Gerson you would not wish to finde Iehova iustitia nostra better or more pregnantly acknowledged then in them you shall finde it But this is by vertue of this Ecce Rex faciet judicium out of whose sight when we be we may fall into a phansie or as the Prophet saith we may have a dreame of Iustitia nostra à IEHOVA Ver. 27. But framing our selves as before him we shall see it is not that righteousnesse will consist there but we must come to Iustitia nostra in Iehova It is the onely way how to settle the state of this controversie aright and without this we may well misse of the interpretation of this Name And this they that doe not or will not now conceive the Prophet telleth them after at the XX. Verse quòd in novissimo intelligetis plane at the end they shall understand whither they will or no. And indeed to doe them no wrong it is true that at this Iudgement-seate so farr as it concerneth the satisfaction for sinne and our escaping from aeternall death the Church of Rome taketh this Name aright and that terme which a great while seemed harsh unto them now they finde no such absurditie in it That Christ's righteousnesse and merits are imputed to us So saith Bellarmine Et hoc modo non esset absurdum si quis diceret nobis imputari Christi justitiam merita cum nobis donentur applicentur ac si nos ipsi Deo satisfecissemus And againe De Iustif◠2.20 ◠11 Solus CHRISTVS pro salute nostrâ satisfacere potuit re ipsâ ex iustitiâ satisfecit illa satisfactio nobis donatur applicatur nostra reputatur cum Deo reconciliamur justificamur So saith Stapleton Illa sané iustitia quâ satisfecit pro nobis per communicationem sic nostra est ut perinde nobis imputetur De Iustifi 7.9 ac si nos ipsi sufficienter satisfecissemus in as full termes as one would wish So that this point is meetly well cleered now Thus they understand this Name in that part of righteousnesse which is satisfactorie for punishment and there they say with us as we with Esai in Iehova Iustitia nostra But in the positive Iustice or that part therof which is meritorious for reward there fall they into a phansie they may give it over and suppose that Iustitia à Domino a righteousnesse from GOD they graunt yet inhaerent in themselves without the righteousnesse that is in Christ will serve them whereof they have a good conceipt that it will endure GOD'S iustice and standeth not by acceptation So by this meanes shrinke they up this Name and though they leave the full sound yet take they halfe the sense from it Now as for us in this point of Righteousnesse if we both goe no further then the former of taking away sinne then as much as we strive for they doe yield us And therein we thinke we have cause to blame them justly for not contenting themselves with that which contented the Prophet a Esai 27.9 Hic est omnis fructus marke that omnis ut auferatur peccatum c Mat. 1.21 Which contented Saint Iohn Baptist b Ioh. 1.29 Ecce Agnus Dei qui tollit peccata mundi Which contented the Angel Hic servabit populum suum à peccatis eorum Which contented the Fathers Saint Augustine d De verb Apost 16. Puto hoc esse iustus sum quod peccator non sum Saint Bernard e In Cant. 22 Factus est nobis iustitia sapientia c. Sapientia in predicatione iustitia in peccatorum absolutione So that to be absolved from sinne with him is our righteousnesse And yet more plainly in his CXC Epistle to Innocentius the Pope himselfe Vbi reconciliatio ibi remissio peccatorum Et quid ipsa nisi iustificatio Which the very name and nature of a judgment-seat doth give which proceedeth onely in matters paenall And as we blame them for that so likewise for this no lesse that if they will needs have it a part of justice they allow not CHRIST'S Name as full in this part as in the former For there they allow imputation but heere they doe not For I aske what is the reason why in the other part of satisfaction for sinne we need CHRIST'S Righteousnesse to be accompted ours The reason is saith Bellarmine Non acceptat Deus in veram satisfactionem pro peccato De Iustifi 2.25 nisi iustitiam infinitam quoniam peccatum offensa est infinita If that be the reason that it must have an infinite satisfaction because the offense is infinite we reason á pari there must also be an infinite merit because the Reward is no lesse infinite Els by what proportion doe they proceed or at what beame doe they weigh these twaine that cannot counterpeize an infinite sinne but with an infinite satisfaction and thinke they can weigh downe a reward every way as infinite with a merit to say the least surely not infinite Why should there be a necessarie use of the sacrifice of CHRIST'S death for the one and not a use full as necessarie of the oblation of His life for the other Or how commeth it to passe that no lesse then the one will serve to free us from aeternall death and a great deale lesse will serve to entitle us to aeternall life Is there not as much requisite to purchase for us the crowne of glorie as there is to redeeme us from the torments of hell VVhat difference is there are they not both aequall both alike infinite VVhy is his death allowed solely sufficient to put away sinne and why is not his life to be allowed like solely sufficient to bring us to life If in that the blessed Saints themselves were their sufferings never so great yea though they endured never so cruell martyrdome if all those could not serve to satisfie GOD'S justice for their sinnes but it is the death of Christ must deliver them is it not the very same reason that were their merits never so many and their life never so holy yet that by them they could not nor we cannot challenge the reward but it is the life and obedience of Christ that de justitiâ must procure it for us all For sure it is that Fini ti ad infinitum nulla est proportio Especially if we add heerunto that as it cannot be denied but to be finite so withall that the Auncient Fathers seeme further to be but meanely conceipted of it A reckoning it not to be full but defective not pure but defiled and if it be judged by the just Iudge Districté or cum districtione examinis they be Saint Gregorie's and Saint Bernard's words indeed no righteousnesse at all Not full but defective So saith Saint Augustine Neque totam neque plenam in hac vitâ iustitiam nos habere confitendum nobis est If neither whole but a part nor full but wanting then
Ezek. 18.20 falsifie the truth that may not be And then steppes up Righteousnesse and seconds her Righteousnesse seconding her Psal. 145.17 that GOD as He is true in His word so is He righteous in all His workes So to reddere suum cuique to render each his owne to every one that is his due and so to the sinner stipendium peccati the wages of sinne that is death God forbid Rom. 6.23 the Iudge of the world should iudge unjustly that were as before to make Truth false so heere to do Right wrong Nay it went further and they made it their owne cases What shall become of me said Righteousnesse What use of Iustice if GOD will doe no justice if He spare sinners And what use of me sayth Mercie if He spare them not Hard hold there was inasmuch as Perij nisi homo moriatur sayd Righteousnesse I dye if he dye not And Perij nisi Misecicordiam consequatur sayd Mercie if he dye I dye too To this it came and in those termes brake up the meeting and away they went one from the other Truth went into exile as a stranger upon earth The first meeting broken up Terras Astraea reliquit she confined her selfe in Heaven where so aliened she was as she would not so much as looke downe hither upon us Mercie she staid below still ubi enim Misericordia esset sayth Hugo well si cum misero non esset Where should Mercie be if with miserie she should not be As for Peace she went betweene both to see if she could make them meet againe in better termes For without such a meeting no good to be done for us For meet they must and that in other termes or it will goe wrong with us Our Salvation lies a bleeding all this while The Plea hangs and we stand as the prisoner at the barre and know not what shall become of us For though two be for us there are two against us as strong and more stiffe then they So that much depends upon this second Meeting upon the composing or taking up this difference For these must be at peace betweene themselves before they at peace with us or we with GOD. And this is sure we shall never meet in heaven if they meet no more And many meanes were made for this meeting many times but it would not be Where stayed it It was not long of Mercie she would be easily entreated to give a new meeting no question of her Oft did she looke up to heaven but Righteousnesse would not looke downe Not look not that Small hope she would be got to meet that would not look that way-ward Indeed all the question is of her It is Truth and she that holds of but specially She. Vpon the Birth you see heer is no mention of any in particular but of Her as much to say as the rest might be dealt with she only it was that stood out And yet she must be got to meet or els no meeting No meeting till Iustice satisfied All the hope is that she doth not refuse simply never to meet more but stands vpon satisfaction Els Righteousnesse should not be righteous Being satisfied then she will remaining vnsatisfied so she will not meet All stands then on her satisfying how to devise to give her satisfaction to her mind that so she may be content once more not to meet and argue as yer-while but to meet and kisse meet in a