vnderstanding to a far better dispositioÌ„ For we Christians lose by such wickednesse the honour of beeing such euill Angels Iudges Why doe not yee know that we shall iudge the Angels that is doe ye not know that we shall be assessors with Christ in the day of iudgment and condemne the diuell and his angels We lose the sight of Christs mysticall body in the glory of his Saints Which the Angels of heauen desired to behold We loose the victorious triumph of Gods Saints for shortly Sathan shall bee beate downe vnder our feet Let vs then rayse vppe our selues to his glorious assotiation of the Angels in our seruice of God knowing that there are more with vs then against vs and that our Lord Christ Iesus shal appeare in the end of the world with this holy Angels in Maiesty and great glory to iudge all mankind And I adiure you before Iesus Christ and his Elect Angels that yee diligently and duely consider these things For yee are not come vnto the mount which might not bee touched and that burned with fire nor vnto blacknes and darknesse and tempest and the sound of a trumpet and the voyce of words which voyce they that heard entreated that the Word should not bee spoken vnto them any more But yee are come vnto Mount Sion and vnto the City of the liuing God the heauenly Ierusalem and to aninnumerable company of Angels and to the generall assemblie and Church of the first borne which are written in heauen and to God the iudge of all and to the spirites of iust men made perfect and to Iesus the Mediator of the New Testâ—ment and to the bloud of sprinck lings which speaketh better thinges then that of Abell Oh blessed Lord let mee see thy face for thy face Lord will I seeke Incomparably blessed are those sacred Spirtes O holy heauenly Father who euer attend thy glorious Maiesty and stand before thee â—ight day to behold and see thee in thy displaied glory They are in the fulnesse of ioy and at thy right hand where are blessings for euermore They are euer delighted with the sight of thinâ— vnsearchable wisedome of thine vnutterable glory and vnspeakable mercy They are free from the assaults of sinne or Sathan for no euill commeth neere thy dwelling O miserable wretches that wee are on earth subiect to Sathans slâ—ights the fleshes frailety and the worlds wickednesse Debarred are we from thy glorious light O King of Heauen and shut vp hâ—â—e in the darkenes of our own ignorance and lye in the very shadow of death Restrained are wee from the ioyfull fruition of the companie of those stiall attendants the Angels Saints that euer doe thee seruice without ceasing O blessed Lord how happy were wee the miserable inhabitants of thy footstoole if thou wouldest vouchsafe vs that fauour for Christ his sake as to deliuer vs out of the prison of this body out of the fetters of sinne and out of the snares of the Diuell that wee might serue thee without feare in thy Court of Heauen continually Consider good Father our miserie and forasmuch as in Christ Iesus thou hast giuen vs a light of thy selfe in the mirror of thy mercy and mystery of Christian godlinesse Leaue vs not comfortlesse but grant vs for his passion sake a glympse of thee euen in this Life while wee are here that our soules may be rauished with holy desires and neuer be satisfied vntill we come vnto thee our God to enioy thy selfe in glorious maiestie To this blessed end Oh tender hearted Father arme vs with helpe from heauen in all the occasions of our life For thou knowest O Lord that wee war not against flesh and bloud onely which are intestine and home-bred enemies but against principalities powers and spirites of errors and darkenesse in high places Thou knowest O Lord that they are many mighty and malitious Thou knowest our frailety our feeblenesse and our folly Helpe vs then deare Father out of all the temptations and snares of the diuell Let thy guard of good Angels and holy ones stand with vs to assist staÌ„d ouer vs to protect vs giue theÌ„ a charge O Lord to keepe vs in all our wayes Let them stand at our right hand to guide vs for the best Let them goe before vs dayly with thy preuenting mercy as they did before the hoast of thy Israel Let them comfort vs in the good as they did thy Iosuah Let them supplie our wants if neede require as they did thy Eliah Let them deliuer vs out of prison as they did thy Peter saue vs in shipwracke as they did thy Paul Let them alwayes be ayding vnto vs in our sicknesse and in all the weakenesse and temptations thereof yea in the last breath of our life and aâ—ter death Let them traÌ„sport vs into Abrahams boâ—ome as they did thy Lazerâ—â— And graunt vnto vs O Father for Christs sake this grace that while wee liue here we may endeauour to do thy blessed will as the angels doe in heauen That wee may euer â—praise thee for thy goodnesse sing vnto thee for thy mercies magnifie thee for thy graces and multiplie
our daily thankefulnes for thine vnspeakeable fauours both towardes our bodies and towards our soules sowards our selues and children in this lise and in that to come Cause vs O Lord to tremble at thy fearefull iudgements that didst not spare the Angels that sinned but hast reserued them in chaines of darknesse vnto the iudgement of the great day O Lord if thou diddest not spare them for one sin what shall become of vs that haue sinned dayly against thee and do multiplie our iniquities as the haires of our head and as the sands of the sea shores which is innumerable O Father haue pitty vpon vs forgiue vs sweete Father forgiue vs for Christs sake and giue vs thy grace that wee may conâ—ert and turne vnto thee with all our hearts that those blessed spirites the Angels may haue ioy in our conuersion and repentance and we may ioyâ—e with them in the celebration and honour of thy great and glorious name for euermore O let vs bee partakers of that grace with thy blessed Angels which winneth infallibly holdeth inseparably and leadeth indeclinably into the wayes of eternall blessednesse Grant vnto vs these mercies O God of mercies for Christs sake our onely Mediator So shall wee that are thy people of thy pasture sheepe of thy flocke and Church of thy Redeemed as thy holy ones of heauen be euer telling of thy praise and magnifying thy goodnesse in Christ Iesus world without end Amen GOD PREACHED vnto the Gentiles Explication THis Mystery of Godlines you see hath been Manifestedin the flesh Iustified in the Spirit Seene of Angels that is It hath bin manifested vnto vs in the persoÌ„ of Christ in the power of Christ and in the knowledge seruice and ministration of the blessed Angels of Christ. What can we then say for our selues Haue not wee heard of this great mystery of godlines Hath it bin hidde in a corner from vs or whispered in the eare or beene knowne to a few or published to a handful of people in some angle or corner of the world Haue the Iewes onely had this made knowne vnto theÌ„ Assuredly God hath beene Preached There is the promulgation or proclamation of this mysterie God hath beene Preached to the Gentiles There is the large extent of this promulgation God preached vnto the Gentils For it hath pleased God by that which the world calleth the foolishnesse of Preaching to make knowne vnto the world his vnsearchable wisdome and the riches of his glorious grace in Christ. Preaching being the gift of the holy Ghost the spirit of prophesie the glad tydings of peace of good things and of saluation caused Esayas an Eâ—angelicall Prophet of the Lord to say That the very feet of them that brought this newes vnto the world were beautifull Preaching being the embassage of our reconciliationwith God in Christ the holy ordinance of God for the ordinary meanes of our sanctificatioÌ„ by grace in this world and the cleeare publication of our assured glorification in the other world caused Paul to say Woe is me if I preach not the Gospell so necessary it was for him and all beleeuers Preaching to youth is as Ezechiel his cleane water to asswage the heate of their concupiscence and to purge the old leauen of malitiousnesse It is as Solomon his wine to strengthen and glad the harts of the ancient It is as Saint Peter his milke for children to nourish and feede them vp to godlinesse It is as a soueraigne bath to heale all beleeuers with what disease of sinne soeuer they be ill affected and it is an antidoâ—e or counterpoyson against all the venome of our rottennes For Preaching is the celeâ—â—all chariot wherein the graâ—es and gifts of the holy ghost â—â—â—e continually conueyed â—nto vs. So Christ testifieth when â—â—e prayeth thus Sanctifie them O Father â—â—rough thy truth thy Word is â—â—uth And that we may not â—oubt what this Word is Saint Peter preacheth it That we are â—orne againe not of corruptible â—eede but of incorruptible by the Word of God which liueth and â—bideth for euer For all flesh is grasse and all the glory of man is as the flower of the field the grasse withereth and the flower thereof falleth away but the word of the Lord endureth for euer and this is the word which by the Gospel is preached vnto you Moreouer this Mysterie of Godlinesse God preached vnto the Gentiles Saint Peter had shewed vnto him in his practise of preaching For it is sayd While Peter yet preached these words the holy Ghost fell on all them that hard the Word Obserue this saying The gift of the holy Ghost fell on the auditors as Peter was a preaching Out of doubt preaching is the heauenly talent left vnto the ministers of the Gospell by their Maister Christ where withall they must negotiate and wherein they must imploy themselues vntill hee come againe vnto his great audite in the end of the world And the preaching of this mysterie is the power of our God the glory of our Preachers to the saluation both of Preachers and people Preaching hath the power of edification through