and acceptable to God by addition of our prauity becomes euill Thus the best actions of an vniustified person are so leuened with his owne corruption that God abhorres them Your new Moones and your appointed Feasts my soule hateth they are a trouble to me I am weary to beare them when ye make many prayers I will not heare you What is the reason Your hands are full of bloud Euen sacrifices and supplications good seruices in their owne nature are made displeasing by the leuen of sinne He that killeth an Oxe is as if he slue a man he that sacrificeth a Lambe as if hee cut off a dogs neck Sacrifices God commanded and often commended yet victimae impiorum the oblations of the wicked are abominated Non speciosalaus in ore peccatorum Praise becommeth not the mouth of a sinner Euery vnregenerate man Claudicat in rectis halts in the straitest path Omnia naturalia bona polluta omnia supernaturalia amissa His portion of naturall good is defiled but of supernaturall good all share is vanished Peccaui was Dauids voice after his sinfull Arithmeticke the same was Iudas his voice after his damned treason Similis sonus non sinus there was the same sound but not the same heart Esau wept as much after the losse of the blessing as Peter after the denyall of his Master Similes lacrimae non animae like teares but vnlike soules The Pharise went to Church so well as the Publican but the Publican came home rather iustified then the Pharise The Pharises threw bounteously into the Treasury the poore widow two Mites yet Christ commends the poorer gift for the richer charity That worke which seemes the same In identitate operis yet differs much Ratione agentis in respect of the workers Many Heathen excelled vs in morall vertues yet the ignorance of Christ did shut heauen against them Vae tibi Aristoteles laudaris vbi non es damnaris vbi es Woe to thee O Aristotle who art commended where thou art not and condemned where thou art yea euen in a iustified mans workes though pure from the Spirit yet passing through his hands there is some tang of this leuen enough to keepe them from being meritorious Looke then well both to the iustification of thy person and the sanctification of thy workes Thou indeed confessest sinne to be damnable but it would grieue thee to go to hell for thy good deeds Though a man should giue all his goods to the poore yet wanting Faith and Loue he may for his charity go to the deuill Pray then that thy defects may bee supplyed by Christ Who gaue himselfe a sacrifice for vs to God of a sweet smelling sauour perfuming vs with the pleasant odour of his merits 3. By Leuen sowred we make rellishable bread for the vse of man so by the vngodly's most cursed sinnes God will aduance his glory Will Pharaoh harden his heart I will get me honour vpon him saith God That Leuen of malice which so wred the soules of those Brethren against poore Ioseph the Lord made vse of to his glory From that vngracious practice hee raised a pedegree of blessings Otherwise there had beene no prouision in Aegypt no bread to spare for Israel no wonders wrought by Moses no Manna from heauen no Law from Sinai no possession of Canaan So from the vnnaturallest murther that euer the Sunne beheld yea which the Sunne durst not looke vpon God glorified himselfe in sauing vs. The Oppressor impouerisheth the righteous God sees and suffers and from his villany effectuates their good by taking away those snares to saue their soules The Lord will glorifie himselfe in the vessels of destruction and the grones in hell shall honour his Iustice so well as the songs in heauen honour his mercy How much better is it to glorifie God in faithfulnesse that will preserue thee then in wickednesse which will destroy thee 4. A man cannot Liue by bread only much worse by Leuen No man can liue for euer by his righteousnesse and good works much lesse by his sinnes Sinne is no nourishment to the soule vnles as some Mithridates-like haue so inured their bodies to poison that Venenum nutrit euen venime doth batten them so others their soules to sinne that they cannot keepe life without it And indeed we say of some things that they nourish sicknesse and feed death Omne simile nutrit simile inward corruption is fed maintained by outward action Couetice in Iudas is nourished by filching his masters money Murder in Ioab is hartned and hardned with bloud Theft is fatted with booties pride with gay rags vsury battens by extortion Sacriledge by Church-robbing Pascitur Libido conuiuijs nutritur delicijs vino accenditur ebrietate flammatur Banketting is the diet of lust Wantonnesse her Nurse Wine kindles a heate in her bloud and Drunkennesse is the powder that sets her on fire Thus sinne feeds vpon this leuen but with the same successe that Israel vpon quailes they fatted their carkasses but made them leane soules Though this leuen passe the swallow yet stickes in the stomach sinne may be deuoured but lies heauy on the conscience Bread of deceit is sweet to a man but his mouth shall be filled with grauell It may be sweet in his mouth but it is the gall of Aspes in his bowels Putrid meate is apt to breed and feed wormes so this Leuen the worme of conscience when they once come to feele it worke then ready to cry This is my death vnlesse God giue them a good vomite of repentance to put it off their soules and the sober dyet of sanctification to amend and rectifie their liues 5. Lastly Sinne and leuen are fitly compared for their sowrenesse There is a Leuen sharpe and sowre but sanatiue The Kingdome of heauen is like vnto leuen But this leuen here is farre sowrer yet hath nothing but death in it It is sowre to God sowre to Angels sowre to Saints sowre to the sinner Sinne is sowrer then any Leuen 1. Sowre to God who hates nothing but sinne He made man and man made sinne Hee loues his owne creature but he hates mans creature Sinne is sowrer to him then the deuill For Non odit peccatum Diaboli cansa sed Diabolum peccati causa He hates not sinne for the deuils sake but the deuill for sinnes sake It is so sowre to him that for one sinne hâ—…e plagued a world of men how will he plague one man for a world of sinne So sowre that he could rellish no man for it till hee had killed it in the sides of Iesus Christ. We are all so sowre that but for this sweetning and perfume we could neuer haue beene endured The Scripture for our vnderstanding ascribes senses to God and we finde euery sense displeased with sinne 1. It is offensiue to his smelling He tels the Iewes that their sinnes did stinke in his nosthrils So did the old World offend him that he washed
the better mistres and worthy of more seruants alas glad to be shrowded in holes your Greatnes now wisheth it selfe so litle that it might not be seene You insatiate couetous that neuer ceased ioyning house to house land to land and possessing whole countryes yet whined for lacke of elbow-roome loe you shall at this day be glad of a hole a darke hollow caue in a rocke for your parlour or more glad if you might be dissolued into nothing They said We haue described the Persons What they were let vs see what they did They said They open their lips to confesse the invincible and inevitable power of Christ. whence derive we two obseruations 1. The sense of present miserie takes away Atheisme Before their mouthes were either shut by silence or opened by blasphemies possessed either with a dumbe or a roring deuill God was not in all their thoughtes or if in their thoughts not in their lips or if in their lips but to his dishonour not named but in their oathes Now loe they speake and make a desperate acknowledgment of that power they erst derided The day of iudgment when it comes shall find no Atheist What those degenerate creatures would not beleeue they shall see they would not acknowledge their maker they shall find their Iudge and cry to the mountaines Fall one vs c. Consider this ye that forget God lest you be torne in pieces when there is none to deliuer you You may forget him during your short pleasure you shall remember him for euer in torture Proceed to speake of him wickedly and like enemies to take his Name in vaine you shall one day fall low before his footestoole not with a voluntary but enforced reuerence You that haue denied God on earth the first voice that shall come from your lips shall be a hopelesse acknowledgment of his maiestie 2. The saying that comes from them is desperate whence note that in Gods iust punishment Desperation is the reward of Presumption They that erst feared two little shall now feare too much Before they thought not of Gods Iustice now they shall not conceiue his Mercie Consciences that are without remorse are not without horror It is the kindnes which presumptuous sinne doth the heart to make it at last despaire of forgiuenes They say Behold God accuseth not they accuse themselues God loues to haue a sinner accuse himselfe and therefore sets his deputie in the brest of man which though it be a neuter when the act is doing is an aduersary afterwards The conscience is like the poise of a clocke the poise being downe all motion ceaseth the wheeles stirre not wound vp all is set on going Whiles conscience is downe there is no noise or moouing in the heart all is quiet but when it is wound vp by the iustice of God it sets all the wheeles on working tongue to confesse eyes to weepe hands to wring brest to be beaten heart to ake voice to cry and that where mercie steps not in a fatall cry to the hils Fall on vs and hide vs. Sinne and iudgment for sinne make the most cruell men cowardly Tyrants whose frownes haue beene death oppressors that haue made their poore Tenants quake at their lookes now tremble themselues would change firmnes with an aspine leafe They that care not for the act of sinne shall care for the punishment Tumidi faciendo timidi patiendo Nero that could not be tired in cutting throtes is soone weary of his owne torment They that haue made others weepe shall desperately howle themselues Cain that durst kill the fourth part of the world at a blow euen his owne brother dares afterwards not looke a man in the face lest he should be slayne Who durst be more impudently bold with God then Iudas when he betrayed his onely Sonne to murderers yet after the treason who more cowardly then Iudas he becomes his owne hangman The curse that followes sinne makes Presumption it selfe to shudder But what madnes is it not to complaine till too late If our foresight were but halfe as sharpe as our sense we should not dare to sinne The issue of wickednes would appeare a thousand times more horrible then the act is pleasant Let this teach vs now to thinke of the Iustice of God as well as his mercie that herafter we may thinke of his mercie as well as his Iustice. The mercie of God is abused to encourage lewdnes and wretched men by Christs merits are emboldned to committe that for which he dyed but so men may runne with mercie in their mouthes to hell They that in life will giue no obedience to the law shall in death haue no benefite by by the Gospell When they gaue themselues ouer to lying swaring coueting c. they were wont to cry Mercie mercie now loe they feele what those sinnes are and cry nothing but Iustice Iustice they cannot thinke on mercie They that haue abused mercie must be quitted with vengance The good now sing With thee O Lord is mercie therefore thou shalt be feared The reprobates sing at last with thee O Lord is iudgment with thee is storme and tempest indignation wrath confusion and vengence and therefore art thou feared These necessary occurrences thus considered let vs passe to their Inuocation wherein is exemplified their Error Here we must obserue To what For what they call To what They are Mountaines and rockes vnreasonable yea insensible creatures whence we may deduce two inferences a negatiue and an affirmatiue 1. Negatiuely it is cleare that they haue no acquaintance with God therefore know not how to direct their prayers vnto him If their trust had beene in God they needed not to fly to the Mâ—…aines So Dauid sweetly Psal. 11. Ia the Lord put I my trust how then say you to my soule Flie as a bird to your mountaine It is Gods charge Call vpon me in the day of trouble and I will deliuer thee and thou shalt glorifie me But Rom. 10. How shall they call on him in whom they haue not beleeued Or beleeue in him they haue not knowne and how should they know him but by his word Alas those mutuall passages and entercourse of meanes they haue euer barred themselues They would neither suffer God to trouble them by his word nor would they offer to trouble him by their prayers They will not call vpon him nor will they heare him calling vpon them Therefore as those that neuer were in the companie of God they know not how to addresse themselues to him but rather to rockes and mountaines As extremity discerneth friends Verè amat qui miserum amat so it distinguisheth a man in himselfe A suddaine disturbance giues a great try all of a Christians disposition For as in a naturall man at such an affrightment all the bloud runs to the heart to guard the part that is principall so in a good man at such an instance all the powers