ioynt concurrence to save us and set us free And indeed Hoc opus there lies all how to set a song of these foure parts in good harmonie how to make these meet at a love-day how to satisfie Iustice upon whom all the stay is Not in any but the Christian Religion And this say I no Religion in the world doth or can doe but the Christian. No Queer sing this Psalme but ours None make Iustice meet but it Consequently None quiet the conscience soundly but it Consequently no Religion but it Withall religions els at odds they be and so as they are faigne to leave them so For meanes in the world have they none how to make them meet Not hable for their lives to tender Iustice a Satisfaction that will make her come in The words next before are that glorie may dwell in our land Verse 9. This glorie doth dwell in our land indeed And great cause have we all highly to blesse GOD Psal. 16.6 that hath made our lott to fall in so faire a ground That we were not borne to enherit a lie that we were borne to keepe this Feast of this Meeting For bid any of them all but shew you the way how to satisfie Iustice soundly and to make her come to this meeting how GODS Word may be true and His worke just and the Sinner find mercie and be saved for all that They cannot The Christian onely can doe it and none els All beside for lack of this passe by the wounded man and let him lie still and bleed to death Luk. 10.31.32 Bid the Turke All he can say is Mahomets prayer shall be upon you Mahomets prayer what is that Say he were that he was not a just man a true Prophet What can his prayers doe but move Mercie But GODS Iustice how is that answered Who shall satisfie that Not prayers Iustice is not moved with them heares them not goes on to sentence for all them He can goe no further he cannot make justice meet Bid the Heathen he sayes better yet then the Turke They saw that without shedding of blood there was no satisfying Iustice Heb 9.22 and so no remission of sinne To satisfie her sacrifices they had of beasts But it is impossible as the Apostle well notes that the blood of bulls or goats should satisfie for our sinnes Heb. 10.4 A man Sinne and a beast dye Iustice will none of that What then will ye goe as farr as some did the fruit of my body for the sinne of my soule Mic. 6.7 Nor that neither For if it were the first borne the first borne was borne in Sinne and Sinne for Sinne can never satisfie This Meeting will not be there Bid the Iew he can but tell you of his Lamb neither And while time was that was not amisse while it stood in reference to Saint Iohn Baptists Lamb Ioh 1.29 the LAMB of GOD this day yeaned as having the operation the working in the vertue of that That being now past there is no more in the Iewe's then in the Gentiles sacrifice Beasts both both short of satisfying So for all that these can doe or say no meeting will there be had Onely the Christian Religion that shewes the true way There is One there thus speaketh to Iustice Sacrifice and sinne-offerings thou wouldest not have then said I Lo I come He of whom it was written in the volume of the booke Psal. 40.6 c. that He should do
them no it is not so Ecce claves mortis inferni see heer Apoc. 1.18 the keyes both of the first and second death Which is a playn proof He hath mastered and gott the dominion over both death him that hath power of death that is the devill 1. Cor. 15.55 Both are swallowed up in victorie and neither death any more sting nor hell any more dominion Sed ad Dominum Deum nostrum spectant exitus mortis Psal. 68 20. but now unto GOD our LORD belong the issues of death the keyes are at His girdle He can let out as manie as he list This estate is it which he calleth Coronam vitae not life alone Apoc. 2.18 but the Crowne of life or a life crowned with immunitie of feare of any evill ever to befall us This is it which in the next verse he calleth living unto GOD Ver. 11. the estate of the children of the resurrection to be the sonnes of GOD aequall to the Angells subject to no part of death's dominion but living in securitie joy and blisse for ever And now is our particular full 1 Rising to life first â— and life freed from death and so immortall 3 and then exempt from the dominion of death and every part of it and so happy and blessed Rise againe so may Lazarus or any mortall man doe that is not it Rise againe to life immortall so shall all doe in the end as well the uniust as the just that is not it But rise againe to life immortall with freedome from all miserie to live to and with GOD in all joy and glorie evermore that is it that is CHRIST 's resurrection Et tu saith S. Augustine speratalâ—m resurrectionem propter hoc este Christianus Live in hope of such a resurrection and for this hope 's sake carie thy selfe as a Christian. Thus have we our particular of that we are to know touching CHRIST risen And now we know all these yet do we not accompt our selves to know them perâ—â—ctly untill we also know the reasons of them And the Romans were a people that loved to sâ—e the ground of that they received and not the bare Articles alone Indeed it might trouble them why CHRIST should need thus to rise againe because they saw no reason why He should need to dye The truth is we can not speake of rising well without mention of the terminus à quo from whence He rose By meaneâ— whereof there two 1 CHRIST 's dying and His rising are so linked togither and their Auditis so entangled one with another as it is very hard to sever them And this you shall observe the Apostle never goeth about to do it but still as it were of purpose suffers one to draw in the other continually It is not heer alone but all over his Epistles ever they runne togither as if he were loth to mention one without the other And it cannot be denied but that their joyning serveth to many great good purposes These two â— His death and 2 His rising they shew His two Natures Humane and Divine â— His Humane nature and weaknesse in dying 2 His Divine nature and power in rising againe 2. These shew His two Offices His Priesthood and His Kingdome â— His Priesthood in the sacrifice of His death 2 His Kingdome in the glorie of His resurrection 3. They set before us His two mayn Benefits 1 Interitum mortis 2 and principium vitae 1 His death the death of death 2 His rising the reviving of life againe the one what He had ransomed us from the other what He had purchased for us 4. They serve as two Moulds wherein our lives are to be cast that the daies of our vanitie may be fashioned to the likenesse of the SONNE of GOD which are our two duetyes that we are to render for those two benefits proceeding from the two offices of His two natures conioyned In a word they are not well to be sundred for when they are thus ioyned they are the very abbridgement of the whole Gospell 1. The cause of His dying 1 His dying once Of them both then briefly Of His dying first In that He died He died once to sinne Why dyed He once and why but once Once He died to sinne that is sinne was the cause He was to dye once As in saying He liveth to GOD we say GOD is the cause of His life so in saying He died to sinne we say sinne was the cause of His death GOD of His rising sinne of His fall And looke how the resurrection leadeth us to death even as naturally doth death unto sinne the sting of death To sinne then He died Not simply to sinne but with reference to us For as death leadeth us to sinne so doth sinne to sinners that is to our selves And so will the opposition be more cleer and full He liveth unto GOD He died unto man With reference I say to us For first He died unto us and if it be true that Puer natus est nobis it is as true Esay 9.6 that Vir mortuus est nobis If being a child He was borne to us becomming a man He died to us Both are true To us then first He died because He would save us To sinne Secondly because els He could not save us Yes He could have saved us and never died for us ex plenitudine potestatis by His absolute power if He would have taken that way That way He would not but proceed by way of Iustice do all by way of Iustice. And by Iustice Sinne must have death death our death for the sinne was ours It was we that were to dye to sinne But if we had dyed to sinne we had perished in sinne perished heer perished everlastingly That His love to us could not endure that we should so perish Therfore as in Iustice He iustly might He tooke upon Him our debt of sinne sayd as the Fathers apply that speech of His Sinite abire hos Io. 18.8 let these go their wayes And so that we might not dye to sinne He did We see why He died once Why but once because once was enough ad auferenda saith S. Iohn ad abolenda saith S. Peter â— And but once Ioh. 1.29 Act. 3.19 Hebr. 9.28 ad exâ—auriâ—da saith S. Paul To take away To abolish To draw dry and utterly to exhaust all the sinnes of all the sinners of all the world The excellency of His â—erson that performed it was such The excellencie of the obedience that He performed such the excellencie both of His humilitie and charitie wherewith He performed it such and of such valew every of them and all of them much more as made that His once dying was satis superque enough and enough againe which made the Prophet call it copiosam Redemptionem a plenteous Redemption But the Apostle he goeth beyond all in expressing this in one place terming it 〈◊〉 〈◊〉
