majesty to come furnished with charity meeknesse humility c. as the trimmings of our faith the wedding garment Secundum quod unumquemque ornatum bonis moribus viderit ita illi gratiam suae misericordiae dispensabit Aug. ibid. As he seeth us thus prepared he will come the more furnished with gracious largesses of his mercy will not be behind earthly Princes in munificence on his Birth-day Thus as the Prophet Hosea speaks after two dayes he will revive us Hos 6.2 so many as shall be partakers of his feast at the holy table Ioh. 6.51 and in the third day we shall live in his sight by eating of the living bread that came down from heaven and shall thereby receive all the benefits of his merits Remission of our sins for one with the assurance of inward peace the peace of conscience And who can tell but that this may be the pledge and earnest of outward peace even that with our enemies It was so unto Jerusalem The Prophet next before my Text bids cry unto her Isai 40.2 that her warfare is accomplished that her sin is pardoned The forgiving of the one is the finishing of the other It would the sooner be so with us if following the Prophets and John Baptists counsel we did make straight the way of the Lord that nothing might hinder him from coming to help us Then would he make a straight way for us unto that peace so much desired both filling valleys and flatting mountains removing all obstacles that lye in our way which that he would do we make our addresse to his throne of grace in part of the Collect of this day Lord raise up thy power and come among us and with great might succour us that whereas through our sins and wickednesse we be sore let and hindred thy bountifull mercy may speedily deliver us through the satisfaction of thy Son our Lord to whom with thee and the Holy Ghost be Honour and Glory world without end AMEN SERM. VI. ROM 12.21 Be not overcome of evill but overcome evill with good Militia est vita hominis super terram Iob. 7.1 Secund. vet THe life of man is a warfare upon earth his enemies are those of own house his fleshly affections a kind of viperous generation that destroy the womb that breeds them we are the field in which they spring and we are the field in which they fight and we are the enemies too against whom they fight they fight in us against us 'T is Saint Peters metaphor 1 Pet. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they war against the soul and with too good successe do oft gain the victory over her Sometimes pride and ambition swayes the Scepter within us then lust and covetousnesse get the dominion untill Anger and Revenge snatching the Empire from each of them usurp the sole tyranny over us Affections more violent and outragious then any of the other affections Caetera vitia impellunt animos ira praecipitat S n. de ira l. 3. Other affections do win the soul by assault but these at once over-run her and like a mighty tempest bear all down before them minding nothing but the dispatch of their fury though with ruine and destruction So that great need we have to beware of this evill and with our utmost strength to conquer it which is that our Apostle adviseth every one in this precept Deut. 30.15 Be not overcome of evill but c. Here is good and evill set before you this day and it is at your liberty whether you will choose either to overcome with the one or be overcome with the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc l. 2. 24. Homines igitur qui iracundia se permittunt divino illo libertatis dono se spoliant cum non agant sed agantur non inter homines sed inter pecudes sunt numerandi Donzellinus de ferendis injuriis Remed No fatall decree or necessity compells you to either If any such thing there were then were our preaching vain and your labour also were vain vain striving to reverse what heaven hath determined It is we see the Apostles counsell unto the Romans whom he would not certainly have deluded with a task impossible nor have made them doubly miserable by seeking to avoid a misery unavoidable It was their practice not their destiny to be revengefull who being descended from warlike ancestours thought it base and degenerous to suffer the least injury to passe unrevenged And hence likely it is that St. Paul disswadeth them more expressely from this sin then any of those other Nations unto whom he sent his Epistles that he chargeth this doctrine upon them with such variety of perswasion as knowing how hard it is to reclaime men from a vice of tradition That summing up the whole charge in this verse of my Text he arrayeth it in the language of war as best agreeable to their military condition as if thus he had said in plain terms That shame it was for them who had overcome Nations to be themselves overcome of evill the vile passion of revenge That after all these great victories obtained on others there was one yet far * Nulla est tanta vis quae non ferro ac viribus debilitari frangique potest at animam vincere iracundiam cohibere fortissimi est Lactant. Instit l. 1. greater remaining over themselves by patience and meekness which is to overcome evil with good Division So the matter of his advice consists of two parts a dehortation and an encouragement And the same shall be mine in the prosecution The Dehortation in the former Be not overcome of evill The Encouragement in the latter But overcome evill with good In the treaty whereof while I am as the trumpet Rom. 10 1. to excite you to the Battail my hearts desire and prayer is that it prove not only a sound but that it may more affect the hearts then the eares of those that hear me I begin with the Negative part or dehoration Ne vincitor à malo Be not overcome of evill First Part. IT is a misery to be overcome whereby we become subject to the scorn and insolence of the Conquerour yet if our Adversary be noble our sorrow is the lesse that he onely overcame us whose vertue as it were deserved a victory But where the unworthinesse of the Conquerour meets together with the overthrow that makes the misery extreme indeed Now both these mischiefes befall every one in the act of revenge He is overcome and that by the worst of enemies evill it self nor this by a single onely but a manifold evill three in one 1. By his own anger and impatience that stirres him to revenge 2. By the injury of his enemy which he covets to revenge 3. By the malice of Satan who forwards the revenge By all those he is overcome as may appear in each particular have you but the patience to hear
