long since repented in sackcloth and ashes Of the truth thereof Christ giveth them a tast in this History And this hath beene an ancient practise of God when the meanes of grace hath profited little within the Church to confound His people by their readinesse to believe that were without the Church So did He in the dayes of Eliah confound Israel by the Widdow of Sarepta a Woman of Sidon who entertained the Prophet when the Israelites persecuted him And in the dayes of Elizeus by Naaman the Assyrian who upon a little tast of Gods mercy in curing his Leprosie vowed to serve no other God but the God of Elizeus wheras greater Miracles and sundry Sermons wrought and spoken by Elizeus could not obtaine so much Piety of the Jsraelites The very like is to be observed in the story of Ninivy the great City Ninivy as the Prophet calleth it was in three dayes Preaching reclaimed by Ionah which laboured many yeares with the Israelites and laboured in vaine God in the second of Ezechiel sets downe for a Rule in Generall Eze. 2.3 Sonne of man I doe not send thee to a Nation that understands not thy language but if I did they would heare whereas this people understands but will not be reformed Wherefore God as He threatned in the 32. of Deuteronomy Deu. 32.21 did provoke His people justly by them that are no people a foolish nation as His people provoked their God by them that were no gods but the work of their owne hands Christ is found of them that sought Him not and made manifest unto them that enquired not after Him Acts 13.46 Acts 13.46 This was the Iewes case Saint Paul to the Romans saith that we must every one of us make it our case for as God left the Iewes to go to the Gentiles so may He go from us to the Indies for spiritus spirat ubi vult and there is nothing as it was shewed unto Saint Peter in the Vision that is uncleane when God is pleased to sanctifie it Christ went out of the Coasts of Tyre and Sidon Thus much of the occasion Come to the History which represents two eminent vertues of which vertues we are to consider first the conflict the conflict betweene two persons which addes some right unto the vertues for what are the vertues the one is an importunate Faith and in whom is that in a Canaanitish woman an Heathen woman but which is more sprang from cursed Cham and which is yet further to be observed being of that Line which was specially to be odious to the Iewes whom they were to roote out without all mercy that such a woman should beleeve in Christ who was no Iew by birth this makes her Fact more memorable But what is the other vertue It is delay though it proved profitable delay and in whom was this It was in our Saviour Christ who if He had beene onely God it had beene no wonder if He did put off sinners in the holinesse of a Lord or if it had beene at his second comming in glory it would not have beene strange if he had rejected the woman in the austerity of a Iudge but to doe it in the nature of man which hee undertooke as Saint Paul speaketh that he might be tender hearted towards man to doe it when he came not to judge but save for such a person at such a time to use such delay so to reject a poore woman maketh the vertue of Christ the more remarkable the more admirable But let us come to the conslict of these vertues The woman begins and sets upon Christ She cryed and said Have mercy on me ô Lord thou Sonne of David my daughter is miserably vexed with a Devill her case was bad and therefore needs the lesse wonder if in her suit she were so earnest she spake for her child her child was now left to the malice of the Devill nothing in nature could be nearer then her child no corporeall evill could befall it worse than to be within the power of the devill such a case would melt a stony heart what wonder if it worke so upon the tender heart of a mother But the meaning of the Holy Ghost is that we should be earnest in our prayers according to the danger of our estate the more our danger the more our earnestnesse and we should presse the more upon God the more we are occasioned by calamities that are layed upon us by him for therefore doth he humble us to warme our cold devotion It is so in distresses corporall but much more in our distresses spirituall we must learne the one by this woman and the other by expressing the sense that we have of the want of grace farre more painefull then the other sense is of the want of health But let us heare the womans first onset She makes a short petition but it containes a most excellent confession if you looke to the matter yea and a most confident profession if you looke to the manner of those words wherein she speakes to Christ The matter is a short but a full description of the person and office of Christ His person he was God and man she acknowledgeth both God in calling Him Lord for that word must not be understood but according to the style of the Scripture which in stead of Iehovah in the Hebrew and in the Greek signifies not a bare Lord but the absolute Lord both of Heaven and Earth Shee could not conceave lesse of Christ when she desired he would shew His power over the Devill for how could he have power over the Devill that was not Lord Paramount over all the world She acknowledgeth him then to be God And to be man also for she calleth him the sonne of David Which implies not only that he was a man but also the Messias eodem ipso Christum Domini for as David was the Annoninted King of the Lord so was hee the type of Christ that was to bee annoynted with the Holy Chost Hee was then a man and which is more he was that man even the man whom the Iewes looked for to have for their Messias A faire description of Christs person which further intimates his office too for he that was Christ was also to be Iesus He was to save and so to shew mercy his office was to be the Mercy-seat of God the reliever of the distresses of wretched man Thus much she confesseth of Christs person of his office Yea she professeth it also For whereas many Jewes believed in Christ but durst not say so much openly of him because they loved the praise of men more than of God and feared more to be cast out of the Synagogue of the Iewes then to be shut out of the kingdom of Heaven this poore woman is not ashamed of her Faith she publisheth her beliefe shee publisheth it in her prayer unto Christ which she uttereth with a loud voyce that all standers-by might