God in Christ and worketh â—ightily in those that God â—ath set apart and designed â—o that businesse for the builâ—ing vp againe of those ruines which hath beene battered downe by sinne and Saâ—han For the brused reede it must not breake nor the smoking flaxe it must not quench if God in Christ direct it but whereas knowledge puffeth vp this buildeth vp vnto eternall life through Iesus Christ our Lord. Preaching is the voyce of God whereby hee preacheth and publisheth his holy will and last testament by men vn-the sonnes of men In a word Preaching is the Manna from heauen to feede our soules the dewe of Hermon to water our barrennesse the lampe and light of God in the darkenesse of this world for our direction the sword of truth to cut asunder the Gordian knots of heresie schisme and controuersie for our satisfaction the wall of fire by Gods promise to encompas vs from enraged beasts for our protectioÌ„ the reuelatioÌ„ of the rock of our faith to build vpon for thetestification of our ful assurance in Christ the touchstone of our coÌ„uersatioÌ„ for our tryalls in all cases of conscience the key that openeth heauen to the â—eleeuers and shutteth heauen to impenitents by Gods dispensation It is the Dauids harpe the musicke thereof so delighteth the soule that it doth not faint neither is altogether wearyed with the tediousnes of our banishment in this world It is the pricelesse antidote more pretious then Nepente or Molâ—â— so much famoused by the ancient for 〈◊〉 expels by the power of â—â—e spirit which accomâ—nyeth it all euills and 〈◊〉 diuells It followeth next to whom his Mystery was preached â—uen to the very heathen Genâ—les Preached vnto the Genâ—iles Now it comes to be consiâ—ered that the time was when â—he dewe of heauen fell onely â—on the
commencement of the Gospell Twelue Patriarches the fathers of the Law Twelue Apostles the Patriarches of the Gospel Ten commandemeÌ„ts giuen on mount Sinay Ten petitioÌ„s on mouÌ„t Horeb. Iudah the Patriarch selleth Ioseph Iudas the Apostle traytor selleth for thirtie peeces the true Ioseph Iesus Christ. Christ is taken in a garden by the Brooke Cedron Man sinâ—ed in the Garden of Eden Ioseph the innocent is imprisoned Pilate imâ—â—â—â— prisoneth the innocent Lord Iesus At noone Christ suffered at noone man sinned The first Adam by transgression shuts vp heauen the second Adam by his passion openeth heauen to all beleeuers Ioseph the Patriarch burieth Iacoh Ioseph of Arimathea burieth the true Israel Daniel is sealed vp in the Lyons denne the true Daniell Christ is layde in his sepulcher and the Magistrates seale the stone yea the very circumstances of this manifestation are most exactly set downe The time limited to wit When the scepter shall depart from Iuda the place designed At Bethlem in Iudaea The miraculous manner published A virgine shall conceiue a sonne His presentation in the Temple verified The Lord whom ye seeke shall suddenly come into his Temple His price valued A goodly price was I prized at of them saith the Lord. The treason against him foretold That his owne familiar friend in whoÌ„ he trusted and did eate his bread should list vp his heele against him In a word all things euen to the very vineger and gal in his last suffrings were at sundry times in manifold maner long before certainly prophesied of as they were manifestly in their determinate times of Godperformed So that this manifestation was the accomplishment of vision and prophesie the body of type and shadow the ende of Law and Priesthood the perfection of Sacrifice and Sacrament and the vnion of mankind with God in Christ and thereby life euerlasting Is God then thus abased inâ— our flesh Oh the great bountie of Gods fauor vnto vs. Oh then let vs submit our selues vnto God For the Lord will haue an eye to none but to such as are of a broken and contrite heart and trembleth at his word But if wee bee meeke and lowly in heart We shall finde rest vnto our soules Yea our chife seruice consists in this To humble our selues to walke with our God Remembring the excellent dignity of our sanctified nature beeing now vnited to our God and pertaking of his holy nature by filiation according to the Euangelicall precept Be mercifull as your heauenly father is mercifull See God is become our father by sanctificatioÌ„ For if wee being wretches can giue good gifts vnto our children how much more shall our heauenly father giue graces and blessings to them that all vpon him By adoption For to as many as receiue him he hath giuen power to become the sons of God Let not the vnbeleeuing Iewes demaÌ„d how this vnion should be or how God could bee manifested in our flesh But let them tell how the dead rod of Aron could beare blossomes how a virgin should conceiue and beare a son how a bush could burne not consume how Gedeons fleece could be wet at one time in the floore all the floore about it dry and another time dry and all the ground about it wet in answer of these this vnion wil be eueÌ„ vnto theÌ„ manifest â—or all these things they vâ—doubtedly beleeue Let not the damnable Atheist discusse this mysterie asking reasons how and which way but let him tell me this one thing how the Sun beames pierce through the glasse and yet the glasse remains whole And if he cannot tell this let him adore and reuerence in sacred silence not explore in curiositiâ— this secret Mysterie And let all Infidels and miscreants know that both heauen and earth and hell doe all witnes against them and doe manifest this mysterie which is God in the flesh In earth besides the trembling thereof at Christs passion the rage of the Sea qualified by a word of his mouth the crosse that had the ordinances and hand writing that was against vs fastened vnto it and the life and the death of the Lord Iesus so famoused throughout the Christian world which was as wonders in heauen and earth filling both with the sweet odours thereof the very heathen Emperour Augustus the then Monarch of the world when this manifestation was in the fulnesse of time accomplished ' made a decree in the Senate of Rome not to be saluted by the name of Lord as if he had been taught by some diuine inspiration for the holy ghost ofttimes hath spoken by the mouth of his enemies as in Balaam Caiphas and others that now there was manifested in the earth one that was indeede the Lord of Lords In heauen also appeares at the time of this manifestation as Albertus Magnus citeth out of Aâ—bumaser the great Astrologer in the first aspect of the sign of Virgo a faire and chast virgin hauing two eares of corne in her hand and a childe in her arms which child some natioÌ„s do call Iesus not as if he that made the starres were any way subiect to the motion of the starres but that he which stretcheth out the heauens as a scrole of parchment where he wrote the booke of nature might not want witnesse out of the booke of nature of that which was contained before in the booke of Eternitie which was his secret decree That a virgin should bring forth a child and so he should be described to vs to be a naturall man albeit not borne after a naturall manner Thus heauen and earth witnesse apparantly this mysterie Yea the very diuels of hell beleeue this and tremble confessing in the Gospell Iesus I know and Paule I know but who are ye at what time some counterfeyt exorcists tooke vpon them to call ouer the possessed the name of the Lord Iesus And the Oracle of Delphos beeing the diuels mouth did at the time of this manifestation take their last farewell in these words Meâ—puer Hebraeus diuos Deus ipse gubernans cedere sede iubet tristemque ridere suborcum Aris regno dehinâ— tacitus aboedito nostris And in steede of the darkenesse of this kingdome Sathan which had almost ouer spred the whole world this glorious Sunne-shine of Gods manifestation with vs appeared which was so effectuall that euen as in the spring time when the Sunne returneth all things beginnes to waxe greene the earth brings foorth the trees are cloathed with leaues and the whole surface of the earth is renued so at the manifestation of Christ the Sonne of righteousnesse the whole frame and fabrique of the world was spiritually altered For then arose out of the former Hellish darkenesse quires of holy ones men women virgins martyrs confessors Preachers holy people whole nations countries and tongs declare the wonderfull mercies of the Lord in the reuelatioÌ„ of Iesus Christ Who is
