watch and pray lest much blood be required at our hands we know it is a beame in the eye of the Church if wee bury and suppresse a Talent by not vsing it and it is likewise a leprosie in the face and forehead of the Church if we pollute and profane a Talent by abusing it for though we be Sonnes of thunder and be mistaken as was Barnabas for Iupiter yet if wee be but mistaken our loosenes of life will vtterly vndo our preaching as Iupiters adulteries euen among children doe altogether discredit his thundring To draw to concluson euery wise man among vs before hee suffer his eyes to slumber or his eye-lids to take any rest will make an Inuentory of Gods blessings whether they bee blessings generall or bleffings speciall blessings of nature or blessings of grace blessings that belong either to the soule or body or the outward estate as vnto some of vs in all these vnto all of vs in some of these much without question is giuen and then examine his owne heart vpon interrogatories how and to whose aduantage hee hath imployed them that hee may bewaile whatsoeuer is amisse and study to amend whatsoeuer he bewayleth When a Gentleman of Rome hauing concealed his broken estate died and his goods were set to open sale for his Creditors satisfaction Augustus himselfe sent to buy that bed for his owne vse wherein the man so farre in debt could possibly take his rest If we my Brethren who haue receiued much returned little knowing what God requireth and how deepe we are in his arrerages notwithstanding can find in our hearts to sleepe dead sleepe is is to be presumed we haue soft pillowes or is it not rather to bee feared we haue very hard hearts Otherwise me thinks the difficulty of our account at the last ineuitable Audit should awake vs for what shal we answer for the gaine and interest if we haue prodigally wasted and misspent the principall if our very receits were so great that we cannot reckon them how alas how shal we reckon for them But the terror if there bee any tendernesse left in our hearts the terror that shall vndoubtedly take hold of vs if wee be not good accountants must needs appale vs affright vs and astonish vs. Some of vs haue bin hedged about with outward blessings and increase of substance if we haue not vsed it or if we haue abused it the rich glutton in the Gospell may teach vs that though it breed security for a while our feare at the length will seaze vpon vs like fire on iron where though it be long kindling it hath more feruent and violent operation Many of vs haue enioyed strength of bodies if wee haue not vsed it to Gods glory the strongest shall be as tow if we haue abused it to intemperancy Woe vnto them that are mighty to drinke wine and to them that are strong to powre in strong drinke Esay 5. Most of vs haue knowledge but as knowledge doth raise and cleuate the soule so if it be not vsed or abused the fall must needs be greater from on high when the soule shall fall like an Anglell we then suffer the rust of our spirituall riches to be a crying witnesse against vs and can we endure that common exprobation to ring in our eares continually Surgunt indocti rapiunt caelum the vnlearned arise and take heauen by violence Neuer O neuer let our knowledge and learning be like Vriah his letters letters vnto vs of blood of death and of destruction only to condemne vs vnto Satan that last mercilesse Executioner with this deadly commendation Goe bind him hand and soote Egomet tabellas detuli vt vincâ—rer Did I my selfe bring letters that I might be bound The foolish seruant in the Comedy spake it with indignation Wherfore if there be in vs any wisdom of the Spirit and Christian ingenuity let vs feare and bee ashamed to make our own learning and knowledge our owne Mittimus to hell and to change and turne our talents by suppression or profanation of them into milstones about our necks to sinke vs downe into deeper condemnation I conclude all with that which may bee the summe of all that may be spoken the end of all Sermons and as one calleth it the voice of all creatures Accipe Redde Cane If it bee obscure I open it thus Accipe receiue in the name of God receiue the blessings Redde returne for the loue of God returne the duties Caue beware in the feare of God beware of the punishments O Lord as thou hast shewed vs much mercy both in giuing vs great blessings and forgiuing vs many sinnes and transgressions so let not our offences hinder the continuance of thy grace vnto vs but make vs more mindfull of our duties thankfull for thy benefits zealous for thy glory deuout in thy seruice confident in thy promises holy in our liues diligent in our vocations Heare O Lord c. A SERMON PREACHED AT PAVLS CROSSE ISAY 28.1 Woe to the Crowne of pride the drunkards of Ephraim for his glorious beauty shall be as a fading flower c. BEcause this argument is an argument of terror vttered in a ful sense without either preface â—ere or manifest dependaÌ„ce vpon the former Chapters suffer me Right Honorable to trie the beginnings of my strength in a plaine and vnaffected interpretation that the words