Altar but the Iustice of God shall Binde you from his mercie Though you may repent which if you restore not is impossible and your restitution is improbable yet for the present the Deuill hath Eleuen poynts of the Law against you that is Possession 5. Lastly some 1. Binde 2. The Sacrifie 3. With Cordes 4. To the Altar 5 But not to the Hornes of the Alter These are deficient in a spetiall degree of Deuotion Fayth They haue many good morall vertues but they want that which should make both their vertues and themselues acceptable to God Fayth in his Sonne Iesus Christ. It is a vaine Deuotion whence this is excluded The Law finds no workes righteous But Quod Lex operum minâ—â—do imperat Lâ—x sâ—dei credendo impeâ—rat What the Law of Workes commanded with the threatning the Law of Faith obtaines by beleeuing Affie we then the merites of our blessed Sauiour who is our only Reâ—uâ—e and take fast hold on the Hornes of the Altar Bind the Sacrifice with Cordes euen vnto the Hornâ—â— of the Altar The Summe TO gather these scattered Branches to their Roote now wee haue cast ouer the particulars let vs Summe them The Summe is our Thankefulnesse Binde the Sacrifice with Cordes c. Ingratitude hath been euer held a Monster a preternaturall thing one of those priuations and defâ—ciencies which God neuer made but the deuill thrust in vpon the absence of the positiue and primitiue vertues Here vpon wee call an Ingratefull person an vnnaturall man No man wonders at Dogges and Wolâ—â—â— and Foxes but at Satyres and Centaures and such Monsters in nature all gaze vpon Ebrietie Adulterie Auarice though equally hainous are lesse odious because they haue Nature and Custome on their sides But an Vnthankefull person named we all detest as a soleâ—isme in sense a paradoxe in maners a prodigie in nature To demonstrate this sinne to be so farre from humanitie that the very Beastes abhorre it There is a Stâ—ry of a poore man that went often to a Forrest to gather Stickes where sodainely one day hee heard the voyce of a man in distresse making towards it hee found a rich Neighbour falne into a deepe Pitte and togeather with him an Ape a Lyon and a Serpent hee made his moane being endangerd both of the Pitte and of the Beastes Pittie and Charitie mooued the poore man to helpe the rich and that seldome mooues the rich to helpe the poore Hee lets downe the Corde wherewith hee bound his Stickes and vp comes the Ape Againe hee puts for the man and the Lyon ascendes A third offer hee makes and the Serpent takes the aduantage last hee draweth vp the man who freed by his helpe from instant death promised him a bountious requitall if on the next day he did visit him The poore man affying his word came to him accordingly in a hopefull expectation of reward But now the rich man would not know him hee hath forgotten that euer hee stood in any need of him and impudently denies him any recompence The discomforted poore man is faine to trauell the Forrest againe for his Fuell where the Ape spying him had ready broken with his teeth and nailes Stickes enough for his burden there was his vtmost Gratitude Another day comming the Lyon approcheth him preseâ—ting to him diuers laden Camelles which driuing home and disburdening hee found precious Treasure that enriched him A third time vpon other occasions trauelling the Forrest the Serpenâ— creeping salutes him with a Precious stone in her mouth letting it fall at her sauers feete The intent of the Fable is to demonstrate that Beastes and Serpents condemne Man of Ingratitude You will say this is but a fiction then heare a truth Esay 1. The Oxe knoweth his owner and the Asse his Maisters Scrippe but Israel doth not know my people doth not consider The very Beast looketh to his Maisters hand that feeds him This vice is so horrible that God need not sit to iudge it the Diuell himselfe will condemne it When hee reasoned with God about Iob hee pleades that God had set a Hedge about him and blessed the worke of his hands And therefore implies Doth Iob serue God for naught If hee will be Vnthankefull to a God so kind Satan himselâ—e will censure him It must needes be a horred sinne that the Diuell taxeth and abominates If wee be vnthankefull wee are sure to be condemned for if God would not condemne it the Diuell will An Vâ—gratâ—full man then in some sort is worse then the Diuell Men and Brethren let vs be Thankefull Let our Meditations trauell with Daâ—id in the 148. Psalme first vp into Heauen Euen the very Heauens and heights prayse him And those blessed Angels in his Court sing his Glory Descend we then by the celestiall bodyes and we shall find the Sunne Moone and all the Starres of light praysing him Passe we by the Waters which the Makers decree hath confined there and wee shall heare those Praysing him A litle lower we shall perceiue the Meteors and vpper Elements the Fire and Hayle Snow and Vapour magnifying him euen the Winde and Storme fulfilling his woâ—d Fall we vpon the Center the very Earth wee shall heare the Beastes and Cattle Mountaines and Hilles fruitfull Trees and all Cedars extolling his Name The chirping Birdes sing sweete Psalmes and Carols to their Creators prayse euery Morning when they rise euery Euening ere they goe to rest Not so much as the very Creeping thinges sayth the Psalmist the noysome Dragons and crawling Serpents in the deepes but they doe in a sort blesse their Maker Let not then Man the first fruites of his Creatures for whose seruice all the rest were made be vnthankfull If these much more let all Kinges of the earth and all people Princes and all Iudges of the World Young men and Maydens Old men and Children prayse the Name of the Lord. There are some that Kisse their owne handes for euery good turnes that befalls them God giueth them blessings and their owne witte or strength hath the praise Other receiue them but as due debt as if God were obliged to them But alasse What hast thou O man that is good that thou hast not receiued Thou hast not a ragge to thy backe nor a bitte to thy Belly nor a good haire on thy head nor a good thought in thy heart but God giueth it Our euils are properly our owne Omnia mea mala pâ—re sunt mala et mea sunt Omnia mea bona pure suut bona et mea noâ— sunt All my euills are truly euill and mine owne All my good things are truly good but none of my owne Now is not the Authour of all good good enough to be remembred When the Benefites are gotten must the benefactor be forgotten And shall Thankes waxe old whiles giftes are new Boni siquid habeo a Deo sumpsi non a me proesumpsi Shall we then set the