it for it was as well seene of Angels as of men Seene of Angels that is knowne of good Angels and acknowledged of euill Angels who felt the power thereof Of Angels those heauenly souldiers whose creation both for the time and place whose apparition whether it be reall or imaginary onely whose motion whether it be in time or at an instant whose locall sight whether it bee definitiue or may bee in many places at once whose tongue whether it bee a proper and peculiar Idiome among themselues onely or communicable to others whosetuition whether it be according to the Egyptian and Platonicall deuises seuerally limited ouer particular Countries Prouinces cities whose number whether it be deuided into three Hierarchies and into nine orders and other such like curious Queeres if any desire to know I referre the in quisitors thereof to Abbas Tritemius Agrippa Dionysius and others My purpose in this discourse beeing not to make knots but to endeauour to vntie them rather and not so much to satisfie the brain with curious contemplacions as to desire to sanctifie the heart with diuine meditations shall endeauoâ—r and tend to open more profitable lessons and therefore first I shew vnto you that Angels are spirituall essences created of nothing formed most neere to the â—mage of God ordayned of God to minister to himselfe to take care of his elect people and to enioy eternall happinesse with him being endued with most royal robes of excellent wisedome righteousnesse and sanctitie The Scripture both Canonicall and Apocripha notifie their natures by certaine proper names attributed vnto theÌ„ The sacred Canonicall Scripture noteâ—h two of most eminent imployment Gabriel signifying the power of God imployed in the message of this manifestation and Michael signifying Who is as God imployed in the debellation of gods our enemies The Apocrypha Scripture hath these fowre Raphael which is power of healing Vriel named so of the light Ieremiel called so of the mercie of God and Shealtiel designing the prayse of God The Canonicall Epistles of Saint Paul to the Churches of Ephesus and Colossi declare their nature by fiue tearmes of puissance calling them Thrones as attendants on Gods tribunall to doe and execute his decrees dominations as being authenticall hauing powerfull warrant for what they do principalities as guiding guarding their seueral limited especially appointed princedoms powers as hauing effectuall working ouer inferiors Mights as being Gods great guard who is the Lord of hosts angels generally in the whole body of the Scripture which noteth their generall imployment being Gods nuntioes emissaries messengers A thousand thousand of which stand before him 10000. minister vnto him Such are their names such are their natures such are their general imploymeÌ„ts And as for their conceited hierarchies of angels assisting Seraphins Cherubins thrones Angels coÌ„manding dominations principalities powers angels executing Michael Gabriel Raphael are rather fancies theÌ„ verities rather imaginations then conclusions of diuinity As for their number wee are sure it is numberlesse For Daniel saith A thousand thousand stand before him and ten thousand minister vnto him where a difinite number is put for an indefinite Christ himself also testifies it saying I can euen now pray vnto my Father and he will giue me more then twelue legions of Angels and the spirt of God witnesseth That wee are come to innumerable company of Angels Oh this is a singular comfort vnto vs for hence we know that more are with vs then against vs as Elisha sayd to Gihazi This Misterie of Godlinesse is sayde here to bee seene of these glorious spirits the Angels so that wee see Godlines is Angelicall Seene that is perfectly knowne for what we see we auerre confidently against all gainesayers to be true for we auouch with asseueration that we saw it with our eyes Seene intellectually as the Lattins speake they see in their mindes Speake on my son that I may see thee In which sence also the Angels who are childrens Gardians are fayde alwayes to behold the face of their Father in heauen Vnto naturall sight three things are required First the power of seeing then the light as the meanes of seeing and a visible forme for the obiect To this intellectual Angelicall knowledge or fight are three things also requisite First their intellectuall power of knowledge giuen theÌ„ by their Creator in their creation then the reflection of Gods light as the meanes of their knowledge and the sacred body of Christ Iesus as the visible obiect to delight them The knowledge then of Angells is twofold the one naturall whereby they see and know God in the vndeuided Trinitie to wit the Father Sonne and holy Ghost one in essence and three in existence and all the creatures of God in this blessed vision The other knowledge of things is two fold First by a matutine knowledge as Saint Angustiue calleth it knowing and seeing all things in the Word by whom all things were made and afterwards by a view of the creatures in themselues For the Angells see the creatures in God and men see God in the creatures Playnely thus Euclides Archimides or some such like skilfull Mathematitian first seeth and knoweth the length and breadth and all the demensions of the lines and euery turning tryangle and particular parcell of his draught and circle in his minde and cogitation and afterwardes seeth and knoweth the same lines angles and Circles in the table dust or earth wherein hee draweth those proportions semblably the Angels see and know all things reuealed vnto them First in God and then in the Creatures in God as in their mindes in the Creatures as in the reuealed obiects For Angels haue a naturall knowledge wherein they were created euen as many as continued their stations in the truth and seruice of their Creator and they haue also reuealed knowledge from God in seuerall particulars as to the Angell Gabriel was made knowne in particular the Incarnation of the Messiaâ— And they haue also an experimentall knowledge of Gods wisdome in the mysterie of his sonnes Incaâ—nation euen by the reuelation of preaching in Gods church as Paul witnesseth Vnto mee sayth he who am lesse then the least of al Saints is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ and to make all men see what is the fellowship of the mysterie which from the beginning of the world hath beene hid in God who created all things by Iesus Christ to the eâ—tent that now to the principalities and powers in heauenly places might bee knowne by the Church the manifolde wisdome of God And this is most apparant in the sight and certaine knowledge that the Angels of Heauen had of the particulars touching this blessed mysterie for before Christs incarnation the time of the sixtie two weekes which was the time from that prophesie to his passion was seene and known to an
shee receyued a comfortable compellation from Christ for hee owned her and sayde Daughter bee of good cheare thy beleefe hath saued thee For the more vereeundious and modest wee are in this our hearing of God and in our comming vnto him the more bright and beautiful wee are in his sacred sight If wee would thus serue the Lord in feare and reioyce be fore him with trembling wee should not goe so often to Church and so often return againe neuer the better oft-times the worser wee should not so often heare in vain nor so often see and not discerne But the manner is now with many to come as sathan did for company or custom or worse came also when the sons of God were assembled before him to the diuels Chappell according to our English Prouerbe Where God hath his Church the Diuell hath his Chappell For euen in the great assemblies while some are there hearing the word attentiuely others sleepe profoundly while some reade others prate while some lift vp their eyes to heauen others point out the finger to note some vanity in the next pue while som pray otheâ—s scoffe while some sing others curse while some sigh for their sinnes others laugh at sinne while others sit hearkening to the Sermon vnto the end others make hast to bee gone and thinke euery houre two vntill they heare the Peace of God which they will scarce vouchsafe to take with them nor the Grace of GOD neither Cease therefore to maruell at our fruitlesse hearing the Word if this bee our demeanour when we present our selues before our God were we perswaded of God as wee ought and surely hee that will come to God must beleeue that God is and of his sonne Christ Iesus of whom the voyce from Heauen and not from men was this Heare him wee could not thus abuse our time when wee assemble our selues to heare this Word of faith preached vnto vs. But those that thus deâ—mean themselues the Propheâ—ie of Esay is fulfilled which God in his iust iudgâ—ment â—ringeth vpon them for their neglect of him in making their hearts fat Their eares heauie and their eyes dimme that they may not see with their eies nor heare with their eares nor vnderstand with their hearts and should bee conuerted and God should heale them These are such that come into the house of God without feare and offer the sacrifice of fooles for albeit they liue wickedly yet they imagine that they haue made GOD beholding vnto them for sitting an houre or two in his seruice It was otherwise in Saint Iohn the Diuine who in heauenly meditations and seruice of God was rauished in the Spirite on the Lordes day and in that holy extasie heauen was opened vnto him and hee saw God the Angels the Elders and the soules of the Saints clothed in white robes whereas these diuelish hearers are ready to faint for water yet sit as Hagar Abrahams bondmaide did by the fountaines of waters and doe not see them are ready to perish for foode and yet doe not see the heauenly Manna that is reached out vnto them And as they thus abuse the holy meanes of their beleeuing so also they vse not the heauenly and orderly proceeding in the practise of their beleefe For a true Beleeuer at his very first awaking in bedde is present with God in his thoughts words and meditations as Dauid speaketh and after hee is vp hee taketh vnto him blessed wordes as â—head directeth eyther publikeâ—y or priuately and offereth â—God his morning sacrifice in â—prayer and then addresseth and addicteth himselfe to his calling and therein abideth performing his earthly vocation with an heauenly mind And if a true beleeuer happen into any company he sits oft times still and retired to himselfe watching and waiting oportunity when hee may speake words that may minister grace vnto the hearers And if a true Beleeuer haue any leysure not that hee will bee at any time idle he sayth to himselfe Now will I retire myselfe into my closet and there will I powre out my heart vnto my God If a true beleeuer prosper in the worke of his handes he is thankefull and not proude If hee suffer aduersity hee makes his patience knowne vnto all men without murmuring or repining assuring himselfe that it proceedeth not of Gods hatred but of his singular loue tâ—ward him that hee is afflicted for God delighteth not in the misery of his Creatures for if hee did hee would neuer haue made man a Paradise to liue in euen in his innocency but God knoweth in his