euery man sicke So hypocrisie lets in this sinne readily but sinceritie keepes it out as carefully The Apostle therefore admonisheth fitly in the third to the Hebrewes Heb. 12.13 Take heede that there be not in you an euill and vnfaithfull heart to depart from the liuing God And in the twelfth to the Hebrewes Heb. 3.12 he exhorts Make straight steps to your feet least that which is halting be turned out of the way shewing that a false heart voide of sincerity drawes away from God and halting hypocrisie leads vs out of the way of life Therefore whatsoeuer we professe let it be in sinceritie for commonly where religion begins in hypocrisie it ends in apostasie Cherish the feare of God An awfull and humble spirit is a singular blessing Saint Cyprian saith well Timor innocentiae custos Cyprian Epist 2. Feare is a good keeper of innocencie And Salomon saith Prou. 14.27 The feare of the Lord is a well-spring of life to auoide the snares of death This deadly sinne cannot haue accesse to that heart where the feare of God resideth For as the vaines that haue narrow passages doe hardly receiue poison So where the passages of your soules are straightned with a reuerend awe of the maiestie of God you can neuer be infected with the poison of this blasphemy which is euer accompanied with haughty pride Therefore I may say with Salomon Prou. 28.14 Blessed is the man that feareth alwayes but he that hardeneth his heart shall fall into euill Be carefull to entertaine the motions of Gods blessed spirit For how can you with hope and comfort knocke at the doore of mercy if you will not heare the spirit of God knocking at the doore of your hearts What true ioy can your hearts haue when you grieue the spirit of God by sending him away and what know you if you send him away whether he will euer returne to you againe When you haue entertained the good motions of Gods spirit be carefull to cherish them Behold how our Sauiour rowseth vp the Church of Sardis in the third of the Reuelation Reuel 3.2 Be awake and strengthen the things which remaine that are ready to dye The Lord cannot abide any losse in these rich Iewels And therefore Saint Paul exhorts 1 Thes 5.19 quench not the spirit as the holy fire which came from heauen was carefully preserued in the Temple So must you see that in your soules the temples of the holy Ghost his heauenly graces be carefully cherished Yea the Lord lookes for an improuement of his graces according to the Apostles exhortation Grow in grace 2 Pet. 3.18 and in the knowledge of our Lord and Sauiour Iesus Christ Lastly Ephes 6. get the spirit of prayer and supplication which is the speciall part of the Apostles compleat armour Magnum oratio propugnaculum Chrys Idem de orando Deum lib. 2. This is a mighty fortresse against the assaults of Sathan yea it is saith Chrysostome the life and sinewes of our soules Prayer is an especiall meanes to inlighten the vnderstanding with knowledge and to water the heart with grace Eusebius Euseb hist Eccles 5.5 shewes that the Christians by Prayer obtained fulmen aduersus hostis imbrem ad refocillandum exercitum lightning against the enemie and raine to refresh the armie So be carefull daily and duely to power forth your prayers to God and you shall be fortified against this and other sinnes you shall be furnished with grace and established with the Lords free spirit for euer 3. Here is matter of consolation for euery penitent heart because Repentance is a most certaine supersedeas and euidence of freedome from this fearefull sinne which if you haue obtained though you haue wounded spirits as Salomon e Prou. 18.14 speakes though your soules were subiect to a thousand Vlcers as Chrysostome f Paulus eos curauit qui sexcenta vlcera habebant Chrys in Philip. Hom. 4. saith yet may I say of your sinnes as our Sauiour said of Lazarus sicknesse g Iohn 11. they are not vnto death For if they were your hearts would be like the Anuile in beating backe the hammer of repentance Onely this sinne doth distinguish betweene the sinnes of the elect and the reprobate There is no other into which the childe of God may not fall but into this hee cannot As the Lord said to Abimelech h Gen. 20.6 I kept thee that thou shouldest not sinne So may I say truely The Lord keepes all his seruants that they cannot fall into this sinne Their spirituall building may by diuers temptations be sore shaken and battered but the same can neuer be vtterly demolished because they haue laid their foundation vpon the vnmoueable rocke Are there any here that would gladly be assured in their soules that they are free from this sinne as I know by ample experience that tender hearts are apt to entertaine troublesome feares hearken then vnto me and I will giue you in a few words a most infallible direction for your assurance Examine your selues and search your hearts