Now therefore Put on as the elect of God holy and beloued bowels of mercies kindnes humblenes of minde c. As you claime any portion in those gracious blessings Election Sanctification and the loue of God as you would haue the sweet testimonie of the Spirit that you are sealed vp to the day of Redemption Put on mercie kindnes meeknes long suffering let them be as robes to couer you all ouer Yea bowels of mercies let them be as tender and inward to you as your most vitall parts Lay forbearance and forgiuenes as deare friends in your bosomes Depart from iniquitie for the high way of the vpright is to depart from euill and he that keepth his way preserueth his soule And above all these things put on Charitie which is the bond of perfectnesse Walke in loue And as many as walke according to this rule peace be on them and mercie and vppon the Israell of God Amen LOVES COPIE OR The best Precedent of Charitie EPHE 5. 2. As Christ loued vs. WE distinguished the whole verse into a Canon and a Crucifixe The Canon consisted of a Precept and a Precedent Loue is the Subiect and it is both commanded and commended Commanded in the Charge which you haue heard Commended in the Example which you shall heare I determined my speach with the Precept Walke in loue The Precedent or Patterne remaines to be propounded and expounded As Christ loued vs. Every word is emphaticall and there be foure signifying foure seuerall natures Here 1 As is a word of 1 Qualitie 2 Christ 2 Maiestie 3 Loued 3 Mercie 4 Vs 4 Miserie Two of these words be Vincula or Media that ioyne and vnite other things Sicut and Dilexit As and Loued As directs our loue to God and Man by the exemplified rule of Christ louing vs. Walke in loue to others As Christ loued vs. Loued is that blessed reconciling nature whereby Gods good Greatnes descends to our bad basenesse and the Iust giues to the vniust Saluation For what other nature but Mercie could reconcile so high Maiestie and so low Miserie As According to Zanchius his obseruation on this place is a note of Qualitie not Equalitie of Similitude not of Comparison We must loue others As Christ loued vs As for the manner not for the measure His loue was strong as Death for to the death hee loued vs. It was a bright cleare fire many maters could not quench it yea water and bloud could not put it out God so loued the World so freely so fatherly so fully as no tongue can tell no heart thinke The loue of Christ passeth knowledge To thinke of equalling this loue would be an impossible presumption Our loue is inconstant weake a mingled and often a mangled loue mingled with selfe loue and mangled with the wounding affections of the world Our loue is faine his strong ours ficle his constant ours limited his infinite Yet wee must follow him so fast as we can and so farre as wee may Walking in loue as he loued vs. His Walking in loue was strange and admirable hee tooke large steps from heauen to earth and from earth to heauen As Bernard on that speech of the Church concerning her Beloued Behold hee commeth leaping vpon the mountaines skipping vpon the hils He leaps from heauen to the Virgins wombe from the wombe to a manger from the manger to Egypt from Egypt to Iudah from thence to the Temple from the Temple vp to the Crosse from the Crosse downe to the graue from the graue vp to the earth and from the earth vp to the highest glory And he shall yet haue another leap from the right hand of his Father to iudge quicke and dead These were great iumpes large paces of loue When he made but one stride from the clouds to the cradle and another from the Cradle to the crosse and a third from the crosse to the crowne To come from the bosome of his immortall father to the wombe of his mortall mother was a great step From the lowest hell or depth of his humiliation to the highest heauen or top of his exaltation was a large pace We cannot take such large steps nor make such strides These leaps are beyond our agilitie our abilitie Yet we must follow him in loue stepping so farre as we can and walking so fast as we may Follow we carefully and chearfully though non passibus aequis The Father that takes his yong son into the field with bowes shafts and bids him shoot after him doth not expect that the child should shoote so farre as he but so farre as he can Though we cannot reach Christs marke yet If there be a willing mind it is accepted according to that a man hath not according to that he hath not Now this particle As is not barely similitudinary but hath a greater latitude and serues To Confine the Measure of our Imitation Define Matter Refine Manner 1. This Sicut Confines Our imitation and limits it to that circumference which the present rule or compasse giues it We may not follow Christ in all things but in this thing Loue As he loued vs. Our imitation hath a limitation that it may not exorbitantly start out of the circle There are speciall workes which God reserues to himselfe and wherein he did neuer commaund or commend mans following but rather strikes it downe as presumption His Power his Maiestie his Wisedome his Myracles cannot without a contumacious ambition be aymed at When Lucifer aspired to be like God in Maiestie he was throwne out of heauen When Adam contended to be like God in knowledge he was cast out of Paradise When Nebuchadnezzar arrogated to be like God in Power he was expulsed his kingdome When Simon Magus mounted to be like God in working Miracles and to flie in the ayre he was hurld downe and broke his necke God must not be imitated in his Finger in his Arme in his Braine in his Face but in his Bowels Not in the Finger of his Myracles nor in the Arme of his Power nor in the Braine of his Wisedome nor in the Face of his Maiestie but in the Bowels of his Mercy Be ye mercifull as your heauenly Father is mercifull And sayth Paul Put on the Bowels of mercy as Christ put them on Forbeare forgiue Walke in Loue As hee loued vs. Neither Angell nor Man did euer or shall euer offend in coueting to be like God in Loue Grace Mercy Goodnes So that this Sicut excludes his Myracles and directs vs to his Morralls Walke in Loue 〈◊〉 c. 2. This Sicut Defines What our Loue should be As Christ was to vs. Now his loue to vs had an infinite extention and is past the skill of men or Angels to describe Yet because this is the perfect Copy of our imitation and the infallible Rule whereby we must square our Charitie I must according to my shallow power wade a litle
Thou O Lord art onely vvoorthy to receiue glory and honour They haue nec boni inopiam nec in bono superbiam They are not poore in good workes nor proud of good workes They wrote their charity in the dust therefore did God write it in Marble They seeme to forget the works of mercie they haue done therefore are they remembred by Iesus Christ. 4. The answere of Christ Mat. 25. 40. In as much as yee haue done it to one of the least of these my brethren ye haue done it vnto me The miseries of my brethren are my own miseries Wee haue an high Priest touched with the feeling of our infirmities That invulnerable and glorified brest is still touched with the sense of our wounds Saul thou persecutest mee he sayes not mine but me me in mine He that toucheth you toucheth the apple of mine eye Surely he will pity the misery of euery one that is afflicted with the sorowes of all Quis recusabit pro Christo pati quando Christus compatitur patienti Who would refuse to suffer for Christ when he is sure that Christ suffers with him Here is excellent direction for our works of mercy that no sinister end draw them from vs but syncere loue to Christ. If any fish for the applause of men his bait shal be his owne hooke to snare himselfe Da Christo looke on the poore man and in that member behold the Head Christ. He that shall giue a cup of cold water to one of these little ones in the name of a Disciple he shall in no wise lose his reward A cup of water is but a small gift yet done in that Name and for that cause it is rewarded as an excellent worke of mercy It is the true note of a child of God to shew mercy to a Christian because he is a Christian. Naturall men haue their priuate ends and aduantagious respects in their beneficences Such a one shall doe me seruice flatter my addiction bring intelligences to mine eare I will make him my property my charity shal bind him to me Morall men will sometimes giue euen for pities sake but the true Christian doth it for Christ his sake and lookes no further Dooing good vnto all especially to them that are of the houshold of faith Some thinke that the best worke is to build Temples and Monasteries but indeed the best worke is to relieue not the dead but the liuing Temples of Christs mysticall Body It was an ancient complaint Fulget Ecclesia in parietibus â—…get in pauperibus The Church flourisheth in her glorious buildings but mourneth and pines away in her poore members Deny not due cost to the dead walls but first satisfie the liuing bowels that Christ may say Come yee blessed I come now to the sentence of Condemnation Math. 25. 41. Then shall he say to them on the left hand Depart from mee yee cursed into euerlasting fire prepared for the Deuill and his angels In this forme of damnatory iudgement are foure points considerable A Reiection of the vvicked a Reason of that reiection an Obiection against that reason a Confutation of that obiection In the Reiection are many particulars gradually inhancing their iudgement They are partly Priuatiue partly Positiue Depart from mee yee cursed there is Poenadamâ—…i Into euerlasting fire there is Poena sensus As there be two kindes of sinne Delictum and Peccatum Delictum est desertio boni Peccatum perpetratio mali the one a forsaking of that is good the other a committing of that is euill So there is a like proportion of punishment a depriuing of ioy and a giuing ouer to torment Heere is 1. A grieuous refusall Depart This seemes nothing to the wicked now such is their dead securitie Depart Why they are content to be gone Because sentence against an euill worke is not executed speedily therefore their heart is fully set in them to doe euill But as when a Prince opening his long locked vp Treasurie graciously takes some in with him and saying to other ill-meriting followers Depart it will be a disgracefull vexation So when the glory of heauen and those vnualuable treasures shall be opened and dealt about to the faithfull vvhat horror will it be to the Reprobates to be cast off with a Depart Blessed are the eyes that see the things vvhich yee see saith Christ to his Saints For Kings haue desired to see them and were not suffered If it were such a Blessednes to see Iesus in humility what is it to see him in glory But from this the wicked are bidden Depart 2. The losse of Saluation From mee your Sauiour that was wounded for you that offered my bloud to you which was offered for you And if from mee then from all that is mine my mercy my glory my saluation Consider here what an excellent thing it is to haue familiarity with Christ on earth that he may not cast vs off as strangers from heauen He that would haue Christ know him there must not be a stranger to Christ here He must haue some fellowship with GOD How If wee walke in the light we haue fellowship with God and with his Sonne Iesus Christ. To walke in the darke is to haue fellowship with the Prince of darknesse to walke in the light is to haue fellowship with the Father of lights VVill a Reprobate that hath alwaies turned his back vpon Christ here presse into his company Vpon what acquaintance Yes Wee haue eate and drunke in thy presence and thou hast taught in our streets as if they should say We haue fed at thy Communion table and heard thee preach in our Pulpits Still this proues no acquaintance for in the one you did eate Panem Domini non Panem Dominum the bread of Christ but not Christ with the bread In the other you haue heard Uerbum Domini not regarded Dominum verbi Your eare hath beene open but your conscience shutte Therefore ver 25. Non noui vos as familiar as you presume yet you are such strangers to me that I know you not They neuer vvillingly came neere Christ but to persecute him therefore hee shall then cast them farre enough off for euer 3. The deserued Malediction Yee cursed Hee is cursed that being borne in sinne liues in it and dyes in it without seeking recouery I call this curse merited because they loue it As hee loued cursing so let it come vnto him Hath he loued it Let him take his loue As hee clothed himselfe with cursing as with a garment so let it come into his bowels like vvater and like oyle into his bones ver 18. It was his outside let it be his linings it was his outward stuffe let it be his inward stuffing Euery one that hath not first a pardon by Christ must heare this curse pronounced against him from Christ. O then suffer not thine eyes to sleep till Christ hath sealed thee a Quetus est Giue
