Danger under that Charge did draw teares out of his eyes as well as his foresight of those Troubles that he found in the Discharge of his Office Indeed his pains in Preaching were like to prove Paraemian his labours little better then the washing of the Black-Moore His Cure consisted of Swarthy Africans See Eliah's wish preached by Dr. Willan ar the Funerals of the Lord Bayning whose Souls were as tawny as their Hides And those Labours of the Pulpit were likely to be made more difficult by multitudes of Gainsayers He was likely to have perpetual Bickerings with refractary Schismaticks and with obstinate Hereticks such as would oppose the Discipline and such as would apostatize from the Doctrine of the Church And likely he was by their meanes to meet many Atheists too such as would neither believe the Truth of God nor the God of Truth For all Africa was full of such Monsters in Affrica semper aliquid apportat novi the time of S. Austine as full as of other Monsters at other times The first Part of S. Austin's Polemicks doth still attest what Div. Aug. Tom. 6. bickerings he had with Jewes and with Pagans with Fortunatus and Adimantus and Faustus and Felix and Secundinus and other Manichean Hereticks with Maximinus and Felicianus and other Arrians with Priscilianists and Originists and Jovinian and other Hereticks And the second Part of his Polemicks does abundantly shew his troublesome Conflicts S. Aug. tom 7. with Parmenian and Petilian and Cresconius and Gaudentius and Emeritus and Fulgentius and other malignant Donatists and with that pestilent Heretick Pelagius and all his followers Pelagius was born in Wales about the time that S. Austine Pelagius Brito Monachus An. Dom. 415. Bellar. Chron. par altera was born in Africa and the infection of his Heresies as well as others did spread as far as the Diocesse of Hippo when Father Austine was Bishop there and it cost him no little pains to administer an Antidote against the poyson But S. Austine was Malleus Haereticorum the Maul of Hereticks For the Heretical opinions of Pelagius see Mer. Hanmers Eccl. Chron. and so he proved to Pelagius It was by special Providence as some have thought that these two were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Contemporaneans that so the Antidote might be contemporal to the Poyson and that the Truth might have an Austine to defend it when it had a Pelagius to oppose it They were born both in one day Noahs Dove by Dr. Valentine S. Austine had work enough with him and such as he Yet his troubles were increased by composing of Quarrels between Dissentients in Civil things But that which was most burdensome of all was his Charge of Souls He knew right well the worth of Souls and he knew as well what a strict account would be required of them Judah's engagement Gen. 43. 8 9. for Benjamin was full of hazard But a Pastors or Bishops engagement for the Souls in his Charge is far more hazardous though few men think themselves beholding to them for engaging for them But Ghostly Fathers are not the onely men that must answer for Souls for Natural Fathers are Curates too The Souls of all their Children are committed to their trust and scored upon their accounts It is their Duty to bring Ephes 6. 4. them up in the nurture and admonition of the Lord. And if they perish for want of such admonition and nurture the Souls of the Fathers must suffer for them And Masters of Families are Trustees too they have Cures of Souls committed to them The souls of their Servants are all upon their scores And therefore Joshuah's care was not for a personal piety only but a domestical too As for me and my house we will serve the Lord. Jos 25. 15. And the care of Philemon was to have his house like the house of Philem. 2. God And such was the pious care of Aquila and Priscilla 1 Cor. 16. 19. The Apostle telleth us of Churches in their Houses their Houses were like to Churches for government and for godlinesse Each master was as a Bishop in his own Diocesse respecting the Soules committed to his charge as one that must answer for them And Publike Magistrates have Charges of Souls too and such as are full of hazard It belongs to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 1. Reprimendos esse haereticos ab omnibus piis secundum illam vocationem potestatem quam acceperunt à Deo satis apparet ex naturâ rei quia omnes pii ad militiam Christianam vocantur ut in suis stationibus opponant sese singuli regno tenebrarum 2. Magistratus locus officium postulant ut reprimat improbos turbatores gladio vel potestate publicâ externa si opus fuerit 3. Si igitur Haeretici sint manifesti publicè noxii debent à Magistratu publica potestate coerceri Amesius de Conscien lib. 4. cap. 4. qu. 6. oversee or to watch over them That first of Christian Emperours Constantine the Great did think so when he told the Fathers of the Church at the Nicene Council that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop as well as they he was to have a care of of Souls yea his office bound him to watch over their Soules as well as others though his office did differ from theirs in administration of duty The Minister hath one sword of God put into his hand and he must not bear the same in vain for he is the spiritual Magistrate of God to denounce the evill of Punishment against all the doers of the evill of Sin And the Magistrate hath another sword of God in his hand and he may not bear it in vain for he is Gods temporal Minister to execute Vengeance upon them that doe evill All things doe Rom. 13. 