fragrant field unto the Lord. I speak not this to perswade any man wilfully to make himself miserable for our Saviour himself hath pronounced it to be A more blessed thing to give then to receive Neither doe I speak to commend or justifie the counterfeit zeal of those that mock the world with a false shew of wilfull poverty whiles shutting themselves up in a Cloister that they may seem to forsake the world they do indeed enjoy it in all superfluity Or at the least the worst of their misery is no more then that which that holy man prayeth for Pro. 30.8 Give me neither poverty nor riches feed me with food convenient for me If they have no excesse they are sure to feel no want but to be sufficiently provided for both for back and belly so long as they live there and are they not then very zealous think you in binding themselves to such a misery But my speech is to hearten all those with comfort on whom God hath layd affliction that they may bee so far from impatience as rather to rejoyce in tribulation Rom. 5.3 because it was their Masters common lot and portion for the Disciple is not above his Master nor the servant above his Lord it is enough for the Disciple to be as his Master and the servant as his Lord. Yea not onely the afflictions of life but death it self and the grave should be welcom and acceptable to us for Christ also hath passed them and by suffering hath sanctified them unto us so that the curse of death is turned into a blessing and the grave is become a bed of rest Rev. 14.13 and that Prophecie Is 11.8 is fulfilled The sucking child shall play upon the holt of the Asp and the weaned child shall put his hand upon the Cockatrice hole There is now no danger to Gods children in the hole of death that is the Grave for death hath lost his sting and cannot hurt us so that we may triumph and say O death where is thy sting O Grave where is thy victory The sting of death is sin and the strength of sin is the Law but thanks be to God which hath given us the victory through our Lord Jesus Christ 1 Cor. 15. In the last place let us learn not onely to admire Christs love to us nor onely to love him again nor only to love those that are like to him in suffering nor onely to love his sufferings themselves but withall to hate sin which was the occasion of his sufferings Sin was the occasion of Christs sufferings for had not Adam sinned Christ had had no cause or need to suffer If therefore wee love him wee cannot chuse but hate that which was to him the occasion of such a miserable life and such a shamefull painfull and cruell death David 2 Sam. 23. being an high Captaine though he longed for the water of Bethleem yet would not tast it when hee had it because it cost his three souldiers the hazard of their lives thathe might have it Much more we being servile souldiers though our soules long for the sweet waters of sin yet should we forbear to tast it because it cost our high Captaine Christ not the hazard but the very loss of his life that we might not have it God shewed Moses a tree wherewith he might make the bitter waters sweet Exo. 15.25 but behold I shew you a tree wherewith ye may make the sweet waters of sin to become bitter Look upon the tree of Christ remember his Cross and the pains he suffered thereon and the false sweetnesse of sin will quickly vanish and ye shall rightly rellish the bitterness of it If the delight of any sinne offer it self unto you cast Christ his Cross into it do but remember his sufferings for sin and all sin will presently grow distastfull For how can it choose but be hatefull to us if we consider how hurtfull it was to him The Jews would not put those thirty peeces into their Treasury because they thought them to bee the price of blood Mat. 27.6 but therein I must say they were deceived for Judas for that money did rather sell himself and his own soul then Christ or Christs blood For Christ was sold before even God had sold him before to death for the sin of man For when in the fall of man the devil offered sin unto God then did God threaten Christ unto him namely That the seed the woman should break the serpents head Gen. 3. And had not Christ been so sold before to death for sin not all the treasure in Jerusalem nor in all the world could have bought him Seeing then that Sin was the true and proper price for which Christ was sold how unworthy are wee the name of Christians yea how much worse are we then Jews if we suffer this price of blood to come into the treasury of our hearts If therefore any motion of pride arise in thy mind answer and tell it thou art the price of blood If any temptation of lust be offered to thine eyes answer and tell it thou art the price of blood If any provocation of anger or revenge be urged to thy hands answer and tell it thou art the price of blood If any greedinesse of gain move thee to wrong or oppression answer and tell it thou art the price of blood And whatsoever sin thou art tempted to answer and tell it thou art the occasion of my Saviours death thou art the price of Christs blood thou mayst not therefore come into the treasury of my heart O blessed Lord and sweet Saviour we do even with astonishment admire thy passing great love towards us we pray thee also by the fervent fire of thy great love that is upon us to kindle in us true love to thee again yea to all that are like thee in thy sufferings yea to thy sufferings themselves that we may patiently bear them whensoever they befall us But make us truly to hate sinne that was the occasion of thy sufferings We beleeve O Lord that by thy blood thou hast washt us from the guilt of sin wee beseech thee also make us more and more effectually find and feele that by thy spirit thou doest purge us from the love of sin that so our consciences may be comforted in all our life and especially in our death and our soules and bodies eternally saved in the life to come by and thorough thy all-sufficient sufferings and satisfactions For which unto thee with the Father and the Holy Ghost three persons one eternall God wee render all possible praise and thanksgiving and desire all honour and glory might and majesty may be ascribed for ever and ever Amen Finis Serm. 2. Trino-uni gloria Per me Gulielmum Gaium Martial At male si recites incipit esse tuus A SERMON preached at the Visitation held at Campden May 4. 1636. Text. JOH 13.17 If ye know these things blessed or happy are ye if ye doe them
with God there is not magis minus his infinitenesse admitteth no degrees of comparison how much more I say is his providence exercised concerning that World of Worlds his Church wherein every Member is a little World renewed or made new And how much most of all towards those who are the Stars of that World I mean the Ministers who are ordained to shine not onely in glory hereafter They that turn many unto righteousness shall shine as the Stars for ever and ever Dan. 12.3 but also in grace here for they are the light of the World Mat. 1.14 Yea Stars already The seven Stars are the Angels of the seven Churches Rev. 1.20 This that I have said is plainly exprest in this Text now read wherein is shewed Gods great care and love towards his Church in fitting them with Ministers Moses and Joshua to guide and lead them I call them Ministers for though they were not properly Priests in Sacrificing yet they were Ministers in teaching they were Ministerial Magistrates Teachers as well as Governours Gods providence towards them and theirs in them appeareth in two parts of the Text viz. In his approbation of th' one deceased Moses my servant is dead and in the ordination of th' other to succeed Now therefore arise Joshua His approbation of Moses is in taking and giving notice of his life that he was his servant and of his death that he was dead 1. He taketh notice of his life for he calleth him his servant Note here God is watchfull over men and specially over special men 1. He is watchful over men even generally over all for he can neither slumber nor sleep Psal 121.4 It was a mockage of the false God It may be hee sleepeth 1 King 18.27 But the eyes of the Lord in every place behold the evill and the good Prov. 15.3 Yea and that not only for actions but for words and thoughts Thou art about my path and about my bed and spiest out all my wayes for loe there is not a word in my tongue but thou O Lord knowest it altogether Psal 139.3 4. This teacheth us to beware of hiding both before hand and after hand Before hand in respect of practise Wo unto them that seek deep to hide their counsels from the Lord Is 29.15 And so do all that practise evil For every one that evill doth hateth the light Joh. 3.20 But in vain for the darkness is no darkness with him but the night is as clear as the day the darkness and light to thee are both alike Psal 139.11 He that planteth the ear shall not he hear or he that made the eye shall not he see Yes all things are naked and open to his eyes Heb. 4.13 Walk with God then as in his presence since out of his presence thou canst not goe And after hand likewise beware of hiding and not confessing For hast thou been shameless and fearless in doing and wilt thou be ashamed and afraid to confesse what thou hast done Doest thou not see it is one wrong to God to transgress his will and another to think thou canst deceive him by hiding it Forget not thy self then so much at any time as to practise the works of darkness as if God did not see thee but if thou hast so forgotten O remember at last thou wast mistaken and freely open what thou canst not hide For he that hideth his sin shall not prosper but who so confesseth and forsaketh them shall have mercy Prov. 28.13 2. But God is especially watchfull over speciall men generally his Elect The eyes of the Lord are over the righteous and his ears are open to their prayers Ps 34.14 And specially to the special ones the heads and principals and that in his Donation Protection Offence Acceptance 1. In his Donation to whom he gives greater place to them he gives greater grace that he may prepare them to greater glory Solomon having a great government had a great gift of wisdom 1 King 3. I say must have his lips touched with an hot coal from the Altar Is 6.6 Moses hath a word of warrant I will be with thy mouth and will teach thee what thou shalt say Exed 3.12 And the Disciples I will give you a mouth and wisdome where against all your adversaries shall not be able to speake or to resist Luke 21.15 My use of this shall be to my self I trust God will make this good in me that with my greater place I shall receive greater grace gift of Ability as well as of Imployment and the Lord grant it not for mine but for his own honour and glory in the good of you whom he hath given me 2 In his Protection Touch not mine Annointed and doe my Prophets no harm Ps 105.15 The Disciples are warranted there shall not one hair of your head perish Luk. 21.18 Beware then of opposing Gods Ordinance and offer no despite nor despising to the Magistrate or to the Minister think not to prevail by stubborness for ye shall therein but imagine a vain thing Ps 2.1 Why doe the heathen rage and the people imagine a vaine thing Yea ve shall be found but fighters against God Act. 5.39 He that resisteth the power resisteth the Ordinance of God and they that resist shall receive to themselves damnation Rom. 13.2 3. In Offence For they are the apple of his eye Zach. 2.8 He that toucheth you toucheth the apple of his eye Ps 17.8 Keep me as the apple of the eye their blemishes as well as their touches are his great offence see it in his reckoning with David 2 Sam. 12.7 and with his people Mic. 6.3 Beware then of playing the wanton with God turn not his grace into wantonness let not his favour imbolden thee to sin for the more his kindnesse is unto thee the more unkindly he takes thy sin Therefore grieve not the good Spirit of God for the more he loves thee the more offence he takes at thy lack of love to him 4. In Acceptance For though the Lord is generally gracious and mercifull loving unto every man nigh unto all men that call upon him Ps 145. Yet some mens calling upon him is of speciall acceptance with him yea not only for themselves but also for others insomuch that some are commanded to make use rather of their then of their own calling Abraham must pray for Abimelech Gen. 20.7 and Job for his friends Job 42.8 Yea God hath ordained and set an order and function of men to be petitioners for others even the Ministry with promise of speciall acceptance Jam. 5.14.15 And while Moses held up his bands Israel prevailed but when he let down his hands Amaleck prevailed Exod. 17.11 Learn therefore to love them whom God so accepteth Now we beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake 1 Thes 5.12 13. For if you love