same God is mercifull power belongeth unto God and to thee ô Lord mercy The blessed combination of which Attributes in God is easily perceaved if we consider his government of the world for he rewardeth every man according to his works Lo then in a word what is the substance of this text it is true it is cleare God can he will reckon with us all and deale partially with none The paraphrase of the Text to judge what is in God by that which proceeds from him We have warrant from Gods owne mouth under the Test of K. David witnessing that the Indifferency of Gods judgments is the evidence of his nature The points to be considered are two the persons from whom we take this resolution and the resolution that we take from the persons the persons two the author and the witnes and the resolution consists of two parts first what God is secondly how he deales with man First Of the persons the first whereof is the Author the Author is undeniable for it is God God spake Between God and man the Apostle puts this difference Let God be true and every man a lyar for man is but a meere man man may deceave or be deceaved but neither of these are incident unto God nec actu nec potentiâ God doth not he cannot lie God is not he cannot bee deceaved And no wonder seeing he is not only the originall of all truth but also truth it selfe by nature So that it is no more possible for falsehood to be at one with God then for darknesse to consort with light both import a reall contradiction Whereas the greatest commendation of the best man is but this They speake in veritate mentis without simulation without equivocation or mentall reservation The praise due to God is that hee speakes in certitudine veritatis no mist or fraud or errour can overcast his wisdome or his holinesse his word is tryed to the uttermost like silver as the Psalmist speaketh seven times tryed in the fire What then is our lesson Surely this we must not be ashamed of Iulians scoffe he derided the Christian beliefe because it had no other proofe then Thus saith the Lord. But Nazianzen replies well they which allowed and captivated their judgment to a man have no reason to accept against that which relyeth upon the authority of God especially seeing they received principles of Philosophy which were examinable by reason But we credit only mysteries of Religion wherto no approches can be made by the naturall wit of man Finally they build on a professed scholar of the father of lies and we on him whose style is The Lord God of Truth The Conclusion that ariseth here-hence is God spake or the Lord hath said must goe currant with us as an indemonstrable Principle of our faith and an incontrollable precept for our life it must goe currant if God speake it if he speake but once how much more if as it followeth in my Text he speake once or twice I will not trouble you with divers readings of these words I take them as our Church doth read them and read them as may be borne well by the originall But touching the meaning of these words there are diverse observations For some take the words definitely as if David meant precisely twise some indefinitely as if by twise he meant often And they that take them definitely have not all the same conceipt Referre them to the Creation and Redemption of man in both which God really spake that he was powerfull and mercifull to reckon with and to reward man Psal 49.8 15. And indeed as much may be gathered out of the forty ninth Psalme and Saine Peter and Saint Iude argue from Gods proceeding with the world upon the Creation to that which we must respect in the state of Redemption Othersome apprehend this voyce in Gods workes and in his wordes Ps 19.2 3 In the nineteenth Psalme King David observeth this twofold voyce and not amisse for what are Gods workes but visible words and his words but audible workes the Hebrew word Dabar comprehends both God preacheth the same power and mercy in both wee may know that they are in him by that which proceeds from him A third sort understand only the words of Moses and of the Prophets Abraham remembreth these two voyces to Dives in hell they have Moses and the Prophets let them heare them There are two voyces of God the voyce of his Precepts and the voyce of examples for what is contained in the Law is applyed in the Prophets and both say nothing but that of his power and mercy we have as many monuments as there be lawes of God and lives of men Some are satisfied with none of these but report an outward and inward voyce that sounds the one in the eare the other in the Conscience Saint Paul hath specified this double voyce the Conscience shall beare witnesse accusing or excusing it that day when God shall judge the Consciences of men by Iesu◠Christ according to my Gospell Rom. 2. There shall be then as there should be now a concent betweene Gods voyce speaking within us and without us the effect whereof is The judgement of men according to the Gosspel and what is the Gospell but a blessed mixture of the power and mercy of God There remaines yet an exposition more and that is not an idle one God speakes ordinarily and extraordinarily ordinarily in the Canon of the Scripture by the Pastors of his Church extraordinarily when in the distresses of his children hee vouchsafeth to be an immediate remembrancer unto them of those comforts which are notwithstanding in generall contained in the Covenant betweene them and him not speaking any new matter unknowne to them but by speaking immediately himselfe making the greater impression in them And this was usuall untill the death of the Apostles We have instances in the old and new Testament of the extraordinary voice it is needlesse to speake of the ordinary my selfe am now an instance unto you Gen. 15.1 Gen. 16 3 24. Gen. 28.4 but of the extraordinary is that Genesis 15. Feare not Abraham I am thy buckler and thy exceeding great reward The like hath had Isaac Gen. 26. and Iacob 28. In the new Testament how many times did God appeare to Saint Paul in the Acts and memorable to this purpose is the answere My grace is sufficient for thee my strength is made perfect in weakenes King David deare unto God and exercised under the crosse might nay it is plaine in the bookes of Samuel that he sundry times did heare this extraordinary voice And though all other expositions in themselves are true yet unto this place I take this last to be most apt But howsoever in understanding these words you have heard great variety and yet no contrariety onely by laying them together this wee learne that they which understand them definitely by differing each from the other and yet not