by the ruine and destruction of him that he envyeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes St. Basil Basil hom de invidia This alone is the period of his hatred if he see his rivall become miserable and instead of being the glorious object of his envy the wretched subject of his pity Hitherto you have seen the nature of this evil as well in respect of the sin as of the punishment together with the particulars contained in either in the former the universality and malignity in the later the discommoditie and vexation but yet you have not seen the ground of this evil which is no other than goodnesse it self as it followeth in the next words to be considered because I am good Th third part The occasion Eccles. 11.7 THe light is sweet and a pleasant thing it is for the eyes to behold the Sun and yet nothing is more unpleasant to a diseased sight that is not able to endure the brightnesse and thus likewise it befalls the eye of the soul That good which is the delightsome object of the mind while she is sound and rightly ordered is the occasion of her hatred being once depraved and instead of pleasing her becometh her loathing and detestation and as to a corrupt stomack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippocr Aphor. saith the great Physician the very nourishment becomes corruption so to a soul vitiated with envy that goodnesse which should feed and cherish her encreaseth her malady and perversnesse Rom. 8.28 that whereas evil things work for good unto the righteous on the contrary good things work for evil unto the envious who by the worst kind of Chimistry turns the happinesse of others into his own unhappinesse Non commodum aliquid sibi quaerit sed solo fraterno pascitur detrimento Paris King Solomon in his time observed this wicked disposition and complained of it Eccles 4.4 I considered all travell Eccles. 4.4 and every right work that for this a man is envyed of his neighbour but his father David felt the experience thereof from his enemies as he seems to imply by that expression Psal 118. Psal 118 12. They compassed me about like bees for they would not have been so troublesome but that they perceived some sweetnesse in him more than ordinary and this we may safely affirm to be one main cause of the best mens persecution in all ages of the world and we may make it the ground of Scaligers observation Perquam pauci viri ex iis qui clari illustresque tum virtute tum fortuna habiti sunt quos non infelix exitus c. Scalig. Poet. l. 3. c. 15. Alienam virtutem propriorum vitiorum exprobrationem existimantes Joh. VVower polymath that there have been scarce any personages accounted famous for vertue or fortune but some dismall death hath pointed them out for an example to posterity while the envious nature of man accounteth such illustrious merits an upbraiding of their own defects as if they were lighted unto infamie by the splendour of vertues shining about them The truth whereof will many wayes appear if we consider the diversity of goodnesse which envy opposeth Gen. 4 8. 1 Iohn 3.12 Tantum valuit ad consummationem sceleris aemulationis furor ut nec charitas fratris c. Cypr. de zelo It was righteousness in Abel that enraged Cain to imbrue the earth with his blood the fury of envy so transported him that neither could the love of a brother nor the fear of God nor the punishment of sin deter him from so horrid a wickednesse Rom. 1.21 Gal. 5.21 so that this may be one reason why the Apostle joyns these two Envy and Murther more than once to shew how near they are allyed each to other It was graciousnesse in Ioseph that made him envied of his brethren Gen. 37.4 because his father loved him more then all his brethren so that Iacob was in the right Vers 33. when he told them at the sight of his bloody garment an evil beast hath devoured him Omnium infernalium ferarum ferior à domesticatione elongatior G. Paris It was victoriousnesse in Gideon against the enemies of Gods people Iudges 8. 1 Invidebant Ephraitae Gideoni quod magna gloria ex isto praelio ad eum redierit P. Mart. ibid. that incensed the men of Ephraim to chide so fiercely and sharply with him as if they would encounter him afresh with envy after his victory over the Midianites And therefore God furnished Abraham upon his Conquest of the four Kings with a protecting shield instead of a triumphant garland fear not Abraham Gen. 15.1 I am thy shield as it were to defend him against the fiery darts of envy Macrobius Saturn Bullae gestamen erat triumphantium quod prae se ferebant inclusis intra eam remediis c. lib. 1. and in Rome it was usual for Captains in triumph to wear in a golden ball or bosse certain charms against envy which then they thought most inraged with the fame of their noble actions It was vertuousnesse in David that provoked Saul to maligne him every day more than other and to requite his greatest benefits with the greatest injuries that were possible as the one increased in grace and favour with God and men so the other no lesse in deadly hatred and utmost practises to destroy him that if the Lord had not secured him by the saving strength of his right hand Psal 20.6 1 Sam. 27. ◠he had certainly perished by the hand of Saul whose honour state life and safety were dearer unto him than his own It was repentance in the Ninivites that so much distempered Ionah as to envy in a manner at the successe of his own preaching Jonah 3.10 chap. 4.1 God repented him of the evil which he said he would do unto them and this seems evil in the eyes of the Prophet verse 3. who forgetting his own deliverance from the whale repineth bitterly at the deliverance of his auditors and that mercy which he should have given his life to obtain he beseecheth God to take away his life because he seeth it obtained But if you will at once behold the unparallelled history of envyed goodnesse you may copiously read it in the Iews against our Saviour still encreasing their malignity as he encreased his good works when even those miracles that saved others served onely to destroy himself and stirred up the people to importune Pilate that he might be crucified which the Romane governour clearly perceived and sought to release him Ioh 19.12 Math. 27.18 Pyndarus Nem. ode 8. for he knew that for envy they had delivered him Hi sunt invidiae mores this is ever the nature of envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it assaulteth the worthiest persons those that shine beyond the rest in glorious actions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it meddles not with such as be of a meaner quality that in