Christ hath suffered for sins excepting no sins but that every one should have liberty to infer conclude and say for my sins Art thou a young sinner Christ hath suffered for sins Art thou an old sinner Christ hath suffered for sins Art thou a Jew sinner Christ hath suffered for sins Art thou a Gentile sinner Christ hath suffered for sins Art thou a bond sinner art thou a free sinner art thou a male sinner art thou a female sinner art thou a great sinner art thou a grievous sinner Christ hath suffered for sins Who ever thou art or whatever thy sins be here is no exception to thee or to them but thou mayst safely infer and say Christ hath suffered for sins therefore for my sins Only let thy sins be sins and think them not to be virtues say not All these things have I kept from my youth up say not I fast twice a week I give tythe of all that I possesse say not I have no sin for then what hast thou to doe with the sufferings of Christ be suffered for sins The whole need not the Physician but they that are sick He came not to call the righteous but sinners Therefore excuse not thy sinne as Adam did saying The woman which thou gavest me Neither colour it as Judas did saying Haile Master neither deny it as Gehazi did saying Thy servant went no whither neither defend it as Jonah did saying I doe well to be angry But freely and penitently confesse it as David did saying I have sinned against the Lord For then as David was so shalt thou be answered The Lord hath put away thy sin thou shalt not die and then thou mayst comfortably lay hold on the sufferings of Christ and apply them to thine own soul else thou hast no part or portion in him or them for Christ hath suffered for sins For sins I say in general all and of all Mr. Theoph. Thynne at Longleat And therefore also of this Infant whom our present businesse doth concern For all the seed of the Faithfull are within the Covenant of Grace as is proved Rom. 4. to wit that the promise is made to Abraham and his seed as well spiritual as natural even to all the faithful yea and to their seed also Act. 2.39 And though Infants have not actuall faith themselves yet being presented by the faithfull they are accepted as faithfull De liber arb lib. 3. cap. 23. as saith St. Augustin Pie recteque creditur prodesse parvulo corum fidem à quibus consecrandus offertur It is godly and rightly beleeved that the Infant in Baptism is profited by their Faith by whom it is offered And again De ver Apo. Ser. 10. Accommodat illis mater ecclesia aliorum pedes ut veniant aliorum cor ut credant aliorum linguam ut fateantur Our Mother the Church doth lend unto them the feet of others that they may come the heart of others that they may beleeve Ser. 3. de Annun the tongue of others that they may confesse And St. Bernard Supplet munus gratiae quod in eis habet natura minus possibile The work of Grace supplyeth in them that which in nature is impossible Yea they are said in some sort to have faith in as much as they have the Sacrament of Faith Aug Bonifacio Epist 23. And as the same Augustine speaketh Sacramentum fidei fides est Respondetur fidem habere c. The Sacrament of Faith is to them Faith It is answered they have faith in respect of the Sacrament of faith Ipsius fidei sacramentum fidelem facit the Sacrament of Faith makes the child faithfull Non rei ipsi mente annuendo sed ipsius rei sacramentum percipiendo not by assenting to the matter it self but by partaking the Sacrament thereof Doubt yee not therefore but earnestly beleeve that this Infant also hath his part in Christs sufferings which is thus generall for sins And thus I have briefly run thorough the three chief parts or points of this Text the sufferer his sufferings and the occasion of his sufferings Now considering the majesty of the sufferer the extremity of his sufferings and the vilenesse of the occasion I cannot let all this so slightly pass but I must needs draw out of it some further use and instruction And first it doth justly drive me into admiration of Christs wonderfull love to us When David heard of the death of his dear friend Jonathan he was so rapt with passion so ravished with admiration thorough the remembrance of his love that he calleth it wonderfull Wo is me saith he for thee my brother Jonathan very kind hast thou been to me thy love to me was wonderfull 2 Sam. 1. But now O David let me tell thee thy wonder was nothing it was but a shaddow to this love of Christ which we have to wonder at For Jonathan loved thee for that thy carriage and behaviour both toward him and his Father did deserve it but Christ loved us notwithstanding our carriage and behaviour deserved his and his Fathers hatred Jonathan loved thee well for that he much enjoyed the present and much more expected the future requitall of thy love to him but Christ loved us when he enjoyed our present enmity and had no hope of any future recompence Jonathan bewrayed his love to thee in that he clothed thee with his ornaments his robes and his garments 1 Sam. 18.4 and armed thee with his own weapons his sword and his bow but Christ bewrayed I had almost said betrayed his love to us in that he not onely clothed and armed us with his own spirituall robes and weapons but also took our raggs of corporall infirmity yea our sins upon himself Jonathan loved thy life and safety well but yet he loved his own better for when his father for anger against thee cast his spear at him he avoyded and fled and would not abide his Fathers fury but Christ loved our life and safety so well that for it hee was content to lose his own and did not shrink his own side from the spear If ever therefore O David thou hadst cause to call Jonathans love wonderfull much more cause have wee to give the same title to the love of Christ and to say to him very kind hast thou been to us O sweet Saviour thy love to us was wonderfull Yea needs must his love be wonderful seeing he himself is wonderfull for so the Prophet speaketh Is 9.6 He shall call his name wonderfull Wonderfull then is his name and wonderfull is his love for behold what wonders it worketh It caused the second person being God to take our nature to become flesh and to unite two natures God and Man Joh. 1.14 in one person behold a wonder It caused a Virgin to conceive breed and bear a sonne and to be at once a mother and a mayd behold a wonder It caused an innocent person to give his life and shed his
jot or tittle of his word shall fail He is slow to anger and long suffering to the wicked to exercise his own patience Hee may be also slow in comforting and rewarding his children that he may exercise their patience He may be long sometimes but he is alwaies true sure and certain in his longest delay Fear and tremble therefore thou that art forborn in sinne thou doest but heap up wrath against the day of wrath God hath leaden feet but iron hands he is slow to punish but severe in punishing But be not afraid in the day of grace and mercy for blessed are they that hunger and thirst after righteousness for they shall be satisfied Mat. 5.6 He that hath begun this good work in you will perform it Phil. 1.6 In due season ye shall reap if ye faint not Gal. 16.9 But the especiall cause no doubt for this time taken for this great matter the coming of the holy Ghost was because of the greatness of the feast and muchness of the assembly to the intent that the greater good might be done and with the greater speed This was Christs common practise he was born in private and so indeed he lived for a while but when his time of revealing himself was come he frequented the solemnest assemblies and thrust himself into the thickest throngs What feast was there which he went not unto Ye will say he went not up openly but privately to the Jews feast of Tabernacles Joh. 7.10 True yet not with intent to hide but to proclaim himself there for when half the feast was done he went up into the temple and taught ver 14. And in the last and great day of the Feast he stood and cryed saying If any man thirst let him come unto me and drink ver 37. He suffered at the feast of Passeover and had his title written over him in three languages for publick notice sake He sent the gift of the holy Ghost at the feast of Pentecost one of the three solemn feasts of the year when all the males must appear before the Lord Exod. 23.17 that his Gospel might be suddenly and largely spread Thus Wisdom cryeth without and uttereth her voice in the streets Prov. 1.20 The Wisdom the Word the Son of God taketh all occasions to gather many unto him and to do publick good Let not this love then want acceptance neither let his example want observance let not his love want acceptance but as he freely calleth so let us freely come and flee and flock unto him as the Doves unto their windowes Is 60.8 And let not his example want observance To do good and to distribute forget not Heb. 13.16 Whiles wee have time let us do good unto all men Gal. 6.10 Not seeking our own profit but the profit of many that they may be saved 1 Cor. 10.33 So much of the time The other circumstance is the persons or parties They were altogether with one accord in one place Wee may note their quality who they were and their exercise whereabout they were 1. Who they were It appears in the whole passage of the former Chapter Namely the Apostles Disciples who were to publish the Gospell and to be pillars and foundation-stones of the Christian Church Ye are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chiefe corner stone Eph. 2.20 Behold their exaltation behold their humiliation Behold their exaltation Their calling is high They are laborers together with God 1 Cor. 3.9 Their indowment also is high they are indowed with God they have a visible receit of God the Holy Ghost Kings do command bodies states lives yea even of these that are so eminent I mean the priestly order For the King is supream 1. Pet 