wisedome that by afflictions his dearest children are weaned from the loue of the World and take liking of the other world And thus hauing past the day recalling to mind Gods great mercies recounting his owne many and manifold infirmities and imperfections magnifieth Gods fauours in all craueth pardon for his great vnthankefulnesse and so reposing himselfe in bedde in his Sepulchre hauing now made as it were his last will to God acknowledging himselfe a stranger and Pilgrime here as all his Fathers were and beleeuing that the time will come that as he is awaked and riseth from bedde in the morning so shall he bee raysed from his graue and sleepe of death to liue with GOD in Christeternally But the vnbeleeuers and fruitles professors in their carriage are quite contrary For their awaking is to euill and that is euer present with them Their morning Mattens is cursing and swearing and that shall distill one day into their bowels as water like oyle into their bones Their vocation is to bee busie bodies in other mens matters Their society is to seeke out the riotous to runne with them to excesse their retirednesse is to study out mischiefe to complot against their brethren to circumuent by politique stratagems their harmelesse associates If these prosper no man is able to endure their pride their disdaine their curiosity their statelinesse If they bee afflicted the whole Countrie shall ring of their impatience murmuring rauing and blasphemie And thus hauing lost the day they couch themselues in their beds of beastlinesse at night as if they had made a couenant with death and the diuell neuer to be good This is the fruit of infidelitie and thus godlesse professors demeane themselues as if Barrahas had suffered and Christ had beene let goe as if Christ were yet in his graue â—nd that Caiphas should bee â—udge of quicke and dead But true beleeuers know that without faith it is impossible to please God let vs prate what wee will and whatsoeuer is not of faith is sinne let vs doe what wee will and this faith must worke by loue or else all is in vaine let vs liue how we will let vs then begge this blessed boone of God that wee may beleeue and that hee would helpe our beleeuing that wee may haue both the groundworke of faith to builde vpon the trust of faith to resolue vpon the boldnes of faith
the World in respect of this as did Moses the powers of darkenesse and the gates of hell as the walles of Iericho shall fall downe before mee as those did before thy Ioshuah I shall subdue all mine enemies bee they neuer sâ—many neuer so mighty neuer so malitious as did Dauid his Worthies and shall sanctifie all my corrupted actions affections healing that which halted and binding vp the broken parts as did thine Holy Prophets So shall I triumph ouer hell vanquish â—death and liue with thee for euer O Lord thou art not wont to quench smoaking flaxe nor to breake a brused reed nor to let a repenting soule goe pensiue from thy presence O looke vpon me with one glimpse of thy countenance and enflame mine heart with zeale that feeles it selfe touched with the fire of thine Alter Oh saue me for thy pitty sake and take mee ouâ— of the multitude of vnbeleeuers that I may seeke and serue thee for euer Distill thy heauenly dewe into my bowels Let it runne like oyle into my bones Let it bee as a fruitful and effectuall plantation in mine hart that I may not be one of the number of those that say they haue faith and professe it also but without fruite but of those who with neuer altering resolutions treade the trace of that sacred faith that worketh by loue ouercommeth the world holdeth alwayes the sacred truth and leadeth into the wayes of eternall ioy and happiâ—nesse by thy effectuall and sauing grace Grant this O Father of Heauen for Christ Iesus sake thy blessed Sonne and mine eternall Sauiour Amen GOD RECEIVED vp in Glory Explication THis Mystery of Mankind you see hath now led vs from Gods humiliation in the flesh to GOD iustified in the Spirit from vision of Angels to reuelation vnto men from thence to beleeuing and now are wee come to the exaltation therof for God was receyued vp in Glory That is Christ Iesus God and man in our nature is ascended vp into heauen to take possession in our nature of that glory which hee had in himselfe from all eternity but hath purchased it for vs his redeemed Church with his most precious bloud For it was necessary that Christ â—hould suffer aud so enter into â—lory Not that this was of â—bsolute necessity that he must needs suffer For in respect of himselfe this glory was his â—rom euerlasting but was necessary he should enter into â— by suffering onely in reâ—pect of vs that the humiliaâ—ion of the Sonne of God becomming Man might be the â—ause of the exaltation of the â—ature of Man For when he â—ersonally assumed the naâ—ure of Man and became Man Man became God â—lmightie hauing all powâ—r and a name aboue all â—ames that the abasing of â—e diuine Maiestie and perâ—on of the Sonne of God â—ight bee the high aduanâ—â—ng and exaltation of the â—â—rme of a seruant For when God began to be Man and Man began to be God God began to be a Man in subiection and humilitie and man to be God in the height of perfection For if God were humbled as much as hee might be in that he became Man was not Man exalted as much as hee might be in that he became God Herein vndoubtedly appeared the wisdome and power of our God that his Sonne in obedience to the Father beeing abazed to the lowest degree of humiliation for vs should by his owne power and not as Enoch and Elias were by anothers power be exalted to the supreme height of exaltation in the sight of all the world both of men and Angels Therefore we beleeue that hee which Ascended is the same that Descended first into â—o the lowest parts of the â—arth Descended when his â—ody was layde in the graue Descended when his soule separated from the body went â—o the place where the soules departed were Descended when his Deitie exhibited â—t selfe into the lowest pit to â—he terror of the diuels and â—urther despayre of the damâ—ed Descended when the power of his passion did exâ—end it selfe euen to those exâ—reme parts Descended when â—e suffered those extreme anguishes and torments which for our sakes by his Fathers will he was willing to endure Descended when he deliuered those that deceased before his resurrection and brought them by the power of his sufferings into the place where they now are And he that thus Descended is the same that Ascended farre aboue all heauens to fulfill all things Euen hee our Lord Christ that in our nature was accompted but a most despicable man yea a worme and no man that vndertooke our sinnes the cause of his suffrings that endured a cursed death the punishment due for our transgressions euen he that in the entrance of this bottomlesse sorrow had his soule heauy vnto the death and made strong cries and teares to bee deliuered and in the progresse thereof had clods of bloud breaking from him and when he was deepest in vttered that dreadfull clamor expressing a most horrible passion My God my God why hast thou forsaken me Euen hee I say now tâ—â—umphes ouer all the powers of hel and the heauens stoope downe and receiue him vp in glory And this the power and mighty hand of our God hath wrought for vs to the glory of his great name which be praysed and blessed for euer By God wee vnderstand â—he hypostaticall vnion of the diuine and humane natures â—n the person of Christ Iesus By Receiued vp wee conceiue not a momentany but by degrees of time a locall motion ascending from an inferiour place to an higher and by Glory is meant that hee was exalted aboue these visible heauens and receiued throgh the spheares the cataracts of heauen opening vnto him euen that hee might sit at the right hand of God in great Maiesty and highest glory for euermore in the heaueÌ„s of the blessed The circuÌ„staÌ„ces of this article of our Christian faith is most euidently in all the particulars set down in holy wâ—it The place where he was receiued vp was mount Oliuet neere to Ierusalem the cittie where he was so abased euen there there I say was hee taken vp into the glory of the father in the sight of his cursed enemies The manner of his ascent was a cloud receiued him vp The heauens stoope downe to doe homage vnto the heire of heauen and earth For by the same power whereby he made all things in the begining hee also lift vp himsele aboue all things that are created His passage naturall without either change or diffusion of his natures His Session also actuall For according to his true naturall being hee sits at the right hand of God and according to his personall being he is euery where The time of his ascent was â—ortie dayes after his resurreâ—tion from the graue For so â—ong was he conuersing with â—is people after his passion â—hat they might bee the more â—scertayned of the truth of his â—rising from the dead and â—ight be informed and confirmed the
