betweene themselues This spirituall punishment is the greatest of all iudgements in this life and is vsually attended with eternall shame and confusion of face in the next And reason it is that they who sleight that which God holdeth so deare should themselues be sleighted of him and seeing they disdaine to glorifie him that he by iust vengeance should glorifie himselfe vpon them So dealt he with Pharaoh Nabuchadnetzar Antiochus Herod and other proud tyrants and so will hee one day deale with all those that set so light of his Glory Is then the glory of the Father so deare and pretious vnto him Is he so iealous and charie of it that he will not haue it in any case touched or blemished Then surely that which maketh for his Glory and without which the Sonne cannot glorifie him may not bee denied him And so much for the Maior The Minor Proposition is But by my glorification I shall glorifie thee and without it I shall not be able to glorifie thee This though it be as true as the former yet the truth thereof is not so evident as of that For it may bee obiected that our Saviour now praying for his Glorification implies therein that he was not as yet glorified For wee vse not to sue for what we are already possessed of but only giue thankes for it Yet by and by he saith Ego glorificauite I haue already glorified thee on earth As he was God he had from all eternity glorified him in heauen As he was Man he had here on earth glorified him by his doctrine life obedience miracles And if wee as yet vnglorified doe glorifie him how should not the Sonne much more be able to doe it Vnto all which I thus answer breifly that glorifying is double either Inchoate or Compleate As touching the Inchoate it is true that as the Father had in part already glorified him as in particular by the raising vp of Lazarus so had the Sonne also in part glorified the Father But as touching that which is Compleate neither had the Father as yet so glorified the Sonne nor the Sonne the Father Wherefore as our Saviour is to be vnderstood here to pray for his perfect Glorification so are we to conceiue it also of the Fathers as if hee had said more fully vnlesse the Father perfectly glorifie the Sonne neither can the Sonne perfectly glorifie the Father For as God declared the glory of his power in deliuering Israel out of Egypt by a mighty hand with many signes and wonders yet had his mercy and truth yea his power also beene much impeached had hee not proceeded according to promise to settle them safely in the land of Canaan so the Father although he had begun to shew his glory in the incarnation of his Sonne and all other his noble acts yet if he did not goe on to cōsummate and perfect his Sonnes glory by supporting him in his last combate raising him from death taking him vp into heaven and setting him at his right hand with all power and authority the glory of his goodnesse wisdome mercy iustice and omnipotence would bee exceedingly blemished But when once the Sonne shall be so glorified then shall he by vertue of the power giuen him powre forth of his spirit vpon the sonnes of men subdue the world vnto his obedience trample all his enimies vnder his feet and recover the kingdome vnto his Father Whereby it will manifestly appeare that hee is the eternall Father very God the author of life and saluation sweet in his goodnesse true in his promise iust in retribution wise in all his actions and most powerfull also in his executions And so much likewise of the Minor The vse whereof may serue first for confutation For it answeres a vaine quarrell of the Arrians against the coequalitie of the Sonne with the Father The Father say they must needs be greater then the Sonne because the Sonne saith Pater clarifica filium father glorifie thy sonne and he is greater who giues then he who receaues glory Wherevnto I answer in the words of S. Augustin Quòd si ille qui glorificat c. If he that glorifieth be greater then he whom he doth glorifie let them grant that they are equall who glorifie one the other For it is written that the Sonne also glorifieth the Father I saith hee haue glorified thee on earth So also elsewhere saith our Saviour the spirit shall glorifie me And there being in the holy and blessed Trinitie such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Circuminsession as whereby each Person dwelleth in other it cānot be but each of them should knowe and knowing mutually and eternally glorifie one another Secondly it serues for information that as Christ our head referred his owne Glorification vnto the glory of his Father so we that are his members should doe the like and in all things seeke to glorifie our Father Nay if Christ to the praise of the glory of his Fathers grace was content to become sinne and a curse for vs how much more are wee bound in euery thing to intend his glory of whom hee exacteth no such thing It is the rule of the Apostle S. Paul Whether yee eat or drinke or doe any thing else doe all to the praise and glory of God All whatsoeuer either we are or haue we haue receiued of him and it is he who by Christ hath redeemed vs both bodies and soules let vs therefore glorifie him both in bodies and soules for they are his Thirdly and lastly seeing our Saviour vrgeth his desire to glorifie his Father as a speciall argument to perswade him to grant his request it may serue for singular comfort vnto vs that as long as our actions respect Gods glory and are ioined therewith they cannot but be accepted He will surely blesse them and giue them good successe sith his glory cannot be divided from them A holy life glorifying God is a vitall prayer Though wee heare no speech from it yet it cryeth aloud in the eares of God and saith Father thou maist not deny to glorifie me for through the whole course of my life I study nothing more then to glorifie thee And thus much of our Saviours second motiue drawne from the highest and most soueraigne end of all the Glory of his Father Vers. 2. As thou hast giuen him power ouer all flesh that he should giue eternall life to as many as thou hast giuen him His third reason is drawne from the Power bestowed vpon him by his Father thus Thou hast giuen him power over all flesh to the end he should giue eternall life to as many as thou hast giuen him Ergo thou oughtest to glorifie thy sonne The Antecedent of this Enthymeme is deliuered in the Text in expresse tearmes The Consequence is only insinuated implied For clearing whereof it may please you to obserue with mee first that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated as is not a