couer'd with waues but Christs rebuke quieted all and there followed a great calme Heere are cruell Nimrods riding ouer innocent heads as they would ouer fallow lands and dangerous passages through fire and water but the storme is soone ended or rather the passengers are landed Thou broughtest vs out into a wealthy place So that this straine of Dauids musicke or Psalmodie consists of two notes one mournefull the other mirthfull the one a touch of distresse the other of redresse which directs our course to an obseruation of Miseâ—…e Mercie of grieuous misery of gracious Mercy There is desolation and Consolation in one verse a deepe deiection as laid vnder the feete of beasts a high erection brought out into a wealthy place In both these straines God hath his stroke he is a principall in this Consort He is brought in for an Actor Author an Actor in the Persecution an Author in the deliuerance Thou causest c. Thou broughtest c. In the one he is a causing worker in the other a sole-working cause In the one he is ioyned with company in the other he workes alone He hath a finger in the former his whole hand in the latter We must begin with the Miserie before wee come to the Mercie If there were no trouble wee should not know the worth of a deliuerance The passion of the Saints is giuen by the hearty and ponderous description for very grieuous yet it is written in the forehead of the Text The Lord caused it Thou causedst men to ride c. Heereupon some wicked Libertine may offer to rubbe his filthinesse vpon Gods purity and to plead an authenticall deriuation of all his villany against the Saints from the Lords warrant He caused it Wee answere to the iustification of Truth it selfe that God doth ordaine and order euery persecution that striketh his children without any allowance to the instrument that giues the blow God workes in the same action with others not after the same manner In the affliction of Iob were three Agents God Satan and the Sabeans The Diuell works on his body the Sabeans on his goods yet Iob confesseth a third party The Lord giues and the Lord takes away Here Oppressors trample on the godly and God is said to cause it He causeth affliction for triall so ver 10. and 11. Thou hast tried vs c. they vvorke it for malice neither can God be accused nor they excused In a sinfull action there be two things the Materiall and the Formall part which we commonly distinguish into the act and defect The Materiall part is of GOD from whom is all Motion the Formall is from the prauitie of the agent Persecutors could not accuse vs maliciously if GOD gaue not motion to their tongues nor strike vs wrongfully if he denied strength to their hands Thought sight desire speech strength motion are Gods good gifts to turne all these to his dishonour is the wicked persons fault God hath another intent then man hath euen in mans worke The Chaldeans steale Iobs wealth to enrich themselues the Diuell afflicts his body in his hatred to mankind God suffers all this for the triall of his patience Man for couetousnesse the diuell for malice God for probation of the afflicted's constancie and aduancing his owne glory In the giuing of Christ to death as Augustine obserues the Father gaue the Sonne the Sonne gaue himselfe Iudas betrayed him and the Iewes crucified him In one and the same tradition God is to be blessed and man condemned Quia in re vna quam fecerunt causa non vna ob quam fecerunt Because in that same thing they all did there vvas not the same cause vvhy they all did it Gods end was loue Iudas his auarice the Ievves malice The couetous Extortioner taketh away the goods of his neighbour that robber spoyleth He could haue no tongue to plead nor wit to circumuent nor hands to carry away without God from him hee hath those creatures that notion and motion But to peruert all these to damnifie others and to damne himselfe ariseth from his owne auarous and rancorous prauity His intent is wicked yet not without Gods wisedom to raise profit from it Perhaps the oppressed had too good a liking to the World and beganne to admit a little confidence in their wealth the Lord hath benefited them in taking away these snares to saue their soules Yet without toleration countenance or helpe to the wicked The Vsurer hath done thee good by making thee poore in purse helped thee to the riches of grace yet he goes to hell for his labour They that doe GOD seruice against their wills shall haue but shrewd wages It cannot be denied but the diuell did God seruice in trying Iob winnowing Peter buffetting Paul executing Iudas yet shall not all this ease the least torment of his damnation For triall here are these oppressors suffred to ride ouer the godly's heads and to driue them through fire and vvater when these haue like furnaces purged them from drosse corruption themselues shall be burnt For it is vsuall with God when he hath done beating his children to throw the rodde into the fire Babylon a long time shall be the Lords Hammer to bruise the Nations at last it selfe shal be bruised Iudas did an act that redounds to Gods eternal honour and our blessed saluation yet was his wages the gallhouse All these hammers axes rods sawes swords instruments when they haue done those offices they neuer meant shall for those they haue meant be throwne to confusion I will now leaue Gods iustice to himselfe and come to the iniustice of these Oppressors and the passion of the sufferers And because the qualitie of these latter shal adde some aggrauation to the cruell malice of the former I will first set before your eyes the Martyrs The Psalme beeing written by Dauid and the suffrers spoken of in the first person plurall We Vs and Our it followes that it was both Dauid and such as Dauid was beloued of God holy Saints And whom doth the vvorld thinke to ride ouer but Saints Psal. 44. 22. Who should be appointed to the slaughter but Sheepe The Wolfe will not prey on the Fox he 's too crafty nor on the Elephant he 's too mighty nor on a dogge he 's too equall but on the silly Lambe that can neither run to scape nor fight to conquer They write of a Bird that is the Crocodiles toothpicker and feedes on the fragments left in his teeth whiles the serpent lyes a sunning vvhich when the vnthankfull Crocodile would deuoure God hath set so sharpe a prick on the top of the Birds head that he dares not shut his iawes till it be gone And they speake of a little Fish that goes bristling by the Pike or any other rauenous water-creature and they dare not for his pricks thornes touch him Those whom Nature or Art strength or sleight haue made inexposable to easie ruine may passe vnmolested The
c. Sometimes Reducentem Psalm 126. 4. Turne againe our captiuitie O Lord as the streames in the South Often Educentem Psalm 105. 43. Hee brought forth his people vvith ioy and his chosen with gladnesse Neuer Seducentem beguiling deceiuing causing to erre for that is opus Diaboli who is the Accuser and Seducer of men For the latter Into a wealthy place The greatnesse of our felicity doth farre transcend the grieuousnesse of our past misery The dimension of our height exceedes that of our depth neyther did affliction euer bring it so low as our eleuation hath aduanced vs high Hereon S. Paul Rom. 8. The sufferings of this present time are not worthy to be compared with the glory which shall bee reuealed in vs. whether we compare or their Strength Length For their vigour or strength the affliction of man in the greatest extremitie that he can lay it on man is but finite as the afflicter The blow comes but from an arme of flesh and therefore can wound but flesh Yeeld the extention of it to reach so farre as any possible malice can driue it yet it can but racke the body distend the ioynts sluce out the bloud and giue liberty to the imprison'd soule Which soule they cannot strike Therefore saith Christ Feare not him that hath power ouer the body onely not ouer the soule And euen in the middest of this dire persecution God can eyther quite deliuer vs that the storme shall blow ouer our heads and hurt vs not or if he suffers vs to suffer that yet he will so qualifie the heat of it that the coole refreshing of his blessed spirit inwardly to the Conscience shall in a manner extinguish the torment But now this vvealthy place the spring of ioy that succeedes this winter of anguish is illimited insuppressible inexpressible infinite So strongly guarded with an almighty power that no robber violently nor theefe subtilly can steale it from vs. Some pleasure is mixed with that paine but no paine is incident to this pleasure There was some laughter among those teares but there shall be no teares in this laughter For Teares shall bee quite wiped from our eyes By hovv much then the power of God transcends mans yea Gods mercie mans malice by so much shall our reioysing exceede our passion By how much the glorious City of heauen walled with Iasper and pure gold shining as brasse is stronger then the vndefensed and naked cottage of this transient world our future comforts arise in measure pleasure and security aboue our passed distresse Thus for Strength If we compare their Length we shall finde an infinite inequalitie Paul calls affliction momentany glory eternall Time shall determine the one and that a short time a very winters day but the other is aboue the wheeles of motion and therefore beyond the reach of time For a moment in mine anger saith the Lord I did hide my face from thee but with euerlasting mercy I haue had compassion on thee Nothing but eternity can make eyther ioy or sorrow absolute Hee can brooke his imprisonment that knowes the short date of it and he finds poore content in his pleasure that is certaine of a sodaine losse We know that our pilgrimage is not long through this valley of teares and miserable Desart but our Canaan home Inheritance is a wealthy place glorious for countenance blessed for continuance vvealthy vvithout want stable vvithout alteration a constant Mansion an immoueable Kingdome Vnto vvhich our Lord Iesus in his appointed time bring vs. To whom with the Father and Spirit of consolation be all praise and glory for euer Amen GODS HOVSE OR THE PLACE OF PRAYSES PSALME 66. 12. I will goe into thy House with burnt offerings I will pay thee my vowes THE formerverse connexed with this demonstrate with words of life Dauids Affliction Affection His Affliction to be ouer-ridden with Persecutors his Affection to blesse God for his deliuerance Great misery taken away by great mercy requires great thankefulnesse I will goe into thy c. Before wee put this Song into parts or deriue it into particulars two generall things must be considered The Matter The Maner the Substance the Forme The matter and substance of the verse is Thankèfulnesse the manner and forme Resolution The whole fabricke declares the former the fashion of the building the latter The Tenor of all is Praysing God the key or tune it is set in Purpose I will goe into thy house I will pay thee my vowes So that first I must intreat you to looke vpon a Solution and a Resolution a debt to be payd and a purpose of heart to pay it The Debt Is Thankefulnesse This is the matter and substance of the wordes God hauing first by affliction taught vs to know our selues doth afterwards by deliuerance teach vs to know him And when his gracious hand hath helped vs out of the low pitte hee lookes that like Israel Exod. 15. wee should stand vpon the shore and blesse his name Dauid that prayed to God de profundis out of the depths haue I called vnto thee doth after praise him in excelsis with the highest Organs and instruments of laud. Generall mercies require our continuall thankes but new fauours new prayses O Sing vnto the Lord a New Song for he hath done maruellous things There is a fourefold life belonging to man and God is the keeper of all His naturall ciuill spirituall and eternall life Eloudie man would take away our naturall life Psal. 37. The wicked watcheth the righteous and seeketh to slay him GOD keepes it The slanderous world would blast our ciuill life God blesseth our memory The corrupted flesh would poyson our spirituall life God hides it in Christ. The raging Deuill would kill our eternall life God preserues it in heauen Vnworthy are wee of rest that night wherein we sleepe or of the light of the Sunne that day wherein we rise without praysing God for these mercies If wee thinke not on him that made vs vvee thinke not to vvhat purpose hee made vs. When I consider the workes of GOD saith Augustine I am wonderfully mooued to praise the Creator Qui prorsus ita magnus est in operibus magnis vt minor non sit in minimis vvho is so great in his great workes that hee is not lesse in his least But when we consider his worke of Redemption about which he was not as about the Creation six dayes but aboue thirtie yeeres Where non sua dedit sed se he gaue not his riches but himselfe and that non tam in Dominum quà m in seruum et sacrificium not to be a Lord but a seruant a sacrifice We haue Adamantine hearts if the bloud of this saluation cannot melt them into praises But speciall fauours require speciall thanks vvhether they consist in Eximendo Exhibendo either in redeeming vs from dangers or heaping vpon vs benefites Our Prophet in fiue instances Psal. 107. exemplifieth