to be as children tossed to and fro and carried about with every whifling wind of doctrine H â— 1â— 23. by the slight of men but to hold fast the profession of our faith without wavering for he is faithfull that hath promised M â—â— 5.1â—.1â— a blessed reward to all that suffer for him and his righteousnesse even a crown of glorious immortalitie Heb. 12.3 And lest we be wearied and faint in our minds consider we him that endured such contradiction of sinners against himselfe and yet this notwithstanding gave not over to do the the worke he had in hand but as for this cause he came into the world that he might bear witness unto the truth J â— 1â— â—7 so when he was to leave the world 1 Tâ—â— 6.13 he witnessed as saith the Apostle before Pontius Pilate a good confession and confirmed the truth of his doctrine by a dolorous 〈…〉 9 and bloudy death Quantaflibet nobis anxietatem pateras vitae praesentis propinet afflictio c. as Sydonius expâ—esseth let the world present us with never so great a Cup of afflictions it is but litle if we remember how much our Saviour dranke at the Cross Nor should we need any other cordial to refresh us in our suffrings but that wherewith Peter is said by Clemens Clem. strom 7. to comfort his wife when he saw her led to martyrdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember the Lord whose Disciples if we be we must not think to speed better then our master No he tells us it is enough for the Disciple that he be as his Master Math. 10.25 and we to hold our selves highly honoured to drink of that cup wherein he hath drank before us nay to rejoyce in as much as we are partakers of the sufferings of Christ 1 Peâ— 4. â—3 that when his glory shall be revealed we may be glad also with exceeding joy for if we suffer with him we shall reign with him If we follow him by the way 2. Tim. 2.12 Phil. 3.10 of his Cross being made conformable unto his death it will bring us where he is to be partakers of his glory But that is a vobis datum est too we cannot have it of our selves it must be given us in the behalfe of Christ not onely to beleeve on him but also to suffer for his sake Phil. 1.29 Unto him then to make our humble request O Blessed Jesus Author and finisher of our faith who hast given us the grace to beleeve on thee Hebr. 12.2 give us also the courage to confesse thee and as thou hast enlightned our mindes with the knowledge of thy truth so enflame our affections with the zeal of it that whether by life or by death we may glorifie thy name and nothing be able to separate us from the love of thee for thou onely art Holy Rom. 8.35 thou onely art the Lord thou onely O Christ with the Holy Ghost art most high in the Glory of God the Father AMEN SERM. III. Matth. 20.15 Is thine eye evill because I am good IT is pitty that goodnesse should give an offence or be troubled to justify her worthy proceedings and yet such is her fate with evill men that make * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perynd pyâ—h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue the ground of their hatred and disparage it all rhey can with foule Menand detraction you have here the truth of this complaint represented in a parable the parable of an housholder that hired labourers into his Vineyard who for giving alike wages unto some that came last is blamed by the first of dealing unjustly but innocence is never unprovided of reasons either for the defence of her selfe or the conviction of gain-sayers It was his bargain he saith with them he had agreed for so much and so they could demand no more then besides what he gave was his own and therefore why not as much to these as to themselves and none to controll him for it and thus having cleared himselfe from their false imputation he now charged them with a fault indeed their envious repining and this occasioned by his good deeds there eye was evil because he was good In which words he so reprehends their envie as he seekes to amend it and this by displaying unto them the state and condition of that wicked passion Division 1. In the Organ and instrument by which it worketh Oculus the Eye 2. In the nature and qualitie of which it consisteth Malus Evil. 3. In the motive and occasion from which it proceedeth Quia ego bonas sum because I am good These parts ad oculum the text presents from thence we have the draught or portracture as it were of a picture laid before us and that so accurate as none can presume to mend it our labour is onely to fill up each part as the grace of God shall enable us desiring there be in none here present an Evill Eye Mat. 6.23 to sensure the limners imperfections but in all a single eye to make the best use of them for the amending of their own I begin with the Organ or instrument of envie that is the Eye Part 1. The Instrument MAn at his creation was an uniform and entire his creatur soul and body like a wel tun'd instrument sounded nothing but the praise of his maker and his own felicitie but being once subdued by sin he fel at discord with himselfe laboured his own destruction And as in the besieging of a City those Forts and Bulwarks that lately defended her but now surprized by the Enemy help to better and demolish her 〈◊〉 122.3 so in ruining of man built once as a City that is at unity in it selfe those members and faculties that were the chief agents of his happinesse became now the Engins of his misery I will instance onely in the eye a member abounding with so much excellency and withall so much iniquity that I know not whether it may more invite your admiration or your sorrow An Organ so divine that the misticall Egyptians could not find a fitter hieroglyphick to expresse the divine all-seeing providence Câ—rl Rhod. lib. â— cap. 28. But the Stoicks unable to satisfy their wondring without the help of idolatrie entitled it a very God as if to be sure of a present deitie they would have their Heaven of Gods about them But without such wild Hyperbole's it is praise enough that which may consist with pietie and for this we find an instance in St. Chrisostom Chrysost ad Antioch hâ—â— 11. who chose this part above the rest to assert the power and wisdome of God that from so vile a matter as earth which affordeth brick and tiles could extract so goodly a piece as is the eye that for its majestie strikes an awfulnesse in the beholders and besides endued it with such vertue as within so narrow a compasse to comprehend so many objects