begin to differ First That the blessing in using of these meanes we say is common to every particular Church they restraine it to the Church of Rome calling that the Catholike Church which we deny Secondly They take away infallibility from the body of their Church yea of the whole Church and give it to the Pope contrary to their owne councels before Luther that of Constance and that of Basil which placed it in the Catholike Church Thirdly They hold it not impossible even for this head of their Church to be an Hereticke but that he should teach Heresie they say it is impossible As if Ne fides tua deficiat in the Gospell had that sense to say nothing of his common impiety impurity and iniquity which they confesse also Fourthly They say he may teach Heresie but not in Cathedra Extra he may do it so he doe it as a private Doctor yea and print it too at least write it Fifthly In Cathedra the Antecedents or premisses he may mistake though hee take them out of the Scripture but the conclusion is cock-sure Sixthly The very conclusion if he doe not determine it as a matter of faith but probability may be erroneous too Behold how certaine they are and how uncertaine we of our faith and how wee build upon private spirits but they upon a rock Surely howsoever we escape too many of them make shipwracke I presse this the rather because there is not any thing wherein the advocates of that Sea do more now a dayes insult then this But to leave them to their failing and wounding reed of Egypt let us build upon GODS Word whose sense we may search out by such meanes as have beene alwaies shewed Secondly As our Faith is most holy in regard of Gods Word so is it no lesse in regard of our beliefe therein For as the object descendeth from heaven so must we ascend unto heaven But we must distinguish two faculties in our soule answerable to the two points of the object There is in the object the matter of Gods Word and the Author in regard of the matter it is bonum in regard of the Author Verum Now our faith must answerably beleeve it first as verum which is assensus mentis and then as bonum which is assensus cordis Our witt and â—our will our understanding and our affection must both be holy that is lifted up above the earth First Our understanding must be holy for we must beleeve God absolutely and it is the first Article of our Creed I beleeve in God the Father Almighty which clause goeth through all the Articles of Creed God is Almighty to create to redeeme to judge to forgive to give both grace and glory a Luk. 1.37 Non est impossible apud Deum omne verbum saith the Angell So then we must not be b Jam. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 checking the spirit by the flesh nor c Luk. 12.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanging betweene heaven and earth but resolute that whatsoever God saith is true Yet wee must note that the immediate object of our faith is not Gods power but his revealed will though we relie upon his revealed will as it is secured by his Almighty power So that all the arguments for Transubstantiation that reason from Gods power touch us not who denie it because there is no evidence for it in Gods revealed will Constet de voluntate let it appeare that God would have it so and let us goe for infidels if we denie it to be so But finding nothing for it in Gods revealed will we argue against it as impossible not simpliciter but exhypothesi And so affirmatively we give reasons of that which is revealed as of the Incarnation Ascention c. In the revealed will of God there are two things Verbumrei the word and res verbi the mystery Our faith builds it selfe immediately upon the former not upon the latter See then the Sophistry of the Church of Rome that withdraw the Scriptures from the people because they are hard They say true if you looke to rem verbi the mystery but if you looke to verbum rei the word it is not so As for example the Scripture teacheth that there is one God in three persons the words are plaine and easie every man heares and understands them but the mystery contained in these words doth passe the reach of a man and in this respect it is true that sides melius definitur per ignorantiam quà m per notitiam and Saint Austin observes it to have beene the common saying of his time accepto baptismo dicimus fidelis factus sum credo quod nescio and finally S. Hilaries rule is true Habet non tam veniam quam praemium ignorare quod credas So then the hardnesse of the matter is no just reason to debarre the people from reading the words especially if they bee kept from giving them any other sense then may stand with the elements of Religion delivered in the Catechisine for then though they may in reading mistake the true sense or analogy of the place yet they cannot damnably erre against the Creed or analogie of faith But it is too true that many take too great liberty against those sober bounds which are set them by our Church every Parish Church almost having their private Catechisme of private draught not of ecclesiasticall prescript which fils the ignorant with more resolutions then are sound and gives occasion to force many passages of Scripture to that sense It were to be wished that to avoid scandall and to prevent further danger at least publikely no other principles might be taught or tolerated then the Church hath allowed and are without exception that the whole Church sustaine not the just blame that is occasioned by some irregular members therof And let this serve for the lifting up of our understandings above the earth Secondly Our will also must be lift up it must not be earthly but holy For the object is not only Verum true but also bonum good And bonum is the proper object of the will as Verum is of the understanding It is much disputed and not yet agreed whether faith be seated in the understanding or in the will the opinion most consonant to the Scripture is that which placeth it in both and it is grounded upon this evidence that in Gods word as even now I observed there is verbum rei and res verbi The understanding begins and laies hold upon verbum rei assenting to it but the heart openeth it selfe and desireth rem verbi to be partaker of it for we doe not only assent unto the word that it is true but long after it as a Soveraigne good This you may perceive by Saint Pauls description of faith Heb. 11.1 wherein there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some referre the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to things not seene and 〈◊〉 〈◊〉