made thee whole Faith in respect of the Obiect is called in Scripture The faith of Iesus Christ in respect of the subiect vvherein it is inherent it is my faith and thy faith Thy faith hath made thee whole Hath saued thee made whole not thy body only that 's but part the worst part but thy soule also Totum te thy whole selfe saued thee The other nine had whole bodies this tenth was made whole in soule too saued The richest Iewell Christ left to his Church is Saluation My heâ—…rts desire and prayer to God for Israel is that they might be saued Not their opulencie not their dignitie not their prosperitie was Saint Pauls wish but their Saluation If the deuils would confesse to vs the truth they would sâ—…y The best thing of all is to be saued That rich man would faine send this newes out of hell Let Lazarus testisiâ—… to my brethren lest they also come into this place of torment The teâ—…timony of saluation was blessed newes from the mouth of him that giues Saluation Iesus Christ. The vessell of mans soule is continually in a Tempest vntill Christ enter the Shippe and then follovves the calme of peace It is remarkeable that God giues the best gifts at last Christ gaue this Leper health bonum this was good For Vita non est viuere sed valere It is more comfortable to die quickly then to liue sickly He gaue him a good name that he returned to giue glory to God melius this was better But now lastly he giues him saluation Thy faith hath saued thee Optimum this is best of all Vltima optima Hath God giuen thee wealth blesse him for it hath hee giuen to thee health blesse him for it hath hee giuen thee good reputation blesse him for it hath he giuen thee children friends peaceable dayes blesse him for all these But hath hee giuen thee Faith especially blesse him for this hee hath giuen thee vvith it what we beseech his mercy to giue vs all Saluation in Iesus Christ. I conclude there is a faith powerfull to iustifie the soule by the righteousnesse of Iesus Christ but it neuer dwelt in a bosome that lodgeth with it lust and dissolutenesse If while we seeke to be iustified by Christ we our selues are found sinners is therefore Christ the Minister of sinne God forbid Which verse may not vnfitly bee distinguished into foure particulars Quòd sit Si sit An sit Absit There is a Concession a Supposition a Question a Detestation 1. The Concession Quòd sit that is so he takes it granted that all true Christians seeke their onely Iustification by Christ. 2. The Supposition Si sit if it bee so that in the meane time wee are found sinners 3. The Question or discussion An sit is it so is Christ therefore the Minister of sinne 4. The Detestation Absit God forbid Where let vs behold what the Gospell acquireth for vs and requireth of vs. It brings vs liberty the Law gendereth to bondage and that saith Aquinas Quantum ad Affectum and Quantum ad Effectum 1. The Law begets an affection of feare the Gospell of Loue. Ye haue not receiued the spirit of bondage againe to feare but the spirit of adoption whereby we cry Abba Father Breuissima apertissima duâ—…rum Testamentâ—…rum differentia Tiâ—…or Amor. There is a short and easie difference betwixt the olde Testament and the new Feare and Loue. 2. The Law brought forth onely seruants the Gospell sonnes Ierusalem aboue is free which is the mother of vs all Libera quòd liberata free because shee is freed For if the Sonne make you free you shall be free indeed This it brings to vs it also challengeth something of vs that wee vse not our liberty for an occasion to the flesh but by loue serue one another All things are free to vs by faith yet all things seruiceable by charity Vt simul stet seruitus libertatis libertas seruitutis that the seruice of liberty and liberty of seruice might stand together A Christian for his Faith is Lord of all for his loue seruant to all That therefore we might not abuse our freedome nor turne the grace of God into wantonnesse the Apostle after the reines giuen puls vs in with the Curbe though iustified by Christ take heed that wee bee not found sinners a checke to ouer-iocund loosenesse a correctiue not so much libertatis as liberatorum of our freedome as of our selues being freed In vaine wee pleade that Christ hath made vs Saints if our owne euill liues proue vs sinners Indeed as God couenants by the Gospell to remit our sinnes so wee must condition by the law to amend our liues For that faith to which the promise of Iustification and eternall life is made is a faith that can neuer be separated from charity Wheresoeuer it is there is loue ioyned with it bringing forth the fruits of righteousnesse which are by Iesus Christ vnto the glory and praise of God This is that faith to which all the promises of God are yea and Amen in Christ to the glory of God by vs. The Lord that hath made them Yea and Amen in his neuer-failing mercies make them also Yea and Amen in our euer-beleeuing hearts through our blessed Sauiour Iesus Christ. Amen THE SAINTS MEETING OR Progresse to Glory Ephes. 4. 13. Till we all meete in the vnitie of the faith and of the knowledge of the Sonne of God vnto a perfect man vnto the measure of the stature of the fulnesse of Christ. THe first word of the Text is a gate to let in our considerations to contemplate this goodly citie which indeed is like Ierusalem a citie of 〈…〉 of the Lord vnto the 〈…〉 to giue thankes vnto the name of the Lord. And when we are in let vs number and ponder the towers powers of it for euery pinne and pinnacle shall afford vs comfort But we must first passe by this Portall Vntill and this very entrance will giue vs two obseruations 1. Teacheth vs that God hath ordained the Ministery of the Gospell to last to the end of the world Christ hath giuen Apostles Prophets Euangelistes Teachers To perfect the Saints and to edifie his bodie to continue Till we all meete in the vnitie of faith c. So was his promise after his Charge Math. 28. His charge Goe teach all nations his promise Loe I am with you alway vnto the end of the world God will send Shepheardes till euerie lost sheepe be brought to the folds of peace The Ministers voyce shall sound till it bee ouertaken by the Archangels Trumpe The ministration of the Law had an end but there is none to the ministration of the Gospell before the end of the world Hereof may be giuen a double excellency to the Gospell and prelation aboue the Law It is more Gratious Glorious 1. The Gospell is more
making him too soone happie Say rather with the Psalmist My soule is a thirst for the liuing God O when shall I come to appeare in the glorious presence of the Lord who would not forsake a prison for a pallace a tabernacle for a Citie a sea of daungers for a firme land of blisse the life of men for the life of Angels In the bed of this ioy let me repose your soules for this time meditating of that eternall glory whereof you shall haue a perfect and full measure thinking that the full coronation of your Sauiour carries for you and lifting vp your eyes of sorrow from the valley of teares to the mount Sion of blessednesse whereon the Lambe of GOD standeth to gather his Saints about him to a perfect man to the measure of the stature of his owne fulnesse To which place himselfe for his owne merits and mercies sake in due time bring vs. Amen PRESVMPTION running into DESPAIRE Reuel 6. 16. They sayd to the mountaines and rockes Fall on vs and hide vs from the face of him that sitteth on the Throne and from the wrath of the Lambe THis verse may be distinguished into Errour Terrour The errour of the reprobate the terrour of the Iudge Their errour is manifested in their Inuocation in which wee may obserue To what Mountaines rocks For what To fall on them To hide them Thus their amazed errour and ignorance is expressed in their Prayer For the terrour the Iudge is described by his Omniscience from the face of him that sitteth on the Throne Omnipotence from the wrath of the Lambe Euery circumstance serues to aggrauate their follie and desperate feare 1. They feare God but too late 2. They open their lippes to confesse the inuincible power of Christ before they were either dumbe in silence or blasphemous in contumelies 3. They pray to the Mountaines and rockes which heare not 4. To fall on them which they dare not 5. To hide them which they cannot 6. They begge to bee concealed from him that is all eye from the face of him that sittes in the Throne 7. To bee protected from him that is all power from the wrath of the Lambe Before we come to their Errour and matter of their inuocation let vs examine two things What they were did The Persons Thus amated with errour and amazed with terrour are described in the precedent verse The Kings of the earth and the great men and the rich men and the chiefe captaines and the mightie men the bond and the free hidde themselues in the dennes and rockes of the mountaines The greatnesse of man when it comes to encounter with God is weakenes and vanitie Is the reprobate a king the crowne on his head is not thunder-proofe lift he his scepter neuer so high there is a scepter of iustice shall smite it downe Is he Great in his countrey that as they write of the Sea about the castle of Mina the currant goes euer with the wind of his will be he neuer so high there is one higher then he and the highest of all regardeth it and will subiect it Is he Rich were he the eldest sonne of Mammon and sole heire to all the vsurers in the world can his gold saue him Is vengeance afraid to strike his vessell because his sailes be of silke and it is ballaced with refined aure Shall he buy out his damnation with coine No the Samuell of heauen will neuer take bribes Is he a Chiefe Captaine Be his lookes neuer so sterne his speech neuer so imperious impetuous he may command here and goe without Were he Generall of Xerxes armie yet he shall find the words of the Psalme truth Man is not saued by the multitude of an Heast Is hee mightie were hee as Alexander thought himselfe till he saw his owne bloud the Sonne of Iupiter Hammon yet woe to man when he shall wrastle with his maker Proud worme hee may dare to lift vp his head but shall quickly be troden into slime When the Lord of hoastes is angry whose wrath shakes the earth and burnes to the bottome of hell who shall proudly without confusion looke him in the face Silly Giant of men that thou shouldst dare to grapple to parle yea so much as to looke at God! Loe greatnes Time was when if a friend in the Court shall say to thee as Elisha to the Shunamite What is to be done for thee Wouldst thou be spoken for to the King or to the Captaine of the hoast It would haue seemed as high a gratifying and ratifying of his loue to thee as thou couldst haue desired or he expressed What fauour will it be at this day to be spoken for to all the Kinges of the earth great men rich men mighty Captains Alas they haue need to be spoken for themselues The greatest Potentate if reprobate hath now his honour laid in the dust from a publicke Throne he creepes into a hole As ambitious Herod receiued his pride and glory with derogation to God Vox Dei. in a Theater so now his shame confusion is in the sight of the whole world of good and bad Angels of good and bad men Zenacherib in his ruffe could once say Where is the King of Hamath and the King of Arphad the King of the Citie of Sepharvaim Zena and Iuah But now where is the King of Ashâ—…r Thus Godleadeth Princes away spoiled and ouerthroweth the mighty For their wickednes hee powreth contempt vpon Princes Then shall be manifest the vnresistable power and vnblameable iustice of God Who sitteth vpon the circle of the earth and the inhabitants thereof are as grashoppers stretching out the heauens as a curtaine spreading them as a tent to dwell in He bringeth the Princes to nothing and maketh the Iudges of the earth as vanitie What priuiledge then doth these inferior authorities bring with them That the bondman should thus striue to be free the freeman to be mightie the mightie to be a chiefe Captaine the chiefe Captaine to be rich the rich to be great the great to be Kings till in their opinion nil restat quod praestat nothing remaines to be aspired to Whereas to these men Omnia in praesenti parua in fine nulla post finem mala all is for the present little for Vt Luna sic sublunaria as the moone it felfe so all things vnder it are subiect to ecclipses and changes In the end they are nothing death when the game is done shuffling King and Pawne into one bagge After the end found euill things for perduntur perdunt they are both lost themselues and make lost their owners These so popular wonders the terror of slaues and mirror of fooles on whom the eye of the world was fixed with admiration are glad to hide themselues in holes where are you ye great men that were so ambitions of fame and made humane praise stand in competition with conscience as if it were