2.13 Therefore they are crowned with crowns of Gold inriched with gemms But these were to rule yea to raise and revive souls and therefore are crowned with such a Crown as never was any but the King of Kings even the visible Crown of the Holy Ghost The Prophet Elijah was carried up into Heaven by fire whether natural or supernaturall true or seeming it may be doubted But these Priests even upon earth both were carried by and did carry the true celestiall fire the holy Ghost God was the portion of the Leviticall priesthood by way of inheritance and remuneration And the Holy Ghost is the portion of the Christian priesthood by way of existence of exhibition of inhabitation and of operation Behold their honor then and deny not that the elders that rule well are worthy of double Honor. Yea though any of us in himself deserve dishonor yet let our calling be honored for this prime honors sake Again behold their humiliation For that they might minister they are first ministred unto that they might give they do first receive They have a commission but they may not put it in execution untill it be sealed They were to give and minister the Holy Ghost by predication Go preach the Gospel to every Creature Mar. 16.15 by ordination I left thee in Creet that thou shouldest ordain Elders in eevry City Tit. 1.5 by absolution Whose sinnes ye remit they are remitted whose sinnes yee retain they are retained Joh. 20.23 Therefore that they might minister in this eminent manner they must receive this excellent measure they must have their mission filled and their commission sealed with that great broad seal of Heaven And therein is their humiliation For it teacheth them not to run before they are sent nor like Ahimaaz 2 Sams 18. to be importunate to be sent when they have no word put in their mouth nor any tidings to tell For no man taketh this honor to himself but he that is called of God as was Aaron Heb. 5.4 but rather to say with Moses who am I that I should goe Exod. 3.11 and with Saint Paul who is sufficient for these things 2. Cor. 2.16 and with Isaiah to expect some of that heavenly fire A cole from the Altar to touch their lips before they say Here am I send me Is 6.6 And it may teach both them and others for them to acknowledge that they are but sawes and axes instruments in the hand of the workman And that neither he that planteth is any thing nor he that watereth but God that giveth the increase 1. Cor. 3.7 Yea that we have this treasure in earthen Vessells that the excellencie of that power might be of God and not of us 2. Cor. 4.7 And so much of their quality who they were Secondly note their exercise whereabout they were They were all with one accord in one place Here is no businesse expressed but no doubt it was not for idlenesse much lesse for ill exercise that they were together but for that which did belong unto their calling as is mentioned ver 46. But especially no doubt their businesse was the expectation of this which now was fulfilled even to observe that charge that was given them that they
the most Samuel was a Priest and a Prophet Melchizedek was a Priest extraordinary though not of any kindred known Gen. 14.18 Heb. 7.1 c. Et Aug. quaest 46. ex vet Test Denying Samuel to be a Priest confesseth him a Levite Et de civ dei lib. 17. c. 4. saith Samuel officio functus Sacerdotis Iudicis Melchizedek a Priest and a King David a King and a Prophet onely Christ was all three together a King a Priest and a Prophet That hee was a King there is proof Rejoice O daughter of Ierusalem behold thy King cometh Zac. 9.9 which words are applyed to Christ Mat. 21.4 That he was a Priest there is proof Thou art a Priest for ever after the order of Melchisedek Ps 110.4 which words are applyed unto Christ Heb. 7.17 That he was a Prophet there is proof The Lord thy God will raise up unto thee a Prophet Deut. 18.15 which words are applyed unto Christ Act. 3.22 That he should be a King there was reason his people are obnoxious to much weaknesse many dangers mighty enemies who else could be able to protect and guard them he must be their defender That he should be a Priest there was reason his blood was precious the blood of Christ saith St. Peter who else could be worthy to have the offering of that sacrifice hee himself must be the sacrificer That he should be a Prophet there was reason his mysteries are unsearchable the unsearchable riches of Christ Eph. 3.8 who else could be able to teach and instruct to direct and inform his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is sufficient for these things he must be their Doctor See how well the name Christian in some good measure may also agree with thee that doest professe it Be thou a King to subdue and conquer thy corruptions and to reign and rule over thine inordinate affections lusts and passions And think not this a base Kingship or mean rule for he that ruleth his own minde is better then he that winneth a Citty Prov. 16.32 Be thou a Priest to offer spirituall sacrifices acceptable to God by Iesus Christ The Calves of thy lips as the Prophet Hosea speaketh Hos 14.3 The sacrifices of praise as the Apostle expresseth it Hebr. 13.15 even prayers and praises and thanksgivings Be thou a Prophet to exhort and encourage to virtue and goodnesse to dehort and discourage from sin and wickednesse Let the word of Christ dwell in you plenteously in you in all wisdome teaching and admonishing one another in Psalms and Hymns and spiritual songs Col. 3.16 Let us consider one another to provoke unto love and good works and let us exhort one another Heb. 10.24 Otherwise if instead of reigning and ruling over thy corruptions thou suffer them to reign and rule over thee making thy will thy Law and following thine own hearts lusts even with greedinesse If in stead of offering holy acceptable sacrifices to God by Jesus Christ thou offer the uncleannesse of thy heart the prophaness of thy mouth the wickednesse of thy hands If in stead of abetting virtue and abating vice thou back vice and beat down virtue then whosoever thou art thou doest but usurp the name of Christian and in the mean time provest thy self to be Antichristian because thy practise is contrary to Christs profession And so much for the first generall part or branch of the Text the sufferer Christ both what he was in his person God and Man and what he was in his office Christ the Anointed King Priest and Prophet of his Church The second generall part or branch is his sufferings hath suffered The Apostles words here do seem to mee like to a Riddle Christ hath suffered as if he should say a-read thou if thou canst what he suffered And why Saint Peter thou that didst follow him farther then others canst not thou tell us or thou that didst love him more then others wilt not thou tell us what he suffered Surely I doubt not thou canst tell his sufferings but they are so many that in this thy short Epistle thou wilt not It may be also thou wouldest tell his sufferings but they are so grievous that in thy passionate love thou canst not therefore thou doest content thy self thus abruptly to deliver them in this unperfect broken speech Christ hath suffered And how then alass how then shall I Infandum renovare dolorem renew this unspeakable grief or utter this unutterable sorrow Or if I could doe it Quis duri miles Ulissi temperet à lacrymis What hard hearted Sonne of hard heartning Satan could refrain teares or abstaine from weeping What woes and lamentations what cryes and exclamations what complaints and sorrows what wringing of hands what knocking of breasts what weeping of eyes what wayling of tongues belong to the speaking and hearing of this dolefull Tragedy Horresco referens vox faucibus haeret Even in the prologue I tremble and at the first entrance I am as at a non plus that I know not with what wofull gesture to act it with what moanfull voice to pronounce it with what mournfull words with what patheticall speeches with what emphaticall phrases with what interrupted accents with what passionate compassionate plaints to expresse it The multiplicitie of the plot and the variety of the acts and scenes is so intricate that my memory failes to comprise it the matter so important and the story so excellent that my tongue failes to declare it the cruelty so savage and the massacre so barbarous that my heart failes to confider it wherefore I must needs content my self with the Apostle here to speak but unperfectly of it and think this enough to say Christ hath suffered And well may I think this enough for behold what perfection there is in this seeming unperfect speech For to say indefinitely he suffered without any limitation of time what is it but to say that he alwaies suffered without exception of time And so indeed the Prophet speaks of him namely that he was a man full of sorrows Is 53.3 Full of sorrows as if no part of his life were free from suffering Again to say only he suffered and nothing else what is it but to say that he alwaies onely suffered never resisted never rebelled And so also of him it is said He was led as a sheep to the slaughter and as a lamb dumb before the shearer so opened he not his mouth Act. 8.32 And when he was reviled he reviled not again when he suffered he threatned not 1 Pet. 2.23 And again to say precisely he suffered what is it but to say that he was a right and proper sufferer namely that he suffered not constrainedly what he could not choose which is not suffering but compulsion but voluntarily what he might refuse which properly is to be termed suffering that he suffered himself to suffer and suffered the Jews to make him suffer having power to quit himself if hee would and not to