would be layd up well That which is sowen riseth up in the spring that which sleepeth in the morning So conceive of the change wrought in our nature that feast of first fruits by CHRIST our first fruits Neither perish neither that which is sowen though it rott nor they that sleepe though they lye as dead for the time Both that shall spring and these wake well againe Therefore as men sowe not grudgingly nor lye downe at night unwillingly no more must we seeing by vertue of this Feast we are now Dormientes not mortui now not as stones but as fruits of the earth whereof one hath an annuall the other a diurnall resurrection This for the first fruits and the change by them wrought There is a good analogie or correspondence betweene these III. The ground of our hope it cannot be denied To this question Can one man's resurrection worke upon all the rest it is a good answer Why not as well as one sheafe upon the whole harvest This Simile serves well to shew it To shew but not prove Symbolicall Divinitie is good but might we see it in the rationall too We may see it in the cause no lesse in the substance and let the ceremonie goe This I called the Ground of our hope Why saith the Apostle should this of the first fruits seeme strange to you that by one mans resurrection we should rise all seeing by one mans death we die all By one man saith he Rom. 5.12 sinne entred into the world and by sinne death to which sinne we were no parties and yet we all die because we are of the same nature whereof he the first person Death came so certainely and it is good reason life should doe so likewise To this question Can the resurrection of one a thousand sixe hundred yeares agoe be the cause of our rising it is a good answer Why not as well as the death of one five thousand sixe hundred yeares ago be the cause of our dying The ground and reason is that there is like ground and reason of both The wisest way it is if Wisedome can contrive it that a person be cured by Mithridate made of the very flesh of the viper bruised whence the poison came that so that which brought the mischiefe might minister also the remedie The most powerfull way it is if Power can effect it to make strength appeare in weakenesse and that He that overcame should by the nature which He overcame be swallowed up in victorie The best way it is if Goodnesse will admit of it that as next to Sathan man to man oweth his destruction so next to GOD man to man might be debtor of his recoverie So agreeable it is to the Power Wisedome and Goodnesse of GOD this the three Attributes of the Blessed and Glorious Trinitie And let Iustice weigh it in her ballance no iust exception can be taken to it no not by Iustice it selfe that as death came so should life too the same way at least More favour for life if it may be but in very rigour the same at the least According then to the very exact rule of Iustice both are to be alike If by man one by man the other We dwell too long in generalities Let us draw neerer to the persons themselves in whom we shall see this better In them all answer exactly word for word Adam is fallen and become the first fruits of them that die CHRIST is risen and became the first fruits of them that live for they that sleepe live Or you may if you please keepe the same terme in both thus Adam is risen as we vse to call rebellions risings He did rise against GOD by Eritis sicut Dij Gen 3.6 He had never fallen if he had not thus risen His rising was his fall We are now come to the two great Persons that are the two great Authors of the two great matters in this world life and death Not either to themselves and none els but as two Heads two Roots two first fruits either of them in reference to his companie whom they stand for And of these two hold the two great Corpâ—rations 1 Of them that die they are Adam's 2 Of them that sleepe and shall rise that is CHRIST ' s. To come then to the particular No reason in the world that Adam's transgression should draw us all downe to death onely for that we were of the same lump and that CHRIST 's righteousnesse should not be availeable to raise us up againe to life being of the same sheaves whereof He the first fruits no lesse then before of Adam Looke to the things Death and Life Weakenesse is the cause of death Raising to life commeth of Power 2. Cor. 13.4 Shall there be in Weakenesse more strength to hurt then in Power to do us good Looke to the Persons Adam and CHRIST shall Adam being but a living soule Ver. 45.47 infect us more strongly then Christ a quickning spirit can heale us againe Nay then Adam was but from the earth earthly CHRIST the LORD from heaven Shall earth doe that which heaven cannot vndoe Never it cannot be Sicut Sic As and So so runne the termes But the Apostle in Rom. 5. where he handleth this very point tells us plainly Non sicut delictum Rom. 5.15 ita donum Not as the fault so the Grace Nor as the fall so the Rising but the Grace and the Rising much more abundant It seemeth to be A pari it is not indeed It is under value Great odds between the Persons the Things the powers and the meanes of them Thus then meet it should be Let us see how it was Heer againe the very termes give us great light We are saith he restored Restoring doth alwaies presuppose an attainder going before and so the terme significant For the nature of attainder is One person maketh the fault but it taints his blood and all his posteritie The a Heb. 9.27 Apostle saith that a Statute there is All men should dye But when we go to search for it we can finde none but b Gen. 3.19 Pulvis es wherin onely Adam is mentioned and so none die but he But even by that Statute death goeth over all men even those saith Saint Paul that have not sinned after the like manner of transgression of Adam By what law By the law of Attainders The Restoring then likewise was to come and did come after the same manner as did the attainders That by the first this by the second Adam so He is called Ver. 45. Lev. 18.5 There was a Statute concerning GOD 's commaundements qui fecerit ea vivet in eis He that observed the commaundements should live by that his obedience Death should not seise on him CHRIST did observe them exactly therefore should not have beene seised on by death should not but was and that seisure of his was deathe's forfeiture The laying of the former Statute on
brought thither before brought thence We vvill touch them both 1 Why brought thither and how 2 and why brought thence and how If when He was brought thence it was peace when He was brought thither Bought thither it was none How came it there was none What made this separation That did sinne Sinne brake the peace Why sinne touched not Him He knew no sinne True it was not for Himselfe 2. Cor. 5.22 nor for any sinne of His. Whole then heere are but two 1 Pastor 2 and Ovium Pastor He Ovium we If not the Shepheard's then the Sheep's sinne if not His ours Esa. 59.2 And so it was peccata vestra saith God in Esay and speakes it to us No quarrell He had to the Shepheard nothing to say to CHRIST as CHRIST But He would needs be dealing with Sheepe and His Sheepe fell to straying and light into the Wolve's denne◠and thither He must goe to fetch them if He will have them For Ovium then is all this adoe and that is for us For all we as Sheepe had gone astray I may say further all we as sheepe were appointed to the slaughter So it was we should have beene carried thither Esa. 53.6 and the Lord layd upon Him the transgressions of us all and so He was carried for us This Pastor became tanquam ovis as a sheepe for His sheep and was brought thither and the wolves did to Him whatsoever they would As if God had said away with these sheepe Incidant in lupos quia nolunt regià pastore to the wolves with them seeing they will be kept in no fold But that the Shepheard endured not but rather then they should He would When it came to this who shall goe thither Pastor or Ovium the Sheepe or the Shepheard Sinite hos abire they be His owne words Let them goe their way let the Sheepe goe and smite the Shepheard Ioh. 18.8 Sentence Him to be caried thither The Sheepe were to be they should have beene but the Shepheard was In sanguine nostro it should have beene In sanguine suo His Blood it was So to spare ours He spilt His owne 2. Brought 〈◊〉 thence Thither now He is brought Brought thither by His owne bloodshedding We can understand that well but not how He should be brought thence by His blood Yet the Text is plaine how He was brought againe in sanguine by His blood First then let us make God the GOD of peace and when He is so you shall so one see Him bring Him back againe That which broke the peace as we sayd the very thing that carried Him to the Crosse tooke Him downe thence dead carried Him to His grave and there lodged Him among the dead was sinne Away with sinne then that so there may be peace But there is no taking away sinne but by shedding of blood Chap 9.22 the blood either of Pastor or of Ovium one of them 3. In Sanguine By the blood Why then heer is blood even the Shepeheard's blood and shedd it is and by the shedding of it sinne is taken away and with sinne God's displeasure It is the Apostle's owne word Ephes. XI XVI Hatred was slaine and so hatred being slaine Ephes. 