and faculties run to the soule to saue that which is principall The bloud and spirits striue to saue the life of the bodie faith hope to saue the life of the soule So that at the suddaine assault of some daunger a man shall best iudge of his owne heart It may bee at other times a dissembler for mans heart is false who can know it yet at such time it will manifest it selfe and cannot deceiue If God hath beene our familiar friend and accustomed helper danger doth not sooner salute vs then we salute him by our prayers The first thought of our hearts is Iesus Christ the first voyce of our lips is Peters on the sea in such an extremitie Lord saue mee our faith is reposed on his wonted mercy and protection Wee know whom we haue beleeued Daniell cals on GOD ere hee fals to the Lions this stoppes their mouthes The wicked in such miserie are either heauie and heartlesse as Nabal whose heart dyed within him and he became as a stone Or desperate as Iulian throwing his bloud vp into the ayre with a blasphemous confession Or sottish as these here running to the mountaines vnprofitable vnpossible helpes When the blow of vengeance strikes the couetous he runs to his counting house if his bagges can giue him no succour he is distracted If any broken reed bee their confidence in these ouerwhelming woes they catch drowning hold of that so they and their hopes perish together There are some whose tongues are so poysoned with blasphemie that in an vnexpected accident the very first breath of their lips is a curse or an oath As if they would sweare away destruction which euery vngodly speech drawes on neerer If these men hadde beene acquainted with God in faire weather they would not forget him in a storme But they that will haue no familiaritie with God in peace shall haue him to seeke in extremitie When therefore some sudden perill hath threatned thee with terrour note seriously how thou art affected Though the danger came vnlook'd for let it not passe vnthought of but as thou blessest God for deliuery so examine the good or ill disposednesse of thine owne heart If thou find thy selfe couragious and heauenly minded on thy confidence in God take at once assurance of thy faith and Gods mercie Hee that nowe stood by thee will neuer leaue thee If otherwise lament thy sinnes which darken thy soules way to the mercie-seate and beseech Iesus Christ to store thy heart with better comforts If thy treasure be in heauen and thy soule hath beene vsed to trauell often thither when danger comes it knowes the way so well that it cannot misse it 2. Affirmatiuely this presents a soule amazed with feare and follie They call to the Mountaines that can neither heare nor answere When the world was destroyed with water men climbed vp to the tops of the Mountaines when it shall be dissolued with fire they will desire the holes of the rockes and to lie vnder the hils The mountaines are but swellings of the earth and the rockes are surd things that haue no eares can they heare or if they heare can they answere or if they answere can they saue when the graues must vomite vp their dead shall the rockes conceale the liuing Those fiue Kings could not be hid in the caue of Makkedah from Ioshua and shall any caue hide from Iesus Whiles guilt and feare consult of refuge how vaine shifts they imagine Adam would hide his disobedience in the bushes Saul his rebellion in the crowd of the people So the hood-wink'd foole seeing no body thinkes no body sees him Helplesse euasions when Adoniah heard the trumpets sounding at Salomons coronation he quaked and fled to the hornes of the Altar When the vngodly shall heare the Archangels Trumpe proclaiming the coronation of Christ they haue no Sanctuarie they neuer loued it in all their liues but flie to the rockes and mountaines The graue is a darke and priuatiue place yet as a prisoner that comes out of a sordid and stinking dungeon into the open ayre for his triall in a desperate cause had rather keepe the prison still So these reprobates newly raysed from the earth cry to it to receiue them againe glad to remaine though not on the face of it with pleasure in the bowels of it with rottenesse and solitude rather then in the open light to come before the iudgement seat of Christ. The graue is a drowne-bed to hell They suddainly start out of their sleepe and meet with gastly amasednesse at the mouth of their sepulchers beholding on the one side sins accusing on another side hellish fiends vexing an anguish'd conscience burning within heauen earth without aboue them the countenance of an angry Iudge below them a lake of vnquenchable fire round about howling and bitter lamentations no maruell then if at the worlds end they be at their wittes end and cry to the mountaines Fall on vs. Let all this declare to men the vanitie of their worldly hopes God is the Preseruer of men not hils rocks The rich man is brought in vpon a Premunire can his gold acquit him in this Starre-chamber The Epicure thinkes to drowne sorrow in lustie wines the oppressor mistrusts not the power of his owne hand the proud refugeth his troubled heart in his trunkes the lustfull in his punkes what is this but running to rockes and mountaines Thus madly doe men commit two errors Ier. 2. They forsake the creator which would neuer forsake them and adhere to the creatures which can neuer helpe them O Lord the hope of Israell all that forsake thee shall be ashamed and all that depâ—…t from thee shall be written in the earth Nowe at this day perhaps they would seeke to the Lord but they are answered Goâ—… to the gods whom ye haue serued Loe then of these gods they shall be wearie as in the 2. of Esay where these very words of my Text are deliuerd ver 19. They shall goe into the holes of the rockes c. it is immediatly added In that day a man shall cast his Idols of siluer and his Idols of gold which he made for himselfe to worship 〈◊〉 the moules and to the battes Euen the spirituall Idolater the Couetous shall throw his Images golden or siluer shrines for the Diana of his auarice his damned coyne to combustion with a vae Woe vnto it it hath lost my soule As the sicke stomacke lothes the meate whereof it surfetted Well let vs leaue inuocation to these Rockes worldly refuges and remember that there is one to be called on who is onely able to defend vs a spirituall holy and happy Rocke Iesus Christ. Dauid often cals God his Rocke and his refuge A rocke that beares vp the pillars of the world Their Rocke is not as our Rocke euen our enemies themselues being iudges He that builds his house of assurance on this rocke shall stand
how wise a king hath read his destinie Pride will haue a fall 2. The next is Prodigalitie and because hee takes himselfe for the true Charitie hee must be second at least This is a young Gallant and the horse he rides on is Luxurie Hee goes a thundring pace that you would not think it possible to ouertake him but before he is got a quarter of the way hee is spent all spent ready to begge of those that begd of him 3. Enuie will be next a leane meager thing full of malicious mettle but hath almost no flesh The horse he rides on is Malcontent He would in his iourney first cut some thousand throates or powder a whole kingdome blow vp a State and then set on to heauen But the hangman sets vp a Galowse in his way wherat he runs full butt and breakes his necke 4. Then comes sneaking out Coâ—…eteousnes a hunger-staru'd vsurer that sells wheat and eates beanes many men are in his debt and he is most in his owne debt for he neuer payd his belly and backe a quarter of their dues He rides on a thinne hobbling Iade called vnconscionablenes which for want of a worse stable hee lodgeth in his owne heart He promiseth his soule to bring her to heauen but tarrying to enlarge his barnes he lost opportunitie and the prize of saluation and so fell two bowes short Fayth and Repentance 5. Lust hath gotten on Loues cloke and will venture to runne A leprous wretch and riding on a trotting beast a hee-goate was almost shaken to pieces Diseases doe so crampe him that hee is faine to sit downe with Vae misero and without the helpe of a good Doctor or a Surgion he is like neuer to see a comfortable end of his iourney 6. Hypocrisie is glad that he is next to Charitie and presumes that they two are brother and sister Hee is hors'd on a halting hackney for he does but borrow him called Dissimulation As he goes hee is offring euerie man his hand but it is still emptie Hee leanes on Charities shoulder and protests great loue to her but when shee tryes him to borrow a little money of him for some mercifull purpose he pleads he hath not enough to serue him to his iourneys end He goes forward like an Angell but his trusted horse throws him and discouers him a Deuill 7 The last named but first and onely that comes to the prize at the goales end is Charitie She is an humble vertue not mounted as the other racers but goes on foote She spares from her owne belly to relieue those poore Pilgrims that trauell with her to Heauen She hath two Virgins that beare her companie Innocence and Patience She does no hurt to others shee suffers much of others yet was shee neuer heard to curse Her language is blessing and shee shall for euer inherite it Three celestiall Graces Glory Immortalitie and Eternitie hold out a Crowne to her And when Faith and Hope haue lifted her vp to heauen they take their leaues of her and the bosome of euerlasting Mercie receiues her A CRVCIFIXE OR A Sermon vpon the Passion EPHES. 5. 2. He hath giuen himselfe for vs an offering and a Sacrifice to God for a sweet swelling sauour THis latter part of the verse is a faire and liuely Crucifixe cut by the hand of a most exquisite caruer not to amaze our corporall lights with a peece of wood brasse or stone curiously engrauen to the encrease of a carnall deuotion But to present to the eye of the conscience the grieuous Passion and gracious compassion of our Sauiour Iesus Christ Who gaue himselfe for vs c. This Crucifixe presents to our eye seauen considerable Circumstances Who Christ. What Gaue. Whom Himselfe To whom To God For whom For vs. After what manner An offering Sacrifice Of what effect Of a sweet sauour The poynts you see lie as readie for our discourse as the way did from Bethanie to Ierusalem onely fayle not my speech nor your attention till we come to the Iourneys end Who. The Person that giues is Christ the qualitie of his person doth highly commend his exeeding loue to vs. We will ascend to this consideration by 4. staires or degrees and descend by 4. other Both in going vp and comming downe we shall perceiue the admirable loue of the giuer Ascendently 1. We will consider him Hominem a man Behold the man saith Pilate We may tarry and wonder at his lowest degree that a man should giue himselfe for man For scarcely for a righteous man will one die But this man gaue himselfe for vnrighteous man to die not an ordinary but a greevous death exposing himselfe to the wrath of God to the tyrranie of men and Devils It would pittie our hearts to see a poore dumbe beast so terrified how much more Hominem a man the Image of God! 2 The second degree giues him hominem innocentem an Innocent man Pilate could say I haue found no fault in this man No nor yet Herod No nor the Devill who would haue beene right glad of such an advantage So Pilates Wife sent her husband word Haue thou nothing to do with that iust man So the Person is not onely a man but a iust man that gaue himselfe to endure such horrors for vs. If wee pittie the death of malefactors how should our compassion be to one Innocent 3. In the third degree he is not onely Homo a man and Iustus homo a good man but also Magnus homo a great man royally descended from the auntient Patriarches and Kinges of Iudah Pilate had so written his Title and he would answere not alter it Quod scripsi scripsi And what was that Iesus of Nazereth the King of the Iewes Now as is the Person so is the Passion the more noble the giuer the more excellent the gift That so high a King would suffer such contempt and obloquie to be cast vpon him when the least part of his disgrace had beene too much for a man of meane condition That a Man a Good man a Great man bore such calumnie such calamitie for our sakes here was an vnmatchable an vnspeakable loue 4. This is enough but this is not all there is yet a higher degree in this Ascent we are not come to our full Quantus It is this he was Plus quam homo more then man not onely maximus hominum but mator hominibus the greatest of men yea greater then all men Not mere filius hominis but verè filius Dei he was more then the Sonne of man euen the Sonne of God As the Centurion acknowledged Truely this man was the Sonne of God Here be all the foure staires vpwardes a Man a Harmeles man a Princely man and yet more then man euen God himselfe Salomon was a great king but here is a Greater then Salomon Salomon was Christus Domini but here is Christus Dominus he was the annointed of the Lord but this