Goodnesse that he is willing to saue vs. Were hee neuer so Great if not Good to vs wee had litle helpe Were hee neuer so Good if not Great and of abilitie to succour vs wee had lesse comfort Hee would stand vs in small stead if either his Will or his Power was defectiue if either hee could not or would not saue vs. His Goodnesse without his Greatnesse might fayle vs His Greatnesse without his Goodnesse would terrifie vs. It is a happy concurrence when Mercie and Truth meet togeather when Righteousnesse and Peace kisse each other So sweetly singes the Psalmist Graciouâ— is the Lord and righteous yea our God is mercifull Wherevpon S. Ambros. Bis misericordiam posuit semel iustitiam He is once sayd to be Righteous but twice in one verse to be Gratious It is sweete when both are conioyned as in the first and last verse of this Psalme O giue thaenkes to the Lord for hee is good for his Mercie endureth for euer The Lord is Good though Great yet also Good and his Mercie so well as his Iustice endures for euer Man hath no such assurance of comfort in God as to meditate that his great Power and good Will his Glory and Grace his Maiestie and Mercie met togeather These be Gods two Daughters Iustice and Mercie Let vs honour them both but let vs kisse and imbrace Mercie But alas wee haue dealt vnkindly with them both God hath two Daughters and we haue rauished them There is a Storie of a man that meeting in a Desart with two Virgin-sisters hee did rauish both of them Afterwards on his apprehension the former desired that he might iustly die for it The other did intreat as earnestly that he might liue and that she might enioy him for her Husband Man is that rauisher and those two Virgins are the Iustice and Mercie of God Against his Iustice we haue sinned and prouoked his indignation to strike vs yea euen his Mercie we haue abused For her sake we haue been spared and a longer day of repentance giuen vs yet we haue despised the riches of this Mercie and presuming on Mercie haue dared to multiply our transgressions Iustice pleades to God that we should die vrgeth his Law Who so euer sinneth shall die And Death is the wages of sinne Mercie intreats beseecheth that wee may liue and produceth the Gospell Who so euer repents shall be pardoned Who so euer beleeues shall be saued And for further assurance brings foorth that blessed Pardon sealed in the Wounds and Blood of Iesus Christ. God hearkens to Mercie for his Sonnes sake though wee haue rauished and wronged his Mercie yet for Mercies sake we shall be forgiuen But then we must be marryed to Mercie marryed in our Fayth beleeuing on Christ marryed in our good life being merciâ—ull vnto men The Blessing WEe see the Author let vs looke on his Blessingâ— Light Hee hath-sâ—â—wed vs Light Wee are come into the Light and therefore haue light enough of an ample Discourse But my purpose is onely to shew you this Light as the word is in my Text not to dwell on it though I pray that all you and my selfe may for euer dwell in it LIGHT SVch as the Giuer is such is the Gift 1. Ioh. â— God is Light and in him is no Darknesse at all And S. Iames cals him the Father of Light God is So Glorious a Light that as the Sunne dazeleth the eyes too stedfastly fixed on it so his incomprehensible Maiestie confounds all those that too curiously pry into it So Cleare a Light that hee sees into all corners The eyes of God are in euery place beholding the euill and the good Hee searcheth more narrowly then the beames of the Sunne Hee sees Briberie in the Office Adulterie in the Clossâ—t Fraude in the Shoppe though the Pent-house makes it as darke as a roome in Bedlam So Good a Light that in him is no darknesse not so much as a shadow There is none in him there comes none from him Indeed hee made outward Darknesse of Hell the wages of sinne But he neuer made the inward Darknesse of the Soule which is sinne So Constant a Light that though the Sunne be variable in his Course somtimes shining bright often Clouded yet God is without change as the Moone without Eclipsing as the Sunne without Setting as the Starres So Spreading a Light that he communicates it to vs. This is the true Light which Lighteth euery one that commeth into the world Without whom we should haue beene wrapped in an eternall miserable Darkenesse but that he sent one To giue Light to them that sate in Darkenesse and in the shadow of Death to guide their feete into the way of Peace And this is the Light which he here sheweth vs. By the consent of all Expositors in this Psalme is Typed the comming of Christ and his kingdome of the Gospell This is manifested by an Exaltation by an Exultation by a Petition by a Benediction The Exaltation Ver. 22. The stone which the builders refused is become the head stone of the Corner The Iewes refused this Stone but God hath Built his Church vpon it The Exultation Ver. 24. This is the day which the Lord hath made wee