prouing first no strangers themselues may find that interest in your Iudgements as to recommend the matter to the readiest entertainment of your best affections Woe to the crowne of pride Though woe be a particle of bad aboade importing a curse to them that are threatned yet some Grammarians call it an interâ—ection of sorrow Scholiasts reduce it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifying to grone can hardly bee pronounced without some sucking of the breath some sighing accent and Translators haue rendred it sometimes Alas as well as woe Let it therefore seeme no riddle if as out of the strong there came sweetnesse the threatner who thus roareth in the sinners eares appeare anon gracious compassionate quique dolet quoties cogitur esse serox The Crowne of pride some slightly passse ouer as standing barely for power and authority for honor and maiesty for any kind of eminency but I dare not rashly despise their coniecture who suppose that the Prophet sends vs by way of allusion to the common custome of drinking bankers wherein men of elder time crowned themselues with garlands I might trouble you with many profane Poeticall authorities in imitation whereof Clemens Alexandrinus plaieth the Poet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But all authorities to this purpose are super fluous amongst them that euer lookt backe vpon antiquities one reason of this vsage was no doubt necessity to preuent paine and amazement because wine doth in a sume first giue the braine a blow that like a subtil wrastler it may
wee haue plenty of knowledge And indeed in all this it is not my purpose to hold you with admiration of your owne bappinesse at the gaze and to leaue your vnderstandings in the reflex of themselues vpon themselues rather forget not I beseech you I beseech you mistake not the ende of your maintenance and the ende of your knowledge Hee that made the Angels that are in heauen ministring spirits and placed Adam in the garden of Eden to dresse it and keepe it hath seated no man in any place whatsoeuer for idlenesse When the men of Laish Iudges 18. a place which lacked nothing that was in the world were espied to be carelesse after the manner of the Zidonians you know what followed Let vs but suffer slouth to emasculate our Christian strength and idlenesse that can make nothing else to make our soules effeminate Though wee liue in Dauids house if wee be knowne to be but wanton Concubines disorder and confusion like long haired Absalon will not sticke to breake in vpon vs. Wherefore as we are men Christian men take heed of that killing Cloister-sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoeuer it was t was a greater barbarisme indeed then was in the word which they called accidia when they that possessed the fat of the Land became ranckly riotous when an Abbot might haue easily been mistaken for an Earle and a Monke could hardly bee knowne in some things from a Gentleman as root and branch grew more and more abominable so desolation was ready to tread on the heeles of abomination Neuer let vs flatter and sooth our selues because this was a plant which God neuer planted his iudgements know well enough how to begin in his owne house with his owne children at his owne Sanctuary Wherfore learned Fathers and Brethren for the loue of these peaceable times and yet for feare of more prying times grieue not the Genius of this place the Spirit of God that is in vs and amongst vs the Angels that looke into the Arke and watch ouer vs. For if the conniuence of our Fathers answere vnto Eli his indulgence and our children like his sons wil run into slaunder being therfore more wanton and disobedient because they liue by the Altar we may iustly feare the Lord will begin a thing in our Israel whereof whosoeuer heareth his two eares shall tingle and when he begins he will also make an end Wee haue escaped many dangers and visitations which may teach vs that the children in the street and fields may die fathers in their chaires may die the practise of religion in this place may die but though we and our fathers be remoued farre be it from our vnthankfulnesse to remooue the Arke of Gods presence God euermore forbid that our barrennesse should beget an Icabod whose name may be a trumpet to the world of our shame The glory is departed from Israel Yet no distresse or calamity so grieuous which abuse of maintenance may not aboade if we forget the end of it which was in al our Founders intents Christian knowledge I say Christian knowledge because knowledge it selfe not well both tempered and directed is likewise very dangerous hee that in other things was instructed how to abound was in danger to be exalted through abundance of reuelation And herein though much be giuen vnto vs it is that we should blesse him that gaue it and teach Gods people that want it not that wee should contemne them and onely blesse our selues yet let a plaine Countriman come amongst vs how disdainefully doe we laugh at his plainnesse how proudly doe wee sport with his rudenesse how scornefully doe we insult vpon