windowes to let in lust but also against GODS judgment day are the Registers of Lust In this sence Saint Paul speakes of throats which are open Sepulchers and tongues that are tipt with poyson of Aspes In a word no part of our body or soule which records not the sin that is committed either by our body or our soule Secondly the staine of sinne cleaveth to the creature abused in sinne for Ier. 17. Ier. 17.1 Ier. 2.2 7 18. the Idolatry of Israel is layd on the hornes of the Altars and Ier. 2. God teacheth the peoples sinne by the places where they committed sinne Moses speakes of graves of lust and waters of strife Iames of witnessing Rust of gold and silver and moths fretting our garments which speeches meane noâ—hing else but the staine of sinne abiding on the creature abused by sin And in this sense sin is said to have a voyce the voyce of sinne being the measure of sinne small sins oft have soft voyces the greater the sinne the louder it cries Murther is a great sinne therefore a loud sinne luxury a great sinne and therefore a loud sinne oppression a great sinne and therefore a loud sin not but that the eare of jealouâ—e heareth all things but he is not alike moved with all things neither will he take vengeance upon all sins therefore sin is not only said to have a voyce but also a testifying voyce for so the word here signifieth and that sin is said to give evidence on which God is purposed to take vengeance and such is the sin of perversenesse And thus much of the first part wherein you have heard the nature the community and the property of the Jewes sin all which are contained in Ieremies confession The supplication followeth O Lord yet deale with 〈◊〉 according to thy Name Names serve to expresse natures if the nature may not be conceaved the name can not be truly fitted God is infinite we cannot comprehend him therefore have we no name whereby fully to expresse him Notwithstanding that we may not be altogether ignorant of God the Scripture gives divers names to God I will touch only three which respect the Church anâ— are usually remembred in the prayers of the Church When Moses was sent to Pharaoh he asked God whâ— was his Name God answered I am that I am in the next verse he addes J am the God of your fathers the Gâ— of Abraham Isaac and Iacob this is my Name and this 〈◊〉 memoriall for ever When Moses would see the glory 〈◊〉 God he had poclaimed this Name of God the Lord To Lord strong and mercifull and gracious slow to anger 〈◊〉 abundant in goodnesse and truth reserving mercy for thousands forgiving iniquity transgression and sinne not makâ—â— the wicked innocent visiting the iniquity of the Fathers upâ— the Children and the Childrens children unto the fourth â—â—neration The Coherence of the three names is this Tâ—â— first doth shew the Truth of God by which he performe his promises the second Covenant of God from whenâ— doe flow his blessings a third the excesse of his Meâ—â— above his judgment when he is to powre forth curses 〈◊〉 blessings the practise of the first name we have I appeared unto Abraham Isaac and Iacob by the name 〈◊〉 Almighty by my Name Iehovah I was not knowne unâ— them the practise of the second name Because the Loâ—â— would keep the Oath which he had sworne to your Fâ—thers the Lord hath brought you out with a mighty haâ—â— and delivered you out of the house of bondage and frâ—â— the hand of Pharaoh King of Egypt on this Name Daâ—Daniel Esay and Moses ground many prayers The prectise of the three Names we have When God would plague the Iewes for murmuring when they should have entred the holy land I beseech â—hee saith Moses let the power of the Lord be great acâ—ording as thou hast spoken when thou shewedst me thy â—ame saying The Lord is slow to anger and of great mercy â—â—rgiving iniquities and in this place Jeremy appealing 〈◊〉 the name of God doth meane either the first which in this verse is expressed in these words O Lord or else the other two joyntly with the first because they have the â—ne a dependance of the other So that the effect of his prayer is this Although our owne consciences doe acâ—use us and our sinnes witnesse against us cleaving both to us and the creatures that have beene abused by us calling for vengeance against us and inevitably convicting us that we have contemned thy word abused thy gifts and not relented at thy plagues yet performing those â—romises which are contained in thy owne Covenant the â—lory whereof must be given to thy Name which conâ—ines more mercy then judgment otherwise we must â—eeds perish in our sins if thy mercy did not rejoyce aâ—ainst thy Iudgment Last of all marke how he prefixeth an humble confession before his earnest supplication to teach us that we must cast downe our selves and confesse our owne deserts unto God if we mean to taste of the sweet mercies of God which mercies are most sweet A SERMON PREACHED IN TRINITIE CHVRCH IN WINCHESTER PSALM 62. ver 11.12 God spake once or twise have I heard it that power belongeth unto God And that to thee O Lord is mercy for thou rewardest every man according to his workes THe argument of this Psalme is King Davids exemplary experience for the worlds malice and Gods deliverance The world doth envy them whom God doth honour it persecuteth them that rely upon him but this is the comfort that the event doth not answer nay crosseth their designes their designe is deadly but the event happie Or if deadly it is so to the wicked not to the godly In the godly it encreaseth their confidence dependancy upon God which is never destitute of a seaosnable deliverance from him This King David affirmes upon his owne experience in the first part of this Psalme and in the second desires that it might be drawn into an example by others He would have us in the like case to take the like course to repaire to God to trust in him not in any worldly person or thing for all persons even the chiefe of all yeeld lesse then no help and great wealth especially if it be ill gotten wealth is but a treasure of nought both persons and things will faile will hurt us If any man notwithstanding K. Davids example and counsell doubt whom to trust God or the world how to live righteously or unrighteously he may be if he be not wilfull resolved throughly by the close of this Psalm by those words of my Text he may be resolved from an Author undeceaveable by a witnesse unchangeable from God by King David God spake once or twise and King David heard him from and by these he may be resolved what God is and none but God how he deales and deales with all God and only God is powerfull and which is strange the