will reioyce and be glad in it A more blessed Day then that Day was wherein hee made man when he had done making the world Reioyce we and be glad in it The Petition Ver. 25. Saue now I beseech thee O Lord O Lord I beseech thee send now Prosperytie Thy Iustice would not suffer thee to saue without the Messias he is come Saue Now O Lord I beseech thee Our Sauiour is come let mercie and saluation come along with him The Benediction makes all cleare ver 25. Blessed be hee that commeth in the name of the Lord. For what Dauid here prophecied the people after accomplished Math. 21. Blessed is he that commeth in the name of the Lord. The Corollary or Summe is in my Text. ver 27. God is the Lord that hath shewed vs light bind the Sacrifice with Cordes to the Hornes of the Altar It was truly sayd Lex est Lux the Law is Light But vnable to light vs to Heauen not through it owne but our deficiencie Hereon it did not saue but condemne vs. Lex non damnans est ficta et picta Lex That Law that doth not condemne vs is a faigned and painted Law The Apostle calles it the Ministration of death Let then the lesse Light giue place to the greater Legalia fuerunt ante passionem Domini vina Statim post passionem mortua hodie sepulta The Legall rites were before the Passion of Christ aliue straight after his Passion dead now buried Or as another The Ceremonies of the Law were in their prime Mortales in Christes age Mortuae in our time Mortiferae They were at first Dying in our Sauiours time Dead in ours Deadly The Law was giuen by Moses
receauers in the place of the Giuer and worship our selues This is a Sacrilegious theft The stealing of temporall goodes may be requited with restitution but the purloyning of Gods glory can neuer be answered These are subtle Theeues for though Heauen be sure and secure enough from violent robbers yet these by a wylie insidiation enter into it and robbe God of his Honour Other Theeues steale for necessitie and but from their equals men These filch from God his holy right and that out of a scornefull pride It would heere be examined whether England hath any ground in it guilty of this barren Ingratitude If I should fall to discoursing the fauours of GOD rained in such plentifull showers vpon vs our peace plentie tranquilitie and all those giftes of his Left hand togeather with that grace of his Right which blesseth all the rest and without which they were but a Summer without a Spring full of heate but infertile the Gospell you would say Satis haec wee haue heard this often enough Ad nauseam vsque A Sermon of such repetition is but like a sute of the old make Your curious eares are too fine for such recognitions You thinke wee neuer speake of these things but for want of other matter The wonders which God wrought in Egipt by Moseâ— in Canaan by Iosuah were commanded to be proclaimed to all succeeding generations How many Psalmes did this sweet Singer of Israel compose of this subiect How many excellent Sermons did the Prophets preach when they had no other ground or Text but those principles 〈◊〉 did the people sling away from before the Pulpits with Wee haue heard these thinges often enough they are tedious Gods mercies to vs shall vie waight and number with theirs We are if not their paralell yet their second in the fauours of Heauen God hath hedged vs in with his prouidence and compassed vs about with songs of deliuerance We are the Plant of his owne hand he continually waters vs with the sauing shewers of his Gospell Wee need not trauell to our neighbours Cisterns euery man hath his owne Well and such a Wel as yeelds the Water of life if we would bring Buckets with vs Eares of attention and Hearts of retention to draw it out withall What Nation so farre as the World is Christned hath so many learned Diuines Neither is this Learning like a Coale burning to themselues but a bright Lampe shining to vs Euen those reuerend Fathers that sit at the Sterne of the Church and charge their mindes with her greatest troubles are yet continually preaching to some particular Congregation It cannot be denied but the Lord hath shewed vs Light Now where be the Fruites that he must looke for I dare scarcely enter into this search as the Elephant refuseth to drinke in a cleare Water least he should see his owne deformitie I feare to finde the respondencie of the deedes of Darkenesse I know God hath his number amongst vs I hope it is not small God euery day increase it to his glory and the Churches comfort Let mee haue freedome to speake generally Beloued our liues shame vs. If men and Angels should hold their peace our owne open and manifest iniquities will proclaime vs vnthankefull Fraude in our houses Drunkennesse in our streetes Oppression in our feelds Adulterie in corners Iniustice on seates Impietie in our Temples Rapine vpon our Temples deuastation of our Temples at least of the meanes that God hath giuen them These these are the fruites too many of vs returne for Gods mercies Thus thus doe wee adorne the Gospell The greatnesse of Gods kindnesse to vs we striue to match with our vnkindnesse to God He that in his owne person stood for our defence and bore the heate and burden of the day for vs hath this requitalâ— to haue his cause put off to others Wee dare not stand for his glory Could we else brooke his holy dayes profaned holy name abused holy Church despised his â—eâ—â—ants impouerished if we were as kind to him as he is to vs Whereas euery man hath a Charge for Gods glory we put it off from one to another The poore man to the Rich and sayes he should looke to these disorders the Rich man to the Minister the Minister after a hearty dehortation to the Magistrate But still wickednesse holds vp the head and the heate of rebellion is not