his ignorance Fond and inconsiderate man who seperateth thee What hast thou that thou hast not receiued If thou hast receiued it why reioycest thou as though thou hadst not receiued it If any man thinke that hee knoweth any thing he knoweth nothing yet as hee ought to know 1. Cor. 8.2 Compare thy selfe with whom thou wilt a thousand to one but as it falleth out in most questions of comparison in the end and resolution you must be excedentes excessi as thou shalt out-strip in somethings so hee will haue the start of thee in other things Be it that thou art an absolute man thou thy selfe art sound in iudgement quicke in apprehension present in inuention praise God in this thou wert not borne so another is neither witty nor intelligent nor iudicious despise not him for that God knowes whether thou thy selfe maist not die so We may learne by that disputer in Iouius whose Epitaph was Semel sepultus bis mortuus Once buried twice dead that subtilty may end in an apoplexi yea and beate out her owne braines There is a story in M. of Paris placed about King Iohns time of Simon de Churnay as it seemeth a very learned diuine who after hee had solemnly defined profound matters concerning the Trinity being sought vnto for a coppy of the former disputation began to please himselfe and cryed out Iesule Iesule Iesu Iesu how haue I confirmed and aduanced thy law by this question yet if I would be malicious I could disproue what then I proued by stronger arguments Whereupon the Author saith he was strooken speechlesse and became like a prophane wretch altogether infatuate The relations may bee suspected but the thing which by them I would illustrate is possible common experience maketh it more then probable that vnlesse wit be seasoned with grace and vnderstanding with sobriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man alas most miserably may suruiue his owne wit and out-liue his owne vnderstanding Can our learning then be tempered with grace while wee be proud of it It is impossible the swelling side which you call the conuexity of any body receiueth nothing but blowes the receptacle is alwaies the concauity right so pride is the conuexity God resisteth the proud and giueth grace to the humble Iam. 4 Were any among vs troubled with this swelling disease inhaunsing themselues aboue their brethren I should aduise them to giue their knowledge a greater vent by their practise For I remember Saint Bernard comparing knowledge vnto meate 36. Ser. in Cant. memory to the stomack sinnes vnto malignant humors maketh the natural heate to be charity when we daily see that where learning aboundeth humours super-abound we may quickly iudge it is for want of charity to digest it You know my meaning Knowledge puffeth vp but charity edifieth 1. Cor. 8. Much reading without reference vnto action is like much eating a spirituall kind of Epicurisme and knowledge for priuate satisfaction as one well saith is but a Curtezan more for pleasure then for propagation God giueth none learning as a man giueth a booke to a Library there to bee stalled and chained which sometimes requireth more skill to pick and extract learning out of it then the booke hath learning in it Aliquidintersit inter te librum Let there be
reuerence begge of such that in arbitrary censures concerning voluntary iurisdictiō they would consider and beware of peremptory rashnes which at S. Ambrose his motion caused Theodosius his decree in the Code that there should be 30. daies respit betweene his sentence and execution but I turne my selfe willingly vnto you that are Iudges at home Masters of your owne families beseeching you by these mercies of God as you haue found the patience of a Master in heauen when in conscience you did not goe at his sending come at his calling nor do your duties at his cōmand among your couenant seruants rather spare where in equity you might haue punished then punish where with a little clemency you might haue spared walke before them in such innocent conuersation your selues that they may despaire of pardon for their offences and yet so pardon theirs as if your selues did offend continually They are your Apprentices that is Scholers vse them like Scholers giue faire meanes alwaies the preeminencie multiplie direction vpon direction instruction after instruction now a warning and then a threatning discharge not your whole authority like a peece of Ordinance which bruseth crusheth and breaketh into peeces or cuer it reporteth when words will not serue yet let not blowes come without weeping eies yerning bowels and melting hearts Qui fruitur poenâ ferus est leguinque videtur Vindictam praestare sibi Passion and precipitation may make mentall murder of a iust correction Betherefore mercifull as your heauenly Father is merciful vsing your power all that haue power for edification not for destruction for Saint Iames hath spoken it James 2.13 and the day of Iesus Christ shall make it true There shall be iudgement mercilesse to him that sheweth no mercy and mercy reioyceth against iudgement This viall of wrath hanging ouer the