Saint Augustine hath a good rule God would never suffer evill except he could make this use of evill The last thing that we must note of this part is that we must not limit Gods power within the compasse of that which hath beene is or shall bee it hath a further extent even to that also that may be It was the error of Origen challenged by Theophilus so to straiten the power of God he exemplifieth it by the author of an house and a banquet not according to the uttermost of his skill or ability but according to the use whereunto He will put the house and the number of the guests that shall be feasted at his Table The end prescribes the measure and meanes in every worke of man much more of God But to collect all that hath beene said of this first Attribute whether we respect what God can doe or what he doth with perfection or upon imperfections without means or by means of himselfe independant having all things attending at his becke readily we may conclude that power belongeth unto the Lord such power only unto God So that we may all set up the Ensigne of the Macchabees and beare in our banners MICHAEL who is like unto thee ô strong Lord In the feare of the Lord must be the confidence of our strength for his name is a strong Tower the righteous will flie unto it yea sinners too may be bold to slie unto it because of that other Attribute which God hath coupled with it His mercy â—or as he reaches from one end to another mightily so doth he order all things seemely or sweetly Thou Lord saith the same Author hast ever had great strength and who can withstand the power of thy arme There dare neither King nor tyrant in thy sight require an accompt of thee whom thou hast punished But thou hast mercy on all thou lovest all things that are ô thou that art the Lover of soules That then is verified in God de forte dulcâ—do for as it is in the Psalm God is a righteous God strong and patient and he is provoked every day In this sense is the Ark the propitiatory the throne of grace called the Arke of his strength and Christ is said to sit at the right hand of God yea to bee the man of Gods right hand It is a great part of Gods strength that he can conquer himselfe that his mercie can triumph over his judgment This Moses expresseth in his prayer when he makes intercession for Israel And now J beseech thee let the power of my Lord be great according as thou hast spoken saying The Lord is slow to anger and forgiveth imquity though God be powerfull yet is he mercifull Pudorem potius mittere vult quam timorem he is not hasty to punish sinne but heaps his blessings upon us that we may be ashamed that we have offended so good a God with our sinne God is the God of mercy rich in mercy hee gives to all hee upbraids none hee will not quench the smoking flaxe He is mercifull donando condonando he remembers we are but dust When God might have used his power he shewed his mercy not so men The combination of these two Attributes must remember us of that exhortation of King David Serve the Lord in feare and rejoyce before him with trembling If God shew himselfe mercifull say not I have sinned and what evill is come unto me Remember that God is also Almighty though he be patient yet is he a rewarder hee will reward every man according to his workes every man Irenaeus notes Gloria hommis Deus operationis verò Dei neceptaculum homo as God is the glory of man so man is principall subject of the vertues of God Intelligat homo reliquas virtutes Dei in semetipso contentas per quas sentiat de Deo quantus Deus sit God would have us not so much in other creatures as in our selves to behold the evidence of these Attributes of God Ps 8.3 4 5. Reade Psal 8. and behold it in their reward The workes of man have a double respect to God and our neighbour and so these words will beare a double sense according as we cary our selves unto God and our neighbour and in the Scripture we have both Interpretations The first sense is that Rom 1.7 Rom. 2. they that with patience c. And Saint Paul Bee not deceived God is not mocked as a man soweth so shall be reap for every man shall receave according to that he hath done in his body be it good or evill Behold J set before you life and death the broad and the narrow way and gate Vt bonis sit bene sit malis malè finis responsurus medijs With the froward thou wilt shew thy selfe froward Psalm 18.26 Psa 18.26 The second sense is what measure you mete to others it shall be measured againe to you This is noted by Abraham and Dives And Saint Paul 2 Thes it is a righteous thing with God 2 Thes 1 6. Jer. 25.11 12. An example wee have the Babylonians Ierem. 25. And in the Revelation if any lead into captivity he shall be lead into Captivity if any kill with the sword he shall be killed with the sword This confession did Adonibezek make when the Children of Israel cut off the thumbes of his hands and his feet Seventy Kings saith he having their thumbs of their hands and feet cut off gathered crumbs under my Table as J have done so God hath dealt with me hath rewarded me He that stops his eare at the Cry of the poore himselfe shall cry and not bee heard Pro. 21.13 1 Sam. 26.23 Proverbs 21. Quodcunque vultis ut hemines vobis faciant faciatis illis And David grounds his speech u upon this 1 Sam. 26.23 The lesson is we must forbeare from wrong and doe good unto our neighbour that God may spare us and do good unto us according to our workes But workes are considered not so much according to the substance of the thing done as the circumstance wherewith it is done for aliud est mandati executio aliud virtus Executio mandati dicitur id quod ipso opere in mandato faciendum ordinatum stâ— virtus autem in hoc sita est ut placeat veritati id quod actum est For God seeth not as man seeth he looketh not upon the outward but the inward man A good man out of the good treasure of his heart bringeth forth good things And an evill c. Read the excellent exposition of the Labourers in the Vineyard God is a searcher of the heart and reines Yet how saith the Scripture that to whom much is given of him much shall be required potentes potenter punientur God loves not only bonum but bene otherwise pretium moretricis might be accepted and their workes Esay 1. and 66. Esa 1.11 12 13. Esa 66.3 What say we to that of