if you haue faith to beleeue Gods promises Repentance to bewaile your sinnes assure your selues you are free you are farre from the committing of this sinne against the holy Ghost The force of faith our Sauiour shewes in the fift of Iohn with a double asseueration for confirmation thereof i Iohn 5.25 Verily verily I say vnto you He that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation k August in Psal 205. Oppugnat diabolus non expugnat He that gets the fort of faith shall be safe as Saint Augustine saith Sathan may assault him he can neuer subdue him The woman with the bloudy issue may be a comfortable instance in this respect l Mark 5.33 She came trembling and said If I may but touch the hem of his garment I shall be safe It is good when the heart speaks rather then the tongue But what said she If I may but touch a weake action the hemme of his garment the remotest part with a trembling hand a feeble apprehension yet saies shee If I may doe this I shall be whole So be you assured that if you can lay hold vpon Christ Iesus with the hand of a true faith though it be feeble vertue shall come forth of his wounds to cure the wounds of your soules and the bloudy issue of your sinnes When the man in the Gospell m Marke 9. brought vnto Christ his sonne possessed with a dumbe spirit whom the Disciples could not cast out he besought him thus If thou canst doe any thing Vers 22. helpe vs and haue compassion vpon vs. To whom our Sauiour answered If thou canst beleeue Vers 23. all things are possible to him that beleeueth If thou canst saith the poore man nay if thou canst saith our blessed Sauiour If the man haue beliefe in
life for euermore Non in commotione Dominus God was neyther in the blustring windes the boystrous earth-quake nor the furious fire 1. Reg. 19.11.12 But when the still and soft voice comes there the Lord is according to that of the Apostle Brethren liue in Peace and the God of Peace shall be with you 2. Cor. 13. 2. Cor. 13.11 Therefore I may also say of this kinde of Peace Speciosum nomen Pacis est The name of this Peace is precious The fourth and last kinde of Peace is Peace eternall which also followeth the other For hee that hath not Peace on earth shall neyther haue peace nor place in Heauen As the first was Pax regis so this is Pax regni As that was Pax gratiae so this is Pax gloriae that was peace with Heauen this peace in Heauen That was peace of grace this is peace of glory Cassiodorus in Psal 36. This Cassiodore describes negatiuely Vbi nihil aduersum nihil contrarium which admits no aduersity no crosse or calamity for the seruants of God haue all teares wiped from their eyes Reuel 7.17 There is a meruailous difference betwixt our present and future condition Wee are here like sea-faring men incountred with many contrary windes Neuer did any sayle so prosperously in the Ocean of this present world but sometimes hee hath met with the stormes of discontent But there is sinus maris sinus matris the port and hauen of constant happinesse The excellency of this peace the Scriptures set not forth positiuely but in Alegoryes and no meruaile For neyther eye hath seene 1. Cor. 2.9 nor eare hath heard nor can it enter into the hearts of men what the Saints and seruants of God shall enioy in heauen Saint Austin knowes not whether he should call it August de Ciuit. Dei 19. 11. Pax in aeterna vita or aeterna vita in Pace peace in eternall life or eternall life in peace And no meruaile for if he had been furnished with the tongues of men and Angels he could neuer haue expressed the excellency of it Tam speâ—iosum nomen pacis est the name of this Peace is so specious so precious The second part Of the Peace-maker I Might further obserue the excellency of Peace and Vnity as being founded in the blessed Trinity three persons and one God But I come to speake of the Peace-maker whose honour it is that Peace is the worke of the blessed Trinity 2. Cor. 5.19 First the Apostle saith that God was in Christ reconciling the world to himselfe Psal 85.8 He speakes peace to the soules of his seruants Psal 46.10 causeth warres to cease and planteth peace in their borders Leuit. 