crowne of pride doth more euidently demonstrate their misery that are threatned for God which giueth his Husbandman discretion as you may reade in the end of this Chapter to beate out Fetches with a staffe not with a threshing instrument and Cummin with a rod not with a cart-wheele much more himselfe fitteth his menaces to the merits of his people neuer thundering out a woe vpon them whose present estate is not already wofull The punishment is added I confesse as a reason not for that it should giue the being but because it should work the feeling of their misery then euen then before Samaria was takē whilest the Prophet cried from the time they begā to be sinful they began to be miserable Take away sins my brethren outward things haue lost their stings punishments are no punishments but gentle corrections plagues no plagues but gracious visitations deaths no deaths but blessed changes and in a good cause glorious martyrdomes Omnis paena peccatipoenaest All punishment is the punishment of sin Admit againe of sinnes you must needs admit of calamities calamities vpon your persons If I haue done wickedly woe vnto mee Iob 10. Calamities vpon the Church Woe now vnto vs that we haue sinned Lament 5.10 Calamities vpon the Common-wealth for sinne is a shame vnto the people some reade it the peoples misery Prou. 14. One part of mans vnhappines consisteth in a woe priuatiue the want of Gods gracious coūtenance so is it said of Ephraim Of. 9.72 Woe to them when I depart from them which is strait vpon mans departure from him plainly to be seene in the 59. of this Prophecy Esay 59.2 Your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare Reprobates and castawaies ordained to condemnation like Owles that cannot see till night come seldome perceiue this woe before they depart into that vtter darknesse where shall be weeping and gnashing of teeth only the children of light are mightily distressed in this life by spirituall desertions and Ecclipses of grace when their body hath been for a time interposed betwixt their soules and the Lord of life Therefore as Archimedes that peerelesse Mathematician after his braines had been hammering about a difficult conclusion leaped and daunced and cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue found it I haue found it The children of God when hunger hath been their best sauce and want of feeling hath increased their feeling after recouery spring and exult reioycing and singing with ioy vnspeakable and glorious Hee is come hee is come our soules haue found him whom our soules doe loue The second part of mans vnhappinesse is a woe positiue a captiuitie which far surpasseth the captiuity foretold in this place Isai 5.18 Woe to them that draw iniquity with cords of vanity and sinne as with cart-ropes Salomon giueth the reason Prou. 5. His owne iniquities shall take the wicked himselfe and he shall bee holden with the cords of his owne sinne God helpe the man thus held thus entangled this is a case wherein a King may be pitied by a Galley-slaue Miserabilis seruitus a miserable bondage saith Aug. tract 14. vpon Iohn for other seruants haue their remedies but what shall the seruant of sinne doe whither shall hee flie or how can he change his Master Se trahit quocunque fugit He drawes himselfe along whither soeuer he flieth Not to mention them whose naturall hardnesse of heart is confirmed in euill by voluntary customes so that their seared consciences being past feeling can as easily dispense with the hardest offences as an Ostriges stomake can digest the hardest Iron Quid miserius misero non miserante seipsum What more miserable then that miserable man which hath no commiseration vpon himself Many men now adaies apprehend a Woe but when when their counsels of pride and couetousnes be crost and their hands haue not power to practise by day that wickednesse which their heads haue imagined by night like Ahab and Haman they mourne for their parts in their closets as the mourning of Hadadrimmon in the vally of Megiddon and will not bee comforted because they iudge it a death that they cannot bee suffered to die a hell that the gates of hell are shut against them whereas euery such arrest should aduise them to cast vp their arrerages and when the Lord staies their iourneies as hee staied Sauls and Balaams it should concerne them to grow iealous of those enterprises wherein they meet so strange impediments whether their abilities be hindred by the shortning of their owne armes or the strengthening of others or their wills hindred by reasons drawne from dishonesty disprofit or impossibility whether their religion hath been hindred by the feare of God or their infirmity by the spirit of God or their ignorance by the word of God for so manifold and more manifold is Gods wisedome in hindring the sinnes of men howsoeuer whensoeuer against whomsoeuer the Lord hath stopt their wayes or made an hedge about them downe they should fall vpon their knees in secret and lifting vp their hearts imitat the ground of S.