sorts of meanes to compaâ— his end whereâ—n all thinges serve him and who haâ— resisted his will From without then there can been cause much lesse from within for his word before 〈◊〉 was spoken was tryed to the utttermost as the Psimist speaketh as silver tryed seven times in the fire theâ— is no error to bee corrected in it seeing as in wisedom God made all his workes so hath hee spoken all hâ— wordes and what hee hath wisely resolved hee wiâ— not unconstantly alter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Naâ— anzene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oâ—at 53. It is the foole that chanâ—eth like the Moone but Gods word is as the dirâ—â— beames of the Sunne which passe through the aire 〈◊〉 moved of the windes and though reflected of the eartâ— yet grow they more bright more hot even so God tuâ—neth the rage of man to his praise Psal 76.10 hee restraineth his â—riousnes for with him there is no variablenes nor shaâ—â— of change True it is that God is said to repent but 〈◊〉 Fathers joyntly agree that his repentance is mutatiâ—â— not affectus but effectus hee changeth his creatures 〈◊〉 changeable in himselfe even as a chirurgeon who 〈◊〉 gins with one kind of plaister when that hath wrouâ— his force layeth another kind doth not alter but pâ—â—sue his former resolution which was by those dive plaisters to cure the sore even so whatsoever alteratiâ—â— befalls us God did eternally decree it an decree it as it befalls So then wee must acknowledge that his word much more his Oath is a standing word Psa 33.4 9 Zach. 1.6 Psa 119.89 1. Pet. 1.25 as the Scripture calleth it a prevayling Word an enduring word All flesh is grasse and the glory thereof but as the flower of the field the grasse withereth the flower fadeth but the word of the Lord abideth for ever saith Saint Peter Christ goeth further heaven and earth shall perish Mat. 5.18 one jote or one title of the Law shall not escape till all thinges bee fulfilled Particularly in one case thus saith the Lord If you can breake my Covenant of the day and my Covenant of the night that there should not bee day and night in their season then may my Covenant bee broken with David my servant Ier. 33.20 that hee should not have a sonne to raigne vpon his throne And what is our lesson Truely first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzene adviseth as neere as wee can though wee cannot as constantly as God not to have a heart and a heart Ps 119.106 but to say with King David I havesworne and am stedfastly purposed It were to bee wished there were such constancy in our Oaths so many would not retract the Oath of that Allegeance which they owe without an Oath The more is the envious man to bee looked unto that workes into simple consciences such erroneous conceipts Psa 58 9. Priusquam sentiantur spinae tam redivivam quà m adustam procellat quamque Deus Good husbands suffer tares to grow till harvest but they weed thistles before the corne bee ripe I leave the cutting of these thistles and thornes for they are to us as the Canaanites were to Israel I leave them I say to the temporall sword whom it concernes neerely that their field bee not overgrowen with them even asmuch as the losse of their harvest in stead whereof they may else one day scarce find a gleaning But because their field is also Gods it were to be wished that whatsoever is done to the seducers the seduced might be better and oftner informed There is no doubt but if a wise and constant course were taken Gods blessing would be as great in preserving truth and bringing to the truth as the Devils malice in corrupting so many silly unstable soules This care sleepes in the Letters of Lawes and Canons it would be awakened to doe as much as Church and Common-weale have thought meet But to leave them and conclude with our selves Of the Patriarchs Wisd c. 18. v 6. the Wiseman saith that knowing to what Oaths they had given credit they were of good cheere In imitation of whom Saint Paul said J know whom I have trusted and that hee is able to keepe that which I have committed to him untill that day Wherefore let us listen to Saint Peter and commit our selves unto God as unto a faithfull Creator for as King David saith No man ever trusted in him and was confounded and David was the person to whom God sware in that truth from which he would not shrinke Let us come then from the warrant to the promise and therein consider the persons of whom it stands First to whom the promise was made This person was David God sware to David Though no mans worth is such as to deserve ought at Gods hands for every mans worth is Gods gift Quid habes quod non accepisti and no man must boast as if he had not received it yet God never entred into Covenant with any that was not of extraordinary worth You may perceive it in the story of Noah Abraham Phinees But we have now to doe with David of him God himselfe doth witnesse that he was a man after his own heart Hom. de David Saul that is as St. Chrys expounds it there was between God and that King Individuus amor conjuncta Charitas idem velle idem nolle Which agreeth with that addition St. Paul puts to Gods Word he will doe omnes voluntates meas all my wils for he was eminent in more than one vertue Eccl. 47.3 ut supra Looke on him as a private man how valiant hee played with Lions as with Kids and with Beares as with Lambes And yet how patient millies meruit martyrij coronam saith Chrysostome he was a thousand fold Martyr Looke on him as a King caring for the Church hee spake truly of himselfe the zeale of thine house hath consumed me Which the Sonne of Syrach excellently resembles As the fat separated from the peace offering so was David chosen on t of the Children of Israel Now the fat was only Gods part the rest of the sacrifice was divided betweene the Priests and the offerer so David dedicated it wholly unto God as if none else had any interest in him and yet behold when he commeth to deale with the common-wealth what saith he the earth and all the Inhabitants thereof are out of joynt I beare up the pillars thereof Saint Chrysostome did not lavish when he said In natura humana vitam praestitit angelicam for doe not the Angels also behold the face of God and yet are they ministring spirits for their sakes that shall be heires of salvation So David was indeed the annointed Cherub that covereth and God set him in honour upon the holy mountaine You have not heard all he committed sundry enormous sins yet such was his Repentance the Psalmes are monuments of it that Theodoret