4. 1 Timoth. 2. 2. then go well in Common-wealth when the mouth of God the Minister and the hand of God the Magistrate goe both together to beat down sin and schisme and blasphemy and heresie Indeed there may be some danger in such times as these for either Magistrates of Ministers to Imperatorumest tollere schismata Theodoriâ—us de Nicen. displease the violent many by discharging of their offices But must there not needs be more danger to them if they displease God Almighty by not discharging of them to humour the Many It is good sleeping in a whole skin but better keeping of a whole Conscience It is well when men can save themselves here but better if they can save their soules hereafter But this cannot be done by neglecting the Souls of trust Magistrates are called Gods yea God himself Surely the Parliament was very sensible of this when the Article for exterpation of Popery Superstition Heresie Schisme Prophanesse c. was put into the Covenant and when the Ordinance for that day of Humilition March 10. 1646. for the suppressing of Errours
In the Text it selfe hee tells the Blessednesse of Christs Glorification In that wee may behold him in his lowest Humiliation In this we may behold him in his highest Exaltation In that we may observe him sustaining the fullnesse of sorrow in his Fathers absence In this wee may observe him regaining the fulnesse of joy in his Fathers Presence In that wee may see how hee felt the heavy Hand of Gods displeasure for a time In this wee may see how hee found the pleasure at Gods right Hand for evermore And thus in both togerher wee may observe how Christ passed by the Crosse of ignominy and the ignominy of the Crosse unto the Crown of Glory and the Glory of that Crown Indeed the whole life of Christ from his Cradle to his Crosse Tota Christi vita fuit continua passio Brent was nothing but a bearing of the Crosse for no sooner did hee beginne to crosse this troublesome World but hee himselfe was troubled with a World of crosses crossed with a World of troubles But the greatest Crosse that ever hee suffered in the World was his suffering upon the Cross to save the World That Crosse that did beare Christ was the heaviest Crosse that ever Christ did beare And therefore though his daily sufferings were encreased with his Days of suffering yet the Sufferings of his last Day have caused that Day of his last Sufferings to be Christened his Passion-Day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For then was his Soule in a very Hell of Sufferings And then were the very Sufferings of Hell in his Soule But his Soule was not left in that Hell of Horrour Nor was that Horrour of Hell left in his Soule His Soule and Body too were both right-soone felicified with the fulnesse of joy in the presence of God and with pleasure at his right Hand for evermore Our Lord and Saviour suffered for a time on Earth for us that wee might not suffer for our selves in Hell for ever Yea hee suffered willingly upon the Crosse for our sakes that wee might be willing to suffer under the Crosse for his sake and we must be willing to suffer with him here or hee will never be willing that wee should reigne with him hereafter Wee must take 2 Tim. 2. 12. up our Crosse and follow him if ever with him wee would enjoy Mat. 10. 38. 16. 24. Marke 8. 34. the fullnesse of joy in the presence of God and pleasure at his right Hand for evermore It was his pleasure to beginne an Health to us in the bitter cup of sufferings and wee must pledge him in the same cup of sufferings if wee would be sharers with him of the Health It was his intent when hee tooke his owne Cup off to have the Health goe round Yee shall indeed drinke of the same cup that I drinke of saith hee Mat. 20. 22. And good reason for why Mat. 10. 24 25. Luke 6. 40. John 13. 16. 15. 20. should any Servant looke to fare better then his Lord and Master It is enough that the Disciple be as his Master and the Servant as his Lord saith the Lord our Master He was the Lillie of the Valleyes which Solomon sung of and Song of Sol. 2. 1 2. as a Lilly amongst Thornes he was whilest hee grew in this earthly Valley Encompassed hee was with Thornes even all the time hee was growing here yea hee was quite covered with them at the last Hee was crowned with Thornes and by wearing of Mat. 27. 