suffer Indeed such a true and proper sufferer he was for so himself confesseth I lay down my life no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again Joh. 10.17 And again to say plainly he suffered what is it but to shew his innocencie that he had not offended For if hee had been a malefactor or offender it should have been said rather he was punished or he was executed And so it is most true for so it followeth in the next words of the Text the just for the unjust And again to say peremptorily he suffered what is it but to set him forth by the way of excellency for the chief and archsufferer and that not onely in respect of the manner of his sufferings that he suffered absolutely so as never did any but also in respect of the measure of his sufferings that he suffered excessively so much as never did any And so also wee may well understand and take it For to him doth well belong that lamentation of the Prophet Lam. 1.12 O vos omnes qui transitis attendite videte si dolor est ullus sicut dolor meus O all yee that passe by attend and see if there be any sorrow like to mine Behold then in saying nothing else but Christ hath suffered 1. He implyeth that he alwaies suffered constantly without intermission 2. That he onely suffered patiently without opposition 3. That he properly suffered voluntarily without compulsion 4. That he innocently suffered wrongfully without just condemnation 5. That he principally suffered excessively without comparison And is it not enough then that he saith Christ hath suffered but will ye yet ask what Nay but I pray you be satisfied and rather of the two ask what not For what sufferings can ye think on which he suffered not Sufferings in birth he suffered them Sufferings in life he suffered them Sufferings in death he suffered them Sufferings in body he was diversly tormented Sufferings in soul his soul was heavie unto death Sufferings in estate he had not where to rest his head Sufferings in good name he was counted a Samaritane and a devillish Sorcerer Sufferings from heaven he cryeth out My God my God why hast thou for saken me Sufferings from the earth he findeth for his hunger a fruitlesse Fig-tree Sufferings from hell he is assaulted and encountred with the Devill himself He began his life meanly and basely and was sharply persecuted he continued his life poorly and distressedly and was cruelly hated hee ended his life wofully and miserably and was most grievously tormented with whips thorns nails and above all with the terrors of his Fathers wrath and horrors of hellish agonies Ego sum qui peccavi I am the man that have sinned but these sheep what have they done So spake David when he saw the Angel destroying his people 2 Sam. 24.17 And even the same speech may every one of us take up for our self and apply to Christ and say I have sinned I have done wickedly but this sheep what hath he done Yea much more cause have we then David had to take up this complaint For David saw them die whom he knew to be sinners we see him dye who we know knew no sin David saw them dye a quick speedy death we see him die with lingering torments David saw them dye who by their own confession was worth ten thousand of them wee see him dye for us whose worth admitteth no comparison David saw the Lord of glory destroying mortall men we see mortall men crucifying the Lord of glory 1 Cor. 2.8 How then have not wee more cause then David to say I have sinned I have done wickedly but this innocent lamb what hath he deserved to be thus tormented But let us not goe on with Davids words to adde as he doth there Let thy hand I pray thee be against me and against my Fathers house Let us not desperately offer our selves to condemnation when we see redemption fairly freely fully offered unto us rather let us sing Maries Magnificat My soul doth magnifie the Lord and my spirit hath rejoiced in God my Saviour Let us take heart of grace courage and comfort in faith for Christ hath blotted out the hand-writing that was against us and hath nailed it to his crosse and hath spoyled Principalities and Powers and made a shew of them openly triumphing over them in the same cross Col. 2.14 And so much for the second generall part or branch of the Text his sufferings hath suffered The third and last part is the occasion of his sufferings for sins Look how largely he spoke before of his sufferings in a generall word hath suffered meaning all sufferings so largely he also speaketh of the occasion of his sufferings in a generall word for sinnes meaning all sins But take this all with this restraint namely for all mens sins And let this all againe bee thus expounded for all mens sins competently and sufficiently but onely for all the Elects sins actually and effectually For first it appeareth that he suffered for no sinnes of his own for the Text here denyeth him to have any in that it calleth him just the just for the unjust And it is also plain that he suffered not for lost Angels sins for he in no sort took the Angels but he took the seed of Abraham Heb. 2.16 And why not them as well as us seeing they were the more noble and excellent creatures They were celestial spirits we earthly bodies dust and ashes They were immediate attendants upon God as it were of his privy chamber we servants of his lower house of this world farther remote from his glorious presence Their office was to sing Haleluiahs songs of praise to God in the heavenly Paradise ours to dresse the Garden of Eden which was but an earthly Paradise They sinned but once and but in thought as is commonly held but Adam sinned in thought by lusting in deed by tastting in word by excusing Why then did not Christ suffer for their sinnes as well as for ours or if for any why not for theirs rather then ours Even so O Father for so it pleased thee Mat. 11.26 We move this question not as being curious to search thy secret counsels but that wee may the more fill our hearts with admiration of thy goodnesse towards us and be the more tankfull for thy favour joyfull in thy mercy and cheerfull in thy love acknowledging ourselves more bound unto thee for that we have received more bounty from thee then even thine Angels thy noblest creatures So then Christ hath suffered for the sinnes of Mankind onely and that as aforesaid of all Mankind if we respect the sufficiency of his sufferings so that if any be not benefited by it the defect and fault is not in it but in their not apprehending and applying it Else why is it thus largely said in this indefinite speech
blood not for his friends but his for his enemies behold a wonder It caused the Lord of life to be billed as St. Peter speaketh Act. 3.15 and the Lord of glory to be crucified as St. Paul speaketh 1 Cor. 2.8 Behold a wonder yea it is so wonderfull that it is supra omnem creaturam ultra omnem mensuram contra omnem naturam above all creatures beyond all measure contrary to all nature Above all creatures for it is above the Angels and therefore above all others Beyond all measure for time did not begin it time shall never end it place doth not bound it sinnes doth not exceed it no estate no age no sex is denyed it tongues cannot expresse it understandings cannot conceive it Contrary to all nature for what nature can love where it is hated can forgive where it is provoked can offer reconcilement where it receiveth wrong can heap up kindnesse upon contempt favour upon ingratitude mercy upon sinne Well therefore and much more justly then David may wee make use of that speech and say to Christ Very kind hast thou been to us O dear Saviour thy love to us was wonderfull And now I can no longer stand in admiration of this wonder for behold another wonder offereth it self to take me off from this and that is the wonderment of our lack of love to him for his so wonderful loving us doth make this also to be a wonder that we should lack love to him The Scripture saith that in doing works of love unto our enemy we doe heap coales of fire upon his head Rom. 12. Love is compared to fire in heaping love we heap up fire Now the property of fire is to turne all it meets withall into its own nature fire makes all things fire the coale maketh burning coales Prov. 26.21 And is it not a wonder then that Christ having heaped such abundance of the fiery coales of his love upon our heads we should yet remain key-cold in love to him what mettall are we made of that Christs fiery love cannot work upon us or enflame us Can a man take fire in his bosome and his cloathes not be burnt or can a man goe upon coales and his feet not be burnt Prov. 6.27 And is it not a wonder then that we can take the fervent fire of Christs love into the bosome of our memories that wee can remember it and passe over it with the feet of our cogitations that we can thinke upon it and yet receive no heat or inflamation from it Moses wondered why the bush consumed not when he saw it all on fire Exod. 3.3 but behold I shew you a greater wonder we walk like those three children in the fiery furnace Dan. 3. even in the midst of Christs fiery love flaming round about us and yet alass how little true smell of that sweet fire is there to be felt upon us But there may be some reason rendred of this wonder namely because we are too much overwhelmed with the love of the world for as love is compared to fire so the world is compared to the sea Now the sea is a contrary element to the fire and doth hinder the working of it So long then as wee lye soked in the love of the world the love of Christ cannot inflame us Let us therefore rouze our selves and shake off from us this waterish worldly love that so wee may bee fit matter for Christs fiery love to work upon that our hearts being hot and the fire being kindled within us it may break forth continually in our tongues and in our hands in our words and in our works to his praise and glory Thirdly the consideration of Christs sufferings doth move us not onely to admire his love to us nor onely to be ashamed of our lack of love to him but it doth also move us to love those that are like him in suffering the poor and needy the miserable and afflicted are lively images and resemblances and therefore also should be remembrances to us of Christ When we meet a man that is like some friend of ours we rejoyce to doe him all the love and kindnesse that we can for our friends sake whom hee doth resemble And shall wee not also rejoyce to shew love and kindnesse to the afflicted and miserable seeing they doe so lively resemble their chief and best yea indeed our only true friend Christ Yea they doe so lively resemble him that hee speaks of them as if they were himselfe and puts himself in their stead I was hungry and yee gave mee no meat thirsty and ye gave mee no drink for in as much as ye did it not to one of the least of these my brethren ye did it not to me Mat. 25. It is then a great presumption and a shrewd suspition that wee never took Christ for our friend or that now wee have forgotten our friendship if we shew no love or respect to those who are so well like him And if we shew our selves so forgetfull of him here as to take no notice of him in his so lively images it will be just that hee also forget us hereafter and answer us with Nescio vos I know you not Fourthly the consideration of Christs sufferings doth move us not only to admire his love to us nor onely to love him again nor onely to love those that are like him in sufferings but further also to love and embrace his very sufferings themselves cheerfully and comfortably to entertain misery and affliction seeing it was the speciall ornament wherewith Christ was swadled at his birth clothed in his life and crowned in his death We use to make much accompt of those robes and ornaments which our loving friends were went to wear therefore some doe superstitiously worship the reliques of Christ and of his Saints but behold misery and affliction is the chiefest relique that Christ hath left behind him for with it he clothed himself at his birth as with a garment and wore it all his life and never put it off until he dyed It was the first and the last thing that he wore he never slept nor waked without it If then we love and make accompt of Christ we wil also love and make much accompt of this relique which he hath left behind him wil think it rather a grace then any disgrace unto us Never was Jacob more gracious and acceptable to his Father Isaac then when he stood before him clothed in the garments of his rough brother Esau then the Father smelling the savour of the elder brothers garments said behold the smell of my son is as the smell of a field which the Lord hath blessed Gen. 27. And never are we more gracious and acceptable to God our heavenly Father then when we stand before him clothed in the rough garments of Christs miseries and afflictions for then especially we become noisom to our selves and to the world and therefore then especially we are as a