agree God in his mercy is equally neere to both and in his Iustice will deale indifferently with both Therefore the Jewes stories are the Gentiles types types not of Ceremoniall presignificancie but of morall correspondency by them they may judge in what termes their persons stand with God and what their deeds may expect at the hands of God The Iewer were as the Gentiles are Sacramentally sanctified yet they sinned and were plagued Alterius casus alterius cautela saith Gregory the Great lib 4. Epist 56. The Iewes harmes must make the Gentiles beware Therefore whatsoever he be Iew or Gentile that thinkes he stands let him take heed least he fall as the Apostle concludes in these words that now I have read unto you These words then are a conclusion springing from that proofe which the Apostle grounded upon the example of the Iewes Wherein it is cleare that Sacramentall sanctification doth neither exclude sin nor exempt from wrath For the betâ—er unfolding of which words we may observe in them these two points a mutability whereunto we are subject and a Vigilancy whereof we must take care The former requireth the later Wee must bee vigilant because we are mutable Mutable we are for he that thinketh he stands may fall Vigilant â—herfore we must be lest he that thinketh he stands doe â—all Iâ—t him that thinketh c. To begin with our mutability Pst 1.5 Our condition is according to our place this three fold so is that The first â—lace is â—eaven this as the Apostle calleth it Heb 12.28 is a kingdome that cannot be shaken therefore they that are standing â—illars there so Christ calls the Saints consummated â—e free from falling Apcc. 3.12 Zach. 12.8 Jn that day saith the prophet â—achary shall the Lord defend the Inhabitants of Ierusalem â—nd he that is feeble the word is a stumbler among you â—all be lâ—ke unto David and the house of David as the Anâ—ells as the Angell of God before them Now the Anâ—ells cannot fall The second place is Hell and that is a â—â—oale wherein sinners lye bound hand and foot in chains â—f darknesse and that without delivery they cannot be â—osed they cannot be raised their sentence is irrecoverable and their state unrecoverable Luk. 16 26. So Abraham tells â—ives Lu. 16. The third place is the earth the mid-way to the other two which partaketh of them both here â—â—en both stand and fall And no marveile for the best â—â—e sonnes of Adam aswell as of God partly flesh and partly spirit not only Saints but also sinners living in the Church not triumphant but militant And this Church is in the Canticles aptly resembled by the moone for shee hath her wexings and her wainings she cometh â—eerer and goeth further from the sunne the sunne of righteousnesse as Malachi calls Christ Mal 4.2 in the fourth of his prophesie So then this admonition is directed to 〈◊〉 that are pilgrims not to them that are at home to wayfaring men not to them that are at their journeys and and it is directed to us all Whosoever thinkes hee stands I said in my prosperity I shall never be removed thou Lord of thy goodnes hadst made my hill to stand so strong Psa 30 6. saith â—â—ing David Though all men bee offended Mat. 26.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Saint Peter unto Christ yet will I never bee offended Behold great security in King David and no lesse in Saint Peter yet when God hid his face the King confessed that hee was troubled Psa 30 3. and his trouble was a fall a great downe-fall as it appeareth verse 3. where he thanketh God that he had brought up his soule from beâ— and revived him from among them that did goe downe to the pit Christ did looke away from Saint Peter and he stumbled and fell too and that very low for hee denyed yea forswore his master so farre was he from standing to or dying for his master What can wee say the to these things If a King a King of Israel a King after God owne heart Gal. 2.9 if an Apostle one of those three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galathians 2. that seemed a pillar among the Apostles that was surnamed Cephas in prophesied his faith if such a King such an Apostle King Daâ—iâ— and Peter could not so stand but they fell who in the Common-weale who in the Church dare say I shall never be removed I will never be offended Surely the weaknesse must needs be in all that tempteth them thâ— are the very best of all He that thinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fulness of sense he that seemes Now a man may seeme onely 〈◊〉 others or also to himselfe so that the sence is somewhâ—â— restrained by translating it he that thinks for he thâ— thinks he stands seemes onely to himselfe But it is 〈◊〉 done without cause If a man seeme to stand onely 〈◊〉 others 1. Cor. 2 11. no wonder if he fall No man knoweth the thing of a man save the spirit of man which is in him Easie there fore it is to be deceived in our judgement of another man Hypocrisie may vaile the greatest impiety Decâ—â— full workers saith Saint Paul transforme themselves iâ— the Apostles of Christ and no marvell for Satan 〈◊〉 selfe can be transformed into an angell of light But 〈◊〉 smothered is like a sicknesse palliated it will not be 〈◊〉 ere it breake out and breake out more violently Theâ— ample of Iudas the traytor Simon Magus the sorcerâ— Julian the Apostata are proofe enough that such standâ— will soone fall but for him to fall that seemeth to 〈◊〉 selfe to stand his case is more wofull and this admonâ—â— on the more behoofefull The Corinthians were too well conceited of their own stability therefore doth the Apostle presse them with a consideration of their mutability Hereupon the Translator regarding fitnesse rather â—hen fulnesse of sense expresseth the touch that the Apostle giveth at their pride by rendring it he that thinks He â—hat thinks he stands Standing and falling are words borrowed from things corporall to note those that are spirituall alluding both 〈◊〉 the comparison of Gods word to a way wherein we â—ust all walke In our walking there are enemies that would supplant us and according to our walking God will respect us if we be neither foiled of our enemies nor â—isallowed of God In both cases the Scripture saith we â—and stand against them and stand before him Of the â—â—rst Saint Paul protesteth unto Felix Act. 24.16 that he endeavourâ—â—d to have a conscience towards God and men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which stumbleth not without offence And how far he â—ad obtained it he reporteth to King Agrippa Acts 26.21 for â—reaching repentance the Iewes tooke me in the Temple â—â—d would have killed me neverthelesse I obtained helpe 〈◊〉 God and stand to this day witnessing to great and small 〈◊〉 other things then those