qualyfied It is storyed of a Certaine King that fighting a desperate Battaile for the recouerie of his Daughter iniuriously stolne from him found ill successe and the day vtterly against him Till by the faythfull vallour of a strange Prince disguised in the habit of a meane Souldiers that pittied his losse and bore loue to his Daugter he recouered both her and victorie The Prince interposing himselfe to hazard of death many wounds for the others redemption Not long after this Prince receiued some wrong concerning his Honour which he deseruedly prized He made his complaint to the King and besought him to giue a just censure of his cause The forgetfull King put him ouer to a Iudge The Prince replyes O King when thou wast lost I endangered my selfe for thy rescue I did not bid another saue thee but I saued thee my self Loe the skarres of those wounds I bore to free thee and thy state from ineuitable ruine And now my sute is before thee dost thou shuffle me off to another Such was our case Sathan had stolne our deare daughter our soule in vaine we labourd a recouerie principalyties and Powers were against vs weakenesse and wretchednesse on our sides Christ the Sunne of God tooke pittie on vs and though hee were an eternall Prince of Peace disguised himselfe in the habite of a common Souldier Induens formam serui putting on him the likenesse of a Seruant vndertooke this Warre against our two strong enemies set himselfe betwixt vs and death bore those woundes which should haue lighted on vs. By no Angell nor Saint by no Gold or precious Minerals did hee redeeme vs but by his owne grieuous sufferings Now his Glory is in question his Name his Honour is abused deare to him as his owne Maiestie Wee stand by and behold it hee appeales to our censure remembers vs of the Wounds Passions Sorrowes hee endured for vs Wee put him off from one to another and let the cause of him that saued vs fall to a losse Who shall plead for our Ingratitude Heauen and earth Sunne and Starres Orbes and Elements Angels and Deuills will cry shame vpon vs. If we aske now as the Wicked will at the latter day Lord When saw wee thee hungry and did not feed thee When naked and did not cloth thee When was thy cause before vs which wee defended not I answere any day euery day When wee heare Swearers wound and teare his holy Name in peeces when wee see Idolaters giue his Honour to Carued or painted Blockes When Ruffians speake contemptibly of his holy rites when his
THE SACRIFICE OF Thankefulnesse ¶ A Sermon preached at Pauls Crosse the third of December being the first Aduentuall Sunday Anno 1615. By THO. ADAMS Bern. in Cant. Serm. 35. Gratiarum cessat decursus vbi recursus non fuerit Whereunto are annexed Fiue other of his Sermons preached in London and else-where neuer before Printed The Titles whereof follow in the next Page LONDON Printed by Thomas Purfoot for Clement Knight and are to be sold at his shop in Pauls Church-yard at the Signe of the Holy Lambe 1616. ⧠The Titles of the Fiue Sermons 1. Christ his Starre or the Wise mens Oblation Math. 2. verse 11. 2. Politicke Hunting Genesis 25. verse 27. 3. Plaine-Dealing or a Precedent of Honesty Genesis 25. verse 27. 4. The Three Diuine Sisters 1. Cor. 13. verse 13. 5. The Taming of the Tongue Iam. 3. verse 8. ⧠To the Right Worshipfull Sir Henry Mountague Knight the Kings Maiesties Serieant for the Law and Recorder of the Honourable Citie of London Worthy Sir WHere there is diuersitie of helpes leading to one Intention of good the variety may well be tolerated Who findes fault with a Garden for the multitude of flowers You shall perceiue heere different kinds whereof if some to some seeme bitter there is none vnwholesome It takes fire at the Altar of God and beginnes with the Christians Sacrifice the flame wherof by the operation of the blessed Spirit may both enlighten the vnderstanding and warme the affections of good men and in others consumingly waste the drosse and rust of sinne which must eyther be purged by the fire of Grace heere or sent to the euerlasting fire to be burned The Wisemens Oblation seconds it what is formerly commaunded in Precept is heere commended in Practise The Politicke Hunters of the world are discouered and Plaine-Dealing encouraged One almost forgotten vertue Charitie is praised and a busie vice is taxed In all is intended Lux Scientiae Pax Conscientiae Peccati ruina aedificatio Iustitiae Your noble endeuours are obserued by all eyes to bee distinguished into this method from your vertues there is a resultance of shining Light to information from your Office to reformation of others Goe forward so still to menage your Place in that honourable Citie and let the fire of correction eate out the rust of corruption You may punish euen whiles you pitie The good Magistrate like a good Chirurgion doth with a shaking hand search vlcers more earnestly desiring Non inuenire quod quaerit quà m inuenire quod puniat The God of mercie and saluation wrappe vp your soule in the bundle of Life and when the Lust of the earth shall to the Dust of the earth fixe you in the blessed Orbe of Glory Your Worships in all faithfull obseruance THO. ADAMS Ad Lectorem Senec. epist. 59. Cupio si fieri potest propitijs auribus quid sentiam dicere sin minùs dicam iratis THE SACRIFICE OF THANKFVLNESSE Psal. 118. 