but also what we are our soules and bodies with all that sustain them and what can be greater then these 3. For the mannner of conferring them it is graciously first and then continually Planum est quia nihil ante promeruit qui penitùs nihil fuit Bernard serm 14. in Psal 91. 1. Graciously without our desert as is manifest at our creation when we could deserve nothing at all that were nothing at all that had not so much as a tongue to ask nor an hâ—â—rt to think of a prayer and might still have been left in our nothing had it not pleased God to prevent us as he did David Psal 21.3 with the blessings of goodnesse Graciously so without so much as a request but graciously again at the first offer of a request ere we can spend any time in a Petition Adhuc illis loquentibus ego audiam Isai 65.24 is his own promise by his Prophet Isaiah whi es they are yet speaking I will hear O the main speed of his clemency said Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Orat. 40. in sanctum baptisma he desires to be desired seems pleasur'd with a benefit when he is askt one and gives more readily then others receive But how graciously soever he give once if we need again and dare not ask for fear of a check or a denial we are but in an ill case Iam. 1.5 but here is comfort for that too he upbraideth not Luke 16.25 Iam. 1.5 sends us not away with a Fili recepisti these and these many good things thou hast received and art thus much endebted already Ne Deos quidem immortales ab hac tà m effusâ liberalitate sacrilegi negligentèsque eorum deterrent Sen. de ben lib. 1. but is still ready with new benefits like ware upon ware to follow and orewhelm the former hits none in the teeth with their unworthines but how unworthy soever makes them partakers of his favours who makes his Sun to rise on the evill Matth. 5. such as vexe and offend him nay Mat. 5.45 Luke 6.35 is kind to the unthankefull Luke 6. such as forget or repine at him nay further yet bestoweth gifts on his enemies Psal 68. Psal 68.18 such as blaspheme and persecute him On these gifts a plurality of them but all upon David and such as he which is the Quantity of these benefits and comes next to be weighed No marvail if he stick at a quid retribuam that sets all Gods benefits before him any one had been enough to puzzle his gratitude and does he speak of rendring for all what world 's of Davids could do this nay what heavens of Angels or any thing lesse then the Almighty Cast we but our eyes awhile on some of that All and we may soon guesse at the difficulty of the attempt Psal 139.14 on these bodies of ours so fearfully and wonderfully made so curiously wrought by divine art Corporis fabricam cum intueor tot invenio beneficia tua quot membra quot sensus quot venae quot fibrae c. Granatens as struck the very heathen into the confession and wonder of a Deity where look how many members so many benefits appear Every nerve and muscle about us is an instance of Gods singular bounty 2. On our soules made after the divine Image and * Rodigin Ant. lect lib. 2. cap. 17. capable of all Arts and Sciences all vertues and graces all naturall and heavenly endowments and which is more then all of God himself the Lord of all 3. On all about us and what see we but a world of benefits where among so many millions Râ—ymund de Sab. liber Creat tit 98. 99. Basil Hexam Vt omnes rerum naturae pars tributum aliquod nobis conferret Sen. de Ben. lib. 4. and millions of creatures there is not one but serveth us either for our necessity or delight or instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Basil saith it is for us that the Rivers flow and the fountains spring and the clouds yeelds rain The heavens with their host and the earth with her fruits they are all for us All nature in a manner is tributary unto man We cannot stay too look on that Sea of benefits the manifold benefit of our redemption which Saint Ambrose thinks David here chiefly intended wherein the Lord gave us himself for a benefit and with himself the whole treasure of his riches and bounty Yet can we not but look with David on that other sort of benefits his many deliverances Ver. 3.6 8. one of which surely was the chief motive of his present gratitude They are benefits too and as great as any every deliverance from death is as much as a new life the keeping one alive as much as the giving life And though every one be not thus delivered their benefit is no whit the lesse nay rather the more that they were not in danger In the state of our bodies we all know It is better not to be sick then to be recovered from sicknesse And in the state of our soul too Saint Austin thought it better August Confess Non est peccatum tam grande quod unquam fecit homo quod non possit facere alter homo si Creator desit á quo factus est Quapropter omnium hominum peccata non immerito mea appellabo beneficia c. Granatens non implicari quà m exui not once to be entangled in sin then to be released from it And so not improperly in this respect I may call every mans sin my benefit there is none of them all that any man hath committed but I might have committed the like that am the same by nature if Gods grace had not prevented me And I may call the punishments of all men my benefits too There is no man born blind or lame or distorted but I might have been so that am made of the same clay that they were if Gods mercy had not succoured me After these do but glance on those swarms of Benefits like so many motes in the Sun-beamâ—s that are every day renewed upon upon us with the morning Lam. 3.23 which although for their custome and frequencie we cannot perceive Psal 68.39 and the more unthankfull we yet David did as it seems Psal 68.19 where he blesseth the Lord who daily loadeth us with benefits yea double loadeth us once by heaping on us the blessings of each day and again by taking from us the sins of each day Thâ—s unloading is a loading in Saint Bernards account * In Psal 19. Serm. 15. Onerat beneficio cum exonerat peccato he loads us with benefits when he unloads us of sins whole loads of benefits and 't is strange we feel them not who are each of us under them that have not onely all upon all of us but all upon every one none beares off the weight from another