utter destruction and condemnation as it followeth in the exposition And shall cast them into a furnace of fire Briefly the sum is that here are two several ends proposed and answerable to the twofold condition of the subjects the one of safety and gathered the good into vessels that is into everlasting habitations as Christ speaketh Luk. 16.9 the other of destruction but cast the bad away that is into everlasting condemnation into the furnace of fire as the exposition sheweth Of which two estates or ends how shall I speak seeing I cannot understand how shall I utter that I cannot comprehend for the eye hath not seen nor the ear heard neither hath it entred into the heart of man that which God hath prepared for them that love him and consequently neither that which he hath prepared for them that hate him For which may somewhat save my labour the greatness of th' one sets forth the greatness of th' other the one is the fulness of joy therefore the other must needs be the fulness of wo the one is the enjoying of all things in the enjoying God the other is the losing of all things in the losing God the one is everlasting life that 's perfection of excellencie the other is everlasting death that 's perfection of misery yea the happiness is double considering the escape of misery and the punishment is double considering the loss of felicity And what then is there any need of use or application of this to be made unto you will ye look for my sparing it hath it not life enough to speak it self will ye expect my pressing it is not the weight of it sufficient to press and oppress your consciences When Paul disputed of judgement to come it made Felix an Infidel to tremble so that he could not endure the hearing of it and shall not all Christian hearts shake and tremble and be astonished at the very thought of it If you will have any use or instruction of it take it of St. Peter The day of the Lord shall come as a thief in the night in which the heavens shall pass away with a noise and the elements shall melt with heat and the earth with the works that are therein shall be burnt up Seeing therefore that all these things must be dissolved what manner of persons ought ye to be in holy conversation and godliness looking for and hasting unto the coming of the day of God by the which the heavens being on fire shall be dissolved and the elements shall melt with heat Wherefore beloved seeing that ye look for such things be diligent that ye may be found of him in peace without spot and blameless 2 Pet. 3.10 He speaketh by way of exhortation but the wise man speaketh by way of threatning Rejoice O young man in thy youth and let thy heart chear thee in the dayes of thy youth and walk in the waies of thy heart and in the sight of thine eyes but know that for all these things God will bring thee to judgement Eccl. 11.9 As if he would as it were dare any man to fin having but the remembrance of this judgement before him Wherefore let us not dare to heap up wrath against the day of wrath but walk circumspectly not as unwise men but as wise redeeming the time because these daies are evill especially because that day is so evill And so abide in him here by true faith and the fruits thereof love and fear that when he shall appear we may be bold and not be ashamed before him at his coming which the Lord grant to us all c. Finis Serm. sive tract 4. Trino-uni gloria TWO SERMONS preached at the Feast of the Nativitie of CHRIST and here set forth in one continued tract Text. JOH 1.16 And of his fulnesse have all we received grace for grace THis time is a speciall time of Grace both exhibited and returned Of Grace exhibited from God to man in and through Christ Of Grace returned from man to God in piety from man to man in charity from man to God in piety sanctifying dayes to Gods publick service in hearing praying communicating from man to man in charitie almes to the poor inviting neighbours visiting friends hospitality to all And well do we apply our selves to the practise and exercise of these two speciall duties for this speciall time and business sake this solemnizing and celebrating of the coming of Christ For these Piety and Charity are twins of the Holy Ghost never begotten one without th' other for true faith worketh by love Gal. 5.6 And true love must be with faith unfeigned 1 Tim. 1.5 What then It is right and fit that we present him with this joynt issue of the spirit from whom joyntly with the Father the spirit proceedeth and upon us descended that he should be honoured by th' effects and works of the spirit by and from whom we receive the gift of the spirit When the comforter is come whom I will send unto you from the Father even the spirit of truth Joh. 15.26 Again Piety and Charity are the two feet of the soul whereon it standeth wherewith it walketh though feet of different nature and divers qualitie even like those feet of Nebuchadnezars Image Dan. 2.33 part of iron part of clay part of iron strong to God-ward in the duties of the first Table so is Piety part of clay plyable to man in the duties of the second Table so is Charity What then we can doe no lesse then extend these footsteps in both kinds whiles we intend the meeting or entertaining of him that comes in both kinds We necessarily express our right respect at once to both natures for the honour of him who comes at once in both natures in one person to visit us for in him God was manifested in the flesh 1 Tim. 3.16 Again Piety and Charity are the two hands of the soul by the hands the body holdeth by these the soul holdeth For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but faith that worketh by love Gal. 5.6 And these are well like the Spiders hands mentioned Prov. 30.28 For though they work weakly yet are they so ambitious as to take hold in the Kings Palace yea even in the Palace of the King of Kings What then Now especially is it convenient for us to stretch forth these hands and to exercise this hold in the heavenly palace because the heavenly King to fetch us thither vouchsafeth to descend not to a palace but to a vile place his humiliation opportuneth importuneth our exaltation our exultation For Behold saith the Angels to the shepheards Luk. 2. I bring you glad tidings of great joy which shall be to all people that is that unto you is born this day in the City of David a Saviour which is Christ the Lord. Again Piety and Charity are the two wings of the soul whereon it mounteth even as high as heaven For though worldly
unto all Ro. 10.12 This may humble us this may comfort us this may unite us 1. This may humble us for God makes no difference of us in the best things let not us therefore be proud of our difference in the worst things God will have differences and degrees in his Church militant for orders sake for he is the God of order not of confusion yea in his triumphant Church too no doubt degrees of glory For one Starre differeth from another Star in glory so is the resurrection of the dead 1 Cor. 15. Let not then this order make disorder presuming in superiors murmuring in inferiors there it cannot be because of their fulnesse for every one is filled alike because he is fulfilled their filling is alike though their measures differ And here it should not be because of our emptinesse we are alike empty of grace by nature till God affords us severall degrees of filling And if we will boast of worldly fullnesse how little cause have we to be proud of it when as here we see the stream of grace runs alike to all sorts and degrees 2. This also may comfort us that this stream runeth unto all for therefore it cannot fail to us neither can we fail to it It cannot fail to us by length or largenesse of running the spring is the same how many soever do drink of the stream we cannot faile to it by our high or low being for it finds out all estates it runs unto all Despair not therefore on Gods part his Fountain cannot be drawn dry despair not on thine own part for whosoever thou art thou art not debarred the stream of grace this comfort aboundeth whatsoever faileth all sorts partake of grace it runneth unto all All we have received 3. Thirdly this may unite us why God doth equall us in the best things his grace runneth unto all what stronger bond can there be of union Have we not all one Father why do we transgresse every one against his brother Mal. 2.10 Endeavour to keep the unity of the spirit in the bond of peace there is one body and one spirit even as ye are called in one hope of your calling one Lord one faith one baptism one God and father of all Eph. 4.3 And so much of the second generall part of the text viz. the stream All we have received The third and last generall part is the bankes And grace for grace Every Fountain hath a stream every stream hath its banks therefore the Evangelist here sheweth not onely the Fountain from whence and the stream how but also bankes and bounds how farre forth and in what measure grace doth flow And grace for grace Some will have it taken prorata portione that there is a proportion of grace in us answerable to that in Christ Namely that he imparteth to his Church every of his graces because Christ is the head and the Church is the body and caput in membra redundat between the head and the body there is communion of influence and can be no stoppage And so grace for grace is that we have a grace in us for every grace grace that is in Christ and so that we also have our fulnesse answerable to his And so indeed the Church is called his body the fullnesse of him that filleth all in all Eph. 1.23 So that then this is true being truly taken and rightly understood the banks observed our measure kept Christ communicateth unto us whatsoever he hath even grace for grace his fulnesse becomes ours And that is not onely by way of imputation he is made unto us wisdome and righteousnesse and sanctification and redemption 1 Cor. 1.30 but by the way of influence and participation because as he is even so are we in this world 1 Jo. 4.17 But his fulnesse is ours onely according to our measures proportionable to our capacity In us it is plenitudo sufficiens sufficient to every man for his own salvation The just shall live by his faith Heb. 2.4 by this that is his own faith But in him it is plenitudo superabundans fullnesse abounding to others salvation the precious oyntment upon our Aarons our high priests head runneth down to his beard and to the skirts of his clothing to all his parts and members In us it is plenitudo vafis vessell-fullnesse we have this treasure in earthen vessells 2 Cor. 4. but in him it is plenitudo fontis fountain-fullnesse They have forsaken me the fountain of living waters Jer. 2.13 In us it is plenitudo comparata compared-fullnesse respective to each subject or continent My grace is sufficient for thee 2 Cor. 12 9. But in him it is plenitudo absoluta absolute fullnesse without all respect or measure for God giveth not the spirit by measure to him Jo. 3.34 In a word there is plenitudo apta plenitudo aequa plenitudo superfluens an apt an equall and an overflowing fulnesse 1. An apt fulnesse as when a house or Town or Country is said to be full of people meaning well filled aptly or competently full So the house of Baal was said to be full from one end to the other 2 Kings 10. and yet Jehu bad his 80. men go in and slay them It was full then and yet there was room for 80. more Such is our fulnesse here in this life we are aptly and competently filled with grace so much as may suffice us but so as there is stil room for more more may come in for we must still grow in grace 2 Pet 3. And multiply graces faith vertue knowledge temperance patience godlinesse brotherly kindnesse love 2 Pet 1. And this is like the Israelites gathering of Manna in the desert of sin He that gathered much had nothing over and he that gathered little had no lack every man gathered according to his eating Exo. 16. God gave them their portion competent for naturall life and so he doth give us our portion competent to each for spirituall life none of the elect hath too much none too little but every one sufficient just enough to serve his turn 2. There is plenitudo aequa an equall fulnesse as when a vessell is so top-full that there is nihil vacuum no part of it is empty no room for more So were the waterpots filled up to the brim Jo. 2. so full that they could hold no more And this is proper to the Saints in Heaven In thy presence is the fulnesse of joy Ps 16. they are top full and have no more room for grace their measure is fulfilled 3. Thirdly there is plenitudo superfluens an overflowing fulnesse such was that of the widowes pot of oyle that never ceased running so long as there were any empty vessells to receive it And this is Christs fountain the stream wherof floweth unto all Of his fulness have all we received and grace for grace So thâ—n we receive grace for grace with Christ an answerablenesse of his graces proportion of his fulnesse how to our