of Angels or that they who are not wise for themselues by teaching may affect it in others as Noahs carpenters built an Arke for the sauing of others being drowned themselues and the braine imparts sense to the other members being insensible in it selfe I know that a key of iron may open a locke as well as of siluer and that water may be as commodiously conuaied through leaden as golden pipes yet withall I beleeue that Almighty God much rather and more frequently vseth the ministerie of those who are truly wise and are turned themselues for the making of others wise and the turning of them to righteousnesse as water they say in its naturall course cannot be brought to mount higher then the spring so neither can a man well speake to the heart but from the heart Our teaching then should not be for the winning of applause from men or the gaining of credit to our selues but for the winning of glory to God and the gaining of soules to him The talents which he hath bestowed vpon vs and instructed vs with should be put forth vpon interest not so much for our owne worldly profit as our masters best aduantage Generare sibi simile est perfectissimum opus naturae saith the Prince of Philosophers For a naturall body to propagate another in the same kinde like it selfe is the most perfect worke of nature and so regenerare sibi similem est per fectissimum opus gratiae for a regenerate man to be an instrument vnder God or as God himselfe is content to speake a fellow-workeman with him in the regeneration of another is the most absolute worke of grace There cannot likely be a more apparent marke of a reprobate mind then an endeauour to diuert and turne men away from righteousnesse a◠the apostate Angels which beeing falne from God themselues labour by all meanes to plunge mankinde in the same gulfe of perdition with themselues neither can there well be a surer pawne and pledge of a regenerate minde then a study of drawing men to God and of turning many vnto righteousnes The fire hath in it an inclination of turning all things it toucheth into its owne nature and it cannot be but an heart truly enflamed with holy zeale as with fire from heauen should desire to make all it toucheth or comes neere vnto like it selfe The Alchymists they talke and bragge much of turning iron into gold by vertue of the Philosophers stone as they call it but sure it is that the best Alchymie we can practise is the turning of mens iron hearts into the gold of righteousnesse and that by teaching the true Philosophers stone ordained by God himselfe for the transmutation of such mettalls by it euen whiles we walke in the flesh but warre not after the flesh are we made partakers of the diuine nature we are transformed metamorphized as it were from tares into wheat from wolues into lambs from kites into doues from bryars and thistles into faire and fruitfull trees to be transplanted into the Paradise of God which all the teaching of the Gentiles could neuer effect they might perchance turne men to a seeming kind of righteousnesse but to true righteousnesse they did not they could not But this was it that the Prophet Dauid in his teaching aymed at and no doubt accomplished Then shall I teach thy wayes vnto the wicked and sinners shall be converted vnto thee the end of his teaching was the conuersion of sinners as they through the suggestion of Satan and wicked men their owne inbred corruption working therewith had by sinne turned themselues from the Creator to the Creature so he by teaching endeauoureth their returne backe againe from the Creature to the Creator This was it which S. Paul proposeth to Timothy and would haue Timothy in his teaching propose to himselfe Take heede to thy selfe and to Doctrine continue therein for in so doeing thou shalt both saue thy selfe and them that heare thee Take heede to thy selfe that so thou maist saue thy selfe Take heede to thy Doctrine to thy teaching that thereby thou maist saue others And this is it which S. Iames seemes to cōmend vnto vs as a great worke indeede Let him know saith he that he who converteth a sinner from the error of his way shall saue a soule from death and hide a multitude of sinnes Let him know that he hath done a great a glorious a noble a worthy worke such a worke as he hath great reasō seriously to reioyce triumph in as no doubt S. Peter did in the conuersion of those three thousand which by one Sermon of his were turned vnto righteousnesse more then if he had beene put into possession of both the Indies or of all the Kingdomes of the world and the glory of them It is worth our obseruation that in the message of the Angel touching the Baptist sent to his father Zachary it is said that he should haue great ioy and gladnesse and many should reioyce at his birth and withall that he should be great in the sight of the Lord now from whence should this ioy arise to his parents this comfort to his friends this greatnesse to himselfe It followes many of the Children of Israel shall he turne to the Lord their God that is he shall by his teaching turne many vnto righteousnesse here then was matter indeed of true joy to his Parents of true comfort to his friends and of true greatnesse to himselfe No mary aile then if our Sauiour accounted this his meat if the life of S. Paul was not deare vnto him in respect of this nay if he were willing to dye in this imployment Though I be offered vp vpon the sacrifice and service of your faith I am glad Finally he accounted this his hope his joy and the crowne of his reioycing at the comming and in the presence of the Lord Iesus 1. Thess. 2.19 Then shall Andrew come in with Achaia by him converted to the saving knowledge of the truth Iohn with Asia Thomas with India Peter with the Iewes and Paul with the Gentiles and what shall we then plead for our selues if being called to yeeld an account of our stewardship we cannot bring forth so much as one soule converted by vs in the whole course of our ministerie Surely it is either because we teach not at all or our teaching is not grounded vpon wisedome or it is grounded vpon carnal and not vpon spirituall wisedome revealed to vs in the sacred oracles of Gods word Some there are who so are aloft in the clouds filling the peoples eares with swelling words and their heads with frothy speculations Others who feed them with the husks of vnsavoury tales and jests thus whiles the one sort seeke to be admired rather then vnderstood the other make themselues ridiculous rather then venerable both sorts so teaching as if neither the teachers themselues nor the people taught had soules to be saued they rather turne men out of