propitiate for sinne that were themselues guilty of sinne and by nature lyable to condemnation Wretched Idolaters that thrust this honour on them against their wils how would they abhorre such sacrilegious glory Not the riches of this world We were not redeemed with corruptible things as siluer and gold Were the riches of the old world brought together to the riches of the new world were all the minerall veines of the earth emptied of their purest mettals this pay would not be currant with God It will cost more to redeeme soules They that trust in their wealth and boast in the multitude of their riches Yet cannot by any meanes redeeme their brother nor Giue to God a ransome for him The seruant cannot redeeme the Lord. God made a man master of these things hee is then more precious then his slaues Not the bloud of Bulls or Goates Hebr. 9. Alas those legal sacrifices were but dumbe shewes of this tragedie the meere figures of this oblation mystically presenting to their faith that Lambe of God which taketh away the sinnes of the world This Lambe was prefigured in the sacrifices of the law now presented in the sacraments of the Gospell slaine indeed from the begining of the world Who had power Prodesse to profit vs before hee had Esse a being himselfe None of these would serue Whom Gaue he then Seipsum Himselfe who was both God and man that so participating of both natures our mortalitie and Gods Immortalitie he might be a perfect Mediator Apparuit igitur inter mortales peccatores immortalem iustum mortalis cum hominibus iustus cum Deo He came betweene mortall men and immortall God mortall with men and iust with God As man he suffered as God hee satisfied as God and man he saued He gaue himselfe Se Totum Himselfe Wholy Solum Onely 1. All himselfe his whole Person soule and body Godhead and manhood Though the deitie could not suffer yet in regard of the personall vnion of these two naturs in one Christ his very passion is attributed in some sort to the Godhead So Act. 20. It is called the bloud of God And 1. Cor. 2. 8. The Lord of glory is said to be crucified The Schooles distinction here makes al plaine He gaue Totum Christum though not Totum Christi All Christ though not All of Christ. Home non valuit Deus non voluit As God alone he wold not as man alone he could not make this satisfaction for vs. The Deitie is impassible yet was it impossible without this Deitie for the great worke of our saluation to be wrought If any aske how the manhoode could suffer without violence to the God-head being vnited in one Person let him vnderstand it by a familiar comparison The Sunne-beames shine on a tree the axe cuts downe this tree yet can it not hurt the beames of the Sunne So the God-head still remaines vnharmed though the axe of death did for a while fell downe the man-hood Corpus passum est dolore gladio Anima dolore non gladio Diuinitas nec dolore nec gladio His bodie suffered both sorrow and the sword his soule sorrow not the sword his Deitie neither sorrow nor the sword Deitas in dolente non in dolore The God-head was in the Person pained yet not in the paine 2. Himselfe onely and that without a Partner Comforter 1. Without a Partner that might share either his glory or our thankes of both which he is iustly iealous Christi passio adiutore non eguit The sufferings of our Sauiour need no helpe Vpon good cause therefore we abhorre that doctrine of the Papists that our offences are expiated by the passions of the Saints No not the blessed Virgin hath performed any part of our iustificatiō payed any farthing of our debts So sings the Quire of Rome Sancta virgo Dorothea tua nos virtute bea cor in nobis novum crea Wherin there is pretty rime petty reason but great blasphemie as if the Virgin Dorothy were able to create a new heart within vs. No but the bloud of Iesus Christ clenseth vs from all sinne His bloud and his onely O blessed Sauiour euery drop of thy bloud is able to redeeme a beleeuing world What then need we the helpe of men How is Christ a perfect Sauiour if any act of our redemption be left to the performance of Saint or Angell No our soules must die if the bloud of Iesus cannot saue them And whatsoeuer wittie errour may dispute for the merits of Saints the distressed conscience cries Christ and none but Christ. They may sitte at Tables and discourse enter the Schooles and argue get vp into the Pulpits and preach that the workes of good men is the Churches treasure giuen by indulgence and can giue indulgence and that they will doe the soule good But lie we vppon our death-beds panting for breath driuen to the push tost with tumultuous waues of afflictions anguished with sorrow of spirit then we sing another song Christ Christ alone Iesus and onely Iesus Mercie mercie pardon comfort for our Sauiours sake Neither is there saluation in any other for there is none other Name vnder heauen giuen among men whereby we must be saued 2. Without a Comforter he was so farre from hauing a sharer in his Passion that he had none in compassion that at least might any wayes ease his sorrowes It is but a poore comfort of calamitie Pittie yet euen that was wanting Is it nothing to you all yee that passe by Is it so sore a sorrow to Christ and is it nothing to you a matter not worth your regard your pittie Man naturally desires and expects if he cannot be deliuered eased yet to be pittied Haue pittie vpon me haue pittie vpon me O ye my friends for the hand of God hath touched me Christ might make that request of Iob but hee had it not there was none to comfort him none to pittie him It is yet a little mixture of refreshing if others be touched with a sense of our miserie that in their hearts they wish vs well and would giue vs ease if they could but Christ hath in his sorest pangs not so much as a Comforter The Martyrs haue fought valiantly vnder the banner of Christ because hee was with them to comfort them But when himselfe suffers no reliefe is permitted The most grieuous torments find some mitigation in the supply of friends and comforters Christ after his monomachie or single combate with the deuill in the desart had Angels to attend him In his agonie in the garden an Angell was sent to cofort him But when he came to the maine act of our redemption not an Angell must be seene None of those glorious spirits may looke through the windowes of heauen to giue him any ease And if they would haue relieued him they could not Who can lift vp where the Lord wil cast downe What Chirurgion can
he is Not future euents but present condition may be thus learned Neither day nor night scapes a good man without some profite the night teacheth him what he is as the day what he should be Therefore said a Philosopher that all waking men are in one common world but in sleepe euery man goes into a world by himselfe For his dreames doe signifie to him those secret inclinations to which hee thought himselfe a stranger though they were home-dwellers in his heart Euen those fancies are speaking images of a mans disposition And as I haue heard of some that talke in their dreames and then reueale those secrets which awake they would not haue disclosed So may thy dreames tell thee when thou wakest what kind of man thou art The hypocrite dreames of dissimulation the proud woman of paint and colours the theefe of robberie and booties the Iesuite of treasons Let them aske their very sleepe qualeâ—… sint what manner of men they arâ—… For so lightly they answere temptations actually waking as their thoughts doe sleeping Thus onely a man may make good vse of his dreames Here let vs obserue that God doth sometimes draw men to him suis ipsorum 〈◊〉 by their owne delights and studies No doubt these Magi were well acquainted with dreames it being amongst Ethnickes and Peripatetickes a speciall obiect of diuination Therefore there is a booke bearing the name of Aristotle De diuiâ—…ne pâ—…r somnium Many â—…ors these men had swallowed by dreames now behold in a dreame they shall receiue the truth So God called them by a Starre whose profession was to relie too much on the Starres Quare per Stellam vt per Christum ipsa materia erroris fieret salutis occasio Why by a Starre that through Iesus Christ the very matter of their error might be made a meanes of their saluation Per 〈◊〉 illâ—…s vocat quâ—… familâ—…ria illis consâ—…tudo fecit God cals them by those things which custome had made familiar to them They that are stung with Scorpions must be cured by the oyle of Scorpions Thus God allures men to him as Fishermen 〈◊〉 with such baites as may bee somewhat agâ—…ble to them Paul is occasioned by the Alâ—… 〈◊〉 the vnknowâ—… God to make knowne the true God the 〈◊〉 Iesus Doth Dauid loue the Sheepe-folds he shall be a Shepheard still From following the eâ—…s great with yong he brought him to feed Iacob his people and Isrâ—…ll his â—…ritance Doth Peter loue fishing he shall goe a fishing still though for more noble creatures to catch souleâ—… Doe these Magicians loue Starres and Dreames behold a Starre and a Dreame shall instruct them in the truth of God Old Isâ—… takes occasion by the smell of his Sons garments sauouring of the field to pronounce a spirituall blessing The smell of my Sonne is as the smell of a field which the Lord hath blessed Ierome notes of Amos that he begins his Prophecie with roaring The Lord shall roare from Sion Because he being a field-man kept the woods where hee was wonted to the roaring of Lyons Iudaei signa quaerunt Doe the Iewes seeke a signe Why Christ will there euen among them worke his Myracles Doth Augustine loue eloquence Ambrose shall catch him at a Sermon All things shall worke to their good that are good Omnia etiam peccata All things euen their very sinnes sayth Augustinâ—… 〈◊〉 in his Essayes writes that a libidinous gentleman sporting with a Courtezan in a house of sinne chanced to aske her name which she sayd was Mary Whereat he was stricken with such a remorse and reuerence that he instantly not onely cast off the Harlot but amended his whole future life Well-beloued since this is Gods mercie to allure vs to him by our owne delights let vs yeeld our selues to be caught What scope doth thy addiction leuell at that is not sinfull which Gods word doth not promise and afford What delight can you aske which the Sanctuarie giues not Loue you hunting learne here to hunt the Foxes the little Cubbes those craftie sins sculking in your bosomes Would you dance let your hearts keepe the measures of Christian ioy and leape like Iohn the Baptist in Elizabeths wombe at the saluation of Iesus Delight you in running Paul sets you a race So runne that ye may obtaine You shall haue good company Dâ—…id promiseth that he will run the way of Gods commandements Peter and Iohn will runne with you to Iesus Loue you Musicke Here are the Bels of Aaron still ringing the treble of Mercie and the tenor of Iudgement Leui's Lute and Dauids Harpe There are no such songs as the songs of Sion Would you be merry Reioyce in the Lord alwayes and againe I say reioyce If euer you found ioy like this ioy the peace of conscience and ioy of the holy Ghost backe againe to the world Louest thou daintie cheare here be the best cates the body and bloud of thy Sauiour the bread of life no hunger after it Wilt thou drinke much Drinke my wine and my milke drinke yea drinke abundantly O Beloued Bibâ—…e 〈◊〉 as the originall imports drinke and bee drunken with loues pledge the health that Christ begun euen asauing health to all nations Are you ambitious there is no preferment like that to be had here in the Court of the King of Kings Dauid iudged it no little thing to bee Sonne in law to a King but what is it then to bee a King Desire you stately buildings Alas the whole world is but a Cottage a poore transient Tabernacle to the Mansions promised by Christ. Lastly are you couetous Yet I need not aske that question but take it as granted Why then here is gold more precious then that of Arabia or of Hauilah rust or theefe may distresse that this is a treasure can neuer be lost What should I say more What can winne you Which way soeuer your desires stands God doth allure you The best thinges in earth or in heauen are your baite With these doth the Lord seeke you not for any need that he hath of you but for your owne saluation When the fairest of all Beloueds doth thus wooe vs let him winne vs and espouse vs to himselfe in grace that wee haue the plenary marriage in glory You see the Manner of their Warning The Matter That they should not returne to Herod Why not to Herod Because the Lord now lets them see his hypocrisie For howsoeuer he pretended Ver. 8. to come and worship him yet he intended not seruire but sâ—…uire not to honour him but to murder him He cals the Wisemen priuily as if hee quaked at the propagation of this newes for it came vpon him like the pangs of death He commands them to inquire de infante not de rege of the babe not of the King for that title galled him to the heart That I may worship him Dirum facinus tingit colore pietatis