2.14 Col. 1.20 peace followed of her owne accord He was our peace saith the Apostle in one place He made our peace or pacified all by his blood in another Now then upon this peace He that was before carried away was brought backe againe And so well might be For all being discharged He was then to be inter mortuos liber Psal. 88.5 no longer bound but free from the dead not to be kept in prison any longer but to come forth againe And by his very blood to come forth againe For it was of the nature of a Ransome which being layd downe the Prisoner that was brought thither is to goe thence whither He will For a Ransome hath potestatem eductivam or reductivam a power to bring forth or bring back againe from any captivitie 1. Sam. 2.6 In both these bringings God had His hand God bringeth to death and bringeth back againe True if ever in this Shepheard Brought him to the dead as the Lord of hosts brought him from the dead as being now pacified and the God of peace Out of His justice God smitt the Shepheard out of His love to His sheepe the Shepheard was smitten But quem deduxit iratus reduxit placatus whom of His iust wrath against sin He brought thither now having fulfilled all righteousnesse He was to bring thence againe And so brought back He was and the same way that He was carried thither Carried the way of justice to satisfie for them He had undertaken for And having fully satisfied for them was in very Iustice to be brought back againe And so He was GOD accepted his passion in full satisfaction gave present order for His raising againe And let not this phrase of God's bringing back or of CHRIST 's comming back of GOD 's raising Him or of CHRIST 's rising any thing trouble you The Resurrection is one entire Act of two joint Agents that both had their hands in it Ascribed one while to CHRIST Himselfe that He rose that he came back to shew that he had power to lay downe his life and power to take it againe Another while to God Ioh. 10.18 that he raised him that he brought him back to shew that God was fully satisfied and well pleased with it reacht him his hand as it were to bring him thence againe To shew you the Benefit that riseth to us by this his rising Brought thither he was to the dead so it lay us upon if he had not we should We were even carrying thither and that we might not he was Brought thence he was from the dead So it stood us in hand if he had not beene brought thence we should never have come thence but beene left to have lien there world without end Brought thither he would be he and not we he without us So carefull he was not to spare himselfe that we might be spared Brought thence he would not be not without his sheepe we may be sure he would bring us thence too or he would not be brought thence without us You may see him in the Parable comming with his lost sheepe on his shoulders That one sheepe is the image of us all So carefull he was Luc. 15.5 as he layd him on his owne neck to be sure which is the true pourtraiture or representation of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That if the God of peace bring him back he must bring them also For he will not come back without them Vpon his bringing back from death is ours founded in him all his were brought back In his person our Nature in our Nature we all Thinke you after the payment of such a Price He will come back himselfe alone He will let the sheepe
that feat Corpus autem aptasti mihi Make him a bodie to doe it in and He will doe it Give Him an ortus est let Him be but borne He will make them meet streight Iustice and all For all the world sees if order could be taken that He that the Sonne of GOD the Word and Truth eternall would say Lo I come would take our nature upon Him and in it lay downe His soule an offering for sinne there were good hope of contenting Iustice and that the Meeting would goe forward Deus sanguine in suo Ephes. 5.2 GOD with his blood What sinne in the world would not that serve for What Iustice in heaven or earth would not that satisfie If ye speake of an expiation a ransome an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHRISTS owne word a perfect commutation there it is This had Matt. 16.26 Iustice will meet embrace kisse Mercie shake hands joyne now friends Iob 33. â—â— Inveni enim in quo repropitter I have found that now wherewith I hold my selfe fully content and pleased This way ye shall make them meet or els let it alone for ever VER XI Truth shall budde out of the earth and Righteousnesse shall looke downe from Heaven ANd this is it the Christian Religion setts before us how the Sonne of the most High GOD of heaven and earth took on Him our Nature that in our nature 1 The Birth Vâ—ritas oâ—ta est de terrâ— for our nature He might make to GOD even stando in terminis justitiae suae as the Schoolemen speake standing on the termes of his most exact strict justice a compleate full every way sufficient satisfaction And this lo makes the meeting This honour hath the Christian Religion above all other this glorie doth dwell in our land that these foure by CHRISTS Birth in it are brought not onely to obviaverunt sibi but even to osculatae sunt And if this be the glorie be not they the shame of Christian profession that cherish in their bosomes and entertaine with stipends such as are come to this phrensie I will call it to say what needs any satisfaction what care we whither Iustice meet or no that is in effect what needs CHRIST Cannot GOD forgive offenses to Him made of His free goodnesse of His meere mercie without putting his SONNE to all this paine Fond men If He would quit His Iustice or waive His truth He could But His justice and truth are to Him as essentiall as intrinsecally essentiall as His Mercie of aequall regard every way as deere to Him Iustice otherwise remaines vnsatisfied and satisfied it must be either on Him or on us For with beasts or prayers it will not be And it will hold of till it be If Iustice be not so mett with it will meet with them And they had better meet a shee-beare robbed of her whelpes Prov 7.12 then meet Iustice out of CHRISTS presence To us they meet this day at the Child-house For these great Lights could not thus meet but they must portend some great matter as it might be some great Birth toward The Astrologers make us beleeve that in the Horoscope of CHRISTS Nativitie there was a great Trigon of I wote not what Starrs met together Whither a Trigon or no this Tetragon I am sure there was these were all then in coniunction all in the ascendent all above the horizon at once At Orta est the Birth of Veritas the truth de 〈◊〉 from the earth The Occasion of drawing these foure together Christ the Truth Veritas prima Veritas will fitt CHRIST well who of himselfe said * Ioh. 14.6 Ego sum veritas I am the truth So is He Not that of the former Verse which is but veritas secunda the truth spoken or vttered forth He the veritas prima the first truth within That depends upon this Then are the words vttered true when there is an adaequation betweene them and the mind So the first Truth He is And Veritas secunda too The first and last both For now by His comming He is the adaeaeqation of the Word and the Work the Promise and the Performance That way He is truth too The truth of all Types 2. Cor. 1.2 the truth of all Prophecies For in Him are all the promises Yea and Amen Yea in the first truth Amen in the last That actuall verifying is the truth when all is done and that He is by His birth Christ de terrá And as the truth fits His Nature so doth earth Man Of whom GOD a Gen. 3 19 Earth thou art To whom the Prophet thrise over b Ier. â—2 29 Earth heare the Word of the LORD By whom the Wise man c Eccles. 10.9 Quid superbis Why should earth be proud d Esay 45.8 Germinet terra Salvatorem Let this earth bring forth a SAVIOVR be the terra promissionis the Blessed Virgin who was in this the Land of promise So was this very place applied by Irenaeus in his time Iren lib 3. cap 5. Lact. l. 4. cap. 12. who touched the Apostles times So by Lactantius So by Saint Hierom and Saint Augustine Those foure meet in this sense as doe the foure in the Text Quid est veritas de terrâ orta est CHRISTVS de faeminâ natus Quid est Veritas Filius Dei Quid terra Caro nostra What the truth CHRIST What the earth Our flesh In those words they find this Feast all Christs â—rta est double 1 De Coelo For Orta est it is double Therefore de terrâ is well added Another Ortus he had de coelo to wit His heavenly Divine Nature which as the day sprung from on high and He in regard of it called Oriens by Zacharie in the New Testament But this heer is de terrâ Luc. 1.78 a 2 De terra for the word properly signifies the shooting forth of a sprigg out of the ground and He in regard of this Ortus called the Branch by Zacharie in the Old Zec. 3.8 b Orta de 2. And there is more in Orta For it is Rabbi Moses note that is properly when iâ— springeth forth of it selfe as the field flowers doe without any seed cast in by the hand of man so saith he should the MESSIAS come Take His nature not onely in but de of the earth Not bring it with Him from heaven the error of the brainesick Anabaptist Gal. 4.4 Esa. 11.1 but take it of the earth be the womans Seed made of a woman out of the loines of DAVID Virga de radice Iesse the Roote of Iesse Nothing more plaine â— Orta est 3. And yet more from orta est For that the truth while it is yet vnaccomplisht but in promise onely it is but as the Seed vnder ground hid and covered with earth as if no such thing were assoone as ever it is actually accomplished as