in these westerne parts of the kingdome he hath not left his equall neither doe I speake any thing to amplifie by way of Rhetorick I speake lesse then the truth His morall wisdome appeared in the checking of his appetite by temperance and sobrietie free he was in the lawfull vse of Gods creatures but neuer excessiue nor euer could be drawne to it either by example or perswasion which in a constitution so crazie was no doubt vnder God a speciall meanes for the drawing out the thread of his life in his carriage he was graue yet sociable enough courteous yet without affectation or vaine complement a sure friend to the vtmost of his power where he professed it yet without flatterie His ciuill wisdome appeared in the gouernment of his parrish and his family in the education of his Children and the Children of his freinds vpon speciall request committed to his charge in his owne matches and the matches of his daughters and lastly in the preseruing managing and disposing of that estate which God lent him in an orderly manner His spirituall or diuine wisdome appeared in his great knowledge in the sacred scripture in which with Timothy he was trained vp from a Child and as another Apollos grew mighty in them whereunto he added the helpe of the best Interpreters both ancient and moderne the serious study of the Fathers the schoole-diuines the Ecclesiasticall story and the controuersies of the present times aswell with the Romanists as among our selues that in matters not only of Doctrine but discipline in all which he was so well studied and vpon all fitting occasions so willing and ready either by writing or speech to expresse himselfe as many and those not vnlearned Divines were content nay glad to draw water from his well and to light their candles at his torch nay some of his aduersaries in his life time haue in open pulpit since his death to Gods glory their owne comfort and his honour confessed as much But the highest point of his spirituall wisdome appeared in the practise of piety in a due conformitie of his actions to his speculation drawing out as it were a faire coppy in the course of his life of those wholesome lessons which he found in his bookes formed in his braine and taught to others And herein indeede doe I take the very marrow and pith of spirituall wisdome to consist in the possession and fruition of supernaturall truths according to that of the great Earle of Mirandula Veritatem Philosophia quaerit Theologia inuenit religio possidet Philosophy seekes the truth Diuinity finds it but religion possesseth it Religion I say which bindes vs to the performance of our duties to God and man One maine branch of this duty and effect of this wisdome was his Teaching He taught euery where euery way by his example by his pen but specially by his tongue by his tongue both priuately and publiquely publiquely by expounding by catechizing by preaching in which he was so diligent that since his entring into the Ministery which he often professed to be his greatest honour and comfort in this world he waded through the whole body of the Bible from the beginning of Genesis to the end of the reuelation And as he was thus diligent in teaching so was he constant in his course as long as his health and strength would giue him leaue and I may truly say beyond his strength resoluing with that vncle of his no lesse good then great that a General should die in the feild a Preacher in the pulpit The manner of his teaching was not by loud vociferation or ridiculous gesticulation or ostentation of wit or affectation of words but in the euident demonstration of the spirit and power it was demonstratiue masculine and mighty through God to the pulling downe of strong holds deepe it was and yet cleare rationall and yet diuine perspicuous yet punctuall artificial yet profitable calme yet peircing pōderous yet familiar so as the ablest of his hearers might alwayes learne somewhat yet the simplest vnderstand all which was a rare mixture and in this mixture hee ran a middle moderate course most agreeable to the Canons constitutiōs of that Church in which hee was borne and bred betwixt the apish superstition of some and the peevish singularity of others betwixt blind deuotion and ouer-bold presumption betwixt vnreasonable obedience and vnwarrantable disconformitie betwixt popish tyranny grounded vpon carnall policie and popular confusion guided by meere fancie the one labouring for an vsurped Monarchy and to turne all the body into head the other for a lawlesse anarchy and to haue a body without a head Now though in his teaching he ranne this middle course yet did it alwayes aime not only at the information of the iudgment but the reformation of the will the beating downe of impiety and the convincing of the conscience to the drawing of his hearers as from ignorance to knowledge and from errour to truth so likewise thereby from rebellion to obedience from prophanenesse to religion And truely I little doubt but many a good soule now a Saint in heauen did they vnderstand our actions and desires and withall could make knowne their conceits to vs would soone giue vs to vnderstand that vnder God he was the instrument for the turning of them to righteousnesse and so for the directing and conducting of them to that place of their blisse and as little doubt I but many a good soule who heares me this day in secret and in silence blesseth God and the memory of this good man for that spirituall knowledge and comfort which they haue receaued by his Ministery once I am sure that a vertuous Gentlewoman of good note and ranke hath since his death by her letters written with her owne hand to some of his neerest freinds testified her turning to righteousnesse to haue beene first wrought by his meanes and noe question but many others might as iustly and truly doe the like were they so disposed or occasion required it This was the course of his life here now for the manner of his departure hence when his last sicknesse first seazed on him he accounted himselfe noe man of this world when he was in his best health though as a pilgrime he walked in it yet as a souldier he neuer warred after it but now being thus arested and imprisoned he professed to his friends who came to visite him holding vp his hands to heauen that though his body was here yet his heart was aboue and consequently his treasure for where a mans treasure is there will his heart be also He likewise assured vs that though he saw death approaching yet he feared it not death being now but a droane the sting thereof taken out during his sicknes he made his household his congregation his chamber his chappell and his bed his pulpit from whence he cast forth many hloy and heauenly eiaculations and made a most diuine confession