they were iustified credendo in venturum Christum by beleeuing in the Messias to come So Luke 2. Simeon is sayd to waite for the consolation of Israell To day to our selues His mercie is euerlasting his truth endureth from generation to generation The same gracious Sauiour that he was Yesterday to our Fathers is he To day to vs if we be to day faithfull to him All catch at this comfort but in vaine without the hand of Faith There is no deficiencie in him but is there none in thee Whatsoeuer Christ is what art thou He forgaue Mary Magd. many grieuous sinnes so hee will forgiue thee if thou canst shed Mary Magdalens teares He tooke the malefactor from the Crosse to Paradise thither he will receiue thee if thou haue the same faith He was mercifull to a denying Apostle chalenge thou the like mercie if thou haue the like repentance If we will be like these Christ assuredly will be euer like himselfe When any shall proue to bee such a sinner he will not faile to bee such a Sauiour To day he is thine if to day thou wilt be his thine to morrow if yet to morrow thou wilt be his But how if darke death preuent the morrowes light He was Yesterday so wert thou he is to day so art thou hee is to morrow so perhaps mayest thou not be Time may change thee though it cannot change him He is not but thou art subiect to mutation This I dare boldly say He that repents but one day before he dyes shall find Christ the same in mercie and forgiuenesse Wickednesse it selfe is glad to heare this but let him bee faithfull on his part as God is mercifull on his part let him be sure that he repent one day before he dies whereof he cannot be sure except he repent euery day For no man knowâ—… his last day Latet vltimus dies vt obseruetur omnis dies Therefore sayth Augustine we know not our last day that wee might obserue euery day To day therefore heare his voyce Thâ—… hast lost yesterday negligently loosest to day wilfully and therefore moyst loose for euer ineuitably It is iust with God to punish two dayes neglect with the losse of the third The hand of faith may be withered the spring of Repentance dryed vp the Eye of Hope blind the Foot of Charitie lame To day then heare his voyce and make him thine Yesterday is lost To day may be gotten but that once gone and thou with it when thou art dead and iudged it will do thee small comfort that Iesus Christ is the Sâ—…e for euer For euer to our Children He that was yesterday the God of Abraham is to day ours and will bee for euer our childrens As well now the light of the Gentiles as before the glory of Israell I will be the God of thy seed sayth the Lord to Abraham His mercie is 〈◊〉 them that feare him frâ—… generation to generation Many parents are â—…ollicitously perplexed how their children shall do when they are dead Yet they cosider not how God prouided for them when they were childreÌ„ Is the Lorâ—… 〈◊〉 shortned Did he take thee from thy mothers brests and whâ—… thy â—…arents for sooke thee as the Psalmist saith became thy Father And cannot this experieÌ„ced mercy to thee perswade thee that he wil not for sake thine Is not Iesus Christ the sâ—… yesterday to day and for euer I haue beene young sayth Dauid and 〈◊〉 now old yet haue I not sâ—…ne the rightâ—…s forsaken that is granted nay nor his seed begging bread Many distrustfull Fathers are so carking for their posteritie that whiles they liue they starue their bodies and hazard their soules to leaue them rich To such a Father it is said iustly Diâ—… es hâ—…di pauper iâ—…psque tibi Like an ouer-kind Hen he feeds his Chickens and famisheth himselfe If vsurie circumuention oppression extortion can make them rich they shall not bee poore Their follie is ridiculous they feare least their children should be miserable yet take the onely course to make them miserable For they leaue them not so much heires to their goods as to their euils They doe as certainely inherite their Fathers sins as their lands God layeth vp his iniquitie for his children and 〈◊〉 â—…fspring shall waâ—… a â—…sell of bâ—…d On the contrâ—…ry The good 〈◊〉 〈◊〉 〈◊〉 aâ—…d lâ—…ndeth and his seed iâ—… blâ—…ssed That the worldling thinkes shall make his posteritie poore God sayth shall make the good mans rich The Precept giues a promise of mercie to Obedience not onely confined in himselfe but extended to his sâ—…d and that euen to a â—…sand generations Trust thâ—… Christ with thy children when thy friends shall 〈◊〉 vsurie 〈◊〉 no datâ—… oppression be condemned to hell thy selfe roâ—…en to dust the world it selfe turned and burned into Cinders still Iesus Christ is the same Yesterday and to-day and for 〈◊〉 Now then Reu. 1. 〈◊〉 Grace and Peaâ—… are from him Which is and Which 〈◊〉 and Which is to come So Glory and 〈◊〉 〈◊〉 〈◊〉 him Which iâ—… Which was and Which is to come euen to Iesus Christ the saâ—… Yesterday today and for eâ—…r GODS BOVNTIE OR The blessings of both his hands Prov. 3. 16. Length of dayes is iâ—… her right hand and in her left hand riches and honour BY Wisedome here the consent of Diuinâ—… vnderstandeth the Sonne of God the Sauiour of Man In the first to the 〈◊〉 he is called the Wisedome of God In 〈◊〉 are hid all the treasures of Wisedome and Knowledge Wisedome is formerly commended for her Beautie here for her Bountie Length of dayes is in her right hand in her left riches and honour Conceiue her a glorious Queene sitting in 〈◊〉 throne of Mâ—…iestie and â—…lling her children about her to the participation of those riches which from euerlasting shee hadde decreed them Not to trauell farre for distribution the parts of this Text are as easily distinguished as the Right hand from the Left Here be two Hands and they containe two sorts of treasures The Right hand hath in it Length of dayes the Lest riches and honour The right hand Is vpon good reason preferred both for it owne worth whereby it excelles and for the worth of the treasure which it containes It hath euer had the dignitie as the dexteritie Length of dayes Is the treasure it holds This cannot be properly vnderstood of this mortall life though the sense may also stand good with such an interpretation For by me sayth Wisedome thy dayes shall be 〈◊〉 〈◊〉 and the yeares of thy life shall be increased Wisedome is the mother of abstinence and abstinence the Nurse of health Whereas voluptuousnesse and Intemperance as thâ—… French Prouerbe hath it Digges the owne gâ—…e with the teeth But all a mans Wisedome cannot keepe him still aliue The wise man dyeth as the foole sayth Salomon And the Father of Salomon excludes it from hauing
our land is ours our garment ours our money seruant beast ours and that he is a theefe who robs vs of these But all the men in the world cannot warrant vs our Saluation but onely Iesus Christ. Therefore that we may haue assurance that all these are ours and that wee shall neuer answere for euery bit of bread we haue eaten and for euery drop of wine we haue drunke that our possessions are our owne our gold robes rents revenues are our owne let vs be Christs Whether Paul or Apollo or Cephas or the World or life or death or thinges present or thinges to come all are yours and ye are Christ's and Christ is Gods Be sure of saluation and be sure of all For he that spared not his owne sonne but deliuered him vp for vs all how shall he not with him also freely giue vs all things To whom My saluation not others onely but Mine A man and a Christian are two creatures he may bee a man that hath reason and outward blessings he is onely a Christian that hath faith and part in the saluation of Christ. God is plentifull saluation but it is not ordinary to find a Cui to whom Much of heauen is lost for lacke of a hand to apprehend it All passengers in this world presume they are going to heauen but we may guesse by the throng that the greater part take the broader way Christ leauing the earth in respect of his bodily presence left there his Gospell to apply to mens soules the vertue of his death and passion Ministers preach this Gospell people heare this Gospell all boast of this Gospell yet himselfe foretels that when he comes againe he shall scarce find faith vppon earth No doubt he shall find Christians enow but scarce faith Saluation is common as St. Iude speaketh When I gaue all diligence to write vnto you of the common saluation but few make it proper to themselues That God is my saluation and thy saluation this is the comfort When. In the time present I am Sum non sufficit quòd ere It is comfort to Israell in captiuitie that God sayes Ero tua redemptio I will redeeme thee But the assurance that quiets the conscience is this I am thy saluation As God said to Abraham feare not I am with thee Deferred hope faints the heart Whatsoeuer God forbeare to assure vs O pray we him not to delay this Lord say to our soules I am your saluation To conclude it is saluation our Prophet desires that God would seale him vp for his childe then certifie him of it He requests not Riches he knew that man may be better fed then taught that wealth doth but franke men vp to death He that preferres Riches before his soule doth but sell the horse to buy the saddle or kill a good horse to catch a hare He begs not honour many haue leapt from the high throne to the low pitte The greatest commander on earth hath not a foote of ground in heauen except hee can get it by entitling himselfe to Christ. He desires not Pleasures he knowes there are as great miseries beyond prosperitie as on this side it And that all vanitie is but the indulgence of the present time a minute begins continues ends it for it endures but the acting knowes no solace in the memorie In the fairest garden of delights there is somewhat quod in ipsis floribus angat that stings in the midst of all vaine contents In a word it is not momentany variable apt to eyther change or chance that hee desires but eternall saluation He seekes like Mary that better part which shall neuer be taken from him The wise mans minde is euer aboue the moone saith Seneca let the world make neuer so great a noise as if it all ran vppon Coaches and all those full of roarers yet all peace is there It is not sublunary vnder the wheele of changeable mortalitie that he wishes but saluation To be saued is simply the best plot beate your braines and breake your sleepes and wast your marrowes to be wealthy to be worthy for riches for honours plot studie contriue be as politicke as you can and then kisse the childe of your owne braines hugge your inuentions applaud your wittes doat vpon your aduancements or aduantagements yet all these are but dreames When you awake you shall confesse that to make sure your saluation was the best plot and no studie shall yeeld you comfort but what hath bin spent about it What should wee then doe but worke and pray worke sayth Paul Worke vp your saluation with feare and trembling and then pray with our Prophet Lord say to our soules thou art our saluation with comfort and reioycing THE SOVLES REFVGE 1. PET. 4. 19. Let them that suffer according to the will of God commit the keeping of their soules to him in well doing as vnto a faithfull Creator ATRVE Christians life is one daie of three meales and euery meale hath in it two Courses His first meale is Nascâ—… renasci to be borne a sinner to bee new-borne a Saint I was borne in iniquitie and in firme did my mother conceive me there is one Course Except a man be borne againe he cannot see the kingdome of God there is the other Course His second meale is Benè agere malè pati to doe well and to suffer ill Doe good vnto all but especially to those that are of the houshold of Faith ther 's one Course of Doing c All that liue godly in Christ Iâ—…sus shall suffer persecution there 's the other Course of Suffering His third meale is Morâ—… viuere to die a temporall death to liue an eternall life The first is his Break-fast and herein he is naturally Natus daâ—… borne in sinne and condemned for sinne spiritually 〈◊〉 〈◊〉 borne againe in righteousnesse and iustified from sinne The last is his Supper wherein there is one bitter dish Death Statutum est omnibus semel mâ—…ri It is appoynted to all men to die once Omnibus semel plorisque bis to all once to many twice for there is a second death And that is truely a dâ—…th because it is mors vita the death of life the other rather a life for it is mors mâ—…rtis the death of death after which mors non erit vltra there shall be no more death Therefore rise that you may not fall rise now by a righteous life least you fall into an euerlasting death If the soule will not now rise the bodie shall one day bee raised and goe with the soule to Iudgement The second Course is incomparably sweet vinere post mortem to liue after death I say after death for a man mâ—…st die that hee may liue So that a good supper brings a good sleepe hee that liues well shall sleepe well Hee that now apprehends mercie mercie shall hereafter comprehend him Mercie is the vltimus 〈◊〉 no hope beâ—…nd