29. them was worne up by them But hee wore them onely as the Head of the Church And must not the Body be conformed to Ephes 5. 23. Isaia 53. 4 5 6 7 8. the Head Must not the Church be thorned with tribulations as well as Christ Yes surely And every mysticall Member of the Church must be conformed to the Body of it For tribulation is every true Disciples Portion Christs Servants must all be sufferers Hee that would waite upon our Saviour in the height of Glory must be content to follow him thorow the depth of Misery The way to Heaven is by weeping Crosse It Acts 14. 12. is through much tribulation yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through many tribulations that wee must passe to the Kingdome of Heaven if ever wee looke to enter into it Temporall sufferings are the Legacyes which our Lord bequeathed to all his faithfull followers as an annuity unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee unto them John 16. 33. In the World you shall have tribulation For if they have persecuted me they will also persecute you saith hee John 15. 20. and therefore marvell not saith he though the World hate you for it hated me first If yee were of the World the World would love his owne But because yee are not of the World but I have chosen you out of the World therefore the World hateth you John 15. 19. In this World therefore they that will live godly in Christ Jesus must suffer persecution as saith that inspired secretary of the Holy Ghost St. Paul 2 Tim. 3. 12. And well may wee say with him 1 Cor. 15. 19. If in this life onely we had hope in Christ wee were of all men most miserable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miserable are all men in this life But wee the servants of Christ were the most miserable of all men if in this life onely we had hope in Christ It cannot be therefore but there must needes be an other life and that life must needes be better then this present for it cannot be that Christ our Lord the Lord of Life a righteous Lord Jerem. 12. 1. should serve them alwayes worst that in all their lives doe serve him best And them ever best that serve him ever worst It is a Bargaine of Gods owne making to honour them that honour him And God will surely make those Bargaines good 1 Sam. 2. 30. that are of his owne making Can Hee say it and never doe John 14. 6. it Can Truth it selfe prove false It cannot be Never did God suffer any Man to lose by doing for him Nor was ever any Man lost by suffering for him Hee will infallibly save all them that doe unfeignedly serve him Yea truely they doe even serve themselves that doe truely serve the Lord. And they doe save themselves too most surely that lose themselves for serving him most seriously Indeed it is a Paradox yet is it Orthodox indeed for it is an Oracle from the mouth of Truth it selfe Mat. 16. 25. That whosoever will save his life shall lose it and whosoever will lose his life for Christs sake shall save it It seemes that it is the losse of life to save it by forsaking Christ the Lord of Life And that it is the saving of life to lose it for his sake who is life it selfe and the giver of it Hee that does not lose Christ with his life or in it shall save his
are free from want so are they free from warres with all the mischieves that are concomitant and all the miseries that are consequent The Kingdome of glory can never be turned into an Aceldama The field of Blood Mat. 27. 8. John 6. 70 71. Mat. 26. 15. Mat. 26. 3 4. 27. 1. Numb 16. 1 2 3. No forraine enemy can invade it Nor home bred enemy infest the happinesse of it No bedevilled Judas can come there to betray his Lord and Master the King of Kings for halfe a Crowne Nor can any Jewish Elders assemble there to condemne him or conspire against him Moses and Aaron shall never be confronted there by any gain-saying Corahs or mutinous Abirams or complying Dathans or any of their confederates and good King David shall there be free from the 2 Sam. 15. 2 4 5 6 10 12. 16. 5 6 7 23. pride of all ambitious Absolons from the presumption of all seditious Shebas and from the wicked counsells of all contriving Achitophels No cursing Shimeis Nor railing Rabshakehs shall come there to belch infectious gorges forth to poyson the Hearts of any subjects in that Kingdome of glory to confound the glory of that Kingdome into an Anarchie No Polupragmaticall Machiavelians Nor crafty Boute-fewes shall interrupt that Kingdomes endlesse peace No bold Seianus can insinuate into that glorious Presence to corrupt it No malecontented Cataline can lurke there either to traduce the glorious Majesty of the King of Kings or to seduce inferiour Officers Nor is there any War-like Ammunition Magazined there No Civill Warrings can destroy that glorious Kingdome nor can any factious jarrings deface that glorious Church No New-fangled Athenians nor Schismaticall Corinthians can disturbe the unity or destroy the uniformity of that Church No over-mastering Pope nor under-mining Jesuite No