no farther for a wildernesse No lasie employments need hinder us from this David and Esther for King and Queen Ioseph and Daniel for Courtiers and Statesmen they could all be at leisure for the practice of piety amidst all their pleasures and engagements to converse neverthelesse with the God of Spirits Numb 16.22 I have done with the place and come at last unto the message Make straight the way of the Lord. Third Part. VVE could hardly expect to hear this from the wildernesse but that the doctrine should be wilde as the place at least something tending to separation or the like By his preaching in woods and forbearing the Temple he might seem to countenance that very way and 't is marvell that our new-fangled Teachers alledge not Iohn Baptist for their Founder as well as those of the Church of Rome do for their monastick life But we need not to fear any such thing from Iohn whence he took his Commission he takes his message and that is no more but the point of repentance which was never known to raise tumults in a State but to be the onely means to suppress them To allow of the message then and weigh it aright 't is presented unto us in the form of a metaphor and this alluding unto a a Sicut fieri solet principibus solenni comitatu in urbem ingressuris Bâ—za in Matth. 3.3 custome used by Kings and Generalls of Armies in their march or military expedition They had certain b H. Grotius citing Xenophon Officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or munitores to level the way that nothing might hinder them in their journy So at Titus Vespasian his coming to Ierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Iosephus the valleys were filled Ioseph de Bello Iud. the hills abated the woods cut down along that coast for his easier passage Answerable hereunto This King of Kings as he is styled Rev. 19. in his spiritual progress unto our souls hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fore-runner to prepare his way that nothing may hinder him in his coming unto us Acts 9. Come indeed he can by his power and nothing shall hinder him as he came unto Paul at his conversion but that is not a way so easie for us such a coming God threatens to the Jewes Mal. 3.1 Mal. 3 1â— Behold he shall come saith the Lord of hosts but who may abide the day of his coming Verse 2. or who shall stand when he appeareth for he is like a refiners fire not to be endured of such as are nothing but dross unclean flesh is not mettall for such a furnace unto such alone he will arise a Sun with healing in his wings Mal. 4.2 that by godly fear and pure affections are prepared for his coming Nor it is not his usuall way neither we are not to expect he should come unto us still as once he came unto the Apostles Acts 2.2 in the sound of a mighty rushing wind like that which Eliah someheard 1 King 9.11 renting the mountains and breaking the rocks although sometimes he do come this way or make his way rather like that famous * Annibal adhibito incendio infuso aceto scopulos fregit â— Livius Dec. 3. l. 1. Generall thorow the Alps with fire vinegar by the heat and sharpnes of persecutions The ordinary way he is pleased to take is to knock at the door of our hearts Rev. 3.20 by his gracious inspirations to exhort and invite us by his Word and Sacraments But when we are raised by this meanes as by the right hand of the most high and are stirred to repentance Qui filii Dei sunt aguntur ut agant non ut illi nihil agant Aug. de cor gra cap. 2. Sicut Cylindrum primò motum mox suo impetu volvitur c. A. Gell. noct At. lib. 6. then Acti agimus we are to obey his grace so moving us Our will is here in the manner of a Bowle that by vertue of vis impressa the force imparted from the Agent is set on rowling yet so as the aptnesse of the round forme conduceth somewhat unto the motion It is our part not to resist his grace and holy Spirit not to stop our ears not to harden our hearts nay more to stirre up the gift that is in us by pious incentives to enkindle that fire that we receive not his grace in vain by devout invocation to pray with David make thy way straight before my face Psal 5.8 and with Solomon The Lord God be with us let him not leave us nor forsake us that he may incline our hearts unto him to walk in his wayes Lastly by repentance to remove these a Opinio sc proxima justitiae persuasio impunitatis ut ita durae aspera viae in leves faciles expeditas vertantur c. Chemn impediments these stumbling-blocks of sin that lye in Christs way who will come as a Redeemer unto them alone that turn from transgression in Iacob Esay 59.20 Otherwise he may and will come as a Judge but not as a Saviour or Redeemer unto them So that vita recta is vita correcta to amend our lives is to make a straight way to suppresse our lofty and high swolne thoughts these mountains and hills to be brought low by unfeighned humility to reform our depraved Isai 40.4 and perverse conditions these crooked wayes to be made straight according to the rule of our heavenly Master to moderate our fierce and outragious passions these rough ways to be made b Quod sit si salebrarum asperitas conteratur nam id 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significant ut quando terra contunditur quae ad doctrinam contritionis pulchrè conveniunt vult enim Deus habitare in fracto contrito Spiritu Isai 66.2 smooth by gentlenesse meeknesse and the like vertues This is the way that Christ himself trod in the dayes of his flesh and by this way he would come unto us He stayes but our leisure to make it ready for him you may hear it from his Prophet Isaiah Expectat Dominus ut misereatur Isai 30.18 The Lord waiteth that he may be gracious unto us Could we see what need we have of his coming by the sight of our sins and our misery by sin we should not let him waâ—t for us but sue unto him and importune him with Davids passionate earnest longing Psal 101.2 Psal 101. O when wilt thou come unto me And look what resolves he there makes to prepare himself for so great a Guest the same should we and ought so to do as wee hope to obtaine his presence among us But see the course of the world herein and this may seem to be the least of our care as if the charge did run quite otherwise make straight your own wayes and not that of the Lord The practice of men runs chiefly