seruant deserues who steales himselfe like Onesimus from his Master what will hee say but The whipping post or the house of correction What doth hee then deserue who changeth his God for them that are no gods There must be no whipping post for such a Renegado no house of correction for a Recusant Aske againe the Patrone of a Benefice what shal be done to him that embezels his neighbours goods Hanging he cries were too good for Felons What then shal bee done to him that robbes his God Mal. 3. in Tithes and Offrings Here he can see no Felonie This is a simple theft they call it Sacriledge Aske any man toucht in his good name whither he will send his reuiler He presently curses as if he meant to send him to hell Be it true or be it false Veritas conuitij non excusat conuitium The truth of the matter excuses not the guilt of the staunder hee therefore sweares no meane oathes hee will send him to the Consistorie Whither then shall hee goe who dishonours Gods Name That beares no action cursing and swearing inferres not any defamation Thus as in a throng it comes to passe that a man of lowest stature who kept least adoe is lifted vp aboue the shoulders of the taller made a laughing stocke So in the course of this world where sinnes of all sorts are pell mell confounded the least are many times exposed to most shame and censure A poore Sea-Captaine brought before great Alexander for Piracie confessed his fault and said Indeed I am a Pirat because I preyed vpon some poore Fishermen in a Cock-boate But if I had scowred the Seas as thou haft done and robd all the world with a Nauie and an Armie I had beene no Pirat I had beene an Emperour I wonder any wittie malefactor while hee is punished for pettie larcenie can escape application of this Historie Me thinkes hee should grant his fingers were to blame for a few trifling points of pidling theeueriâ— But if hee had robd the bowels of Gods people by giuing many Childrens bread in a deare yeare vnto dogges if hee had spoiled the Church of her right by Simonie God himselfe of his honour by blaspheming of his seruice by Sabbath-breaking he might haue beene some Iustice of Peace or some great landlord The cause of all that truth may be confessed and dissimulation confuted is we haue peruetted the degrees of all good duties we be louers of our sâ—lues more then louers of God we care not for God so much as we care for men which conclusion in carnest I haue heard vnhappily brought about out of iesting premises A seruant conuicted for misdemeanours before a Magistrate besought some fauour for his Masters sake Why Whom do you serue askt the Magistrate I serue God said the seruant With that his Mittimus was dispatcht the sooner for scoffing at authoritie Not long after a great Lord sends for enlargement of this his seruant and the Magistrate in all haste sent for the Prisoner of whom he demaunded in a rough and chiding accent why hee told him not that hee serued such a Lord The seruant answered Because I thought you cared more for the Lord of Heauen Some may smile peraduenture at the relation as too fabulous for this place Haec tamen vt res est ficta ita facta alia est I would to God too much matter of Fact in the World agreed not with this fiction But they who haue the soundest warrant not to respect the persons or feare the faces of men can no more withstand the arme of flesh in humane and worldly motiues then Israel the men of Ai while God forsooke them It is therefore high time for all true-hearted Ioshuaes to rent their cloathes fall downe and water the dust with teares and blubbering prayers Oh Lord what shall we say when Israel turne their backs When Elias who should call for fire from Heauen loses one sillable of his name turnes Eli and besprinkles his sonnes with such cold water It is not well and I heare no good report doe so no more when Samuel who should hew Agag in peeces relents with Saul sparing the fattest for a sacrifice O Lord what shall wee say when Magistrate and Minister the Israel of Israel turne their backs This we say Wee hope for aide from you right Honourable right Worshipfull whom God hath made Custodes vtriusque Tabulae Commissioners to enquire Iustices of Oier and Terminer to determine of offences belonging vnto both Tables as farre as they may be discouered And can you want in this case discouerie There are shops and houses and Tauernes euery where which professe their entertainment Aequa ibi libertas The Gamester and the Drunkard and the Whoremonger and among the rest which is most lamentable some crackt piece of broken Magistracie meete there and are reconciled with Haile fellow well met vpon equall termes in cursing swearing and blaspheming against the Lord. Now for the care of this Kingdome and Common-wealth cause these cursed Associations to be dissolued for the zeale of Gods House appoint these Dagons to bee defaced which out-braue the Arke of GOD For the loue of the Inhabitants command the signes to bee pulled downe before vengeance importuned by sinne pull downe their habitations or if they stand before the simpler sort of Gods Saints vexed with their profane resorts beginne to mutter