26.6 Therefore is hee called the God of Peace yea the name of his house is Peace for his dwelling is at Salem that is peace Psal 76.2 Rom. 5.1 Christ Iesus also is a blessed Peace-maker For we haue peace with God through our Lord Iesus Christ Eph. 2.14 Yea hee is called our peace it selfe because peace is Praecipuum opus vnigeniti Chrysostom the especiall worke of the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.20 He set at peace by the blood of his crosse all things in earth and heauen In which words wee haue both the price and bounds of this peace the price it was per sanguinem crucis it cost him his deerest heart blood and for the bounds they are of a large extent he reconciled all things in heauen and earth He brake downe a double partition wall and reconciled man vnto man and both vnto God and therefore is he stiled the prince of Peace The holy-Ghost is a blessed Peace-maker for Peace is one of those excellent fruits of the Spirit mentioned Gal 5.22 Hee calmes a threefold warre in the soules of men that is of the perturbations against reason the flesh against the spirit and the terror of Conscience wrestling with the wrath of God And therefore is hee called effectiuè Augustin the Comforter Now as the blessed Trinity the Father Sonne and holy-Ghost are Peace-makers so are all the children of God but diuersly Some employ themselues in making peace betweene God and man So did Moses stand in the gappe and by his humble supplications stayed the Cannons of Gods wrathfull indignation from playing vpon the Israelites Psal 106.23 So Noah by his sacrifice procured a couenant of Peace at the hands of the Lord and stopt the fountaines of the deepe Gen. 8.21 and the flood-gates of heauen that the earth should no more be made a fish-poole by the invndation of waters Some are for the peace of Conscience who hauing a tongue of the learned Esa 50.4 doe minister a word to him that is wearie These come like Noahs Doue with the Oliue-branch Genes 8.11 like the pittifull Samaritan with the oyle of gladnesse Luk. 10 34. and the balmes of mercy Quà m speciosi Oh how beautifull are the feete of them that bring glad tidings of Peace Rom. 10.15 Some are employed in out-ward and ciuill peace So was Moses when he indeauoured to take vp the quarrell betweene the two Hebrewes Exod. 2.13 So was Abraham when hee preuented the strife betweene himselfe and Lot Gen. 13.8 and stayed it betweene their seruants And so are those worthy Monarches who establish peace in their owne territories and compound controuersies betweene neighbour-Nations Thus as there are diuers kinds of Peace so are there of Peace-makers and I may say of them all in our Sauiours words Blessed are the Peace-makers And so I come to the third part which is the vniting of Peace-making and Blessednesse together The third part HEre I might first say the Peace-makers are blessed Quoniam filij deo vocabuntur because they shall be called the children of God but that were to gleane before the haruest I may deriue an argument from the excellency of Peace If peace be such a gratious ornament such a singular blessing I may well conclude thereupon that the Peace-maker is blessed For in this the Axiom holds Aristot 1. poster cap. 2. Propter quod vnum quodque tale illud magis tale est The temple being an excellent worke Psal 74.5 they were renowned that builded it So Peace being a singular blessing they must needes be thrise blessed that make it As God is glorified in the excellent frame structure of the heauens Psal 19.1 because his wisedom power goodnes shine therein most resplendently So is the Peace-maker much honoured in this excellent worke of Peace because such goodnesse and blessednesse are knit to the same inseparably The peace-maker is blessed in the very act of peace as he is esteemed a blessed man that quencheth some violent fire 1. Sam. 25.32 And therefore Dauid blessed Abigail for staying his hand from the stroake of violence vpon churlish Nabal saying Blessed be thou who hast kept mee this
Christ then Christ hath reliefe for the man and so may I say to you beloued If you haue grace to beleeue then haue you not so sinned against grace and mercie but that the Lord hath plentifull redemption for you in store Christ Iesus himselfe cals you the Church exhorts you the spirit of God inuites you to take the pardon for your sinnes and the pawne of your inheritance The spirit and the spouse saith come and let him that heareth say come and let him that is a thirst come and let whosoeuer will take of the water of life n Reuel 22.17 freely Behold here is that Aqua coelestis that whosoeuer tasteth of hee shall neuer thirst any more here is that Aqua o Iohn 4.14 vitae which whosoeuer takes and drinke he shall neuer see death Yea though he were dead yet shall it restore him to p Iohn 11.25 life Therfore I may say to euery Christian beleeuer as our Sauior said to the woman os Canaan q Mat. 15.28 O woman great is thy faith be it vnto thee as thou desirest But for as much as diuers delude themselues with a vaine conceit of that Faith they haue not and others are dismaide because they doubt of their Faith which sometimes they feele not therfore I must further exhort euery one of you to trie your hearts and examine your liues concerning your repentance For that gracious promise shall euer be found yea and Amen That hee which is soundly and seriously penitent so that he turne away from his euill waies hee shall not die but liue r Ezek. 18.22 Yea for the assurance of this you haue the Lords oath ſ Ezek. 33.11 