A bllessing from his heart Cant. 8.6 The Lord reward thee good for that thou hast done unto me this day So that the Spouse in the Canticles might very well say and so the †Quia Hebraei comparativo carent Original will warrant it love is stronger then death stronger certainly in this way of victory whereby David did more perfectly overcome Saul then by death he could have done Thou shalt love thy neighbour and hate thine enemy Mat. 5.43 Quod etiam in uno homine malo impleri potest In ipso enim uno qui malus est proximuÌ„ habes inimicum Aug. detem Ser. 8. For he that conquereth by death doth but overthrow the body leaving the mind wholly averse and unconquered but he that conquereth by love overcomes the whole man destroying the enemy that hated him and preserving the person to love and honour him This is Gods own way of victory to overcom by mercy and goodnesse so he overcame David with his murther and adultery Peter with his threefold and shamefull deniall Paul with his blasphemy and persecution Gal. 1.23 who neverthelesse obtained mercy even to preach the faith which once he destroyed And but for this way of victory heaven had wanted many of her Saints and the earth been desolate of Inhabitants Rom. 5.20 But this is mercy befitting his Majesty that where sin abounded grace did much more abound Isai 42.25 abound toward those that did all they could to provoke the fury of his anger against them Rom. 11.3 with 1 King 19.14 for what greater provocation then that which Elias complaines of the Jewes Lord they have killed thy Prophets and dâ—gged down thine altars and yet notwithstanding these indignities †Vt sua sibi patientiâ detrahat Tert. de pat he plyes them still with continuall blessings nay when their malicious wickednesse was come to the highest that they had no more Prophets to kill after all he sends unto them his Son †Cum majorem aggressi sunt impietatem majoribus eos prosecutus est beneficiis c. Chrysost ad Antioc hom 31. even then bestowing this highest of his favours when they had committed their utmost impieties And if we look on him that was sent our blessed Saviour in him we may no lesse behold the like wonder of mercy when having in his all-torne body †Nec remansit in eo nisi lingua ut pro crucifigentibus oraret Gerâ— Medit. 2. no part left whole save onely his tongue he employeth this in praying for those that crucified and blasphemed him which is if we compare them right the greatest benefit for the greatest injury to pray for those that so despightfully used him And doubtless no such powerfull means to obtain their pardon of his heavenly Father The effect whereof we may plainly see in the conversion of so many a The number of the men about five thousand Acts 4.4 thousand at Peters Sermon which had not been so effectuall but for the prayer of Christ on the Crosse which could not possibly but find audience in the ears of a gracious Judge When we see here below nothing so prevailes with the Judg in behalf of the Malefactour as when the party offended sues and intercedes for him And yet this did Christ for his deadly enemies Nay more then this Acts 2.23 3.15 he died for those that by wicked hands as Peter tells them had crucified and slain the Prince of life and powred out his precious blood for their sakes that spilt it Vivificatur sanguine Christi etiam qui effudit sang Christi Cyp de bono patientiae making this extreme act of their malice the onely means of their salvation Here was overcoming indeed of abundant evill with exceeding abundant goodnesse Tit. 3.4 as if the kindnesse and humanity of God our Saviour would strive with the perversenesse of man to out-vie and conquer it And what is this but to teach us the like way of victory to contend with the malice and crossenesse of our enemies by our charity and good deeds nor need we doubt of the successe having God himself for our example nay more for our assistance too as it followes in the last place vince malum Deo Thou hast God of thy side and needest not fear what man or devill can do against thee This is our last and surest refuge that if all other means should fail us here we may be sure to overcome if we commit the matter to him if we do but as the Apostle exhorts us in the nineteenth verse dare locum irae give place unto the wrath of God who there challengeth revenge unto himself as his royall prerogative Mihi vindicta Revenge is mine and assureth us by his promise of the execution thereof Ego rependam I will recompence saith the Lord. So that to be forward in our own revenge is to anticipate and usurp the office of God and to assume that to our selves which is his peculiar jurisdiction and so by consequence to make God our enemy also whereas to refer the cause unto him is to give him this right Plus improbum illum caedis sustinendo ab eo enim vapulabit cujus gratiâ sustines Tertul. and will prove much more beneficiall to us in the end as bringing the Almighty into our justice and making him the Revenger of our quarrell who will not be wanting unto his own charge but will either vindicate our cause by some sensible token of his wrath on our adversaries Patientes facit de secuturâ ultione securitas Cypr. cont Demetrian or so arm and fortify our minds with Christian constancie and resolution that we shall find even pleasure and contentment in our sufferings Or howsoever it shall one day prove our advantage when †The Lord shall reward thee Prov. 25.22 God shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weare us Garlands more glorious out of those injuries that we have endured for righteousnesse sake Mat. 5.10 so that our short and light afffâ—ction shall work unto us a far more exceeding 2 Cor. 4.17 and eternall weight of glory which the righteous judge will give unto every good souldier of Christ that by patience and meekness following the Captain of their salvation are made perfect through sufferings Heb. 2.10 We have his own word for it Revel 3. Revel 3.21 Vincenti To him that overcomeh will I grant to sit with me in my throne even as I also overcame and am set down with my Father on his throne Let not this trouble you though notwithstanding this glorious profer here made by Christ nothing were promised in effect being to be had on such hard conditions by †Mat. 20.22 Cypr. de Zelo. drinking of his bitter cup. For habet pax coronas suas besides persecutions Crown of Martyrdom even peace hath her bowels too wherewith to crown the Christian Conquerour upon his