this same Ite maledictâ—… Goe yee cursed is a fearefull and vnanswerable argument Thus flesh and bloud speedes when it will deale with God on termes of disputation If Gods owne reason Thou shalt not do this be not stronger then all ours now it shal be one day Let no man deceiue you with vaine wordes for for these things the wrath of God shall come vpon the children of disobedience Be not deceiued As euery particular Sinne hath the particular colour so there are generall pretexts for generall sinnes whereby many soules are deceiued I find this doctrine though plaine so necessary that I must be bold to pursue it You may easily forgiue all good faults There are seuen generall pleas for sinne 1. Predestination is pleaded If I be written to life I may doe this for many are saued that haue done vvorse If not were my life neuer so strict hell appointed is not to be auoided These men looke to the toppe of the Ladder but not to the foote God ordaines not men to iump to Heauen but to climbe thither by prescribed degrees Non per saltum sed scansum Qui ordinauit finem ordinauit media ad finem He that decreed the end decreed also the meanes that conduce to it If thou take liberty to sin this is none of the way Peter describes the rounds of this ladder faith vertue knowledge teÌ„perance patience godlines charity Thou ruÌ„nest a coÌ„trary course in the wild paths of vnbeleefe profanenes ignorance riot impatience impietie malice this is none of the way These are the rounds of a Ladder that goes downeward to hell Gods predestination est multis causa standi nemini labendi helps many to stand pusheth none downe Looke thou to the vvay let God alone with the end Belieue repent amend and thou hast Gods promise to be saued Be not deceiued God is not mocked 2. It is Gods will I should doe this vvickednesse hee saw it and might haue preuented it It is vniust to damne a man for that he willâ—… him to doe Answ. This is a blasphemous and most sacrilegious â—…uill Where did God euer will thee to lie to sweare to oppresse to adulterize His will is his word and where findest thou his word commanding sin And shall Gods prescience make him guilty of thy euill Then must thy memory make thee guilty of other mens euill As thou by thy memory dost not cause those things to haue been done that are past So God by his foreknowledge doth not cause those things to be done which are to come 3. Ignorance is pleaded I knew not the deed to bee euill or if euil not so dangerous Indeed Ignorance may make a sinne Minus not Nullum a lesse sinne but not no sinne I obtained mercy because I did it ignorantly in vnbeleefe saith our Apostle And Peccata scientium peccatis ignorantium praepoâ—…ntur The sinnes of them that know are more haynous then the sins of them that know not But if thou hadst no other sin thy ignorance is enough to condemne thee for thou art bound to know 〈◊〉 ea que sunt Domini nesciunt a Domino nesciuâ—… They that will not know the Lord the Lord will not know them But I speake to you that may know your ignorance is affected Some of you haue not the knowledge of God I speake this to your shame Mulâ—… vt liberiùs peccarent libenter ignorant Many that they may sinne the more securely are ignorant wilfully Thus you may goe blindfold to hell Be not deceiued God is not mocked 4. A fourth saith I haue many good deeds to weigh with my euils Indeed I am an Vsurer an Adulterer a Swearer but I keepe a good house I giue almes and I will doe more when I am dead Indeed these are good workes Bona accipientibus non facientibus Good to the receiuers not to the Giuers So a man may be borne for the good of many not for his owne They write that the Pyramides of Egypt was built for that great Pharaohs Tombe but the Red Sea disappointed him Many thinke by good workes to build vp a heauen for themselues but leading vnsanctified liues hell preuents their purpose And such a man as robbes many hundreds to relieue some may at last for his charity goe to the Deuill The Papists indeed stand extremely for building Abbies Colledges for Iesuites and augmenting the reuenues of Monasteries that Masses and Dirige's may bee sung for their soules they giue full absolution to such a man and seale him a generall acquittance of all his sinnes They make the besotted Laity especially some rich Burger belieue that without any more adoe it is impossible for a man to bee damned that liues in such a Profession and which is strange here they equiuocate truely so long as a man liues in it but if he dyes in it there is the danger But wee know the poison must be iustified or else the worke is not sanctified Be not deceiued GOD is not mocked 5. But say some God is mercifull Comfortable truth else woe woe to miserable man But shall God shew mercy to those that abuse his mercy Hee will not be so mercifull to thee as to be vniust to himselfe God will be iust goe thou on and perish God shewed mercy to the relenting not to the railing theefe Wouldst thou haue him mercifull to thee that art vnmercifull to him to thy selfe Misericordia amplectenti non tergiuer santidatur They that will lead a wicked life sub spe misericordiae in hope of mercy shall meet with a fearefull death sub terrore Iustitiae in the horror of Iustice. Kisse the mercy of God abuse it not Where is Praesumptio veniae will follow Consumptio poenâ—… a presuming of fauour shall bee punished with a consuming wrath Be not deceiued c. 6. Others alledge Christ died for our sinnes and his satisfaction is of infinite price This is the dore of hope from which the profanest wretch is angry to be driuen The most presumptuous sinner flatters his soule with this comfort as if the gates of Heauen were now set open and hee might enter with all his iniquities on his backe Indeed there is no want in Christ but is there none in thee In him is plenteous redemption but how if in thee there bee scarce fayth whatsoeuer Christ is what arâ—… thou God so loued the world that hee gaue his onely beâ—…otten Sonne Hee did not let or lend or sell but giue not an Angell nor a seruant but a Sonne not anothers but his owne not his adoptiue but naturall his begotten Sonne not one of many but his onely begotten Sonne Many degrees of loue but what of all this That whosoeuer beleeueth on him should not perish but haue euerlasting life But thou hast no faith therefore no priuiledge by this gift I am the good shepheard saith Christ. Why I giue my life but for whom for my sheepe Not for lustfull goates or
couetous hogs or oppressing Tygers If thou be such heere is no more mercy for thee then if there were no Sauiour If there be no carefull obseruation of the Law there is no conseruation by the Gospell No good life no good faith no good faith no Christ. Be not deceiued God is not mocked 7. Well yet Repentance makes all euen wheresoeuer it comes or God is not so good as his word Yes God will be so good as his promise but here 's the doubt whether thou wilt bee so good as thy purpose Thou canst charge God no further then to forgiue thee repenting not to giue thee repentance sinning Promisit Deus poenitenti veniam non peccanti poenitentiam He hath made a promise to Repentance not of Repentance This is Gods tresure what is the reason the malefactor went frō the crosse to heauen Dedit poenitentiam qui dedit Paradisum God gaue him repentance that also gaue him Paradise Art thou sure God will put this almes into thy polluted hand It is dangerous ventring the soule on such an vncertainty He that sins that he may repent is like one that surfet◅ that he may take Physicke And whether this Physicke vvill worke on a dead heart is a perillous feare Alas vvhat teares are in flint what remorse in a benu◅ed conscience Tutum est poenitenda non committere certum non est commissa deflere It is safe not to doe what thou mayst repent it is not certaine to repent what thou hast done It is the fashion of many to send repentance afore to threescore but if they liue to those yeares they doe not then ouertake it but driue it before them still Be not deceiued God is not mocked You see now what trust is in colours how easily you may deceiue your selues how vnpossibly mocke GOD. Leaue then excuses to the wicked that will be guilty and God shall not know of it Bernard reckons vp their mitigations Non feci c. I haue not done it or if I haue done yet not done euill or if euill yet not very euill or if very euill yet not with an euill mind or if with an euill mind yet by others euill perswasion Be not deceiued God is not mocked If we cry with that seruant Haue patience and I will pay thee all the Lord may forbeare in mercy But if wee wrangle I owe nothing and God is too hasty to call me from my pleasures hee vvill require the vttermost farthing I haue held you long in this Disswasiue part of the Caution The Perswasiue was also much included in it and therefore I will but touch it God is not mocked God is often in the Scripture called the Searcher of the heart Iere. 17. The heart is deceitfull aboue all things and desperately vvicked who can knowe it Who Ego Dominus I the Lord know the heart So Salomon in his prayer Thou onely knowest the hearts of all the children of men So the Apostles about the election of one in Iudas roome Thou Lord which knowest the hearts of all men Now hee that knowes the heart cannot be mocked It is hard to beguile the eye of man looking on vs how much more to deceiue the eye of God looking in vs Therefore Quod non audes facere aspiciente conseruo hoc ne cogites inspiciente Deo How vaine a thing then is it to be an Hypocrite As if God had not a window into the heart to discerne it Hypocrites saith Augustine haue Christianum nomen ad iudicium non ad remedium The name of Christians to their condemnation not comfort Their words are like an Eccho they answere Gods call but neuer come at him Good company they will admit to better their credite not their conscience Like crafty Apothecaries they haue one thing written in their papers and markes another thing in their boxes But because euery man is as hastie to condemne an Hypocrite as Dauid was to condemne the Oppressor in the Parable vvhen the Tu es homo lyes in his owne bosome I vvill touch two or three particulars If we looke into Popery we shall find it vniuersally a professed study to mocke GOD. They make shew by their abundant prayers of an abundant zeale when as if God saw not the heart they thinke the worke done is sufficient Those Qui filo insertis numerant sua murmura baccis keepe number and tale no matter with what mind no nor yet to whom whether to this Angel or that Saint to our Lord or to our Lady Yea it is recorded that the Papists in Scotland about Henry the 8. his time of England vsed to say the Lords Prayer to Saints Insomuch that when a little knowledge came into some mens hearts of this absurdity there arose great Schisme And one Fryer Toit◅ was gotten to make a Sermon that the Pater noster might be said to Saints So were the people diuided that it was a common question To whom say you your Pater-noster Call you these zealous prayers Be not deceiued God is not mocked As much might be said for their vncleane Celibate Their single life makes shew of great purenes as if their adulteries Sodomitry experimentall brothelry vnmatchable vncleannesses were not knowne They ostent their Chastitie when Vrbs est iam tota Lupanar What would they but mocke God No lesse for their fastings How deadly a sinne is it to eate flesh on a Friday yet is it no sinne with them to be drunke on a Friday A poore labourer plowes all day at night refresheth himselfe with a morsell of Bacon hee is an Heretike A gallant Gentleman hawkes all day at night sits downe to his varietie of fishes curious wines possets iunkets O he 's a good Catholike An Hypocrite he is rather Famam quaerunt abstinentiae in delicijs They seeke the credite of temperance among full tables ful pots Famam quaerunt but Famem fugiunt They desire praise but they refuse hunger But God is not mocked For our selues If there be any here because my Text depends on that occasion that robbes his Minister of temporal food and yet makes shew to hunger after his spirituall food though he may coozen man vnseene eyther by his greatnesse or craftines Let him know that Gdo is not mocked If there be any fraudulent Debter that deceiues his brother of his goods and then flatters his conscience that the merits of Christ shall acquit him so packes all vpon Christ let him pay it let him know that God is not mocked The bloud of Christ was not shed to pay mens debts but Gods debts It hath vertue enough but no such direction Thou iniurest Christ to lay such reckonings on him No Vende solue viue de reliquo Sell that thou hast pay that thou owest liue of that thou reseruest If there be any Vsurer that deales altogether in letting out that lets out his money to men his time to Mammon his body to pining his mind to repyning