for it overspreadeth all the world there is depth for it extendeth from heaven to earth But with what line or plumet shall we measure or take these dimensions hear Saint Paul Eph. 3.18 when he had prayed for the Ephesians that they might be able to comprehend what is the bredth and length and depth and height he addeth as the sum of all what And to know the love of Christ so that there is no measure of Gods love but his love no cause rule or reason of his will but his will He hath mercy on whom he will have mercy Rom. 9.15 he loved Israel onely because he loved them Deut. 7.7 Talke not then of universall grace or power of will in all men to repent and believe to begin to hold and to break at their pleasure Talk not of inherent grace of our own which doth gratum facere that our own righteousnesse doth make us accepted and hath part in the work of our justification Away with all such conceipts for we see here the current of grace runns as it were within it self It is grace in beginning and grace in proceeding and grace in concluding Gods will and work still and not our own It begins no small measure the seed of the word the first fruits of the spirit but at length pro ripis littorae pulsat It becomes an unmeasurable Sea which eye hath not seen nor ear heard nor can enter into the heart of man Wherefore let us resolve here to set up our rest saying with David This shall be my rest for ever here will I dwell for I have a delight therein Ps 132. And seeing we cannot search or measure this fountain this stream these banks for the love of Christ passeth knowledge Eph. 3.19 Aristoteles non capit Euripum Euripus capiet Aristotelem let us cast our selves wholly into it seeing in following this stream of grace we are come to the Sea of glory now in our meditation let us rest and dwell therein constantly by our contemplation untill our souls be loosed from these bonds of flesh be carried with full wind and tide into the full fruition and eternall possession thereof Which the Lord grant to us all c. Finis Tract 5. Trino-uni gloria THere is a sermon set forth in print upon this same last text Jo. 1.16 preached by that learned and reverend Divine Mr. Dr. Preston which Sermon God knowes I never saw or heard of till long after this was finished Neither am I any whit the more asham'd of this notwithstanding in some few things we have met and hit on the same or very like notes or touches W.G. Three SERMONS here set forth in one continued Tract or discourse upon Act. 2. ver 1 2.3 And when the day of Pentecost was fully come they were all with one accord in one place and suddenly there came a sound from Heaven c. WHatsoever is difficult and hard to be understood and apprehended the same is more hard to be expressed and uttered For the apprehension of things is the soules immediate work she doth it her self therefore therein she is more full and free But the expression of things is her secondary and mediate work wrought by Organs Instruments and meanes therefore therein she must needs be more scant and weak Tusc quest li 1. Therefore Cicero a free and fluent speaker saith Fieri ante potest ut recte quis sentiat id quod sentit polite eloqui non possit A quick apprehension may be weak in expression Now there is not any thing no not the things that are most common and familiar to us that do not yeeld some difficulty and hardnesse to be understood and more to be uttered Thine owne things and such as are grown up with thee canst thou not know saith the Angell to Esdras concerning the wind and the fire and the day 2 Esd 4.10 For even in the creature the Creator hath so involved himselfe that we cannot look readily upon those visible things but our eyes must needs be dazeled with his invisibility And if the Sun-beams be so resplendent what eye then can behold the body of the Sun it self If the nature of the creature be so unsearchable how shall wee be able to think of him who is the Creator of all And if to think be so transcendent how much more to speak rightly of him is it impossible Wherefore Cornelius Mussus calleth it Concio in ser 2. Pent. Antiquum à maximis theologis celebratum adagium an old and common adage amongst the greatest Divines what De deo dicere verum periculosum To speak truth of God is a dangerous thing And if this be true indefinitely taken and in generall how much more specially and in particular Namely concerning his personality And if of the Trinity absolutely it may astonish us to think or speak how much more respectively of this third person For if that mystery of Father and Son be so ineffable and above relation that the Prophet saith Who shall declare this generation Is 53.8 Notwithstanding wee have the words begetting and being begotten to help to expresse it doth not the being of the Holy Ghost seeme more incomprehensible seeing neither to be made created nor begotten belongeth unto him but to proceed It may so seem but in it self it cannot so be For we may say there are three who are incomprehensible the Father the Son the Holy Ghost but not three incomprehensibles but one incomprehensible therefore not different in degree We may not through our infirmity tax God of infirmity to make him subject to magis minus as if one person were greater or lesse then another for they are Coeternall together and Coequal Be it so then In themselves they are and must be one and yet unto us I may presume with reverence to say this revelation of the third person is the speciall revelation This feast continued after Christ 1 Cor. 16.8 Act. 20.16 at least suffered and morals survive Ceremonies and this feast of Pentecost the speciall feast of the Church First it it is the speciall reveration For wee could not be able to behold that ilustrious mystery of the Trinity but by the inlightning help of this third person That is the body of the Son this the speciall beam to guide us thereunto Or rather If I may dare so to spaek for fearfull ye see it is to speak herein the speciall mean or medium through which we may look thereon I say especiall not in regard of God in whom there is no difference but in respect of us to whom his works do differ Especially then to us the revelation of the Trinity is perfected in and by this third person the Holy Ghost First in him for without him there were not a Trinity God in revealing him hath fully revealed himself The Father was revealed by the Creation the Son by the Incarnation but till this fulnesse of time came God to us was not
may truly use Jacobs words here and say This is none other but the house of God and this is the gatef heaven Gen. 28.17 Two things we may especially observe in the Text the matter and the manner the substance and the circumstance of the businesse here related The matter and substance is the coming and appearing of the Holy Ghost in sensible forms The circumstance is manifold chiefly it may be referred to the time when and the persons to whom this apparition was made With these points of the circumstance I will begin so to make way to the substance of the matter which is the larger and weighter point and part First then for the time And when the day of Pentecost was fully come This day as it is commonly held was the day of the publishing the Law upon Mount Smai In memory whereof the Jews kept a solemn feast which they commonly called The feast of weeks Deut. 16.10 It got also this name Pentecost because of the number of fifty being fifty daies after their Pascha the fiftieth day after their coming out of Egypt they received the Law and that day they kept this holy feast in remembrance thereof And this day was the fiftieth after Christs resurrection For it is plain that Christ suffered on the Jews preparation day of their Passeover and that the Passeover that year fell on the Sabbath which is therefore called An high day or the great Sabbath Joh. 19.31 and that they reckoned their fifty daies from the first of or after the Sabbath Lev. 23.11 15. which was Christs rising day the first day of their week So then this Pentecost was the fiftieth day from their Passeover exclusively and the fiftieth from Christs resurrection inclusively What then Behold the truth answerable to the figure that shaddow fulfilled in this substance As on the fiftieth day after their Passeover and their deliverance from corporall bondage under Pharoah they received Legem timoris the Law of fear upon Mount Sinai so on the fiftieth after day the accomplishment of our Passeover the Lamb of God slain and risen and our deliverance from the spirituall bondage under Satan we received Legem amoris the Law of love upon Mount Sion For Christ also is a Law-giver even the giver of a new Law as he himself speaketh Joh. 13.34 A new commandement give I you What That ye love one another Which yet is not a new or another Law but the fulfilling and consummation of the old Love is the fulfilling of the Law Rom. 13.10 The end of the commandement is love 1 Tim. 1.5 This Law was given when the Holy Ghost was given For the fruit of the spirit is love Gal. 5.22 The love of God is shed abroad in our hearts by the holy Ghost Rom. 5.5 God hath not given us the spirit of fear but of love 2 Tim. 1.7 This is that Law of liberty wherewith Christ hath made us free Gal. 5.1 Free in regard of the outward man because the inner man is accepted In my mind I serve the law of God though in my flesh the law of sin Rom. 7.25 Free not in the tie of obedience which is still upon us but in the tax of disobedience that is punishment which he hath taken from us Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3.13 Well then brethren ye see your calling the sum of all is love Love the Lord thy God with all thy heart love thy neighbour as thy self the sincerity of the inside Truth in the inward parts Psal 51.6 For he is an Israelite indeed in whom there is no guile Joh. 3. 