As I liue saith the Lord I delight not in the death of a sinner t Psal 51.15 The sacrifices of God are a troubled spirit a broken and a contrite heart the Lord will not despise It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a sacrifice but sacrifices because it is instar omnium in stead of all as Tremelius truely saith Which whensoeuer we offer vp the Lord smels a sauour of mercie and compassion as he smelled a sauour of rest in the sacrifice of n Gen. 8.21 Noah O bring then this sacrifice to the Lords sacred Altar and behold you shall alwaies finde the doore of his mercie open to receiue you and the armes of his compassion stretched out to imbrace you as the prodigall childe found at his returne of whom Saint Ambrose saith filius timet conuitium pater adornat conuiuium The sonne feared some sharpe reproofe but the father prepared a dainty banquet When Nathan reproued Dauid for his o 2 Sam. 24.10 sinnes it is said that Dauids heart did scourge him A fit Metaphor to expresse the nature of Repentance which is flagellum peccati euen the scourge of sinne which is flagellum animae the scourge of the Soule Doe your hearts smart and smite you and are your Soules troubled for your sinnes bee not dismaide For as the Angell troubled the Poole of Bethesda for the curing of the diseased So Gods blessed spirit of compunction hath beene with you and troubled your soules for your cure and consolation To conclude therefore if all that I haue now spoken hath wrought in you an indignation and dislike of your selues and a detestation and loathing of your sinnes with an earnest and a resolute purpose to banish and abandon them Then dare I be bold to pronounce that you are free from this sinne against the holy Ghost yea the God of heauen hath thereby sealed you a pardon for all your sinnes Though they were as crimson they shall be made white as snow though they were red as skarlet they shall be as white as Wooll Which mercie that we may obtaine let vs humble our selues in Prayer Let vs pray O Lord our God who art able to preserue vs blamelesse and to present vs faultlesse before thy glory with ioy euen for thy tender mercies sake defend vs from this dreadfull sinne of Apostasie Keepe vs by thy power that we fall not restore vs by thy mercy when we are fallen preserue vs by thy grace that we neuer finally fall away O let not the gates of thy mercy be shut vpon vs neyther suffer the gates of hell to preuaile against vs But grant good Lord that albeit our fraile nature cannot obtaine an absolute freedome from sinnes of infirmity yet we may neuer set our selues against heauen or sinne with a high hand Renew a right spirit within vs that we may bewaile our sinnes Take not thy holy spirit from vs that we may reforme our liues Establish vs with thy free spirit that we may be confirmed in thy truth That being effectually sanctified in the kingdome of grace we may be eternally blessed in the kingdome of glory through the merites and mediation of Iesus Christ our alone and all-sufficient Sauiour to whom with thee and the holy Ghost three persons and one eternall God let all prayse power and dominion be ascribed by all thy seruants both men and Angels this day and for euer Amen AMEN FINIS THE CHRISTIAN PETITIONER Shewing how we must sue in the Courts of HEAVEN both for Reward and Remission A Sermon Preached at OXFORD the seauenth day of Iuly being the Act Sunday By IOHN DENISON Doctor of Diuinity and one of his Maiesties Chaplayne LONDON Printed by T. S. for Iohn Budge and are to be sold at the signe of the greene-Dragon in Paules Church-yard 1620. A SERMON PREACHED AT OXFORD the 7. of Iuly being the Act Sunday NEHEMIAH 13.22 Remember me O my God concerning this and pardon me according to thy great mercy DIuers writers both diuine and humane Right reuerend Right Worshipfull welbeloued in Christ Iesus doe very fitly compare both euill men and manners in Ciuill and Christian gouernment to badde humours in the body and the Magistrate to the Physition to whom the cure thereof doth belong Now as the soundest bodies haue their bad humours which must be purged so the best gouerned Common-wealths and States doe in time grow subiect to corruptions which must be redressed The truth of this is most apparant in this present Scripture For Nehemiah comming by Artaxerxes warrant to the gouernement of Ierusalem found the house of God prophaned by Eliashib who of sacred structures had built a Chamber for Tobiah his kinseman This abuse as it grieued Nehemiah sore so did he like a worthy Magistrate redresse it and then came not to king Artaxerxes but to the King of Kings to whom especially he had done that seruice saying as it is in the fourteenth verse Remember me O my God concerning this and blot not out the kindnesse I haue shewed to the house of my God Againe as he found Gods sanctuary polluted so did hee finde his Sabbath prophaned for whereas almighty God had consecrated that day to a spirituall Mart there were some who had employed it in carnall Merchandise where Nehemiah hauing