27. God is the Lord which hath shewed vs Light bind the Sacrifice with Cords euen vnto the Hornes of the Altar THE first and the last wordes of this Psalme are O giue thankes vnto the Lord for hee is good because his mercy endureth for euer Thankesgiuing is the prescript and the postscript Hee that is Alpha and Omega the first and the last requires that our beginning and ending should be Prayse to the Lord. You see the head and the foote the bulke body members are not dissonant There is scarce any Verse in the Psalme that is not either an Hosanna or an Halleluia a prayer for mercie or a praise for mercie I haue singled out one let it speake for all the rest God is the Lord that hath shewed c. Heere is somewhat receiued somewhat to be returned God hath blessed vs and wee must blesse God His Grace and our Gratitude are the two Lines my Discourse must runne vpon They are met in my Text let them as happily meete in your Hearts and they shall not leaue you till they bring you to Heauen The summe is God is to be Praysed The particulars are Wherefore hee is to be Praysed Wherewith hee is to be Praysed Wherefore God is the Lord that hath shewed vs light Wherewith Binde the Sacrifice with Cords euen vnto the Hornes of the Altar In the For what we will consider the Author his Blessing The Author God is the Lord. His Blessing That hath shewed vs Light The Lord the Light The Author is called God and Lord which lead vs to looke vpon his Goodnesse Greatnesse GOD and Good LOe I begin with him that hath no Beginning but is the Beginning of all other Beeinges God And would onely tell you for I must not loose my selfe in this Mysterie that this God is Good In himselfe Goodnesse Good to vs. Psal. 100. The Lord is Good his mercie is euerlasting He is True Life saith August A Quo aucrtâ—â— cadere in Quem conuerti resurgere in Quo manere vinere est From Him to turne is to fall to Him to returne is to rise in Him to abide is to liue for euer Dauid in the 59. Psalme calls him his Mercie Deus meus misericordia mea my God my Mercie Whereupon Augustine sweetely discourses If thou hadst sayd my Health I know what thou hadst meant because God giues health If thou hadst sayd my Refuge I vnderstand because thou fliest vnto him If thou hadst said my strength I conceaue thy meaning because he giues strength But Misericordiamea quid est Totum quicquid sum de misericordia tuá est My Mercie What is it I am by thy Mercie whatsoeuer I am Bernard would haue vs speake of God in abstracto not onely to call him Wise Mercifull good but Wisedome Mercie Goodnesse Because the Lord is without accidents at all For as hee is most Great without quantitie so he is most Good without qualitie Nil habet in se nisi se He hath nothing in him but himselfe God then being Good not onely formaliter good in himselfe but also effectiuè good to vs teacheth vs to loue him Wee should loue goodnesse for it owne sake but when it reflects vpon vs there is a new inuitation of our loue The LORD WEe haue heard his Goodnesse listen to his Greatnesse In this Title we will consider his Maiestie as wee did in the other his Mercie Lord implies a great State â— the Title is giuen to a great man vpon earth But if an earthen Lord be great Quantus est Dominus qui Dominos facit How great is the Lord which makes Lords yea and vnmakes them two at his pleasure This is an absolute and independant Lord. 1. Cor. 8. There may be many Gods and many Lords But this is Ille Dominus The Lord or that Lord that commaunds and controlls them all They are Domini titulares this is Dominus tutelaris They are in title and name this in deed and power There are Many
Trueth neuer speake it of vs that wee haue the Booke of the Lord in our Hands not the doctrine in our Consciences That wee haue Gods Seales yet vn-marked Soules That De virtutibus vacui loquimâ—â— Wee speake of the Graces wee haue not It was once spoken of Greece in regard of the ruines â—ea of the vtter extinction for Etiam periere ruinae Grâ—ciam in Graecia quaerimus non inuenimus Wee seeke for Greece in Greece and can not find it Let it neuer be sayd of vs in respect of our recidiuall disobedience Angliam in Anglia quaerimus et non inuenta est Wee seeke that famous Church of England in England and finde it not Many loue to liue within the circumference and reach of the Gospell because it hath brought Peace and that Peace Wealth and that Wealth Promotion But if this Health or Quiet might be vpheld or augmented by that Romane Harlot they would be ready to cry Great is Diana of the Ephesians and Christ might lodge long enough at Bethleem ere they would goe to visite him Our liues too prodigiously begin to pretend this But O faxit Deus vt nullum sit in omine pondus And for our selues Bel. Let vs not like the Priestes direct others to a Sauiour and stay at home our selues nor like the Trumpeter that encourageth others to the Battaile against the enemies of God and our saluation Nihil ipse nec ausus nec potuit our selues being Cowards and giuing neuer a stroke It is not enough to tell the people of a Sauiour in Bethleem Opus est etiam praeitione aut saltem coitione et pari congressu Wee must goe before them or at least goe with them For this cause I commend the Fayth of these Magi Seeing the Priestes doctrine concurres with the Starres dumbe direction though Herod will not leaue his Court nor the Scribes their ease nor the People their trades yet these men will goe alone to Christ. When thou art to imbrace Religion it is good going in company if thou canst get them for the greater blessinges â—alles vpon a multitude but resolue to goe though alone For thou shalt neuer see the Lord Iesus if thou tarry till all Ierusalem goe with thee to Bethleem WEe haue heard their Aduent or Accesse listen to the Euent or Successe They saw the young Child with Mary his Mother God hath answered the desire of their hearts they had vndertooke a long Iourney made a diligent inquirie no doubt their Soules longed with Simeon to see their Sauiour Loe he that neuer frustrates the faythfull affection giues abundant satisfaction to their hopes They saw the young Child with Mary his Mother Obserue Whom With whom Where they saw him