47. Truth of heart supplyeth defect of hand for ye are called into liberty Gal. 5.13 The law of the spirit of life in Christ Jesus hath freed us from the law of sin and death Rom. 8.2 And where the spirit of the Lord is there is liberty 2 Cor. 3.17 Stand fast therefore in this liberty of love Gal. 5.1 As free and not having the liberty for a cloak of malitiousness but as the servants of God 1 Pet 2. Not usin your liberty as an occasion to the flesh but by love serve one another Gal. 5 13. For indeed Love is the bond of perfectness Col. 3.14 binding not onely us one to another for the unity of the spirit is in the bond of peace Eph. 4.3 but binding us unto God and God unto us For he that dwelleth in love dwelleth in God and God in him 1 Joh. 4.16 and that not for a time but for ever For this Law is not written with ink or in tables of stone corruptibly but in fleshly tables of the heart yea in the immortall table of the soul incorruptibly For though tongues cease or knowledge vanish away yet love never falleth away 1 Cor. 13. Now abideth Faith Hope Love but the chief of these is Love For Faith apprehendeth the promise hope attendeth the matter but Love sealeth and assureth confirmeth and strengtheneth both Again this coming of the Holy Ghost was the fiftieth day after Christs Resurrection and therefore the tenth day after his Ascension for he ascended not till the fortieth day Act. 1.3 and then he made his last promise of this which he now performed Ye shall be baptised with the holy Ghost not many daies hence Act. 1.5 He deferred it till the tenth day and on the tenth day he fulfilled it He deferred it till the tenth day that they might be exercised with expectation and whetted with delay For Gods delaies are nothing else but whettings His delay of judgements to the wicked is a whetting of his anger For if a man will not turn he will whet his sword Psal 7.13 Yea he will fourbish it that it may consume Ezek. 21.28 But his delay of grace to his children is a whetting to their zeal For the Physitian by restraint of dyet gaineth stomack health and strength unto his patient And God who best knoweth what is best for us by denying or by deferring grace oftentimes gives grace unto his children Else why did not St. Pauls threefold petition prevaile for his deliverance from that buffeting messenger of Satan but that he might receive a sufficiency of grace to strengthen him 2 Cor. 12. And else why did the prayer of the woman of Canaan suffer likewise a threefold repulse but even to whet her importunity and constancy that at the last she might receive that acclamation O woman great is thy faith Mat. 15.28 Again as untill the tenth day so no longer then the tenth day did Christ defer his promise but on that day he did fulfill it for God is not slack as some men count slackness 2 Pet. 3.9 Not so slack as to forget his promise Hath he said and shall he not doe it hath he spoken and shall he not accomplish it Numb 23.19 No but heaven and earth shall sooner passe away Patientia est non negligentia Aug. de ver ap ser 20. then one
from you Jam. 4.7 And with God to get a blessing from him I will not let thee go except thou blesse me Gen. 32.26 Precisenesse is a common reproach to vilifie men but let us answer it with Davids resolution I will be more vile then so 2 Sam. 6.22 even for Saint Peters conclusions sake What manner of persons ought yee to be in holy conversation and godlinesse 2 Pet. 3.11 And so much of the former general part of the text the warning it selfe Beware ye or take heed to your selves Now for the latter part that is the thing forewarned or spoken of against The leaven of the Pharisees which is Hypocrisie This is here doubly set forth 1. Figuratively by a similitude The leaven of the Pharisees then literally by its owne proper name which is Hypocrisie The later is fit first to be considered First what it is and then what it is like First what it is Hypocrisie Saint Augustine doth thus describe it de temp ser 59. Hypocrita Graeco sermone simulator interpretator qui cum intus malus sit bonum se palam ostendit An Hypocrite is nothing else but a dissembler who would seem to be what hee is not If I should go about to describe unto you this evill to the full and to set out all the parts of it I should not onely exceed my hour but go beyond my self and undertake what I could not perform It is so copious and various that it hath more colours then the rainbow what pensill can paint it more shapes then Proteus what knot can hold it I may compare it for fruitfullnesse not to Danaus who had fifty Daughters a breeding brood but to that many headed monster which could supply the losse of every head with sudden issue of many in the room of it But that I may containe my selfe within my times limit and mine own measure let me bring all the particulars of it into 2. summes Simulation and Dissimulation faming of good and hiding of evill These be two in name but one in practise like Janus they have two faces but one body To us they are distinguished but in themselves never divided For on the one side good can not be pretended falsely shewed but it argueth defect of what should be and that is dissimulation And on the other side evill can not be covered but by pretence and shew of good and that is simulation Every false shew of good is a hiding of evill and every hiding of evill is a false shew of good So yee see what necessary relation and dependance there is between them Mutuo se ponunt auferunt the one cannot be without the other Though therefore many have taken worthy and profitable paines in handling them severally yet let my present paines for your profit be to speak of them jointly And as it is said of those whom God hath united Let no man put them asunder so let me say of these which Satan hath united for this time let them go together Briefly then the summe of all here is that Christ here forbiddeth his Disciples all falshood and therein sheweth that sincerity is the practise of a Christian yea the perfection of a Christian For he strikes not at a branch but at the root of sinne hee speakes not here against against any single or severall evill but against that which is Lernamalorum the sum of all evill that which truly turneth good into evill and falsely maketh good of evill So that in avoiding hereof a man may seem to have attained his perfection For it is indeed onely Christs perfection to be free both from sinne and guile who did no sin neither was there guile found in his mouth 1 Pet. 2.22 But it is a Christians perfection to be free onely from guile Behold an Israelite indeed in whom there is no guile Joh. 1.47 And therfore it is that David is said to be a man after Gods own heart and that Noah Job Lot Zacharie and Elisabeth are said to be perfect just righteous or the like not because they were no sinners but because they were no dissemblers For what doth God require Loe saith David thou requirest truth in the inward parts Ps 51.6 This is Gods portion My Son give me thy heart Pro. 23.26 For if there be truth within there may be failing and falling but not falsifying without O then how strongly should we strive hereunto and how fearfull should wee be to fall into the contrary For seeing on the one side by obtaining we reach the height of our perfection it must needs follow that by failing on the other side we fall into the depth of imperfection For as sincerity is to God most acceptable so hypocrisie is to him most abhominable Witnesse the earnest passion which Christ expresseth in inveighing against this evill more then any other as in many places so especially Mat. 23. denouncing eight woes immediately one after another upon it and not so content concludeth yet more bitterly Yee serpeats yee generation of vipers how should yee escape the damnation of Hell Serpents and Vipers why are there no other creatures that may resemble the hypocrite but these Yes many The swan is alwaies washing her feet yet never makes them white And though she be white in feather yet her flesh is black to the eye bitter to the tast and heavy to the stomack so the hypocrite is alwais waving in the water of fair profession and yet his laies are never the cleaner ever learning and never able to come to the knowledge of the truth And though his appearances be white yet are his performances black to the eye if yee look upon them bitter to the tongue if yee speak of them and cloying to the conscience if ye follow them The fox is a subtile creature and so running to hide himselfe that he will not be found without labour and when he is found he yeilds nothing but a stinking savour except it be his case which indeed is better then his body neither is there any use to be made of him but onely to take his stink which is accounted medicinable for the shaking grief And such is the hypocrite cunning to hide hard to be discovered And if you find him he yeelds you nothing but noysomnesse except his case his covering his profession that 's all he is worth Neither is there any use to be made of him but onely to take his stink that is to hate and abhor him For that is medicinable to stay the shaking of faith hope and love Of love 1. Joh. 3.18 Let us not love in word nor in tongue but in deed and verity truth maketh love strong Of hope Iob 8.13 The hypocrites hope shall perish therefore the sincere mans hope shall stand truth makes hope strong Of faith Eph. 6.14 First gird your loines with verity and then take the shield of Faith Truth makes faith tstrong The Crocodile faineth weeping when he intendeth murthering So the hypocrit maketh long prayers to