brethren According to this commandement hath the practice both of the Iewish and Christian Church ever beene and is duly continued amongst vs to this day Now all this cui bono and to what end such a world of bookes but that by reading them we may attaine to knowledge Surely if wee poore schollers were no better furthered in our studies by Reading then by Sermons small would bee our knowledge and poore God wot the entertainment yee were like to receiue from vs. Our Saviour Christ thought that Reading might instruct when hee said Qui legit intelligat let him that readeth vnderstand and Saint Paul when he wrote By reading ye may vnderstand my knowledge in the misterie of Christ. But what need wee to multiply arguments seeing it is not only confessed that Reading is after a sort a publishing of Gods word but also such a publishing as prepareth way vnto faith and furthereth it when it is obtained which cannot bee but by teaching and notifying the truth I conclude therefore that reading is a meanes whereby the will of God is made knowne and consequently is Preaching Which if any yet againe purpose to gainesay let me intreat them not to say one thing to wit that Reading is not Preaching and to meane another thus Reading is not Sermoning or all the Preaching required but to speake to the purpose and punctually to demonstrate that reading is not a publishing of Gods word which I know they can never doe and I thinke they will bee ashamed to goe about And so I passe from the second vnto the third part The third and last Quere is touching the vertue and efficacie of Reading whether it be an ordinary meanes to beget faith and to convert a soule That it should haue such a faculty is with much confidence denied Faith and conversion by all meanes must be restrained to Sermons and the Preachers mouth Some little of their holy water sprinkle are they content to bestow vpon reading It may pretily fit a man to heare a Sermon and further him when he hath heard it may serue to nourish set forward and increase faith when it is gotten but to begin to breed to worke faith where it is not that belongs vnto a Preacher nothing can effect it but a Sermon If wee say many haue beene converted by reading only as namely St Augustine if either we may beleeue himselfe or Martyr Iewell and others testifying of him and Antonie the Eremite who as Hierom saith was brought to the faith lectione Evangelicâ by reading the Gospell and Iohn Isaac a Iew both by his birth and religion who professeth that he became a Christian by reading the 53. of Esay and Iunius who if I misremember not imputeth his owne conversion to the reading of Saint Iohns Gospell and finally many of our fore-fathers vnlesse wee will damne them all into the pit of hel who liuing in the blind times of Poperie came to the light of the truth as Mr Foxe saith either by reading themselues or hearing others read yea as Hieron himselfe confesseth by parcels of Scripture the writings of good men conference with others though seldome and secret nay by knowing little more then the Lords prayer these I say and sundry others if we obiect vnto them their answere is ready it was Extraordinarie it was miraculous For ordinarily reading saith T. C. cannot deliuer a soule from famishment from the wolfe from destruction yea saith Hieron knowledge so gotten is but vaine iangling and swimmeth in the braine but converts not the heart So that had wee verbatim written all those heavenly Sermons which St Paul the Apostle of the Gentiles preached among them had we that famous Sermon of St Peter by which three thousand soules at once were added to the Church nay had we all the gratious words sanctified by our blessed Sauiours owne mouth while he liued here in the flesh yet could they not beget faith or convert a soule but only extraordinarily and by way of miracle A strange and incredible assertion and they had need to be armed with mighty demonstrations to persuade it Let vs therefore examine the force of them First they vrge that of Elihu in the booke of Iob If there be a messenger with him an interpreter one among a thousand to shew vnto man his righteousnesse then is he gratious vnto him and saith deliuer him from going downe to the pit I haue found a ransome Here deliuerance is by a messenger this messenger is a minister and that not a Reader but Preacher there being in Iobs time no Scripture and consequently no reading Wherevnto I answere first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also an Angell that therevpon some interpret it of a good Angell others of the Angell of the covenant rendring the words thus If there be an Angell speaking for him and shewing for man his righteousnesse If so as it is very probable then is the argument of no force here being no speech of a Minister but mediator nor of a Preacher speaking to man but of an advocate interceding for man Secondly be it that a Preaching Minister is meant yet not every one but one among a thousand For to say that not one among a thousand Ministers but one Minister among a thousand men is vnderstood is too sleight Mercer is of another minde and Oecolampade conceiues it of a graue intelligent and wise teacher such as is rarely to be found And so by this reckoning Faith should be tied very sâ—ort and the Sermons of vulgar and ordinary Preachers should not be able to beget Faith Lastlie he that attributeth such efficacy to Sermons doth not so doing deny it vnto other meanes and who saith Iunius hauing any Christian sense or zeale dare say that Faith is not to be advanced by all meanes yea but in Iobs time Reading could not bee a meanes True yet it followeth not but now it may bee a meanes Then it was not when there was nothing to be read now it is as we haue shewed the whole Canon being written In the next place they vrge that of Solomon where there is no vision there the people perish Heere by vision vocall preaching is meant but without vision no saluation Ergo nor without Preaching or Sermons I answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vision imports not the act of the seer or a SermeÌ„ but the obiect or thing which he sees Otherwise when it is said the vision which Isaiah saw we might read it thus the Sermon which Isaiah saw so to see a vision shall be no other then to make a Sermon which is absurd By vision then are we to vnderstand the law as it is in the latter clause of the verse or the revelation of Gods will as if the wise man had said where God revealeth not himselfe there the people perish which is vndoubtedly true And as vndouted is it that God revealeth himselfe