Loe thus shall the man be blest whom God will fauour Secundum specialem cultum In respect of their especiall homage and religious seruice they doe to God August Retract lib. 1. cap. 13. For Religio as Saint Augustine after Lactantius retracting his owne etymon saith is a religando because it is the bond of that mutuall league betwixt God and Man I will be their God Ierem. 31.1 and they shall be my people In this sence God is called the God of Abraham and the God of Israel God chooseth to himselfe the man that is godly As for the wicked Psal 4.3 and workers of iniquity who make their chests their Temples their backs their Altars their bellies their Gods that they may sacrifice vnto the same their Pride their Couetousnesse and Luxury the Lord will professe concerning them Mat. 7.23 Depart from me I know ye not Secundum speciale praemium In respect of his especiall reward for so he saith to Abraham of whom he had made an especiall choyse Ego sum merces tua admodum ampla Genes 15.1 I am thy exceeding great reward Well might the Lord call his reward multam valdè multam Chrysost in Gen. hom 36. exceeding much and many as Chrysostome saith Psal 34.10 For they that feare God want nothing that is good Whether it be Paul or Apollos or Cephas or the World or Life or Death Whether it be things present 1 Cor. 3.22.23 or things to come they are all yours because you are Christs and Christ is Gods Seeing then that God is the God of the faithfull in these especiall respects let euery faithfull Christian in especiall manner apply God to himselfe and say with Thomas in the twentieth of Iohn Iohn 20.28 My Lord and my God This particular application the Romanists cannot abide they count it vaine presumption and why because men of all sorts though very different in conuersation will appropriate God to themselues when some of them must needes be deceiued Their argument is like this Fooles and mad men may be deceiued in apparant truths therefore wise and iudicious may The Frantique Athenian was ready to arrest for his owne euery ship that arriued therfore no sober minded Merchant knew his owne If our expectation of reward were grounded vpon merits as the Papists is we might iustly stagger as they doe Nemo absque reuelatione certò scire potest se habere vera merita Bellar. de Iustific lib. 5. cap. 7. for Bellarmine confesseth that no man without especiall reuelation can be sure that he hath true merits but for as much as our hope hath her dependance vpon Gods mercy and Christs merits we may without wauering approach before the throne of grace Rom. 8. and cry Abba Father Surely I should the lesse meruaile at this Romish doctrine Bellarm de Purgat lib. 2. cap. 4. if Bellarmine and other Papists did not teach that the soules in Purgatory haue an infallible certainty of their saluation Rhem. Annot. in Apoc. 14. For admitting a Purgatory no probable no possible reason can be giuen how they should come by this certainty except they be more beholding for the same to the infernall spirits then they haue beene to their wretched teachers But leauing them to their vanities let vs finde by a diligent scrutiny that we haue the spirit of God witnessing with our spirits Rom. 8.16 that we are the sonnes of God as the Apostle speaketh For then may we say with Saint Augustine Augustin Psal 32. Dicat anima mea Deus meus es tu qui dicit animae meae salus tua sum Seeing that God saith to my soule I am thy saluation let my soule reflect vpon God againe and say thou art my God Seeing that Christ hath made vs a plaster of his precious bloud let vs apply the same to our wounded soules seeing he hath procured our pardon let vs get it vnder the great seale of his blessed Spirit This is his will who hauing giuen vs the legacy of eternall life by his last Testament would haue the same seuerally transcribed by the preaching of the word and particularly sealed to vs by the blessed Sacrament Beleeue me my brethren It is no confused apprehension of Gods mercy that can yeelde any sound comfort But as when Elizeus applyed his eyes to the childes eyes his hands to his hands 2 Reg. 4. and his mouth to his mouth then the childe reuiued So the particular application of Christs merits hath life in it it reuiueth our dead soules and relieueth our daunted spirits Hence we haue the benefits of protection of benediction of consolation Christ Iesus sendeth that message to vs Goe to my brethren and say vnto them Ioh. 20.17 I send to my Father and to your Father to my God and to your God We make our boast of God all the day long Psal 44.9 Yea hence it is that wee approach with boldnesse into his glorious presence calling for the reward