which the Prophets and Moses â—id should come And as himselfe was stable so he exâ—rteth these Corinthians to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—ke a house well founded or built upon a rock Mat. 7 25. though the â—inds blow and the waves beat yet that house will stand â—â—d such are they who as the Scripture saith stand Neiâ—â—er Scriptures only but Fathers too In the Ancients noâ—ing more obvious then that Confessors and Martyrs â—â—e as it were by a proper name called stantes standers â—anders because in persecution they never fell But as there is a standing against our enemies so is â—ere a standing before God this being a consequent to â—â—d a reward of that Watch and pray saith Christ unto â—s Apostles that ye may be counted worthy to escape all â—â—ese things when the day of judgement shall come Luke 21.36 and that ye may stand before the Sonne of man for in that day the righteous onely shall stand and stand in boldnesse before them that have tormented them neither shall they onely during that great assises stand before the Tribunall of Christ Rev. 7.15 Zoc 3.7 but from thence be advanced to an high standing they shall stand eternally before the throne of God If saith God to Ioshua the high Priest thâ—â— shalt walke in my wayes and keepe my watches thou shalâ— also judge my house and shalt keepe my Courts and I wilâ— give thee a place inter astantes among these standers pointing to the angels for if Gods will be done on earth by us as it is in heaven by them we shall in the Resurrection be like to angels and stand for ever before the throne of God Vnto this twofold standing falling is opposite therefore we fall either into sinne or out oâ— favour He that sinneth takes a fall therefore are sinnes most usually in the Scriptures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fals anâ— the occasions or matter of sinne scandala blocks fit 〈◊〉 give a fall Saint Iames useth another word but of the same force In many things we fall we sinne all The prophet David notes sinning by slipping My feet had wel night slipt when I saw the prosperity of the wicked and 〈◊〉 commonly meaning the sinne call it the fall of angels and of men And so do the Fathers tearme weaklings it the faith and revolters from the faith the first lapsâ—â— such as have taken a fall the other Apostatas such 〈◊〉 have cleane given over to stand Iude 12. Trees twice dead 〈◊〉 plucked up by the roots Iude 12. But how doth fallinâ— resemble sinning surely the proportion is very fit for a fall comprehends in it a descent of our body and withall a bruise so doth sinne a debasing of the soule together with a wound Gods creatures are not all of 〈◊〉 degree and there are many steps betweene heaven anâ— hell By creation man was a consort of the angels but 〈◊〉 sinne he is ranged with the beasts Man being in hoâ—â—â— saith King David hath no understanding but througâ— sinne becomes like the beasts that perish It were well if 〈◊〉 were no worse by sinne Mat. 3.7 Ioh. 8.44 Abrahams seed becomes the serpents brood as both Iohn Baptist and Christ pronounced A great disparagement of their nature But this basenesse is seconded with a wound which Christ teacheth in the simile of the man that descended from Ierusalem to Iericho and fell among theeves who not onely robbed him of his raiment but also wounded him and left him halfe dead God in the first of Esay describes this most excollently Ah sinfull nation Esay 1.4 a people laden with iniquity a seed of the wicked corrupt children they have forsaken the Lord they have provoked the holy one of Israel to anger they are gone backward This he speakes plainly But see how he doubles it speaking figuratively Wherefore should you be smitten any more for you fall away more and more And what is their fall The whole head is sicke and the whole heart is heavy from the sole of the foot unto the head there is nothing whole therein but wounds and swellings and sores full of corruption which have not beene wrapped nor bound up nor mollified with oyle Sinne then indeed is a fall which beares such markes of a fall degrading and wounding us But men do not onely fall into sinne but also out of favour for the first fall comes not alone All they saith the Wiseman that regard not wisedome have not onely this hurt that they know not the things that are good but also they leave behinde them a memoriall of their foolishnesse they are spectacles of Gods wrath Iob more fully The steps of a wicked mans strength shall be streightned Iob 18.7 and his owne counsell shall cast him downe for he is taken in the net by the feet and he walkes upon snares his hope shall be rooted out of his dwelling and he shall be made to descend to the king of feare Deut 32 34. Is not this laid up in store with me saith God and sealed up among my treasures Vengeance and recompence are mine their feet shall slide in due time When I went into the Sanctuary of God then saith King David I understood the end of wicked men Surely thou O God hast set them in slippery places and castest them downe into desolation But marke the difference betweene the fall into sinne and out of favour Pro. 7.16 17 the one is willing the other is of constraint Sin is like the harlot she decketh and perfumeth her bed with craft she causeth man to yeeld and lay himselfe downe and take his pleasure in her dalliance But God endures not that man should enjoy pleasure with his dishonour therefore hath he ordained that this harlots house should be the way to hell that it should lead downe to the chambers of death as it is in the end of that chapter Howsoever a covenant a sinner makes with death and sinners are as secure as if they were in league with death Men promise themselves impunity that are given over to iniquity But whatsoever league they make with death Esay 28.18 it shall be broken and their agreement with hell shall not stand When a scourge shall run over and passe through they shall be troden downe by it Whosoever willingly fall from God shall will they nill they fall under plagues But falling is opposed to standing as in two things so also two wayes negatively and privatively Negatively when he findes himselfe downe that was never up privatively when he takes a fall that indeed did stand It is a good rule which the Fathers observe in expounding sundry places of the Scripture Interdum res tum demum dicuntur fieri cum incipiunt manifestari Things are oftentimes said to take their beginning from the time that they first come to our understanding Rom 7.9 For example and to our present purpose I once saith Saint Paul was alive being without the law