beseech you beloued brethren tandem hoc agamus let vs at length attend the businesse which Christ hath charged vs withall What errand hee hath put into our mouthes that and no other let vs freely deliuer And let vs striue to deliuer it in such manner as may make most to our end that is the building vp of men in their most holy Faith This shall we the better doe if we looke vnto Christ and what forme he vsed A better precedent can we not possibly follow for neuer spake man as he did Him did the holy Apostles make their patterne and by vertue thereof converted the world vnto the Christian Faith If we looke vnto any other and for the pleasing of them forme our Sermons after the humour of those whose humour we should rectifie neither shall we please God nor happily in the end them A certaine Painter hauing with all his skill drawne two pictures as like as possibly hee could reserued the one in his chamber and set forth the other on his stall to the view and censure of all that passed by and whatsoeuer they misliked he would with his pencill alter according to their iudgement vntill it was growne every way deformed At length setting forth his other picture by it and the people commending it as an exquisite peece condemning the other as a deformed monster yet that quoth hee I drew according to your judgement this according to my owne art and skill Certainely certainely if we shall attend the seuerall censures of our auditors and patch vp Sermons according to their liking monstrous and enormious must they needs bee Much better were it therefore by our owne art our art being learned from the example of Christ and his Apostles to frame all our Sermons so shall wee gaine many soules vnto Christ and purchase to our selues true praise with God and in the consciences of all good men What though this way we cannot make so much shew of learning and eloquence Yet therein shall we be like the Apostle S. Paul whose preaching was not in the entising words of mans wisdome but in demonstration of the spirit Yea like vnto Christ himselfe who though hee were rich yet made himselfe poore that he might make many rich In a word let vs duly remember that although we be dispensers of heavenly treasures yet is it the pleasure of God wee haue them in earthen vessels that the excellencie of the power may be of God and not of vs. But of what Iesus spake enough After he had spoken these things then hee lift vp his eyes and prayed Not but that without Prayer he was able to effect what he prayed for For being perfect God and the absolute dispencer of all grace wee cannot without fearefull impiety thinke that out of infirmitie he seekes that by request which of himselfe he could not accomplish No but as Ambrose saith though he were Potestatis author Lord of power yet would be Obedientiae Magister the teacher of obedience by due performing his owne dutie For as we haue said he was a Priest and the duties of Priesthood are three Docere Orare Sacrificare to teach to pray to sacrifice As for the first he hath already carefully taught them and giuen them the words which his Father gaue him As touching the third hee was now ready to offer vp himselfe as a propitiatory sacrifice for the sinnes of the world for so saith he by and by Father the houre is come Betwixt these two intercedit intercessio he maketh humble suit that both the one and the other might be effectuall to the eternall saluation of all those whom his Father had chosen out of the world and giuen vnto him And thus as in Christs Priesthood so also in his practise Preaching and Prayer were vsually ioyned together What Christ therefore hath conioyned let no man dare to put asunder The dispensation of the Word and Prayer are by the ioint testimonie of all the Apostles the two principall offices of the Ministery Hardly therefore can they bee divorced without maiming or mangling thereof As in Preaching we are the mouth of God vnto the people so by Prayer ought we to bee the mouth of the people vnto God By the one we teach them the will of God by the other we blesse them in the name of God As we are bound to plant and water by Preaching so are we by Prayer to mediate vnto God for increase For that will affect but coldly except this quicken and inflame it It is not the Word or Prayer severally but the Word and Prayer ioyntly that both sanctifieth the Creature vnto vs and the people vnto God Whence it followeth also that as the Minister is to Preach and Pray so are the People to Heare and Pray For Preaching is to no purpose without Hearing and to what end Praying in the Congregation if none concurre with him Heare therefore they must that they may beleeue for Faith commeth by hearing and hearing by the word of God And Pray they must both for their Pastors faithfully and diligently to dispense the word of truth amongst them and for themselues that God would open the eares of their hearts also that what they heare may be even the savour of life vnto life vnto them This condemneth all those who either out of a disrespect of Preaching are all for Prayer such as were the ancient Euchetae and too many also amongst vs now adayes or out of a contempt of Common Prayer are all for Preaching seldome presenting themselues in the Church vntill the Preacher be in the Pulpit No marvell if the Hearing of the one be fruitlesse seeing they despise the Prayers of the Church by which the blessing is obtained and if the Prayer of the other be vneffectuall seeing they little regard Preaching by which it is to be guided But here happily it will be demanded whether of the twaine Preaching or Prayer is the more noble A question much debated of late and with too much faction and vehemence Wherevnto this I haue to say that if the cōparison be intended betweene Preaching and the Prayer of private men without doubt Preaching is the more excellent For it is publike and therefore more profitable A publike embassage from God and therefore more honourable then a private supplication vnto God To say nothing of the more solemne promise made vnto it of shining as the brightnesse of the firmament and the starres for ever and ever Yea but Preaching is subordinate to Prayer and the end is more worthie then that which is subordinate thereto Nay but it is preordinate rather as the Intelligences are to their orbs or Prudence vnto vertuous actions Or if it be subordinate yet is it in order to the chiefest good as the kingly office is vnto meaner trades for the publike weale and the Mediation of Christ to the salvation of man for the glory of Gods grace which yet are not therefore inferiour But if