works of the flesh and among these are excluded by name hatred variance wrath strife of which the Galatians were forewarned more then once Gal. 5.21 thaet the doers of such things shall not inherit the kingdom of God He that shall well consider this how much the eternall joyes of heaven exceed the delight of a little revenge for the present Qui nondum omâ—em humanitatem exuerunt diligenter secum expendant non ob leviculam voluptatem à tantis bonis velint excidere c. Donzâ—llin will never consent to make such an unequall exchange worse incomparably then that which the †Homer Iliad de Glauc ac Diomedis armorum permutatione Poeâ— laught at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of gold for brasse to lose so rich so glorious a reward for so poor so vile so shamefull a pleasure which though it may seem * Idem ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweeter then honey to the taste it will prove bitternesse at the last as it is usuall for sweet diet to ingender cholerick humours in the body There is the like humour in the mind too Anger is not termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for nought Among other reasons which I passe here it may do well to mind us that we are to take the like course for the care of this inward malady as we do for the other without that is abstaining from alâ— such things as be apt to nourish it and by making use of such means as will help to allay it D. Cyprian de zelâ— et livoreâ— in fine Among which I commend for a close of all the advice of that blessed Martyr Cogita coeleste regnum ad quod non nisi concordes atque unanimes Dominus admittit Think of that heavenly kingdome unto which the Lord admitteth none but those that be of one heart and affection Think that they alone shall be called the sons of God who by a new birth and holy life answer the image of their heavenly Father Think that we stand in the presence of God beholding and judging the course of our lives and that then we shall come to see him if we now walk pleasing in his sight which that we may do beseech we him who worketh in us both to will Phil. 2.13 and to do of his good pleasure that we may have grace to put away from us all bitternesse Ephes 4.31 32. and wrath and anger and clamour and evill speaking with all malice and that we may be kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven us AMEN SERM. VIII ECCLES 12 1. Remember now thy Creatour in the dayes of thy youth A Remembrance needfull for us all not only for those of the younger sort unto whom it is expresly directed but for these likewise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschy apud Stob. elder yeares be they never so aged at least to remember them of that youth they once had and to recall unto their minds those dayes of vanity wherein if on strict enquiry they find any thing amisse as who alasse shall not do so They may redeem that time mis-spent by unfeigned repentance Nor to deferre that work any longer b Vita hac misera est mors incerta si subitò obrepat quomodo hinc exibimus et ubi nobis discenda sunt quae hic negleximus etc. non potiùs hujus negligentiae supplicia luenda sunt Aug. Cont. lib. 1. cap. 11. but even now to take it in hand before they be any elder So the precept some way concerneth us all and every one of us so to take it as if spoken to himself Remember now thy Creatour c. Division The Charge is but short and therefore no hard task to remember Nor be the Contents of it many no more then two the Quid and the Quando The matter to be remembred and the time wherein to be remember it The treaty whereof I shall briefly present unto your attention beginning with him who is the beginning both of us and of all things First Part. AN admonition superfluous one might think to bid any one remember his Creatour as if any one could be so unmindfull as to forget him that hath bestowed â—o many memorâ—als of himself all the Creatures that we see about us that hath given us our selves so full of eminent blessings and wonders to be the c O admirabile divinum divinae sapientiae monumentum artificii excellentiâ nobilitatis splendore majestate pulchritudinis praestantissimum Ant. Zara Analâ—mia ingenior monuments of his divine bounty Insomuch that we cannot look any where not move not breath not live but we have objects on all sides to remember him The d Seneca de Benef. lib. â— cap. 3. Heathen Moralist prescribed this as the onely remedy against the most desperately ingratefull person Beneficiis tuis illuâ— cinge so to encompasse him with thy benefits Quocunque se vertit memoriam suam fâ—giens ibi te videat that which way soever he turneth himself from the memory thereof he should not choose but behold them God hath done thus for every man even what the Devill said of Job made an hedge about him and about his house Job 1.10 and about all that he hath on every side that if he would never so â—ain he cannot avoid the sight thereof and yet all this notwithstanding it is possible to forget him nay e Tùm maximè Deus ex memoria hominum elabitur cum beneficiis e us fruentes honorem dare divinae indulgentiae deberent Lactant div inst l 2. c. 1. then most of all when he hath given most tokens of his favour to be remembred It is that whereof he warnes the Jewes Deuteron ch 6. v. 10 11 12. Deut. 6.10.11 12. When the Lord thy God shall have brought thee into land which he sware unto thy Fathers to give thee Great and goodly Cities which thou buildedst not and houses full of all good things which thou filledst not when thou shalt have eaten and be full then beware lest thou forget the Lord. A caveat it seems no more then needed and not enough to secure them from the danger It is this which God so much complains of by the mouth of all his * Psal 78.42 106.21 Isai 51.13 Ier. 2.32 Ezech. 22.12 prophets that his people had forgotten him who had done so great things for them For Ios 8.14 c. So it falleth out many times that whereas a greater largesse of his blessings should be the improving of our memory it proves as we make it the main obstruction thereunto Bishop Andrews on Filirecordare Luk. 16 35. and as a full diet in the vessels of our bodies so a plenteous receipt breeds stoppings in the mind and the vitall parts of our soules It is thus with the best of us many times and therefore no marvell if the worst have need