in Cyprians words 2. Epist 2. Consensere iura peccatis cepit esse licitum quod publicum erat The Lawes consent vnto sinne and that beginnes to bee lawfull which was before common and customarie Not to perplex your attention with diuers interpretations following vpon the diuers both significations of a Noune and Coniugation of a Verbe in Hebrew nor yet to enlarge mine owne ground by resolution of iudgement into seuerall acts of iudiciarie proceeding from the summons to the sentence all which Lawyers deduce from Gods owne example in the first sinners conuiction but briefely to prosecute the different successe of sinne against a man and sinne against the Lord of the one it is heere pronounced The Iudge shall iudge it There can bee no societies amongst men without hope of indifferencie no hope of indifferencie where one man sinnes against an other without some satisfaction satisfaction may be sought many waies no way enforced but by iudgement To make a Iudge two conditions must concurre at the least the one outward Warrant or Commission the other inward inablement or sufficiencie For the former iudgement is not euery mans worke I confesse extraordinarie designes of Iustice the Scripture mentioneth Such as was that of Iael and Phineas without specification of warrant they had no doubt the substance of authoritie from priuate reuelation though they wanted the solemnities of authoritie from publike deputation The widdow in the Parable Luke 18. tooke the direct course in comming to the Iudge and saying Auenge me of mine aduersarie When they haue a matter saith Moses they come vnto me
The wickednesse of Elies house shall not be purged with sacrifice for euer the next Chapter Vers 14. The Apostle 1. Iohn 5. termes this sinne a sinne vnto death meaning vnto death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with that fearefull addition I say not that a brother shall pray for it Of those it is said The Lord would slay them and if a man sinne as they sinned against the Lord Who shall intreate for him This generall Apostacie wherein a man and all that is in him totus fals from God and all that belongs to him à toto for a time beyond all times for all effects of sinfull perseuerance in totum shall neuer be forgiuen Matth. 12. The Schooles yeeld a reason of this vnpardonablenesse peraduenture though the speculation bee curious some may quickely conceiue it the defect is pardonable where the will may pretend feare of excesse A sinne of ignorance is pardoned as Pauls persecution was because a man may affect too much knowledge with Adam and a sinne of infirmitie as Peters deniall is pardoned because a man may affect too much power and soueraigntie with the Angels but a sinne of malice is vnpardonable because a man can neuer affect too much loue I remember Bernard vpon the Canticles hath a pleasing straine in proouing that there is nothing but loue wherein a man may contend with God himselfe But the plainest reason why this sinne is incurable is because it striues against the cure as a mad man wounded will not suffer his wounds to bee bound vp but fights with the Phisitian or Surgion To draw towards a conclusion The partition Wall is taken downe the Vaile of the Temple rent the Temple it selfe with all the discipline of the Temple is abolished Christians now are all Priests Apoc. 1. Witnesse their separation from the world they are a chosen generation witnesse their dedication vnto God They are saith Peter a royall Priesthood The very bridles of the Horses as we reade in the end of Zacharie haue vnder the new Testament the same inscription which was vpon the high Priests forehead Holinesse to the Lord. From the top of these high prerogatiues wee may fall if we doe fall more deeply and dangerously then euer did these sonnes of Eli these Priests of Israel yea Iulian and Latomus and Ecebolus and Franciscus Spiera and many hundreds more might wee send effectuall summons to the dead would quickly resolue vs that a man may proceed in sinne beyond all comfort in his owne conscience being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damned of his owne selfe Tit. 3 11. Beyond all interest in the Churches deuotion Thou shalt not pray for this people neither lift vp crie or prayer for them neyther intreat me for I will not heare thee Ieremie 7. Beyond all claime vnto Christs satisfaction it shall neuer bee forgiuen Matth. 