reserued vnto that day When the creature shall bee deliuered from the bondage of corruption into the glorious liberty of the Sonnes of God and vnto Faith whereby wee see onely as in a mirrour intuitiue beholding of the face of God by vision shall succeed And this is the glory of the Father Now to gloriâ—ie him cannot bee to giue or adde glory vnto him For as we haue shewed he is absolutely Perfect and lacketh nothing and his propertie is to giue vnto all but to receiue from none It is therefore to manifest his glory to make it publikely known throughout the world as if our Sauiour had said Father vnlesse thou glorify me the brightnes of thy glory will exceedingly be eclipsed obscured but if thou glorifie me then shall the Glory bee greatly manifested by me and I shall make it knowne farre and neere among the sonnes of men This being the meaning of these tearmes let vs now examine both the Propositions of the argument aboue propounded trie the truth of them The Maior is That by which I shall glorifie thee and without which I cannot glorifie thee thou maist not deny vnto me An evident and vndoubted truth else never would Christ haue said it especially in a matter so much concerning him For if as Solomon saith the lip of vanity becommeth not a Prince much lesse would it become him who is the wisdome of the Father and very truth it selfe And if nothing can concerne him more then his owne Glorification then certainely to speake sleightly and impertinently in a matter of such moment would haue argued much weaknesse And indeed it is so apparently true that our Saviour only affirmes it without vouchsafing it any confirmation at all as if hee knewe that his Father neither would nor could deny it Neuerthelesse the truth thereof may yet further appeare First by the continuall practise of all the Saints conformable vnto this of Christ. For in all their addresses vnto God they ever vrged him with his Glory as the strongest argument to perswade when the Lord had threatned to smite the people of Israel with the pestilence and to disinherit them because of their murmuring and incredulitie Moses thought nothing would sooner moue him to commiseration and pittie of them then the impeachment otherwise of his honour For saith he the nations which haue heard the fame of thee will speake saying Because the Lord was not able to bring this people into the land which he sware vnto them therefore hath he slaine them in the wildernesse As if he should say thou maist not doe it because it will discredit both thy truth and power Againe Daniel when the seauenty yeares of Iudahs captivity were neere at an end entreateth the Lord to remember them in mercy and to returne theÌ„ backe againe into their owne country But what argument vseth he to perswade For thine owne sake saith he because the citty and thy people are called by thy name As if he should say least otherwise thy Glorie by failing in performance of thy promise towards thy people should bee called into question what Psalme almost is there in which the Prophet David presseth not vpon God this reason Returne O Lord deliuer my soule oh saue mee for thy mercies sake For in death there is no remembrance of thee in the graue who shall giue thee thankes Bring my soule out of prison that I may praise thee the righteous shall compasse mee about for thou shalt deale bountifully with mee Quicken me O Lord for thy names sake for thy righteousnesse sake bring my soule out of trouble It were infinite to quote particular passages In a word did not our Saviour when he taught vs to pray direct vs ever to conclude with this argument For thine is the kingdome the power and the glory And did not St Paul according to this direction end his Prayer with ascribing Glory vnto God in the Church by Christ Iesus throughout all ages If then others haue mightily prevailed with God in vrging him with his Glorie shall we thinke that the Sonne of God can be lesse prevalent with his Father pressing him with the same argument Father glorifie me for so I shall bee able else not to glorifie thee Secondly the manifestation of the Fathers Glory is the architectonicall and soueraigne end of all things This he himselfe principally intended in all his works this he set vp as a marke for all to ayme at The Lord saith Solomon made all things for himselfe even the wicked for the day of evill The predestination also of the Saints and their adoption to be children by Iesus Christ was as S. Paul testifieth to the praise of the glory of his grace yea of him and through him and to him are all things to whom be glory for euer Amen For to the praise of the glory of his Power all things were created To the praise of the glory of his Wisdome all things are ordered and gouerned To the praise of the glory of his Mercy are wee ransomed in Christ from the bondage of misery And to the praise of the glory of his Iustice are impenitent sinners reprobated and condemned And reason it should bee thus For as out of him all things were educed as being the fountaine and prime cause of all so vnto him it was fit all things should be reduced as vnto the last and chiefest end of all Right even as out of the sea all riuers flow and then reflow back againe vnto it Neither indeed was it possible to be otherwise For God being in himselfe blessed and all-sufficient cannot rest in any thing that is extrinsecall and without himselfe In himselfe therefore he must find it and what other can that be then his Glorie His Glorie therefore did he necessarily propound vnto himselfe as the soueraigne end of all his actions and vnto it here doth our Saviour subordinate his owne Glorification So that hence also the truth of our Maior plainely appeareth that vnlesse the Father will be without his Glory and without his Glory he neither will nor can be he must needs grant to his Sonne that without which hee cannot glorifie him Thirdly and lastly the glory of the Father is most deere and pretious to him It is vnto him as the apple of his eye which at no hand may be touched yea as his very selfe because it is himselfe Hence it is that hee is so iealous of his glory neither can endure that it should be giuen to any other And hence it is also that he threatens never to hold him guiltlesse whosoeuer taketh his name in vaine yea that he will most severely bee revenged of all those that any way dishonour him Because saith S. Paul when they knew God they glorified him not as God nor were thankfull c. therefore God also gaue them vp to vncleannesse through the lusts of their own hearts to dishonour their bodies