New-Church-making Familist nor No-Church-making Atheist can gaine such favour or get such footing there as to eject the setled Saints and worke the ruine of all that Church No ravenous Wolves in Sheepes cloathing can creep by any Posternes gates into that fold to flea or fleece the flock and mistake feeding on them for feeding of them That ancient Hierarchie of Arch. Angels and Angels and other Ministring spirits can never be deemed so superstitious as to demerit an utter Extirpation The Militant Church may be infested with some of these destructive Pests at all times and with all of them at some times But the Church Triumphant is at all times freed from all these Nothing that worketh any abomination can come there and therefore every thing that tendeth towards the grand Abomination of Desolation must needs be for ever exiled thence The glory of all there must last for ever And all in that glory must live for ever Being free from sinne they shall be free from Death from Death spirituall in it from Death temporall by it and from Death eternall for it That presence of the Ever-living God doth set them free from all for ever Here we beginne to die so soone as we begin to live All here are borne to die and many are but borne and die Nascentes morimur finisque ab origine pendet Being born we die as saith Manilius the last of our days does pend upon the first Our Death does hang about us from our Birth We all are bound towards the Womb of ourgreat grandmother the Earth so soone as wee be loosed from our Mothers Wombe Hee that is borne to day is borne to die and is not sure to live an other day But in the glorious presence of God there is no dying they that are there are sure to live for ever free from the sting of Death and from the stroke free from all tendencies unto Death and from all feares of dying When the Naturall Body of a Saint comes there it does become a spirituall Body It is there spiritualized in the manner of subsistence though not in the Nature of the substance It is still a Body though it be spirituall and it is said to be spirituall saith S. Augustine because it there lives the life of a spirit For first like a spirit there it liveth without any hunger without any thirst without feeling pinching cold or parching heat It needs no meate it needs no drinke it needs no summers stuffe nor winters cloath Againe it liveth like a spirit there free from sicknesse free from Aches free from all sorts of Diseases It cannot bee distempered into a Fever nor dissolved into a Flux nor corrupted into Ulcers Againe like a spirit it liveth there without decaying by living long No time can dimme the Eyes or dull the Eares or lame the Legs or feeble the Hands or cripple the Feete or crooke the Back or furrow the Face or disfigure the feature Though it lives Mathusalems age a thousand times over yet it never growes crazie or decrepit or Shrinkes into a Skeleton And lastly like a spirit it is immortall Death can have no more Dominion over it This life it but the shaddow of that 〈◊〉 Suigâ—i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Psal This is but a dying Life a kinde of living Death but that is vera non interitura vita A Life indeed never to end in Death as Victorinus Strigelius very truely Now tell mee who would not gladly live in such a privileged place where that boldest Sargeant Death cannot come to arest such is the Sanctuary of Gods glorious Presence A Liberty indeed free from all kindes of Death and free from unkinde Devills too from Devills infernall and Devills incarnate â—ullus ibi Diaboli metus nullae inâ—idiâ— daemonum Terror gebennae procul Mors neque corporis neque animae sed immortalitatis munere uterque solutus S. Chrysost de reparatione lapsi too No evill Angels can ascend from the bottomelesse pit into that presence to tempt any there to sinne Nor hellish furyes to torment for sinning in times past No Devill of the lower Hell nor any of this wicked World above it can find any entrance thither There is indeed free quarter for Saints but none for Sinners The free Men of that City and all the Denizons of that Kingdome are allwayes freed from all unwellcome troublesome intruders The spirit of Debate and Strife can never thrust the Devills mysterious cloven foote into that presence to set Divisions to cause distractions to bring Seditionum popularium author est Diabolus Vedelius de pruden veter Ecc. lib. 1. c. 2. destruction No carnall pride can ever beget fond fashionists in the streetes of that most holy City Nor spirituall Pride breed up fantasticall factionists in the Houses No hiddeous Blasphemies nor filthy obscenities nor thumping Oaths nor hellish cursings nor peevish censurings are used by any in that presence All prophane and black-mouthed Monsters of Men are exiled for ever from that Society of Saints And so are all insinuating Sycophants and false hearted Pharisees The Devill is never more mischievous then when hee is most cunningly