Whom The young Child Meditate and wonder The Ancient of dayes is become a young Child The Infinitely great is made Litle The sustainer of all things Suckes Factor terrae factus interra Creator coel creatussub coelo He that made Heauen and Earth is made vnder Heauen vpon Earth The Creator of the world is Created in the world Created Litle in the world they saw the young Child With whom With Mary his Mother Mary was his Daughter is she now become his Mother Yes he is made the Child of Mary who is the Father of Mary Sine quo Pater nunquam fuit sine quo mater nunquam fuisset Without whom his Father in Heauen neuer was without whom his Mother on Earth had neuer beene Where It is euident in S. Lukes Gospell they found him lying in a Cratch He who sits on the right hand of the Maiestie on high was lodged in a stable He that Measures the Waters in his Fist and Heauen with a Spaâ—ne was now Crowned in a Manger and swadled with a few Ragges Here they finde neither Gard to defend him nor tumults of people thronging to see him neither Crowne on his Head nor Scepter in his hand but a young Child in a Cratch hauing so litle externall glory that they might haue saued their paine and seene many in their owne Countrey farre beyond him Our instruction hence is that God doth often strangly and strongly exercise the Fayth of his that their perswasion may not be guided Oculis but Oraâ—ulis by their Sight but his Word The eye of true Fayth is so quicke sighted that it can see through all the Mistes and Fogges of difficulties Hereon these Magi doe confidently beleeue that this poore Child lying in so base a manner is the great King of Heauen and Earth The fayth of man that is grounded on the promises of God must beleeue that in prison there is libertie in trouble peace in affliction comfort in Death life in the Crosse a Crowne and in a Manger the Lord Iesus The vse of this teacheth vs not to be offended at the basenesse of the Gospell lest we neuer come to the Honour to see Iesus It was an argument of the Deuils breaching Haue any of the Rulers or Pharises beleeued on him The great the learned the wise giue him no crâ—dence But this people that knoweth not the Law is Cursed None but a few oâ— the rascall companie follow him 〈◊〉 hereof Simeon resolued his mother Mary 〈…〉 set for the fall as well as the risiâ—g againe of many 〈…〉 for a Signe which shall be spoken against He should 〈…〉 but woe vnto them that so esteemed 〈…〉 to worke his will by 〈…〉 should apply a medicine contrary to 〈…〉 of the patient he would haue litle 〈…〉 the disease But such is Gods mâ—raculous working that he subdues Crownes to a Crosse ouercomes 〈…〉 pouertie ouerthrowes the 〈◊〉 of the 〈◊〉 by 〈◊〉 Folishnesse of the Spirit and sets knees a 〈…〉 in a Manger YOu see their Accesse and the Euent or Successe which poynts determine their Direction Let vs come to their Deuotion Herein wee shall find a triplicitie to follow the method of Augustines Glosse Adorant corporibus vencrantur officijs honorant muneribus Christ had bestowed on these Magi three sorts of giftes Goods Corporall Spirituall Temporall And all these in a deuout thankefulnesse they returne to Christ. In Falling downe they did honour him with the Goods of the body In Worshipping him with the gifts of the Minde In Presenting to him guiftes Gold Frankincense Mirrhe with the goods of the World The Body and Minde I will knit togeather They fell downe and worshipped him It is fitte they should be partners in repentance that haue been confederates in sinne It is questioned whether in transgressing the body or the soule be most culpable I am sure either is guiltie It is all one a man that wants Eyes carries a man that wants Feete the lame that cannot goe spies a Bootie and tels his blind Porter of it that cannot see Hee that hath Eyes directes the way hee that hath Feet trauels to it but they both consent to steale it The Bodie without the Soule wants Eyes the Soule without the Body wants
strangers To this Hope wee open the dores of the kingdome of Heauen and so farre as the Commission of the Keyes Ieades vs wee vnlocke the gates of eternall life and allow entrance Wee call this the Blessed Hope Charitie IS an excellent vertue and therefore rare if euer in this contentious age wherein Fratrum quoque gratia rara est the vnfained loue of brothers is strange Wo is mee before I am come to define what loue is I am falne into a declamation against the want of it what is heere chiefly commended is chiefly contemned as if wee had no need of mutuall succour nor could spare a roome in our hearts to entertaine Charitie lest wee should expell our old loued guests fraud malice and ambition Loue hath two proper obiects the one immediate and principall the other mediate and limitted The proper and immediate obiect of our Loue is God This is the great Commandement Thou shalt loue the Lord thy God with all thy heart with all thy soule with all thy strength As if hee would not leaue out the â—east sinew or string of the heart the least faculty or power of the soule the least organ or action of the strength So Bern. With all the heart that is affectionately With all the Soule that is wisely With all the strength that is constantly Let the zeale of thy heart inflame thy loue to God let the wisedome of thy soule guide it let the strength of thy might confirm it All the affection of the heart all the election of the soule all the administration of the body The Soule iudgeth the Will prosecutes the strength executes God can brooke no riualles no diuision betwixt him and Mammon betwixt him and Melchom betwixt him and Baal betwixt him and Belial Causa diligeâ—di Deum Deus est modus sine modo The cause and motiue to loue God is God the manner is without measure Minus