to mee seemes more necessary Subiection and Obedience More necessary I say for notwithstanding the negligence and corruption of Magistrates common wealths haue a long time subsisted and continued but without Subjection and Obedience they cannot And wisely was it answered by a certaine Lacedemonian vnto Theopompus imputing the long continuance and flourishing of the Spartan state vnto the skilfull gouernment of the Magistrates that it was rather to be ascribed vnto the ready and willing Obedience of the people Howsoeuer it is euident I am sure in experience that it is most necessary and my Text in expresse tearmes avoucheth it Yee must needs be subiect not only for Wrath but also for Conscience For the better husbanding of the time and that I bee not prevented thereby I will not spend any part thereof in depending my Text vpon the former words of this Chapter but will consider it as a perfect and entire sentence in it selfe Therein may it please you to obserue with me two parts A dutie the Necessitie of the same The Dutie is Subiection yee must be subiect Which being a word of Relation I must needs consider with it both the correlatiues that is to say 1o. the Obiect or to whom Subjection is to be yeelded 2o. The Subiect or by whom it is to be yeelded 3o. the Relation or Dutie it selfe subiection As for the Necessity it is expresly affirmed Yee must needs be subiect and that for two causes first because of Wrath secondly because of Conscience And these are the limits within which I meane to bound my selfe at this time not enlarging my speech in any part as easily I might but only in regard of the weighty businesses succeeding summa sequens fastigia rerum First therefore of the Dutie and therein also first of the Obiect to whom subiection is to be yeelded Who that is our Apostle plainely resolueth in the first verse of this Chapter Let every soule bee subiect to the higher powers as also in his Epistle to Titus Put them in minde to be subiect to principalities and powers and to obey Magistrates yee must then be subiect to the higher powers yee must be subiect to Magistrates What Powers What Magistrates the Ecclesiasticall or Civill or both Surely vnto the Ecclesiasticall Magistrate subiection is due for as S. Paul saith the Elders that rule well are worthie of double honour specially they that labour in the word and doctrine And againe Obey them that haue rule over you and submit your selues for they watch for your soules Howbeit in this place not he but the Civill magistrate onely is vnderstood for he only beareth the sword forcing to obedience executeth vengeance on him that doth evill receaveth tribute and custome as it is in the fourth and sixt verses which are things no way belonging vnto the spirituall power Peter must not strike with this sword Peter must pay this tribute mony Yee must needs then be subiect to the Civill Magistrate But what Civill Magistrate For he is either supreme or subordinate The supreame to say nothing of other states and polities in a Monarchie is the King in whom the Maiestie and soueraigne authority primarily and originally resides euen as the light is radically in the sunne being as Tertullian speaketh Homo solo Deo minor onely inferiour vnto God à Deo secundus post eum primus ante omnes super omnes second vnto God after him the first before all and aboue all independant vpon any other subiect to the controle of no superiour power Subordinate Magistrates are they who deriue their authoritie from the soueraigne as starres doe their light from the sun For it being too heauy a burden for one man by him selfe alone to gouerne so great a multitude soueraignes haue beene forced to devolue some part of their charge vpon others and to honour them with some part of their authority for the discharge thereof Moses the soueraign iudge of the Israelites sitting alone from morning to euening to iudge the people Iethro his father in law told him plainely the thing thou doest is not well advising him to authorize vnder him certaine men that were of courage feared God loued true dealing and hated couetousnesse to be rulers ouer the people This counsell Moses followed and God approued and vpon the same ground in all nations ever hath beene practized Now then if question be demanded to whether Magistrate Subiection is to bee yeelded the Soveraigne or the Subordinate I answere to both Let every soule saith Saint Paul be subiect to the higher powers he speaketh indefinitely without exception of any But Saint Peter expresly speaketh of both and for both Submit your selues to every ordinance of man for the Lords sake whither to the King as supreame or vnto governors as vnto them that are sent by him Yet here is it to be obserued that although Subiection bee due to both yet not alike to both but to the Soveraigne first in the highest degree because the fulnesse of power originally rests in him and vnto the Subordinate next and in inferiour degree because they haue it but in part and at the second hand And these againe because they are not all stars of the same magnitude but one differeth from another in glory and Moses hath appointed some to bee rulers of thousands some of hundreds some of fifties some of tens to every one subiection is due not in the same measure but according to their seuerall places and the power which they haue receiued And so much for the Obiect The Subiect by whom Subiection is to bee yeelded is whosoeuer relatiuely is opposed to the Higher Powers Now to the Supreme and highest power every man without exception is opposed even Subordinate Magistrates themselues For as in Logicke that Genus which they call Subalterne though it be a Genus in respect of those Species that are vnder it yet in regard of the Genus aboue it is but a Species even so Subordinate Magistrates what place soeuer they hold in relation to their inferiour in respect to the Soveraigne or King they are but meere subjects and owe subiection as far forth as any other And as when the sun appeareth all other starres are eclipsed and loose their light riuers when they fall into the sea forgoe their names so in the presence of the Prince all inferior power and authority is swallowed vp and vanisheth into nothing But both vnto the Prince and to his Substitutes all private men to whom the Soveraigne hath committed no part of his power are so opposed therefore must be subiect vnto them There is no exemptiō of any Let every soule saith the Apostle be subiect speaking vniversally Neither meaneth he by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every soule Psychicos only that is animal and lay-men as some Papists expound it but all men indifferently Apostles Evangelists Prophets Monks as Chrysostome Theodoret Theophylact and Oecumenius affirme Nay