of our obedience with Nehemiah Remember me O my God concerning this The Motiue COncerning this That is in the hypothesis concerning the obseruation and sanctification of the Sabbath a matter of singular moment a duetie of great necessitie The foure Commandements of the first Table are most diuine like the foure streames in Paradise whereof this is the last but not the least like Ioseph who being the youngest prouided for his elder brethren For so is this present fourth Commandement a meanes of the better obseruation of the three precedent It standeth betweene the two tables like the sensus communis betweene the externall and internall senses and is seruiceable to both I may truely say that where the Sabbath is not sanctified there is neither a sound Religion nor a Christian conuersation to be expected How God esteemeth the strict sanctification of the Sabbath may appeare by the exact deliuery of the Commandement For he hath fenced it about like mount Sinai Exod. 19.12 with her markes and bounds at the deliuery of the law that no prophanenesse might approach neare vnto it First by his watch-word Remember Secondly by his bountie Sixe dayes thou shalt labour and doe all that thou hast to doe Thirdly by his soueraignety It is the Sabbath of the Lord thy God Fourthly by the latitude Thou thy Sonne thy Daughter thy Man-seruant thy Maide-seruant the Stranger that is within thy gates must sanctifie it Fiftly by his example The Lord rested the seauenth day Lastly by his benediction He blessed and sanctified it The sixe markes are like the sixe water-pots in the second of Iohn Fill them vp to the brimme with a holy obseruation then draw out and carry to the Master of the Feast euen to Iesus Christ the Lord of the new Sabbath Remember I say to sanctifie the Lords Sabbath and then may you say with confidence Remember me O my God concerning this Yea the same shall be vnto you a pledge of
some good O what a blessed houre shall that be wherein your soules shall expire with Hezekias words I beseech thee O Lord Esay 38.3 remember how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight Then may you say with Deborah Iudg. 5.21 O my soule thou hast marched valiantly Yea then may you say with Dauid Psal 116.7 returne vnto thy rest O my soule for the Lord hath rewarded thee Death is the worlds strict doore-keeper and will see that as you brought nothing into the world 1 Tim. 6.7 so you shall carry forth nothing againe Yet can he not hinder you from that happinesse which the Oracle of heauen hath proclaimed Reuel 14.13 Blessed are the dead which die in the Lord they rest from their labours and their workes follow them Consider I beseech you that onely your good workes will be your companions to heauen They shall be your honour in life your comfort in death and your crowne at the last Resurrection And so much for the first Petition The second Petition 1. The matter of it PLutarch and diuers other Historians report of Manlius Torquatus that when his sonne Manlius Plutarch in vita Quint. Faebij Max. contrary to his Edict had valiantly encountred and slaine an enemie he first crowned him for his valour and then beheaded him for his disobedience So standeth the case betweene God and vs whilest he seeth something in vs which may be rewarded he findeth something also which deserueth to be punished As Saint Augustine saith Aug. in psal 100 Nisi Deus per misericordiam parceret non inueniret quos per iustitiam coronaret Except God should spare vs in mercy he should finde none whom he might crowne in iustice This maketh Nehemiah when he hath cryed out Remember me O my God concerning this to adde this next Petition And pardon mee according to thy great mercy Desiring not to be Rewarded with young Manlius in strictnesse of iustice but as Dauid prayeth Psal 103.4 to be crowned with mercy and louing kindnesse If thou dost well shalt thou not be accepted Genes 4.7 saith the Lord to Kain Or as Tremelius translateth it Nònne erit remissio shalt thou not be pardoned The Hebrew word yeeldeth both significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present text doth challenge both For Gods Remission and his Remuneration like Mercy and Truth must meete together Psal 85.10 like Righteousnesse and Peace they must kisse each other According to that of Ambrose Ambros lib. 7. in Luc. Arbiter omnium dedit pietati praemium infirmitati remedium The Iudge of all the world hath prouided both a reward for piety and a remedy for infirmity Thus Daniel commeth into the Lords Court where hauing deepely deplored the Israelites misery and earnestly implored the Lords mercy hee knitteth vp his Petition in this manner Dan 9.18 We doe not present our supplications before thee O God for our owne righteousnesse but for thy great tender mercies Thus Iob dareth not stand to his tryall at the barre of Gods