more in his doctrines both of grace and glory Sixescore witnesses were present at the place in whose â—ight he was receiued vp Two Angels from heauen spake vnto them that were present and preached his returne to iudgement The words were specified which â—e and the Angels vttered at â—is departure The sequell â—hereof related at large to wit whither the multitude went which saw him ascend and â—nd what they did and many â—ther things which followed â—re as a cloude of witnesses to the confirmation hereof For as the truth of his ascension is irrefragable so the effects thereof are vnutterable For first by his ascention he hath opened heauen vnto vs that was shut against vs and hath Made vs sit together with him in heauenly places Secondly hee hath taken possession of heauen for vs in our nature and in our names as he told his disciples before Saying I goe to prepare a place for you and I will come againe and take you vnto me Thirdly hee hereby accomplisheth our Christian comfort in triumphing ouer Hell all the powers of darkeâ—â—nesse hauing led Captiuitie captiue and giuen gifts vnto men by sending downe his holy spirite the informer and â—omforter of his choâ—â— And lastly his Receiuing â— hath filled all things as the â—postle speaketh the earth â—ith his mercie hell with his â—stice heauen with the maâ—festation of his glory euen the blessed Angels And now there hee is â—â—r aduocate with the Faâ—â—er our intercessor in all â—â—r necessities our master of â—quests in all our suits there â—â—e turneth away the eyes of â—â—d the Father from our â—nes to looke vpon his â—â—edience and meritoriâ—s righteousnesse and dayâ—â— prepareth a way for vs â— to the throne of grace For these causes hee is â—scended into the height 〈◊〉 that Maiestie where â—â—d vouchsafeth to display his glory to the view of men and Angels in the face of Iesus Christ. The perfect knowledge of the superexcellency of which place of happines we caÌ„ in no wayes attain vnto in this life but in possessing it in the other world we shall fully enioy it In the meane while our holy faith is confirmed hereby which for the corporall presence of Christ embraceth the spirituall that we may not be troubled with doubtings and say in our hearts Who shall ascend for vs into heauen Our hope is ascertained of obtayning heauen and of the perfection of our ioy therein and our loue is enflamed that our conuersatioÌ„ tending towards heauen where our treasure is our heart may be there also MAnifold is the vse of this his glorious exaltation Let therefore the â—ealous soule come hither â—earne to forsake the world â—nd to be receiued vp on high â—or where the head is of neceâ—sitie there must the members â—e also Let vs ascend the degrees of this great mysterie â—rom the manifestation thereof in the flesh let vs go on to â—e iustification in the spirite â—rom iustification spirituall â—o vision Angelicall FroÌ„ Anâ—elicall reuelation to Propheâ—call promulgation From the â—reaching thereof to praying â— faith and so to the exaltaâ—ion in glory For thus it was â—â—eete that Christ by these â—eanes of suffering might â—ring his chosen to rest For 〈◊〉 he had gone any other way â—ee might haue entered himselfe but could not haue brought vs in with him Let vs then stand as it were vpon the poynt of the promontorie of Nebo and looke into the holy land and revew the lowest step in this Iacobs ladder which is Christs exinanition in the flesh and see how the power of God hath made it knowne vnto Aâ—gels by celestiall vision and vnto men by degrees of holy Christian faith vntill it hath brought vs vp vnto the supereminent glory Goe I say from his humanitie in the flesh to his diuinitie a glimpse whereof was seene in his transfiguration on the mount from his passion on the crosse in his humiliation to his power in his resurrection from his minoritie in respect of his Father to their qualitie in the height of glory Not that the deitie in his ascent could bee exalted but that our nature in the person of the Sonne of God was first raysed vp from the dead and then receiued vp in to euerlasting glory When therefore we reade that Christ was receyued vp by a cloude wee vnderstand the cloudes of obsequiousnesse not any helpe it afforded him as the fierie chariot did Elias wee conceaue the clouds seruice not any ayde it yeelded the cloudes ministery not any assistance that it occasioned For the matter or subiect that ascended is â—properly the humane nature of Christ for the deitie is neither contayned in place nor subiect to motion So the auncient Fathers spake The Sonne of God had of ours whereby hee hanged on the crosse and of his owne whereby he ascended into heauen For the humane nature ascended and the ascent was wrought through the power of the diuine nature And this is the cause that Tertullian calleth Iesus the sequestrator of God and man for of either party he had that was committed vnto him and he keepeth the pledge of the flesh in himselfe the earnest of all mankinde For as he hath left vnto vs the earnest of the spirit so he hath taken from vs the earnest of the flesh carryed it into heauen as a pledge of the whole family which hereafter shall bee brought thither also Thus is Christ our treasure in heauen and assuredly where our treasure is there will our hearts be also If Christ bee our treasurâ— let vs follow him in heart where hee is in body let vs follow him with paces of loue because his returne in the iudgement day will bee terrible The hand writing that was against vs is now cancelled the curse was Earth thou art and to earth thou shalt returne But the blessing is purchased This day shalt thou be with me in Paradise Christ therefore in this life by his grace doth ascend vnto our hearts when the feare of the Lord of hoasts receiueth therein plantation hee descendeth into our hearts when wee take his counsels to heart hee issueth from our hearts when wee runne afrer him in our affections in the sweete perfume of his pretious oyntements feeling our owne defects and againe he ascendeth aboue our hearts when by the eyes of holy fayth wee see as with an Eagles eye the prey a farre of as Stephen did euen Iesus standing at the right hand of God Let the sanctified soule come hither and see it selfe in heauen three manner of wayes whiles it is on earth First in conuersation for Our conuersation is in heauen saith the Apostle Secondly in our affeâ—ctions For they that abide in charitie abide in God Thirdly by right of possession For Christ is ascended to prepare vs a place Let the oppressed and distressed soule come hither and looke vp Seeing wee haue an high Priest which is passed into the heauens Iesus the Sonne of God let vs
hold faste our profession For wee haue not an high Priest that cannot bee touched with our infirmities but was in all partes tempted like as wee are without sinne And albeit wee reade that Moses and Samuel Noah Daniel and Iob those holy men were not powerfull to preuayle with God in some cases for others yet no where can it bee found that our Lord Iesus Christ had euer the repulse for his chosen For hee is the Sonne in â—hom the Father is well â—leased Let the curious questioner come hither and if hee aske How is Christ with vs vnto the end of the world as he promised if he be receiued vp in glory I answer that hee who Was before Abraham is with vs by his grace and power of his holy spirit that liue in the faith of Abraham His departure hence into heauen beeing for our exceeding great Comfort and benefite For where should an aduocate bee but before the Iudge pleading his Clyents cause where should a Captaine bee but fighting with the enemies without the Citie And the father of a great family doth not alwayes reside at home but trauelleth into a farre country about his affayres to prouide for his houshold So Christ himselfe testifies That vnlesse he depart the Comforter should not come Not vnlike the glorious sunne of the firmament which when it is furthest from vs in locall distance it is neerest vnto vs in power and effect as appeareth in the Summer season For then the beames of the Sunne are more pâ—ercing albeit it bee further of because then they are direct and perpendicular which in the Winter though the body of the Sunne bee neerer yet the rayes thereof are oblique and aside Semblably the bodyly presence of Christ on earth wrought not so effectually in his Apostles and other the faithfull as his holy spirit did after his departure which hee powred out on them in great measure as hee promised for then were their hearts throughly resolued their willes fully purposed and their zeales feruently onflamed Yea let the most Seraphicall and most Cherubicall soules that liue come hither and see what the Angels of heauen admire at who beholding Christ Iesus ascending with this glorious conquest of his redeemed church say but by way of admiration Who is shee that looketh foorth as the Morning bright as the Sunne pure as the Moone terrible as an Armie with ensignes Nay blessed soules to which of the Angels sayde God at any time as hee doth to our Lord Christ Emanuell thou art my sonne And againe I will bee thy Father and thou shalt bee my Sonne yea the Angels are commanded to adore him and the son is bid to sit down at the right hand of the Father in the glory of heauen Lastly lâ—t the simple and honest soule come hither and learne not to seeke Christ on earth in a Wafer Cake as the Popelings doe but as the Apostle counselleth in heauen saying If you bee risen with Christ seeke those things that are aboue where Christ sitteth at the right hand of God and where hee must bee vntill the times of the restitution of all things which God hath spoken by the mouth of his holy Prophets since the world beganne Set therefore your mindes on heauen and heauenly things and not on earth and earthly things Heauen is now opened enter thou into the holy of holyest for thou art O my soule past the vtter and inner Court Thy Mediator is in heauen pray thou here in earth that hee may heare in heauen and speake for thee Our â— flesh is in heauen in the person of Christ whereby wee see that the glory wee haue won by Christ is greater then the disgrace and curse that the malice of the diuell brought vpon vs by Adam The diuels maliceâ— and our sinne cast vs out of Paradice but Christs loue and sufferings for sinne makes vs sit in heauenly places with him In a word our triumph is in heauen who would not fight the battaile manfully against the flesh the world and the diuell being assured by the captaine of the victorie Wee may also hence perceiue how God tenderly and louingly dealeth with vs euen as Moses sayth hee dealt with his owne people