judgement vpon the Conscience and to be the executioner of his lawes or finally hee bindes the Conscience in vaine and to no purpose To say that man is in such sort Lord of the Conscience is vnreasonable because his knowledge and power reach no farther then the outward man To say that man may command God is sacrilegious aduancing man aboue God Lastly to say that he bindeth in vaine and to no purpose is withall to say that their opinion is vaine and that man hath no such power at all To shut vp all in a word vnlesse a man may with as much security obey man as God man who is subject to error and injustice as God who is free from both vnlesse we be all as deeply bound to study the laws of men and to knowe them as we are Gods and to subject our selues as absolutely vnto them it is altogether vnconceauable how humane lawes can bind the Conscience equally with diuine This point being thus cleared it is euident that by conscience in this place wee are with St Peter to vnderstand Conscientiam Dei conscience towards God and to interpret this of St Paul yee must bee subiect for conscience by that of the same St Peter Submit your selues vnto every ordinance of man for the Lords sake as if he should say because God hath bound you to be subiect For God hath laid this obligation vpon man appeares by the very institution of Magistracie For although St Peter call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a humane creature yet his meaning is not that it is not from man but for man and his benefit otherwise S. Paul expresly affirmeth that it is the ordinance of God and Solomon that by him kings raigne The reason mouing God to institute the same was partly his soueraigne Lordship ouer man by right of creation by which he may order and dispose of him at pleasure partly the great loue he beareth vnto humane society which his infinite wisdome saw could not so well be maintained if euery man should be left to himselfe and orderly gouernment were not setled among them Herevpon hee ordained some to be in authority some to liue in subiection commanding the one to rule according to justice and equitie the other to submit themselues with all lowlinesse and humility as I meane touching subiection hath in the first part which is the Dutie beene sufficiently declared Now man being thus by the commandement and ordinance of God bound Conscience cannot bee free but as man shall either subject or not subject himselfe so is Conscience bound to testifie for or against him and to excuse or to accuse him If then yee breake the commandement of God and refuse to be subject there is one who will surely accuse you and will not spare a witnesse whose testimony is omni exceptio ne majus better then a thousand witnesses that will testifie against you even your Conscience But to whom will it accuse Vnto that great and dreadfull Iudge of the whole world whose wisdome can not be deceaued whose justice cannot be corrupted and the execution of whose sentence cannot be avoided And what will the sentence be Perpetuall imprisonment in the bottomelesse dungeon of hell therein eternall torments both of body and soule which although it be not presently executed vpon you yet the worme of conscience instantly will begin to gnaw vpon your soules fill you so full of vnspeakable horror and anguish that your life shall be but a death and this world a hell vnto you But if on the contrary side yee shall for the Lords sake and in obedience to his ordinance yeeld subjectiō vnto the higher powers and vnder them liue dutifully in all godlinesse and honestie then shall your consciences testifie nothing but good of you and excuse you vnto God he shall justifie and acquit you your soule shall bee replenished with vnspeakable peace and comfort so as yee shal haue a heaven vpon earth and in heauen it selfe in due time such ioyes as nor eye hath seene nor eare heard nor ever entred into the thought of man To conclude and summe vp all if either we will keepe a good conscience that we may both here and ever be blessed or will avoid the sting of an euill conscience and the miseries that attend vpon it wee must of necessity be subject Yee must needs be subject not only for wrath but also for conscience And thus haue I finished the second part also which is the Necesstie of the dutie It only remaineth now to adde a word or two by way of vse and application There is a generation of whom both St Peter and St Iude speake that despiseth all gouernment and speaketh evill of Dignities cleane contrary vnto the doctrine of my Text which commandeth all to be subject and to honour and obey the Magistrate But these are not all of the same kinde for some despise it out of an erronious judgment others out of an euill habit and custome They that despise it vpon errour are either Anabaptists or Papists The Anabaptists a fanatical fantastical sect vtterly mislike all gouernment and subjection among Christians It is not without cause that S. Iude calleth such kind of people Dreamers for so indeed they are and their dreame is this that Sin is the cause of Subjection and although it were ordained and allowed to the Iewes because they were but infants yet fits it not vs Christians that are in the state of perfection Shall I dispute against this dotage and shew that even among those blessed spirits that are free frō sinne still persist in the truth there are Thrones Dominations Powers Principalities Angels and Arch-angels That if man had continued in his integritie yet government should haue beene inasmuch as man naturally is sociable and disciplinable the morall law commands to honour father and mother the end of gouernment is Peace with Pietie and Honestie and one man euen then should haue stood in need of another That finally there is now as great a necessity thereof as was among the Iews and that the new Testament would neuer haue commanded Subjection or to pray for Magistrates if it were a sin for a Christian to be a Magistrate But I will not vouchsafe them the honour to dispute with them let it suffice in this honourable auditory barely to affirme first that a Christian safely may be a Magistrate secondly that none is fitter then he because no man better knowes the dutie of a Magistrate then he Lastly that no man can so compleatly and perfectly performe the office of a Magistrate but hee because no man vnderstands the true religion which he is to maintaine and by which he is to gouerne but he As for Papists although they doe not thus reject all government yet doe they many waies both in doctrine and practise avile and abase it For first they giue vnto the Pope a supremacie ouer Princes euen vnto Deposition and depresse