12. Wherefore with humblenesse of spirit and trembling consideration of all tentations keepe your selues betimes and a farre off beloued from the terrour and amazement of this hopelesse inquirie Who shall make request for vs Whether you pronounce iudgement as Iudges or assist and learne iudgement as Iustices or debate and open iudgment as Lawyers or enquire as Iurors or depose as witnesses thinke that your soules best health and spirituall constitution consists in your integritie the least cracke therein a great Diuine cals solutionem continui The Apostle before him called it a shipwracke when this shipwracke is once made out runnes all loue of God So much euery man weighes so much euery man is worth as hee loueth God Amor meus pondus meum When this is once gone and wee bee brought to the balance no wonder if like Baltasar we be found too light no wonder though the weight of Reuerence and the weight of Authoritie depart from vs no wonder if hee who powres contempt vpon Princes make vs though wee were as great as Antiochus euen such as hee is called Dan. 12. a vile person Therefore as you loue your liues and loue your soules throughout all the transitorie temporarie momentanie course of this world euermore preserue the life of your liues and soule of your soules your integritie You haue now heard the speech of a Iudge and Priest of Israel opened by a Priest before Iudges of Israel if I haue failed in shewing the dutie of a Iudge God I hope and you will pardon mine vnfained desire to doe the duetie of a Priest and as you are receiued in the common opinion right Honourable I speake it for your future incouragement not for any flattering incroachment as you are receiued and renowned for great learning and patience so I pray God direct your learning where I haue beene defectiue to your owne soules instruction But for your patience let my freedome and boldnesse of speech this once so farre forth ingrosse it that there may bee none left in store for those offences against which I haue spoken and I haue spoken Most gracious God louing Father grant that thy holy Word may teach vs grant that thy holy Spirit may work thy word into vs grant that thy holy Son who sits at thy right hād may make intercession and assure vs of that intercession which hee makes for vs that wee may put a difference twixt sinne and sinne that wee may make a conscience of all sinne that we may preserue our integritie that we may neuer bee brought to this comfortlesse perplexitie Who shall intreate for vs A SERMON PREACHED AT PAVLS CROSSE ZACH. 5.4 I will bring it forth saith the Lord of Hostes and it shall enter into the house of the thiefe and into the house of him that falsely sweareth by my Name and it shall remaine in the midst of his house and shall consume it with the timber therof and stones thereof AMongst those diuers manners wherein God at sundry times spake by the Prophets of olde doctrine vocall predictions were vsually sealed either with ocular or spirituall representations And though wee might imagine Zachary who succeeded in the later times altogether vntaught by predecessours other Seers in Israel yet his owne personall experience could not choose but acquaint him with this liuely methode of Illumination For being as Iustin Martyr truely iudgeth transported in an extasie First he beheld a man riding on a redde Horse doubtlesse Christ himselfe readie prest and vp in armes for his Church then foure hornes foure belike of the Churches chiefest enemies next a man with aline in his hand a type of the Cities building after that a contention betweene our High Priest Iehosuah and Satan his and our maine aduersarie In the Chapter immediately precedent the riches of Gods Spirit vnder the similitude of a golden Candlesticke Thus as Argus his head in the Poet was full of eyes in the face and former part of this prophecie wee finde nothing almost but visions The last and neerest in affinitie to my present message is the semblance of a flying Booke not like the bookes wee reade bound vp
or somewhat else it wants due complement and circumstance O God must the foundation of our honour needes bee laid in thy dishonour Lord Iesus was it the end of thy diuers sufferings to minister vnto men diuers formes of swearing or to take away the variety of their soules diseases To take away the variety of their soules diseases without all controuersie Therefore let them feare that they haue little or no part in the merit who thus abuse euery part in the paines of his sufferings If the loue of God with all the bonds of all the benefits wee haue receiued or hope to receiue cannot perswade vs to couenant with our lips against this euill from which of all euils wee haue most power of abstinence to which of all euils we haue fewest temptations yet remember from whence it ariseth from the first cause of euill Sathan whither it falleth into the last effect of euill damnation and in the middle point the short spanne of our life what mischiefe and vengeance it procureth for the sentence I know is Apocryphall but the sense compared with this flying Booke appeares to bee most Canonicall A man which vseth much swearing Eccles 23. shall bee filled with wickednes and the plague shall neuer goe from his house which continuance of the plague was the third part in my first diuision Some would in this place obserue a raigning and a domineering nature in the curse of this Booke which shrinkes not into corners but takes possession in the middle roome most honourable Mediâ dominatur in aulâ Kings indeede haue sometimes chosen the middle place of Kingdomes for their seat because that I may speake in that olde similitude the way to keepe a stiffened hide from rising at the sides round about is to set your feete vpon the center but the language