the Israelites And how was that euen as the Eagle sayth hee doth with her young The Eagle couereth her young with her winges so God doth with the winges of his safe protection She sometimes perceiuing her young ones dull and drooping gently peckes them with her becke to stirre them vppe so God by afflictions doth quicken his children yea sometimes the Eagle taketh away her young ones meate and flyeth vp into the ayre to entice and prouoke them to practise and endeuour to soare on high-euen so God the Father hath receiued vp Christ Iesus our heauenly Manna into glory that wee should learne to aspyre and soare vpwards that where hee is there wee might bee also And to this ende the two Angells tolde vs at his receiuing vppe into this glory that hee should in the same manner descend to iudgement in the ende of the world which wee expâ—ct with patience nay long and looke for and crye in our hearts Comâ— Lord Iesus Come quickly and wee doe nothing more seriously while wee are on earth but call to minde in holy meditations the Lords death and shew it to the eyes of our faith vntill his comming againe in partaking of his blessed body bloud in the Sacrament that by the power thereof wee may bee established that we turne not this great grace into wantonnesse nor neglect our Lord Iesus who is thus exalted into the highest glory not for himselfe for he had that glorie before the world was but for vs his redeemed people so that now here is the exaltation and supereminent height of faith euen euerlasting life The Being whereof is called Glorie and our Estate there Glorification To this doe all the goldly aspire that they may bee where Christ Iesus is to beholde his Maiesty and his glory in the Kingdome of GOD the father The Metropolis of which Kingdome is the Heauen of the blessed the Confines are Eternity the chaire of Estate is the thrones the houses of the Courtiers are the visions of Angels and Saints God is there as the King Christ as the Prince the Church as the Queene the Virgines as the Handmaides the Nobles are the Patriarkes and Prophetes the Notaries are Euangelists the Prelates are the Doctors of the Church the Souldiers are Martyres and the Subiects are all the blessed In which Kingdome are all things to bee desired Desire you riches Glorie riches are in his house Desire you gold The Citie it selfe is of pure gold Desire you honour O God such honor as this glorie haue all thy saints Desire you pleasures At Gods right hand are pleasures for euermore Desire you knowledge In Christ are al the treasures of wisedom and knowledge Desire you Libertie Ierusalem which is aboue is free Loue
to consume thee no tempest to affright thee no colde â—o molest thee no heate to offend no plague to kill thee no calamity to afflict thee O Christian soules endeauour to ascend to your Christ Iesus vnto and into this glorie and bee not discouraged eyther with the long distance from you or with the maruellous height aboue you For with as much faciâ—itie as the Diuels were deâ—ected from Heauen in Gods â—ispleasure you shall be lifted â—p to Heauen by the fauour of Christ. The hand of the Lorde of Hostes that cast them out â—nto the bottomlesse pitte â—hall bee stretched foorth to â—eceyue you vp into glorie â—nd that in a moment in the winckling of an eye Oh how amiable are our goings towardes the Lorde of Hostes Sanctuarie in the progresse of diuine vertues Humility doth lift vs vp aboue the earth Pouertie in Spirite aboue the water Contrition aboue the ayre Good workes aboue the fire Faith Hope Loue Discretion Constancie Temperance Righteousnesse aduanceth vs aboue the seuen Planets our conuersation aboue the Emperiall Heauens Purity of heart dooth bring vs vp to the sight of God and vnto the glory of the blessed For three places God hath appointed hâ—â— Children to liue in the Wombe this Earth the Heauens In the wombe in a narrow place for a short time some nine monethes In the earth a place of greater extent and a longer season some seauentie yeares And lastly in Heauen a place of extent without limit and for terme without time euen for euer and euer And as the second place farre exceedeth the first both in largenesse of Extent and in continuance of time so the third place of our most happie being incomparably surpasseth the second in both for it is without limmit of locall scite and without all determinatioÌ„ of time for length of dayes O Christ come vnto vs and into vs with these thy graces that wee may come to thee and into that glory where thou ruâ—est and raignest with God the Father and the Holy spirite for euermore O Lord lift vp mine heart vnto theâ— O Eternall God and most mercifull Father in Christ Iesus who dwellest in the thrones of immortality and blisse vouchsafe to looke vpon vs thy humbled Creatures that lye here beneath and groane to bee deliuered from the bondage of our corruption into the freedome of thy goodnesse Thou hast taken vp from vs our Lord Iesus and hast set him at thy right hand in Maieâ—ty and great glorie O when shall wee come â—nd behold the beautie of thine â—ouse and the blessednesse of thy Saintes Lâ—sten Lord vnto our supâ—lications and for our Aduocates â—ake that pleades our cause beâ—ore thee in heauen Let vs be dissolued that we â—ay bee with thee and with our â—eloued Iesus Who for vs men â—â—me downe from Heauen and â—as humbled to deâ—th that wee might liue with thee for euer Behold O Lord God how wee runne after him in the sweet sauour of his diuine perfumes WheÌ„ hee liued here with vs on earth he disdayned not Matâ—eâ— a publican hee abandoned not Peter a denyer of him nor cast away Paule a perâ—ecutor nor despised Marie Magdalen a courtezan nor refused to hear a Cananaatish woman the blinde the lame the dumbe the deafe yea the possessed with diuels hee had compassion vpon Therefore now wee wretches here beneath albeit our conâ—â—tion is farre worse then any of those yet wee conceiue comfort that now in his glorified estate he will also grant vs his pittie and compassion and by the power of his grace whereby hee is able to subdue all things vnto himselfe will conquer our stubborn and disobedient hearts and makâ— them plyable and conformableâ— to his sacred Lawes That we may not reason in our vnderstanding nor enclineâ— our affections downewards but as he is receiued vp in glory so we may set our selues and soules to seeke and search after him in all heauenly things O Lord the dead prayse thee not they that goe downe into the pit doe not remember thee what benefit is there in our blood what glory is there to thee in the land of obliuion where thou art not once thoght vpon O God let the deuouring and despayring gulfe bee the portion for the diuels and the damned that neuer seeke thee in thy beloued Let that vale be for the children of Hinnon that bottomlesse pit for the Locusts that lake of brimstone for thy Christs enemies that second death for the desperate that weeping and wayling for the heathen that hath not knowne thee that hell for the dâ—spisers of thy Sonnâ— that euerlasting fire for the Abaddon and his seruants but as for those that sue for fauour vnto thee and lye at thy mercy gate for grace and beg but the crums let them be deliuered because of thy beloued let them reioyce on thy saluation let them see the sight of thy saints and bee glad with the light of thy countenance for euer O speake comfortably vnto their soules and let their hearts euermore reioyce before thee Oh tender hearted Father giue them a tast in this life of the happinesse of the other and a glimpse of that glory wheâ— into Christ Iesus is receiued That so our hearts may bee enflamed our wills enclined our affections setled and our whole selues knit vnto thee that neither sinne nor Sathan life nor death things present nor things to come may separate vs from the loue and exceeding thirst and desire of beeing where Christ our treasure is Let not the diuell with any of his subtill and slie delusions carrie vs downeward in tempting vs with our vnworthinesse our euill our wretchednesse in putting into our mindes that we are predestinate and ordayned of old to destruction and that whatsoeuer we do â—r say or pray it auailes not for â—t cannot alter thy decree and so â—y this meanes cast vs into desâ—erate carelessenesse But O Lord â—each our soules to reason and â—ommune with our owne hearts 〈◊〉 going vpwards where Christ â—esus is receiued vp in glory that â—e beleeuing and louing thee our God liuing in thy grace calling â—pon thee dayly may worke out â—ur saluation with feare and â—embling And do thou O God ascertain â—ur conscience that these things â—re the actions and affections of â—ose that are ordayned to blisse â—â—d life euerlasting in the merits of thy deare Sonne Christ Iesus our Lord. To this blessed purpose assist vs O God in all the occurrences of our life at home and abroade in businesse and in leasure in prosperitie and aduersitie in sickenesse and in health that we may still haue our minds lift vppe vnto thee through the power of our Prince of peace Christ Iesus and euer vse these things of this life to further our saluation in him that at the last when wee shall come 〈◊〉 our fatall and finall dissolution iâ— this world the way of all flesh we may bee receiued vp by thy goodnesse and ministerie of thy blessed Angels into those