of discipline would never away with it afterward and therefore Bonum à juventute Lam 3. â—7 saith Ieremy It is good for a man that he bear the yoke in his youth for after he will not so well endure it when his neck is grown stubborn and unruly 3ly A diseased and impotent old age †Libinosa â— intemperans juventus effoetum corpus tradit senectuti Cic. de senect Inde Coel. Rhodig Ant. lib. 19 cap. 20. Lod. Vives de verit fidei lib 5. cap. antepenult from a dissolute and intemperate youth which bequeaths effoetum corpus as the Oratour speaks a decayed and broken body unto age abounding in nothing so much as sin whereof the bones shall be full when they are empty of marrow by the witnesse of Zophar one of Iobs miserable comforters Iob 20.11 Ossa ejus implentur His bones are full of the sinne of his youth which shall lie down with him in the dust The effect whereof is no other then a too late repentance as thou maist hear from knowing Solomon lively forewarning thee of the misery when thy flesh and thy body being consumed thou shalt take up that wofull complaint Prov. ch 5. Vers 11 12 13. How have I hated instruction and my heart despised reproof and have not obeyed the voyce of my teachers nor inclined mine ear to them that instructed me And all this for lack of taking this opportunity of learning in the dayes of youth Our second reason Reason 3 We now proceed unto a third which is the acceptablenesse of this service to God in offering unto him the flower of our age It is his command Numb 18.29 Numb 18.29 You shall offer unto the Lord of the best and the best of our time is our youth in comparison of old age For * Quem admodum ex amphâ—â—â primum quod est sincerissimum effluit c. Seâ— even as out of a vessel the purest liquor cometh first and the thicker stayes behind so in the course of our lives the better dayes go before and the worse remain behind therefore rightly here called by Solomon Mali dies †Vnde veteribus senectus mala aetas dicta est ut pluribus ostendit Nâ—n. Marcâ—llus referente Jâ—â—io 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ant. ap Stob. the evill dayes that charge the mind more with vices than the body with infirmities and for the body disable that toward the performance of holy duties as watching fasting perseverance in prayer For true is that of St. Hierome Cuncta quae per corpus exercentur fracto corpore minora fiunt Every thing that is done by help of the body is empaired with the bodies decay So unapt is old age for the service of God nor is God so favourable to old age See old age and youih compared by Châ—rrâ—n of Wisd lib. 1. c 35. and Montagnes Essaies lib. 3. cap 2. as he is unto youth as may appear by the difference of his favours imparted unto them those forementioned by the Prophet Ioel Chap. 2. of his prophecy and repeated by St. Peter Acts 2. Your young men shall see visions and your old men shall dream dreames * So the youth is the worthier age for that visions are neerer apparitions of God then dreames Fr. Lâ— Verulam Advanc of Learning lib. 1. where the first shall have clear apparitions and the latter onely drowzy fancies no more to compare with the other then a dream in the night with a vision at noon day He then that hath spent his youth the choicest of his time in service of the world and the devil and comes unto God in his old age with †Non enim tantum minimum in imo sed pessimum remanet Sen. ep 1. Doctus Archimimus senex jam decrepitus quotitidiè in capitolio mimum agebat Aug. de Civit. 6. 10. Ex Seneca contr superstit the dregges and lees of his life what acceptance can he look for then that then when he can sin no longer comes to present himself a rotten and unsavory sacrifice like that old decrepit Mimique or Actor in Rome reported by Austin out of Seneca that being grown out of liking with the people made his recourse into the Capitol and there fell a play ng before the Images his Heathen God Quasi Dii libenter spectarent quem homines desierant as if the Gods would accept and take pleasure in that which men had despised first Whereas he on the contrary that hath meanes and occasions of sinning as youth strength beauty c. and n glects them a Omnia ei qui me servavit dâ—no dedi opes splendorem valâ—â—dinem serm ipsos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ea contemsi ac quaedam â—abuâ— quibus Christum anteponerem Nâ—z Orat 1. apolâ—get all for his God may be sure of kind acceptance Amidst so many impediments and distractions to remember his Creatour this is thank-worthy indeed no less worthy than a spirituall martyrdome b Magnae virtutis est cum felicitate lucta iâ— ne corrumpat magnae felicitatis est à felicitate nâ—n vinci Aug. e d verb. Dem ser 13. to debar himself of delights in the opportunity of enjoying them Now then is the acceptable time to draw nigh unto God before the yeares draw nigh Verse 2. when thou shalt say I have no pleasure in them while the Sun of thy prosperity is not darkened nor the clouds returne after the raine c V. Junii notat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miâ—â—oâ— new causes of sorrow succeeding the former that shall wholly indispose thee to godly actions when thy alacrity shall be dejected d Nothing remaining but these sorrowes which grow up after our fast springing youth overtake it when it is at a stand and oveâ—top it utterly when it begins to wither Sir W. Rauleigh press with cares thy devotion interrupted with aches thy zeale even quenched as it were with rheumes and all the good motions of thy soule oppressed with infirmities when diseases surprizing thy senses thou canst neither speak nor hear words of comfort not lift up thy hands nor bow downe thy knees in prayer and confession to God Now therefore seek the Lord while he may be found Isai 55.6 while thy strength and abilities serve to seek after him Optima quae que dies miseris mortalibus aevi prima fugit subeunt morbi tristisque senectus labor Virg. Aenead 10. while the graces of youth may endeer thy service and make thee to appear more pleasing in his sight And so we have done with our third reason of this charge unto youth Reason 4 We may yet adventure on a fourth and the most important of all if well considered that is to remember thy Creatour even now Ista res est quae multos occidit cum dicunt cras cras subitò ostium clauditur Aug. ser 16. Quis scit an adjiciant hodiernae crastina summa tempora dii