originall shewes me small odds betweene In the house and in the midst of the house Therefore I rather obserue the stubburne quality of vengeance which like a froward Inmate once admitted vnder any roofe wil neither suddenly remoue nor remaining cease to be troublesome God hath ordained to put a difference betweene his friends whom he chastiseth out of that anger which Saint Augustine calleth an anger of consummation and his enemies whom he plagueth out of another anger an anger of consumption that the rod of the wicked shall not rest vpon the lot of the righteous Psal 125. That was the ground of that heroicall confidence of Athanasius when hee pronounced of Iulians hot persecution Nubecula est citò transibit it is but a cloud and a cloud will quickly vanish As for the vnbeleeuer The wrath of God abideth vpon him Ioh. 3. which words haue a double aspect one backwards according to Saint Augustine as if it were a wrath of great antiquity it comes not now t was before vpoÌ„ him another aspect it hath forwards in the Greeke Fathers exposition noting the continuance of wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall not depart from him In this sense it abideth and I know not whether there may not lurk in the word vpon him some secret intimation of aduantage froÌ„ an vpper place as though reuenge did stand continually preying vpon a wicked man like the rauenous bird in the fable vpon Prometheus or that other vpon Titius in hell whereof if any demaund Why is mine heauinesse continuall and my plague desperate and cannot be healed they haue matter enough for answere within themselues their owne obstinate continuance in sinne whereof though the particular acts are transeunt yet the staine and guilt is permanent A consideration which abundantly iustifieth the tenour of Gods temporall punishments in earth forasmuch as it quitteth his eternall iudgement executed vpon the damned in hell whereof Saint Gregorie Ad distrâ—cti Iudicis iustitiam pertinet vt nunquam can eant supplicio quoram mens in hac vita nunquam voluit carere peccato it concernes the iustice of the strickt Iudge that they neuer want punishment whose mindes would neuer haue wanted sinne yea they desperately cast themselues into a state irrecouerable and they would haue liued for euer onely that they might haue sinned for euer And therefore no maruaile if the flying Booke heere lodge all night with the impenitent malefactours because impenitencie deales with it as the Romanes dealt with victorie clipping the wings of it that it cannot fly away It shall remaine in the midst of his house It is no Christian wisedome then but carnall weaknesse for men any way visited by the hand of heauen to sigh and groane and aske how long out of ignorance and wonder that the terme of their heauy visitation is not yet expired In such a lamentable condition the Church may teach them how to correct and direct their spirit in the third of Ieremies Lamentations First there must be an inquisition after the proper cause Why is man liuing sorrowfull man suffereth for his sinnes then a resolution to vse the proper remedie Let vs search and try our wayes and turne vnto the Lord. Otherwise as when you are dead all the while any moisture remaineth the wormes will not forsake your carcasse so while you liue the curse will waite close vpon the cause still a sinner and still a sufferer Now the sinne of them which either deuoure holy things which is abomination or rob and oppresse their brethren remaines still as long as the spoyles themselues are vnrestored Israel could not stand before their enemies till they had put away the execrable thing from among them Jâ—sh 7.11 no more will the curse of the flying Booke vntill the treasures of wickednesse be returned backe againe to their owners Let the great Goliahs and Anâ—kims of the world who grinde the faces of the poore as they feare a weight greater then a milstone about their necks when these shallow riuers of temporarie punishment shall run into the sea of eternall torments come downe from their pride and imitate euen the greatest of them the example of little Zachâ—â—â— the greatest example that euer was for effectuall and substantiall restitution and let them breake off their sinnes with righteousnes which giueth euery man his owne for if wee beleeue Saint Augustine in his fifty foure Epistle ad Macedonium non remittitur peccatum nisi restituatur ablatum Without restitution no remission and where there is no remission of the guilt of sin there can be no decrease of the power of sinne and where the power of sinne decreaseth not the plague of sinne increaseth like a spreading plague or Leprosie which spares neither house nor walles of the house which is my last generall part the consequent or effect of the curse It shall consume the house with the stones thereof and the timber thereof What Salomon at the fourteenth of the Prouerbs deliuereth in generall The house of the wicked shall be destroyed you may conceiue heere verified in a speciall manner of destruction It shall consume it A consumption which Bildad