Placard then an Inhibition to sinne A thing so common that it made the Heathen man hold that betweene Militia and Malitia there was as little difference in sense as in sound And the Prophet DAVID to call Saul's Companies in his daies 2. Sam. 22.5 Torrentes Belial the Land-flouds of wickednesse Which being well considered we may cease to murmure or to mervaile if our going forth have not beene ever with such successe as we wished GOD who should give the successe commanding then a restraint and man that should need it then taking most liberty Verily if we will learne of GOD if He shall teach us Sinne is never so vntimely as in the time of Warre never so out of season as then for that is the time of all times we should have least to doe with it To insist then a little upon this point because it is the maine point and to shew the vigor of this consequent 1. From the very nature of Warre first Which is an act of Iustice and of Iustice corrective whose office is to punish sinne Now then consider and iudge even in reason What a thing this is how great grosse and foule an incongruitie it is to powre out our selves into sinne at the very time when we goe forth to correct sinne To set forth to punish rebells when we our selves are in rebellion against GOD His Word and Spirit Which what is it but to cast out divells by the power of Belzebub Sure our hearts must needs strike us in the middest of our sinne Matt. 12.24 and tell us we are in a great and grievous prevarication allowing that in our selves that we goe to condemne and to stone to death in others Therefore since to goe to Warre is to goe to punish sinne Certainely the time of punishing sinne is not a time to sinne in 2. Secondly from Warre in respect of GOD. I know not what we reckon of Warre Peace is His blessing we are sure and a speciall favour it is from Him as the Prophets account it for a land to spend more yron in scithes and plough-shares then in sword-blades or speare-heads And if peace be a blessing and a chiefe of His blessings we may deduce from thence what Warre is To make no otherwise of it then it is the rodd of GOD's wrath as Esay termeth it Esay 10.5 Am â— 3 Ier. 50.23 2. Sam. 2.14 his yron staile as Amos the hammer of the earth as Ieremie whereby He dasheth two Nations together One of them must in peecâ—s both the verse for it Warre is no matter of sport Indeed I see Abner esteeme of it as of a sport Let the young men rise saith he to Ioab and shew us some spoâ—t But I see the same Abner before the end of the same Chapter wearie of his sport and treating with Ioab for an end of it Verse 26. How long shall the sword devoure saith he shall it not be bitternesse in the end So it may be sport in the beginning it will be biternesse in the end if it hold long Warre then being GOD's rod His fearefull rod and that so 〈◊〉 that King Daviâ— though a Warrâ—â—â— to when both were in his choise preferred the Plague before it and desired it of the â—waine When GOD's hand with this 〈◊〉 thiâ— His fearefull rod is â—ver 〈◊〉 to be so farre from feare and all due regard as then not to 〈…〉 any whiâ—â—he more but to fall to iâ— as fast as ever it cannot be but a high contempt yea a kind of defiance and despite then to doe it Doe we provoke the LORD to anger are we stronger then He Then since Warre is GOD's rod 2. Cor. 10.22 choose some other time vnder the rod sinne not then forbeare it Certainely that time is no time to sinne 3. The rather for that sinne it is and the not keeping from sinne but our keeping to it and with it that hath made this rodd and put it into His hand For sure it is that for the transgression of a people GOD suffereth these divisions of Reuben within GOD stirreth up the spirit of Princes abroad to take peace from the earth thereby to chasten men by paring the growth of their wealth with this His hired razor by wasting their strong men the hand of the enemies eating them up by making widdowes and fatherlesse children by other like consequents of Warre If then our sinnes common unto us with other nations and that Our Vnthankfullnesse peculiar to us alone have brought all this upon us if this enemie have stirred up these enemies if Warre be the sicknesse and sinne the surfeit should we not at least-wise now while the shivering fit of our sinnes is upon us diet our selves a little and keepe some order but drinke iniquitie as water and distemper our selves as though we were in perfect state of health Shall we make our disease desperate and hasten our ruine by not conteining from sinne that hath cast us in it Know we what time this is Is this a time of sinne Certainely we cannot devise a worse In the time of Warre it is high time to keepe us from sinne 4. But above all which will touch us neerest and therefore againe and againe must be told us over that the safe and speedie comming againe of them that now goe forth whose prosperitie we are to seeke with all our possible endevours that their good speed dependeth upon GOD's going forth with them And GOD's going or staying dependeth very much upon this point Most certaine it is the event of Warre is most vncertaine When Benhadad went forth with an armie that the dust of Samaria was not enough to give every one in his campe a handfull it was told him and he found it true Ne glorietur accinctus c. He that backleth on his armor must not boast 1. King 2â— 11 as he that putts it of They that fight can hardly sett downe what name the place shall have that they fight in It may be the valley of Anchor that is sorrow by reason of a soyle Ios 7.26 as that of Iosua 2 Chr. 20.26 It may be the valley of Beracha that is blessing by meanes of a victorie as that of Iosaphat All is as GOD is and as He will have it a Psal. 44.6.20.7 Once b Pro. 21 31. twise and c 2. Chr. 20.15 thrise by David by Salomon by Iosaphat we are told it that It is neither sword nor bowe It is neither Chariot nor horse It is neither multitude nor valour of an Host will serve But that the battaile is GOD's and He giveth the upper hand We need not be perswaded of this we all are perswaded I hope and we say with Moses If thy Presence goe not with us carrie us not hence Then if we shall need GOD's favour and helpe in prospering our iourney and to make that sure which is so vncertaine it will stand us in hand to make sure of Him
his oration to the States of his Realme before his first Parliament testifieth the Arke was not sought to in the dayes of Saul That Piller was not looked to Sought to it was after a sort Religion 1. Sam. 14.18.19 but nothing so as it should Come let us have the Arke saith he And then Goe to it skills not greatly carry it backe againe which what was it but to play fast and loose with Religion Act. 24.25 To entend Paul as Foelix saith at our idle time and not to redeeme time to that end Iudge of Religion 's case by the reverence of the Ephod 1. Sam. 6.20 A daughter of his owne bringing up Micall saw David for honor of the Arke weare it and despised him in her heart Iudge of it by the regard of the Priest the keeper of the Arke For very love to it that calling was kept so low and bare that they were tyed to the allowance of their Shew-bread 1. Sam 21 4. the High Priest had noâ— a loafe in his house besides This was the first rott of his kingdome The Arke not sought to The Ephod in contempt The Priest-hood impoverished Acts 18.17 Et Saulo nihil horum curae and Saul regarded not any of these things Such another indifferencie for Church matters we finde in Ieroboam Hos. 13.2 Tush saith he jestingly let them kisse the calves and spare not Let it goe which way it will But therefore GOD sends him word by Ahijah that Israël should be as a reed in the water bowing to and fro at the devotion of every wave and every wind 1. Reg. 14.15 without any steaddinesse And was it not so Search the Chronicles So GOD saw this minde in Saul to his Arke and was wroth withdrew from him His religious and good Spirit and sent upon him a prophane and furious Spirit which carried him on first to a sinfull life and never left him till it had brought him to a shamefull death And God was even saying his Disperdas to the Kingdome Deut. 33. â—â— but David heere intreated for a Ne perdas and promised a better care of Celebrabimus Iehovam Now where Religion thrives not the other of Iustice will not hold long when one staff is broken the other holdeth not whole long after Zach. 11.4 And surely his Iustice was suitable to the former to his weake regard of Religion That also was weake too 1. Weake toward the enemie It is said there was want of necessarie furniture of armor and munition in his daies And there had beene defect in teaching them to shoot which David supplied at his entrance 3. Weake at home too 1 Sam. 13.22 2 Sam. 1.18 where he did not justitias but injurias judicare The parts of Iustice are two as we finde in the tenth verse 1 To exalt the hornes of the righteous 2 and to breake the hornes of the wicked 1. For the first Reason was and so was promise too that David should have been rewarded with Meroë his eldest daughter's marriage I know not how 1. Sam. 18.17.19 one Adriel an obscure fellow never to have been nam'd but to shew such a one put David by had his horne exalted above him This for reward 2. And his Punishment was no better 1. Sam. 15.9 Mercifull to Agag whose hornes should have beene broken and in Abimelech's case too rigorous putting him and eightie foure more to the sword for a douzen of bread 2. Sam. 22 17. And whereas in kindly Iustice the rigour of frangam cornua commeth not at first but Clemencie giveth gracious warning with Dicam imprudentibus verse 4. So without regard heerof as upon any displeasure without any word at all 1. Sam 18.11.19.10.20.33 his Iavelin went streight to naile men to the wall they knew not wherefore Thus did Iustice decay after Religion and one Piller fall upon another whereof ensued his overthrow and the Land dangerously sick of the Palsey Whereof David complaineth and prayeth Heale the sores thereof for it shaketh Psal. 60.2 Now David as when he read Abimilek's mis-hap in the Booke of the Iudges he made his vse of it as appeareth 2. Sam. 11.21 So heere when he saw what had turned Saul to domage tooke warning by it Ruina praecedentium admonitio sequentium and to make the Land strong falleth to vndersett the Pillers And first of the first that is the stone which Saul and his builders cast aside For comming to the Kingdome he consecrates all his Lawes with his Act De Arcá reducendi whereat he would needs be present in his owne person 1. Chron. 