amatte qui aliquid amat praeterte quod non amat propter te Hee poorely loues God that loues any thing besides him which hee doth not loue for him The subordinate obiect of loue is man and his loue is the effect of the former cause and an actuall demonstration of the other inward affection Waters comming from the sea boyle through the veines of the earth till they become springs and those springs riuers and those riuers runne backe to the sea againe All mans loue must be carried in the streame of Gods loue Blessed is hee that loues Amicum in Domino inimicum pro Domino his friend in the Lord his enemy for the Lord. Rom. 13. Owe nothing to any man but this that yee loue one another Other debts once truely payde are no more due but this debt the more we pay it the more wee owe it and wee still doe acknowledge our selues debters to all when wee are cleare with all proverbially I owe him nothing but loue The communication of this riches doth not impouerish the proprietary the more hee spends of his stocke the more hee hath There is that scattereth and yet encreaseth But hee that will hoord the treasure of his Charity shall grow poore empty and bankerout There is that withholdeth more then is meet but it tendeth vnto pouerty Loue is the abridgement of the Law the new precept of the Gospell Luther cals it the shortest and the longest Diuinitie short for the forme of words long yea euerlasting for the vse and practise for Charity shal neuer cease Thus for the first degree of compariion Positiuely The second is Comparatiue where though it be sayd Vertues and great men must not bee compared yet we may without offence bring them to a holy conference els how shall wee perceyue the Apostles intended scope the transcendency of Charity I will therefore first conferre Faith with Hope and then with them both Charity The distinction betweene Faith and Hope is nice and must warily bee discouered I will reduce the differences into three respects of Order Office and Obiect For Order Paul giues Faith the precedencie Hebr. 11. Faith is the ground of things hoped for Faith alwayes goes before Hope followes after and may in some sort bee sayde to bee the daughter of Faith For it is as impossible for a man to Hope for that which hee beleeues not as for a Painter to drawe a picture in the ayre Indeed more is beleeued then is hoped for but nothing is hoped for which is not beleeued So that on necessity in respect of order Faith must precede Hope For Office Faith is the Christians Logicke Hope his Rhetorike Faith perceiues what is to bee done Hope giues alacritie to the doing it Faith guides adviseth rectifieth Hope couragiously encounters with all adversaries Therefore Faith is compared to a Doctor in the Schooles Hope to a Captaine in the warres Faith discernes the truth Hope fights against impatience heauinesse of Spirit infirmitie deiectednesse desperation Divines haue alluded the difference betweene Faith and Hope in Divinity to that betweene wisedome and valour in Philosophie Valour without wisedome is rashnesse wisedome without valour is cowardice Faith without Hope is knowledge without valour to resist Sathan Hope without Faith is rash presumption and an vndiscreet daring You see their different Office For Obiect Faithes object is the absolute word and infallible promise of God Hopes obiect is the thing promised Fides intuetur verbum rei Spes verò rem verbi Faith lookes to the word of the thing Hope to the thing of the word So that Faith hath for the obiect the Truth of God Hope the Goodnâ—sse of God Faith is of things both good and bad Hope of good things onely A man beleeues there is a hell as truely as he beleeues there is a heaven but he feares the one and hopes onely for the other Faith hath obiected to it things past present future Past it beleeues Christ dead for our sinnes and risen againe for our Iustification Present that hee now sits at the right hand of his Father in heauen Future that hee shall come to iudge quicke and dead Hope onely respects and expects things to come For a man cannot hope for that which hee hath You see how in some sense Hope excels Faith For there is a faith in the Deuils they beleeue the truth of God the certainety of the Scriptures they acknowledge Christ the Iudge of quicke and dead therefore cry Why tormentest thou vs before the time They haue faith ioyned with a Popish preparatory good worke Feare the Deuils beleeue and tremble yea they pray they beseech Christ not to send them into the deepes what then want they Hope a confident expectation of the mercy of God this they can neuer haue They beleeue they cannot hope This is the life of Christians and the want makes Devils If it were not for this hope wee of all men were most miserable Charity differs from them both These three divine graces are a created Trinity and haue some glimmering
resemblance of the Trinity vncreate For as there the Sonne is begotten of the Father and the holy Ghost proceedes from them both so heere a true faith begets a constant hope and from them proceedes Charity Thus is Gods Temple built in our hearts sayth August The foundation whereof is Faith Hope the erection of the wals Charity the perfection of the roofe In the godly all these three are vnited together cannot bee sundred Wee beleeue in Gods mercy wee hope for his mercy and we loue him for his mercy Faith sayes there are good things prepared Hope sayes they are prepared for me Charity sayes I endevour to walke worthy of them So that what good Faith beleeues shall bee Hope expects for her selfe and Charity aymes at the way to get it by keeping the commandements Faith apprehends both reward and punishment Hope onely lookes for good things for our selues Charity desires the glory of God and