them that are good traytors beady high minded louers of pleasure more then of God hauing a shew of Godlinesse but haue denied the power thereof from which Saint Paul counselleth to turne away These Men and Brethren These I say are the faithlesse and fruitlesse spirites of vanity the dissolute children of disobedience and cloudes without water who despite the spirite of grace Quench the light of the Gospell and know not whether there bee an holy Ghost or no. But Men and Brethren Hearken whosoeuer offendeth of infirmity offendeth against God the Father who is power and strength and whosoeuer offendeth of ignorance sinneth against God the Sonne who is wisedome and these finnes are pardonable but who so sinneth against the Holy Ghost the spirite of truth and charity his sinnes are irremisible Let him therefore that hath an eare heare what the Spirite sayth vnto the Churches For the Spirites of the Prophets are subiect to the Prophetes Bee men neuer so profoundly learned or so well conceyted of themselues Christ Iesus who was our Reconciliation on earth by his Incarnation Life and Passion is now our Aduocation in heauen at the right hand of God the Father by his continual Mediation and is our dayly Comforter as Saint Bernard speaketh by mouing stirring and inclining our harts to beleeue and our wils and consciences to the obedience of faith and to the endeauour care and study of all sacred duties Are not they then in a most desperate and wofull estate and condition thinke you who despise and despite this Reconciliation Aduocation Mediation Consolation of Gods spirit who continue in that sinne for which there is neyther sacrifice noâ— oblation to bee offered that can doe them or theirs any good who resist the Spirite of Christ albeit it stand at the dore of their hearts and consciences and craue for entrance who grieue the spirite of God by their vile and beastlie liuing and quench out the light thereof by their ouer-flowings of malitiousnesse which otherwise would shine and glitter like the sparkles of a diamond in the middest of our naughtie Natures and in a word who haue in them no gifte grace condition qualitie sparke or resemblance of Gods spirite whatsoeuer they may brag and boast thereof out of their owne deceiueable seemings but only this that their goodnesse so Anabaptistically are they besotted cannot be seen as the holy Ghost is inuisible And no lesse lamentable are the cauils of those which obiect That the Iesuites whom wee so vilifie boast also that they are led by the spirite as if most damnable heretiques did not make the same plea but the practise of the Nobles of Baroa is a satisfactory answere for that and all other cauils of that frie for they searched the Scriptures To see whether or no the thinges were so that they heard the Apostles preach but the spirite of Iesuitisme dare not abide that triall nor any other like spirit of error Another saith there bee so manie that vaunte of the spirit that I knowe not which I should adhere vnto but Saint Paul giueth a rule for that Neuerthelesse saith he wherevnto wee haue already attained Let vs march by the same rule which is the sacred Scriptures that wee may minde the same thing This plainely sheweth vs that we must adhere to none for our direction to God but such as adhere to Gods Oracle the Sacred scriptures and are guided thereby Yea but another vrgeth further and saith wee see that those that professe themselues to bee guided by the Scriptures and by the spirit thereof doe differ What then All men haue not Faith albeit in number and profession they be of the Church as S. Austine speaketh hence it is that they cannot accord For what communion hath light with darknesâ— or Faith with infidelitie Yea euen amongst them that haue Faith some haue a greater and some a lesser portion thereof according to their knowledge by Gods dispensation hence it is oft times that they cannot accord in all things at all times for there is a procession from faith to faith yet all may holde the Fundamentall grounds and principles in blessed diuinitie albeit they differ in some particulars because some haue already attained to that measure of grace which anotherâ— may attaine vnto in some time after This therefore is an infallâ—ble rule of S. Iohn We are of God hee that knoweth God heareth vs Hee that is not of God heareth not vs Hereby knowe we theâ— spirite of Error and the spirite of Truth That is as S. Augustine expounds it If any man take vppon him to expound the scriptures albeit it bee euen by himselfe with inuocation of GOD who assists by his holie spirite and the spiritual man discerneth all things the internall vnction directing him in all things and leading him into all truth To this man wee are bound to hearken and his doctrine to embrace albeit thousands gaine say it as the Councell of Nice hearkened to Paphnutius being but one man against the whole route and rabble of Pseudo Catholiques But if any man vndertake to doe it of himselfe of his owne priuate and singular spirite without warrant and directioÌ„ of Gods spirit which counselleth and guideth by the word onely It is the Spiders webbe the Cockatrice egge the fome of the sea the fume of the bottomlesse pitte wee may vndoubtedly disauow it and defie it I conclude then that this foundation standeth firme sound and may satisfie the soule of any beleeuer to wit that God is manifested in the flesh by beeing baptized as man Iustified in the Spirite by forgiuing sinnes as God Manifested in the flesh by being tempted as man Iustified in the spirite as God by ouercomming for vs the world the flesh and the Diuell Manifested in the flesh by beeing hungry as man Iustified in the spirite as God by feeding thousands aboundaÌ„tly with a very small pittance Manifested in the flesh by enduring thirst as man Iustified in the spirite as God by calling those that are thirstie vnto the waters of Life that they might neuer thirst any more Manifested in the flesh by praying as man Iustified in the spirite by hearing the prayers of others as God Manifested in the flesh by weeping as man Iustified in the spirite by wiping all teares fâ—om our eyes as our God Manifested in the flesh by being sold for thirty peeces of siluer as a man Iustified in the Spirite as God by redeeming the world with his bloud a price pricelesse peerelesse Mâ—nifested in the flesh beeing led as a sheepe to the slaughter as man Iustified in the spirite by triumphing ouer death and hell and by leading captiuity captiue as Godâ— Manifested in the flesh by dying as man Iustified in the spirit as God by rising againe from the dead by ascending into heauen by sitting at the right hand of the Father whence we expecting him to come againe in the end of the world with Maiestie and
scriptures call those the Worlde whom God hath thus called out of the world because for their sakes onely this world was made and this world is as yet preserued and all things continue as from the beginning But when God hath his full number of these his chosen people out of the world then this world shall haue an end and there shall bee a new Heauen and a new earth wherein shal dwell righteousnesse To these his redeemed people in the world God made his promises both of the promulgation extension and augmentation of this Kingdome of Iesus Christ his Sonne First that the extention thereof should be as large as is the expansion of the Heauens and so great that it should encircle and surround the earth Secondly that the dominion thereof should bee from sea to sea And from the riuers vnto the end of the world The kings of Tharsis and of the â—sles should bring presents yea all Kings should fall downe before him at nations should serue him Thirdly that Christ should â—edeeme vs to God by his bloud â—ut of euery kindred and tongue and people and Nation Fourthly that there should â—ee so great a multitude of beleeuers of all Nations Kindreds people and tongues which stand before the throne and before the â—ambe that no man should bee â—ble to number them The performance of which â—rophesies and promises God shewed most powerâ—â—lly in the very commencement of this conquest of faith â—or Peter conuerred in one â—ermon three thousand and 〈◊〉 another Sermon fiue thouâ—and soules that beleeued and â—â—â—â—rned to God from their inâ—quities So mightily yea so â—uddenly grew the word of God and preuayled yea 〈◊〉 is ttuely obserued both by Suetonius in the life of Nero and by Tacitus in the first booke of his Historie beeing enemies to Christ Christians and also by Tertullian a friend to Christians in his Apologeticall exhortation to the Gentiles that the multitude of beleeuers was so great in the Primâ—tiue Church euen amidst those furious bloudy butcheries and wofull persecutions that their strength and puissanâ—e if they should haue waged warre was oft times a feare and terror euen to the veâ—ry persecuting Emperours themselues This was exceeding strange that a World of people so dissonanâ— so dissolute so aliant so repugâ—nant to God and to goodnesse should become so plyable so flexible so obedieÌ„t 〈◊〉 submit and subiect themâ—â—lues to the yoke of Gods ceâ—â—estiall direction And albeit this very acte â—f beleeuing may seeme very â—aruellous vnto vs in it selfe â—et the strange means whereâ—y this victorious conquest was wrought by Christ in â—educing the world to the act â—f faith was indeed incompaâ—ably wonderfull and aboue mans capacitie to conceiue For Christ Iesus the Sonne of God when hee made this conquest of the World by faith did not proclaym to the world as king Cyrus did wheÌ„ he intented his conquests great pay worldly promotions magnificent titles and honourable entertainements for his voluntaries and Followers neither did Christ proffer as the diuell did All this will I 〈◊〉 thee shewing all the kingâ—omes of the world if thou wilt fall downe and worshiâ— me nor as the licentious Turk doth grants libertie of wiueving to what number of women men will of thriuing by what callusions and deuises men can so they doe no violence to all that embrace his Mahumetanisme nor yet as the most Turkish Pope vseth who grants pardons and indulgences from all kinde of punishments to all his Peccadilloes whatsoeuer For then Christ doubtlesse might haue had followers on a sudden more then enough But behold and consider the