13 2. because it touched Celâ—brâ—â—iâ—us Iehovam and that with some disgrace as Mical imagined but he was resolute in that point He could receive no dishonor by doing honor to God's Arke And when it was brought backe sett such an order for the Service of it by the Levitâ—s for maintenance so bountifull so reverend for regard so decent for order 1. Chron. 26. so every way sufficient as the care of the Temple might seeme to reigne in his heart As indeed it did and as he professeth he could not sleepe till he had sett a full order for God's matters and brought this Piller to perfection Psal. 132.3 Which his care was secunâ—um cor Dei and God would signifie so much by the ceremonie in the Coronation of the Kings of Iuda Wherein putting not onely the Diademe Imperiall but the Booke of the Law also 2 Reg. 11.12 upon the Kings head it was entended that Booke should be as deare to them as their Crowne and they equally studie to advance it And in putting the Scepter of Iustice in their hands Esay 22.22 and in laying the key of the house of David on their shoulders what els was required but as they executed the one with their hand so they should putt to the other arme and shoulder and all that is as David heere expresseth it two Celebrabimu's to one Iudicabo Thus was strengthened the first Piller and for the second the HOLY GHOST giveth him an honourable testimonie I speake not of his Militarie Iustice I need not 2 Sam. 8.15 Psal. 9 9.4 therein he was trained up but that in peace he exâ—cuted Iudgement and Iustice to all his people The Kings power saith he loveth Iudgement Not Power in injurie 2. Cor. 13.10 but Power in Iudgement saith David Power to aedification saith Saint Paul not to destruction that is to build up not to decay the Building Therefore Vertue and Valor wanted not their reward in his time He professeth after in this Psalme The wind should blow no man to preferment out of what Quarter soever it came but GOD Verse 6. by his graces should point them to it And sure the diligent description the HOLY GHOST vseth of his Worthies 1. Chron. 11. 2. Sam. 23. and men of Place sheweth him to have been most exact in this
to the Sacrament it selfe But then take Him the other way as in conjunction cum populo they and He one body and the case is altered For if He be so cum populo with them 〈…〉 as He be one of them as He be a part of a bodie with them a principall Part I grant yet a part though reason would He doe as they doe part and part alike Inasmuch saith the Apostle as the children were partakers of flesh and blood He also tooke part with them And so Hâ—b 2 14. inasmuch as they baptized He also tooke such part as they both went to baptisme together For ut pars toti congrua a kinde of justice there is in it they should so doe But if we looke a little further then shall we finde greater reason yet A part He is Not onâ—ly as part 〈◊〉 but 〈…〉 also and parts there be that in some case undertake for the whole as the arme to be let blood for all the bodie And it came to passe that such a part He was He undertooke for us For in His baptisme He putt us on as we putt Him on in ours Take Him then Gal. 3 27. not onely as cum populo but as pro populo not onely as nobiscum but as pro nobis Put Him in the case the Prophet doth Pesuit super Ipsum iniquitates omâ—iuÌ„ nosirum Esay 53.6 put upon Him the transgressions of us all Put Him as the Apostle putts Him Factus est peccatum pro nobis make him sinne for us put all our sinnes upon Him and then 2. Cor. 5 21. it will come to passe He will need baptizing He will need that for me and thee that for himselfe He needed not and baptisme in that case To wash of our sinnes may well be ministred unto Him Nay them as in another case the Prophet saith Esay 40.16 that all Lebanon was little enough to finde wood for a Sacrifice So may we in this that all Iordan is little enough to finde water to His baptisme A whole River too little in that case For being first baptized as I may say in so many millions of sinnes of so many millions on sinners in so foule a 〈◊〉 well might He then be baptized if it were but to wash away that His former soule baptisme Well might it come to passe then What baptisme washeth sinns of Not water 〈◊〉 onely scruple remaines How Iordan or any water could doe this wash away sinne To cleare it shortly the truth is it could not It is no a Iob 9.30 water-worke without somewhat put to it to helpe it scoure But nothing on Earth Not if you put to it b Ier. 2.22 nitre much sope fullers earth the hearb borith say the Prophets all will not do it will not of so Therefore this of His in Iordan did not could not doe the feat otherwise then in the vertue of another to follow For after this was past He spoke of another baptisme Chap. 12.50 Zach. 13.1 he was to be baptized with And that was it indeed That the fountaine that was opened to the house of Israël for sinne and for uncleannesse that was baptiâ—mus sanguinis Heb 9.22 For without blood without the mixture of that there is no doing away sinne But the baptisme of bâ—ood And so was He baptized And He had trinam mersionem 1 One in Gethsemane 2 one in Gabbatha 3 and a third in â— Golgotha a Matt. 26 36. In Gethsemane in His sweat of blood b Ioh. 19 13. In Gabbatha in the blood that came from the scourges and thornes and in c Mar. 15.22 Golgotha that which came from the nailes and the speare Specially the speare There met the two streams of d Ioh. 19.34 water and blood the true Iordan the bath or laver wherein we are e 1. Ioh. 1.7 purged from all our sinnes No sinne of so deepe a die but this will command it and fetch it out This in Iordan heere now was but an undertaking of that then and in vertue of that doth all our water-baptisme worke And therefore are we baptized into it not into His water-baptisme but into His Crosse-baptisme not into His baptisme but into His death So many as are baptized are baptized into His death It is the Apostle Rom. VI. 3. Our duty out of Châ—ist's baptisme To take our leave of this point This may be said If it be justice that CHRIST come to baptisme much more that the People And how then comes it to passe that there is such sacrilegious pride in some of the People that as if no such thing were set so light by it as they doe and that not Iohn's as this was but CHRIST 's own baptisme Be sure of this if CHRIST thus did to countenance and credit Iohn's baptisme Chap. 7.30 because it was the ordinance of GOD much more His minde is to give countenance and to have countenance given to His owne which is GOD 's ordinance of a farre higher nature And if the LORD thought not much to come to the baptisme of His servant He will thinke much if the servant come not to the baptisme of his LORD This of His then is but a lesson to us to invite us thereto and we take it as the voice that spake to Saint Paul Act. XXII 16. Et nunc quid moraris Surge ablue peccata tua And now why stay you why protract you the time Vp wash away your sinnes with all the speed you may For if when the People was baptized CHRIST was so much more strongly it holds when CHRIST himselfe is so that then the People should and ought to be baptized The second part of Christs baptisme Now CHRIST is baptized And no sooner is He so but He falls to His Prayers Indigentia mater orationis we say Want begetts prayer Therefore yet there wants somewhat 1. Christ's prayer for somwhat yet wanting A part and that a chiefe part of baptisme is still behinde There goes more to baptisme if it be as it should be then baptismus fâ—umiâ— is yea I may boldly say there goes more to it if it be as it should then baptismus sanguinis 1 Ioh. 5.6 For the baptiâ—me of the Holy Ghost 1. Ioh 5 7 8. Deut. 19.15 CHRIST came in water and blood not in water onely but in water and blood that is not enough except the Spirit also beare witnesse So baptismus Flaminis is to come too There is to be a Trinitie beneath 1 water 2 blood and 3 the Spirit to answer to that above but the Spirit 's baptisme comming too in the mouth of all three all is made sure all established thoroughly This is it He prayes for as man The baptisme of blood we are quit of For the baptisme of blood that was due to every one of us and each of us to have been baptized in his own blood to have had