the good of all our Brethren The second degree giues way to the third last best the Superlatiue But the greatest of these is Charity Time will not afforde mee to answere all the obiections which subtill wits haue inconsequently deduced from these words Neyther were it to other purpose then to write Iliades after Homer they haue been so soundly and satisfyingly answered already I will only mention two and but report a responsiue Solution 1 The principall promises are made to beleeuers Whosoeuer beleeues and is baptized shall bee saued So no lesse a promise is made to Louers Rom. 8. All things shall worke together to the best to those that loue God c. God sayth the Psalmist is neere to those that call vpon him Hee is close by all those that suffer for him but he is within those that loue him Heere is Prope â—uxta Intus This same Intra within is of the highest degree 1. Ioh. 4. God is loue and hee that dwelleth in loue dwelleth in God and God in him O vnspeakable felicity 2 If Charity be greater then faith then is not man iustified by faith onely Inconsequent illation Saint Paul commends not loue for the vertue of Iustification it may fayle in that particular action yet receiue no impeachment to the excellency of it By demonstration A Prince doth excell a peasant shall any man therefore inferre that hee can plow better or haue more skill in tillage A Philosopher doth excell a Mechanicke though he cannot grinde so well as a Miller or lim so cunningly as a Painter A man is better then a beast who but a mad-man will therefore conclude that hee can runne faster then a horse draw more then an oxe or carry a greater burden then an Elephant Though he fayle in these particular arts yet none will deny but hee is better then a beast The truth is that in FÃ ith stands originally our fellowship with God Into that hand he powreth the riches of his mercy for salvation and were the actions of Charity neuer so great and foolishly thought meritorious yet if not the effects of a true sauing Faith they are lost and a man may for his Charitie goe to the Deuill And though they would plead from the forme of the last iudgement Math. 25. that God accepts men to life for their deeds of Charitie feeding clothing releeuing Yet the Scripture fully testifies that God neither accepts these nor our selues for these further then they are the effects of a true faith Our persons being first iustified by faith in Christ then God will crowne our works Yet a Christian must worke for no nudifidian so well as no nullifidian shall be admitted into heauen Therefore sayth the Apostle Faith worketh by loue For Faith is able to iustifie of it selfe not to vorke of it selfe The hand alone can receiue an Almes but cannot cut a peece of wood without an axe or some instrument Faith is the Christians hand and can without helpe receyue Gods giuen grace into the heart but to produce the fruits of obedience and to vorke the actuall duties required it must haue an instâ—ument adde Loue to it and it worketh by loue So that the one is our Iustification before God and the other our Testification before men Wherein then consists this high transcendency of Charity In two priviledges incommunicable to Faith and Hope Latitude and Perpetuity 1. For Latitude Loue is the greatest Faith and Hope are restrayned within the limits of our particular persons The iust man liues by his owne faith and hopes good to himselfe but Loue is like the Vine which God brought out of Egypt and cast out the heathen to plant it which couereth the mountaines with the shadow of the boughes spreads the branches vnto the sea and the riuers It is like the Sunne in the skie that throwes his comfortable beames vpon all and forbeares not to warme euen that earth that beareth weeds Loue extends to earth heauen In heauen it affecteth God the Maker and mover the Angels as our Guardians the triumphant Saints for their pious sanctitie On earth it imbraceth those that feare the Lord especially it wisheth conversion to those that do not it counsels the rich it comforts the poore it reverenceth superiors respecteth inferiors doth good to friends no evill to foes wisheth well to all This is the latitude of Charity The property of faith is to receyue into it selfe the property of loue to lay out it selfe to others So that faith hath but narrow limits but the extent of Loue is vniversall not bounded with the world Faith beleeues for thy selfe but Charity deriues driues the effects of thy faith to others Thy faith relieues thy self thy charity thy brother 2. For perpetvity and continuance Faith laies hold on Gods gracious promise for everlasting salvation Hope expects this with patience but when God shal fulfil his word vs with ioy then Faith shall be at an end hope at an end but Loue shal remain between God vs an everlasting bond Therefore sayth the Apostle Now abideth faith c. Now. Now three then one and that is Charity When wee haue possession of those pleasures which we hoped and beleeued what longer vse is there of Faith or Hope But our loues shall not end with our liues Wee shall euerlastingly loue our our Maker Saviour Sanctifier Angels Saints where no discontent shall breed any iarre in our Halleluiahs If the vse of loue bee so comfortable on earth what may wee thinke it will be in heaven Thus sayth Chrysost Onely loue is eternall Now Faith and Hope hold vp the hands of Charity as Aaron and Hur helde vp the hands of Moses but then their vse and office shall cease Tunc non erit spes quando erit spes Hope shall not bee when the thing hoped is Hope shall bring in possession possession shall thrust out Hope Therefore sayth Augustine is Charity greater Et si non propter eminentiam tamen propter permanentiam If not for the excellency yet for