Ho. 38. ad pop de humilitate quiete opus mihi reddis impossibile thou makest me think it impossible to be done For I cannot think but if it were possible to be done thou who art so earnest in speaking of it wouldest not faile in performing it Yea it makes men hate goodnesse and blaspheme the author of it Thou that maketh thy boast of the Law thorough breaking the Law dishonorest thou God for the name of God is blasphemed among the Gentiles thorough you Ro. 2.23 Indeed we should be all teachers Let the word of God dwell in you plenteously in all wisdom teaching and admonishing your own selves in Psalmes and Hymnes and spirituall songs Col. 3.16 Let us consider one another to provoke unto love and good works and let us exhort one another Heb. 10.24 But facilior est per exempla quam per praecepta docendi via the easier the stronger and indeeed the more generally required way of teaching is by examples rather then by precepts Fire and water are said to be good servauts but bad masters Now fire and water are emblems of the holy spirit whose work if it make thee docible in respect of obeying to be a good servant it is to thy profit and and benefit But if it make thee docible onely in respect of commanding onely to be a good master it is to thy hurt and damage The Pharisees were good masters requiring much of others They bind heavy burthens and grievous to be born and lay them on mens shoulders But they were bad servants practising little themselves They themselves will not move one of those burthens with one of their fingers Mat. 23.4 They turned the work of the holy Ghost the quite contrary way they were not like Christ who did both do and teach for they taught much and did little Their righteousnesse was Verball 2. It was also formall only in outward appearance woe be to you Scribes and Pharisees hypocrits for ye make clean the outside of the cup and of the platter but within they are ful of extortion and excess Mat. 23.25 This must needs be a hainous evill and highly offensive unto God for as much as it goes about to mock and deceive him which is impossible because hee sees the heart as well as the hand and therefore in vain do we cleanse our hands if we do not also purge our hearts from wickednesse The Apostle forbids eye-service to be done to our bodily masters but happy are wee if to our heavenly master wee rightly perform it For then we will do it with heart as well as with hand because his eye is equally on both The Syrians thought the Israelites God to be the God of the mountaines and not of the vallies 1 Kings 20.23 Belike they thought he could not see them there Yes he seeth the lowest vallies of the heart Thou understandest my thoughts long before Ps 139. as well as the loftiest mounting of the hand According to the cleannesse of my hands in his eye-sight Ps 18.24 Yea as a curious prayer regardeth not the matter or forme of the window through which he looketh but onely the businesse that is done within so God may be said to look carelesly on the outward appearance in comparison of his earnest observation of the substance For many times he takes no notice of outward uncleannesse when he sees inward cleannesse As also certainly never any other notice of outward cleanness when he sees inward cleanness For God seeth not as man seeth for man looketh on the outward appearance but God regardeth the heart 1. Sam. 16.7 Strive therefore rather that thy leprous hand may be cleansed then thy clean hand lepred by putting it into thy bosome Exod. 4.6 The lack of this inward truth makes the Hypocrit that he can endure no tryall For he makes a fair shew in the fair sunshine of of prosperity but is blown away like chaffe before the wind of affliction And why he hath no root therefore he cannot endure the Crosse Or if he bear it Lu. 23.26 it is but as Simon either for another to suffer or but half way he will bear it but not be fastened to it he is a good doer but a bad sufferer he can be patient when he hears no reviling thankfull when he endures no crossing humble even to despair himself when other men honor him but sincerity is patient in reproach thankfull in losse semper idem even like mount Sion which cannot be removed Else alas what do we but beat the air It is not the good fight of faith when we fight without opposition A whited wall is not thoroughly discerned till it be digged Ezekiels digging the wall brought him to see the inner abhominations Ez. 8.8 The hypocrits keep their conscience like Isaiahs closed book Is 29.11 It is sealed no man can read it but the time will come when the bookes shall be opened and the dead shall be judged according to things that are written in the book Rev. 20.12 Yea when Isaiahs sealed book shall be turned into Zachariahs flying book filled with the curse of God Zac. 5.1 Jacob got a blessing by counterfeiting his elder brother Esaus hands but beware of counterfeiting our elder brother Christs hands for God is not blind as Isaac was therefore it will surely bring a curse upon us and not a blessing Wee may with the Gibeonites beguile the Church for a while with a shew of old bottles ripenesse of wisdome Clouted shooes reformation of affection Old clothes and mouldy bread humblenesse and abstinence in conversation as if our Kingdome were not of this world as if our conversation were no nearer then Heaven when notwithstanding our hearts are nearer then our heeles unto the Earth when we are of the earth earthly and wholly earthly minded and so we may be spared for a while and keep a room in the Church but onely as hewers of wood heapers up of wrath against the day of wrath increasers of fuell for that flame of Tophet the burning whereof is fire and much wood the breath of the Lord like a river of brimstone doth kindle it Is 30.33 Thirdly their righteousness was partial with nice and foolish and preposterous difference For they did not onely call some commandents little as may be gathered by that Mat. 5.19 whosoever shall break one of the least of these Commandements And by that Mat. 22.36 Which is the greatest Commandement But farther contrary to all sense and reason they made least account of the greatest and greatest of the smallest matters Ye tyth mint and cumin and have left the weightier matters of the Law Judgment mercie and faith Mat. 23.23 Behold their hypocrisie in both First in the former For can any thing be little that concerneth him who hath no measure Can the offence of his infinitenesse be lyable to lesse the nan infinite punishment Or can he love God that stroketh him on the one cheek and striketh him on the other or that
we flea the backs of beasts we pluck the plumes of birds And when we have searched both sea and land for dainties to feed it at last it self must be meat for worms And when wee have built stately Castles wherein to lodge it at last it must lie in a narrow grave or stinking toomb And when wee have rob'd all creatures for rich ornaments wherewith to cloth it at last it self must put on corruption If then with the Peacock we would turn our eyes from our plumes and behold our black legges that is consider our foundation or if with that proud King Dan. 2. we would take notice as well of the clay feet as of the golden head and silver body of our image we should easily perceive that it is subject to falling and that all our glory and pride must come down to the dust And so much of the first consideration expressing mans vilenesse namely the consideration of his corporall estate or condition both in respect of his beginning and of his ending Again mans vilenesse also appears in consideration of his temporall estate and condition and that both in respect of the miseries of his life and also of the shortnesse of his life First for the miseries of his life they be so many that I cannot propose to speak of them all I will but touch upon his defects wants and failings in the chiefe supplies of life that is food and rayment which will the more appear if we compare our selves with the bruit and unreasonable creatures For in both those kinds of things how easily and readily are other creatures sped and furnished and how hardly doth man get them First for food Consider the Ravens saith our Saviour they neither sow nor reap they have neither storehouse nor barn Lu. 12.24 But this is mans portion Gen. 3.19 In the sweat of thy face thou shalt eat bread He must sweat for his bread before he hath it he must plow before he can sow and sow before he can reap and reap and thrash and winnow and grind and Bake and all before he can eat Such a world of work hath hee with a little grain of Wheat before he can make it fit sustenance to his body And for his raiment the case is much alike For whereas all other creatures are naturally clothed every one with his own coat some with wooll some with hair some with fur some with feathers onely man poor naked creature hath nothing of his owne to put on but must be ber holding to other creatures for every thing that he doth wear to the earth for his linnen to the sheep for his woollen to the wormes for his silkes to the birds tailes for his choisest and daintiest feathers that come so near the incest noses And indeed if every bird should take his own feather if every creature should exact and take from us what we have taken from them the sheep his woollen the Earth its linnen and so the rest then should man be left like Aesops Crown Moveat cornicula risum furtivis nudata coloribus All creatures may laugh at our nakednesse when we are stript of our borrowed feathers Neither do wee onely borrow our clothing of other creatures but we must take a great deal of paines with that which we do borrow before it will be fit for our use as may appear in the wooll our most ordinary wearing which requires as great plenty and as much variety of labour before it comes to our backs as the wheat doth before it comes to our mouths Thus is man born to labour as the sparks fly upward Job 5.7 To which difficulties of getting if yee will add the consideration of the hazard of keeping and the disquietnesse of losing which all are subject to in all temporall things then I doubt not but yee will be ready to subscribe to that of the preacher Eccles 1.14 I have seen all the works that are done under the Sun and behold all is vanity and vexation of spirit Vse 1. And that we passe not this without some use and benefit let us in the first place consider what should be the cause thereof and what hath brought man so much below other creatures for in his Creation he was the King of creatures and therefore no lesse happy then they what then should be the cause of this alteration It was sinne beloved it was sinne that cursed offspring of hell that was the bane of all our blessedness It was sin that made a separation between God us It was sin that tumed our glory into shame our joy into sorrow our quiet into trouble our happinesse into misery our immortality into mortality For as soon as Adam had sinned the curses came over his head like waves in a stormy Sea Cursed is the earth for thy sake in sorrow shalt thou eat of it all the daies of thy life thornes also and thistles shall it bring forth unto thee and dust thou art and to dust thou shalt return Thus ye see that sin was the mother of all our mischief sin was the bane that poisoned us sin was the serpent that stung us even unto death for the wages of sin is death Rom. 6.23 And yet such is our foul folly and monstrous madnesse we are not yet out of love with this ugly monster of Hell that hath wrought us all this woe and misery We are more foolish then the silly sheep for though they feed upon their own bane yet they do it ignorantly not knowing that it will poison them but wee draw on sin with cart ropes Is 5.18 and drink iniquity like water Job 15.16 and yet we know it is most deadly bane and poyson to our soules We are more mad then Aesops Husbandman who finding a snake in the cold weather frozen in the field brought it home and warm'd it it at the fire For he did it before he was stung or had received any harm But we do not warm and revive but hatch and cherish not a snake but sin that is a serpent worse then Hydra not at our fires but in our brests and bosoms not that onely will sting us but that hath already stung us as aforesaid unto death They say that burnt children fear the fire and yet we ripe enough in age yet too childish in understanding cannot beware of the fire of sin which hath already burnt down the house of our happinesse and consumed our glory and laid all our honor in the dust but like the frantick Satyr we be in love with this fire and fall to imbracing it like the foolish fly we play with this flame till both our wings of faith and love be scorched and our soules fall headlong into Hell Flee therefore and avoid all manner of sin for it is the bane that poysoneth us it is the serpent that stingeth us it is the fire that will utterly consume us unlesse it be quenched by the tears of repentance and the blood of Christ 2. Vse Again