judicium Iam. 2.13 Mercie had not been above all his workes even justice and all it had been evill with us Mercie it was Iustice it was not For then our owne good deserts might procure it as due to them and so we come about againe to find the first cause in our selves because we were this or that All commeth to one if it were our owne fore-sight it was not God and if it were our owne merit it was not He neither But for this I appeale to our selves For I verily think if we would but call to mind and heer now I would that every man would call to mind in what case he was for his soule to God-ward at that very time whither in state of sinne or of grace Sure if we did but returne to our hearts and there as Salomon speaketh cognoscere quisque plagam cordis sui every man feele how his heart beats 1. Reg 8.28 that heart of ours would soon tell us Best claime not by justice Best even confesse with Ieremie It was God and God's mercie without more adoe We were in consumpti if it were but our consuming sins 1. If but of what then was and may I not say still is consumed and wasted What huge summs in superfluitie not of belly and back and worse matters 2. Our time if but the consuming of it in ease and idlenesse and too well knowne fruits of them both 3. Of the Service of God that is quite consumed by most of us now fallen to but a sermon if that and how little like a Sermon we heare it and lesse I feare after regard it 4. Of God's Name that runns wast and our blessed SAVIOVR that is even peecemeale consumed in our mouthes by all manner oathes and execrations and that without any need at all These with other sinnes that fret like a moth and creep like a canker to the consuming of our soules we should find that as it was our enemie's purpose we should have beene consumed so it was our desert to have beene consumed and that it was His mercie onely we were not consumed This is the true cause God's mercie In which note these two how fitly it answereth and meets both with 1 our consuming and 2 with us 1. As the crueltie of man was the cause we should have been so full against it the mercie of God the cause we were not The true cause of our safetie God's mercie as of our destruction man's crueltie 2. Again to provide that being out of our consumption we fall not into presumption and so pluck a worse judgement upon us The mercie of God against our desert Our desert it was to have been His mercie it was we were not His justice for our deserts would have come upon us It was His mercie turned His justice from us upon them His justice would have subscribed the sumus His mercie it was that gave the Non and stayed it Glorie be to God and to his mercie for it Which mercie yeeldeth us three things to be observed 1 The number 2 the nature and 3 the propertie 1. The number that it is not misericordia but misericordiae not one but many His mercies 1 Their number even a pluralitie of them A multitude of them because a multitude of us They many because we many We many and our sinns many more and where sinnes are multiplied there a multiplicitie of mercies is needfull Ne fortè non sufficiant nobis vobis lest there be not enough for both Houses and for all three Estates in them Mat 25 9. For so is it to be wished there may be a representation of all His meâ—cies as that Assemblie is the representation of all the Realme that so there may be enough for all 2. But then of mercie the cause heer is set down another cause because His compassions faile not How hangs this together Thus the word 2 Their nature which heer is turned compassions in very deed properly signifieth the bowells It is to shew that not mercies nor a number of them at large from any place or any kind would serve for this worke but a certaine speciall kind of choise mercies was required and those are they that issue from the bowells misericordiae viscerum or viscera misericordiae which you will You shall find them together in some speciall works of God such as this was These are the choise for of all parts the bowells melt relent yeeld yerne soonest Consequently the mercies from them of all other the most tender and as I may say the mercie most mercifull The bâ—st 1 both because they are not drie but full of affection and come cheerfully An easie matter to discerne between a drie mercie and a mercie from the bowells 2 And because to mercie one may be enclined by somwhat from without when thâ—â— failes where are we then But the bowells are within Him and when we have brought the cause within Him we are safe Quando causam sumit de Se visceribus Suiâ— that mercie is best and yeeldeth the best comfort But in this word of the Prophet's there is yet more then bowells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were enough for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are more are the bowells or vessells neerâ— the wombe neere the loynes In a word not viscera onely but parentum viscera the bowells of a father or mother those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which adds more force a great deale See them in the parable Luk. 15 20. of the father towards his riotous lewd Sonne when he had consumed all vitiouslie his fatherly bowells of compassion failed him not though See them 2. Sam. 18 8. in the Storie In David toward his ungratious ympe Absalon that sought his crowne sought his life abused his Concubines in the sight of all Israël yet heare the bowells of a father Be good to the youth Absalon hurt him not use him welâ— for my sake 1. Reg. 3.26 See them in the better harlot of the twaine Out of her motherly bowells rather give away her childe quite renounced it rather then see it hurt This is mercie heere is compassion indeed ô paterna viscera miserationum when we have named them a multitude of such mercies as come from a father's bowells we have said as much as we can say or can be said And mention of this word is not unfiâ—t whither we regard them our enemies per quos itum est in viscera terrae in which place GOD 's bowells turned against them and toward us or wither we thinke that His bowells had pitie on our so many bowells as should have flowen about all the ayre over and light some in the streets some in the river some beyond it some I know not where Now that which maketh up all is the propertie last putt quia non dâ—ficiunt or which is all one non consumuntur 1 Their property faile not or as ye may read it consume not And
Iustitia We are now to seeke the reason why Iehova is in this Name per modum Iustitiae by the way or under the terme of Righteousnesse rather then of some other Attribute as of Power or Mercie that it is not Iehova Misericordia or Iehova Poâ—entia but Iehova Iustitia GOD with us saith Esai With us saith Ieremie of all His properties by that of Righteousnesse cheifly and above other Not of Power as in Esai by His Name El which is His Name of power For in power there is no true comfort without iustice be joyned to it For what is Power except Righteousnesse goe before We see it is a thing very agreeable to our nature to have that we shall have by iustice to choose and that way doe even the mightiest first seeke it and when that way it will not come they overbeare it with power Nor of Mercie not Iehova Misericordia Psa. 59. ult by which Name David caleth Him For though it be a Name of speciall comfort and Saint Augustine saith of it O Nomen sub quo nemini desperanaum yet if we weigh it well of it selfe alone we shall finde there is no full or perfect comfort in it except this also be added For that we have in us two respects 1 One as persons in miserie the other as persons convict of sinne And though Mercie be willing to relieve us in the one for her delight is to help those in miserie Yet what shall become of the other how shal that be answered We have in the Verse before mention of a King ready to execute iudgement and iustice Now iustice is professed enemie to all sinne and iustice in her proceeding may not admitt of any respect either of the might or of the miserie of any to lead her from giving sentence according to law Truâ— it is Mercie is ours ours wholly there is no doubt but iustice is against us and except iustice may be made ours too all is not as it should be But if iustice if that in GOD which onely is against might be made for us then were we safe Therefore all our thought is to be either how we may get Mercie to triumph over iustice with the Apostle or Iam. 2.13 how at the least we may get them to meet togither and be friends in this worke Psa. 85.10 For except iustice be satisfied and doe joyne in it also in vaine we promise our selves â—hâ—t Mercie of it self shall worke our salvation Which may serve for the reason why neither Iehova Potentia or Iehova Misericordia are enough but it must be Iehova Iustitia and Iustitia a part of the Name Nostra And neither may this be left out For without this 4. Nostâ—a Iehova alone doth not concerne us and Iehova Iustitia is altogither against us But if he be Righteousnesse and not only Righteousnesse but ours too all is at an end we have our desires Verily this last this possessive this word of application is all in all By it we have interest in both the former and without it our case is as theirs Quid nobis tibi Mat. 8.29 What have we to doe with thee Iehova Iustitia which is most fearefull and nothing but terror and torment in the consideration of it Therefore we must make much of this For if once he be Nobiscum with us and not against us and not onely Nobiscum with us but Noster our owne all is safe Otherwise it falleth out ofâ— there be many Nobiscum that be not nostri with us talke with us eat with us sit with us which yet are not ours for all that And in this point also doth this Name of Ieremie more fully expresse the Name of Esai's Immanuel no lesse then in the two former first of IEHOVA which is more then El and then of Iustitia which is more agreeable