iniunctions motions and perswasions that Christ vsed to moue the world to beleeue and then tell me Beloued in our Lord if this be not a secret and hidden Mysterie The very first mandate that Christ ienioyned to those that meant to follow him was Reâ—â—nt yee that is Bee of another â—inde and leade another life 〈◊〉 you haue done heretoâ—â—re Become new creatures â—â—at is leaue off to doe euill 〈◊〉 learne to do good This was no lesson for the â—â—lfe louers of the world to â—â—arne and of these there is an â—â—finite number By this doctrine Christ â—â—ight lose all the nice of the world and all that were wedâ—ed to their owne selfe liâ—ings Another iniunction was â—n the world if you will bee mine you shall haue augariation and your hearts shall bee pierced â—hrough with many sorrowes This was no coppie to bee taken out by the effeminate delitious and delicate persons of the world A third was You shall bee hated of all men for my names sake saith Christ. This was no condition to obligue faint and false hearted cowards of the world A fourth was He that loues his life shall lose it This was not the way to winne a worldling notwithstanding all these and other such like more conditions and entertainments euen to exquisite torments yeâ— I say what euer could be sayd or done to the contrary by the infidell party in all the bloud and but chery of Gods Saints behold yee the power of God in this wonderfull conquest of the world by faith For a Centurion beleeueâ— euen to life albeit Christ is absent from doing any act speakes this in the words of a beleeuer Say the word onely O Lord and my seruant liueth A Canaanitish woman beleeues to health if she might eate but the crums thâ—â— fall â—â—om the table or touch but â—he hemme of Christ his veâ—ure The good theefe beleeues 〈◊〉 saluation in Christ Iesus â—hom he beheld fastened to â—â—rosse laden with disgraceâ—â—â—l reproches and scoffings forlorne and forsaken of the â—hole world strugling in his 〈◊〉 dolours gasping gaping 〈◊〉 weltring in his owne â—oud Oh wonderfull power 〈◊〉 faith Oh maruellous work â—f God! Is there any reason 〈◊〉 bee yeelded hereof Are â—â—ere any causes of this so rare 〈◊〉 maruellous a change in the â—eart and resolution of man â—o surely Mans reason in this â—ynt is but as a beast as Iereâ—ie sayth But Almightie â—od hath his reasons for it â—ost pregâ—ant most powâ—â—full For this beleeuing in â—hrist being an act of the vnderstanding assenting to Gods diuine truth at the commandement of the will so moued by the grace and spirit of God sheweth that it is the power onely and spirit of God that inclineth our hearts to beleeue as the first mouing cause thereof This was the reason why Lydia the Thyatirian hearkned to Paules preaching which many other did not that heard the word notwithstanding as well as she For the Text saith God opened the heart of Lydia that she attended the the words of Paule that is to say She attended not vntill God openeth her heart The inuisible finger of God being as you see a golden key to vnlocke our steely hearts that may see perceiue and be moued to seeke after God for our saluation And this is the reason why â—he
you peace My people sayth GOD shall sit in the beauty of peace and in the Tabernacles of my protection Desire you dainties You shall be satisfied when his glory shall appeare Desire you wine You shall bee filled with the plentie of this house and shall drinke of the riuers of gladnesse Doth Musicke delight you Here Cherubin Seraphin continually doe crie Holy Holy Holy Lord God of Saboth In a word what delectable thing soeuer can come into mans imagination It is here in full aboundance to be found For God hath spoke it Come and I will shew thee all good O wretched sonnes of men whose teeth are sette on edge with the crudities of this world that they cannot taste of the delicacies of that other world For the Fathers haue eaten sowre grapes and the childrens teeth are set on edge as Ezechiel speaketh Wee must therefore abstaine from the rawe and vnwholesome thinges of this Life if wee meane to confirme our teeth and conforme our taste to sauour Heauen and these glorious thinges of God The best of Gods people that euer were in the world could expresse the glory of this place but by Negatiues albeit they had an extraordinary inspection into it Aske the Prophet Esaias and Saint Peter the Apostle they will tell you That the things which eye hath not seene neyther hath eare heard neyther came it into mans heart are which God hath prepared for them that loue him And Saint Augustine sayeth That the things which God hath prepared for them that loue him Our faith cannot conceyue our hope cannot comprehend our charitie cannot apprehend for it surpasseth our thoughts our vnderstanding our desires Let this bee our comfort that this glory may be obtayned expressed or conceyued it cannot be Augustine sayeth that he can tell sooner what is not there then what is there When the Queene of Sheba came to Solomons Court and heard his wisedome saw the house which hee had built obserued his dyet viewed the dwellings of his seruants noted what seruants robes the manner of their service and recounted the whole burnt offerings which were offered in the house of the Lord euerie day The text sayth that shee stood amazed and there was no Spirit in her and when shee came to her selfe shee vttered these words It is true that I heard in mine owne land of thee O King howbeit I beleeued not the report vntill now I see it but the one half was not told me for thou hast more wisedome and prosperitie then I heard by report Right so O my soule shalt thou say when thou commest into this heauenlie Court and beholdest and knowest God as he is known and seest the new Hierusalem the Feast of the Lambe the Mansions prouided the milke white roabes of the Saintes their attendants vpon God and the continuall Alleluiah sung by the quire of Heauen thou wilt say O it was not the least particle of this glorie that wee heard of beneath when we were in the earth for this glorie farre surpâ—sseth all that euer wee heard or could imagine neyther indeed could wee beleeue the same but now O King of Heauen assuredly they are fully blessed that alwaies stand before thee and behold this thy Maiesty and surpassing glory Hence was it that Holy men of God oft sighed and earnestly desired when they meditated of this glory to be with Christ. I desire to bee dissolued and to bee with Christ sayeth Paul Aye mee that I am constrayned to dwell with Mesech sayeth Dauid And in another place When shall I come and appeare before the presence of the Lord If I haue found grace in thy sight O Lord shew mee thy face sayth Moses And to this purpose God sendeth his dearest children bitter pilles of affliction oft-times in this life to weane them from the pleasures of this world The world troubleth mee saith S. Augustine and yet I loue it what would I doe if it did not afflict me Surely it would befoole vs as it doth too many who rather then they would forsake any part or parcell of the World they will desperately and diuelishly forsake their God and the glory of heauen and in their hearts wish God to keepe it for him selfe and let them enioy their pleasures and pastimes in this present life O blinde and barbarous folly of the sonnes of Adam who hath bewitched you Would you see the inuisible things of God They are seene sayth Paul by the visible God being considered in his workes Christ is receyued vp in glory ascend thou by these degrees vnto Christ O my soule that he hath reuealed vnto thee Say vnto thy selfe when thou viewest the world and the glory thereof both in the frame of Heauen and in the fabrique of the earth If O Lord thou grantest vnto vs such goodlie thinges in this our prison what hast thou prepared for vs in thy pallace of Heauen If here thou affoordest so liberally thy blessings both to friendes and foes what hast thou prouided in heauen for friendes onely When thou beholdest the surpassing beauty of the heauens say O my soules How delectable are thy dwellings O Lord of Hosts my Spirite fainteth for desire to dwell in the Courts of thy house for euermore For all Nations are before thee as nothing and they are accounted lesse then nothing and vanity When wee consider again that there are three principall places in this vniuerse to witte Hell the World and Heauen The first vnder the earth the second aboue the earth the third aboue the visible heauens The first a place of darkenesse the second a place mixt both with light darknesse the third is altogether light The 1. a dungeon of despayre the second a vale of teares the third a Paradise of incomparable delights and delicacies whose heart desireth not after those water-brookes whose soule seeketh not after those ioyes of Heauen where is the fulnesse of ioy and happinesse for euermore For there is health without sicknesse youth without age fulnesse without famine plenty without penury gâ—ory without infamy peace without warre and in a word all good without euill Now therefore O yee sonnes of men Marke Sayth Saint Augustine Heauen is to bee solde and God requires no other price for thee to buy it but thy selfe it is worth so much as thou art giue God thy selfe and thou shalt haue it But obserue thou must not present thy selfe to God in this exchange a worldling a sinner a cast-away but thou must become iust good holy and worthy of the same not of thy selfe but beeing iustified sanctified and bettered by the holy faith and Spirit of thy God in Christ Iesus in whom wee all are accounted worthy so shalt thou by his merites obtaine a Kingdom where the fire dooth not burne nor the ayre infect nor the water drowne noâ— the earth tremble vnder thee where there is no commet to presage thee euill no thunder to terrifie thee no lightning to daunt thee no thunderbolt