then that of Potentia And now in this heere that there it is Nobiscum which is well and heer it is Noster which is better and more surer by a great deale 1. Cor. 1.30 For if He be as the Apostle saith Factus *** nobis Made unto us Righteousnesse and that so as he becommeth Ours what can we have more Serm. 3 in Missus est c What can hinder us saith S. Bernard but that we should uti nostro in utilitatem nostram de Servatore salutem operari use him and his righteousnesse use that which is ours to our best behoof and worke our Salvation out of this our Saviour So that Nostra may not be spared no more then the other part of the Name For all is in suspense and there is no compleat comfort without it 5 Iustitia nostra To which comfort this may be added for a conclusion of this part no lesse effectuall then any of the former That it is Iustitia nostra in the Abstract and not in the Conrcete Iustificans or Iustificator noster our Iustice or Righteousnesse it selfe not our Iustifier or Maker of us Righteous For thus delivered I make no doubt it hath much more efficacie in it and more significant it is by farr to say Iehova our Iustice then Iehova our Iustifier Rom. 3.26 I know Saint Paul saith much That our Saviour CHRIST shed His bloud to shew His righteousnesse that He might not onely be iust but a Iustifier of those which are of His faith And much more againe in that when He should have so sayd To him that beleeveth in GOD Rom. 4.5 he chooseth thus to set it downe To him that beleeveth in him that iustifieth the ungodly making these two to be all one GOD and the Iustifier of sinners Though this be very much yet certainly this is most forcible 1. Cor. 1.30 that He is made unto us by GOD very Righteousnesse it selfe And that yet more That He is made Righteousness to us that we be made the righteousnesse of GOD in Him 2. Cor. 5. ult Which place Saint Chrysostome well weighing this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith He the Apostle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expresse the unspeakable bounty of that gift that he hath not given us the operation or effect of His Righteousnesse Gal. 1.13 but His very Righteousnesse yea His very selfe unto us Marke saith he how every thing is lively and as full as can be imagined CHRIST one not onely that had done no sin but that had not so much as knowen any sinn hath GOD made not a sinner but Sinne it selfe as in another place not accursed but a Curse it selfe sinn in respect of the guilt a Curse in respect of the punishment And why this To the end that we might be made not righteous persons that was not full enough but Righteousnesse it self and there he stayes not yet and not every righteousnesse but the very Righteousnesse of GOD Himself What can be further sayd what can be conceived more comfortable To have him ours not to make us
Cor. 9 27. 1. Cor. 11.3 chasten his own body and so judge himself that he may not be judged of the Lord. For every one for his part is a cause of the judgements of God sent down and so may be and is to be a cause of the removing them Somewhile the King as David by the pride of his heart Otherwhile the people by their murmuring against Moses and Aaron So that King and people both must judge themselves every private offender himselfe Zamri if he had judged himselfe Phinees should not have judged him The incestuous Corinthian 1. Chr. 21.1.8 if he had judged himselfe S. Paul had not judged him For either by our selves Num. 16.3 or by the Magistrate or if by neither of both by GOD himselfe For one way or other sinne must be judged Zamri by his repentance Phinees by his Prayer or doing justice or GOD by the plague sent among them Now then these two 1 Phinees stood up prayed 2 and Phinees stood up executed judgement if they might be coupled togither I durst undertake the conclusion would be and the plague ceased But either of them wanting I dare promise nothing To conclude then 1. The plague comes not by chance but hath a Cause 2. That Cause is not altogither naturall and perteines to Physique but hath something supernaturall in it and perteines to Divinitie 3. That supernaturall Cause is the wrath of God 4. Which yet is not the first cause For the wrath of God would not rise but that he is provoked by our sinnes and the certaine sinnes that provoke it have been set down 5. And the cause of them our owne inventions So our inventions begett sinne sinne provokes the Wrath of God the Wrath of God sends the Plague among us To stay the plague God's Wrath must be stayed To stay it there must be a ceasing from sinne That sinn may cease we must be out of love with our own inventions and not goe a whoring after them Prayer that asswageth anger To execute justice that abateth sinne To execute justice either publikely as doth the Magistrate or privately as every man doth or may doe upon himselfe which joyned with prayer and prayer with it will soone ridd us of that we complaine and otherwise his anger will not be turned away but his hand stretched out still A SERMON PREACHED at the FVNERAL of the Right Hono ble and Reverend Father in GOD LANCELOT late LORD BJSHOP of VVINCHESTER In the Parish Church of S t. SAVIORS in SOVTH-VVARKE On Saturday being the XI of November A.D. MDCXXVI By the Right Reverend Father in GOD IOHN then L. Bishop of Rochester now L. Bishop of ELY ANCHORA SPEI LONDON Printed by G. Miller for Richard Badger MDCXXIX A SERMON Preached at the FVNERALL of the R. R. Father in GOD LANCELOT late Lord Bishop of WINCHESTER HEB. CHAP. XIII VER XVI To doe good and to distribute forget not for with such sacrifices GOD is well pleased IN the tenth Verse the Apostle saith We have an Altar of which they have no right to eate that serve the Tabernacle Habemus Altare We have that is Christians So it is proprium Christianorum proper to Christians not common to the Iewes together with Christians they have no right to communicate and eate there that serve the Tabernacle And yet it is commune Altare a common Altar to all Christians they have all right to eate there And so it is externum Altare not onely a spirituall Altar in the heart of every Christian then Saint Paul should have said habeo or habet unusquisque I have and every Christian hath in private to himselfe but We have an Altar that is all Christians have and it must be Externall els all Christians cannot have it Our Head CHRIST offered his Sacrifice of himselfe upon the Crosse Crux Altare CHRISTI and the Crosse of CHRIST was the Altar of our Head where he offered the unicum verum proprium Sacrificium the onely true proper sacrifice propitiatorie for the sinnes of mankind in which all other sacrifices are accepted and applicatorie of this propitiation 1. The Onely Sacrifice one in it selfe and once onely offered that purchased aeternall redemption and if the redemption be aeternall what need is there that it should be offered more then once when once is all sufficient 2. And the True Sacrifice All other are but Types and Representations of this sacrifice this onely hath power to appease GOD 's wrath and make all other Sacricers and sacrifices acceptable 3. And the Proper Sacrifice As the Psalme saith Corpus aptasti mihi thou hast fitâ—â—â—â— me with a Bodie the Deitie assume the Humanitie that it might accipere à nobis qâ—od â—fferret pro nobis being the Deitie could not offer not be offered to it selfe he tooke flesh of ours that he might offer for us Now as CHRIST 's Crosse was his Altar where he offered himselfe for us so the Church hath an Altar also where it offereth it selfe not CHRISTVM in capite but CHRISTVM in membris not CHRIST the Head properly but onely by commemoration but CHRIST the Members For CHRIST cannot be offered truly and properly no more but once upon the Crosse For he cannot be offered againe no more then â—e can be dead againe And dying and shedding bloud as he did upon the Crosse â—nd not dying and not shedding bloud as in the Eucharist cannot be one Action of CHRIST offered on the Crosse and of CHRIST offered in the Church at the Altar by the Priest by Representation onely no more then CHRIST anâ— the Priâ—st are one person and therefore though in the Crosse and the Eucharist tâ—ere be Idem sacrificatum the same sacrificed thing that is the Body and Bloud of CHRIST offered by CHRIST to his Father on the Crose and received and participated by the Communicants in the Sacrifice of the Altar yet Idem sacrificium quoad actionem sacrificij or sacrificandi it is impossible there should be the same sacrifice understanding by sacrifice the action of sacrifice For then the Action of CHRIST 's sacrifice which is long since past should continue as long as the Eucharist shall endure even unto the world's end and his Consummatum est is not yet finished And dying and not dying shedding of bloud and not shedding of bloud and suffering and not suffering cannot possibly be one Action and the Representation of an Action cannot be the Action it selfe And this conceipt was unknowne to Antiquitie All the Fathers held it a sacrifice onely because it is a Representation or Commemoration of the True sacrifice of CHRIST upon the Crosse even as our Saviour commanded Do this in remembrance of me Contra Faustum lib. 20.21 Saint Augustine saith Hujus Sacrificij caroet sanguis ante adventum Christi per victimas similitudinum promittebatur in passione Christi per ipsam Veritatem reddebatur post ascensum Christi per Sacramentum memoriae celebratur c. And Saint