Iustice Iob 9.15 but will call for a Psalme of mercy and will supplicate his iudge Infinite are the places throughout the passages of sacred Scripture where the most sanctified seruants of God doe confesse their infirmities disclaime their merits and appeale to Gods mercies and reason For as S. Augustine saith Woe to the most laudable life of men if it be examined in strictnesse of iustice Suppose beloued we be not conscious to our selues of any grosse sinnes that wee haue neyther the crying sinnes of the Sodomites Genes 18. nor the crimson sinnes of the Israelites Esa 1. Act. 8. nor the bitter sinnes of Simon Magus Yet alas many are the infirmities of our soules many the deformities of our liues yea many are our secret sinnes In our best actions we scatter many imperfections and still we faile eyther in the end the matter or manner or measure of our obedience So that if our best actions should come to a strict tryall Lord how ignorant would our knowledge be found How froward our patience How superficiall our Repentance How proud our Humility How wauering our Hope How fraile our Faith How cruell our Mercies Wee may well say with Dauid Psal 130.3 If thou O Lord be extreame to marke what is done amisse who can be able to stand Vtique illud quis nullus est Chrys in ps 130. saith Chrysostome Surely that who is no body at all Iob indeede in the vehemency of passion desireth to dispute his case with God Iob. 23.4 but vpon cold blood God biddeth him gyrd vp his loynes and arme himselfe with arguments Iob. 40.2 For he knoweth that Iob is not able to answere one of a thousand but must come into the Lords Court of Requests with this Petition Pardon me according to thy great mercy Pardon me The Hebrew word Vecusah being deriued of Casah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide doth very well expresse the manner and nature of our pardon For according to the vse of the word in the sacred Scriptures it may haue reference eyther to Gods eye or his Act His Eye and then it noteth his conniuence like that in the seauenteenth of the Acts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17.30 God winked at His Act and then it implyeth the couering of our sinnes with the mantle of Christs merits Psal 32.1 and both import an absolute pardon without relation to merit punishment or satisfaction and indeede it is as oposite to them as the two tropicks are to another as contrary as Fire is to Water This Pardon is expressed in the Scripture with great variety of the like phrases Sometime God is said to passe by our sinnes Amos 8. To put them away Esa 44. To cast them into the Sea Mich. 7. To forget them Ierem. 31. Not to mention them Ezech 18. To wash them away Psalm 51. To cast them behinde his backe Esay 38. To couer them Psal 32. and to pardon them as it is here and in many other places Thus God passeth by our sinnes as though he saw them not Putteth them away that they hurt vs not Casteth them into the Sea that they drowne vs not Forgetteth them so that hee punisheth them not Doth not mention them as though they were not washeth them away that they defile vs not Casteth them behinde his backe as though hee regarded them not Couers them that they appeare not and pardons them that they condemne vs not Behold here an absolute pardon for our singular consolation and the Papists extreme confusion For they depend vpon a ridiculous pardon of the sinne with reseruation of the punishment wherein they would make God an hypocrite like themselues with their mentall reseruation To whom I may say in Daniels words to Nebuchadnezzar Dan. 4.16 Let the
mercy he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.3 The Father of Mercies Ephes 2.4 Exod. 20.6 Psal 51.1 and the God of all consolation He is rich in mercy He hath mercy for thousands He hath a multitude of mercies It would aske much time to manifest this through the whole mine of sacred Scripture I will onely bound my speech within a few rich veynes of Ore in the Psalmes In the 59. Psalme you shall finde Gods preuenting mercy In the 23. his following mercy In the 40. Psalme his tender mercy In the 119. his reuiuing mercy In the 26. his redeeming mercy In the 6. Psalme his healing mercy In the 86. his confirming mercy In the 103. his crowning mercy If I should spend many houres in recompting the particular mercies of God and had that * That yeelded seauen Ecchoes Heptaphon of Olympus yea the tongue of men and Angels you might say vnto me vpon the close of my speech with the Queene of Sheba 1 Reg. 10. Thou hast not told vs the one halfe Behold so abundant are the mercies of our God and therefore poore sinners neede not come to this blessed fountaine like the people to the poole of Bethesda one at once but be they as many as the starres in the firmament or the sands on the sea-shore let them approch together to the Mercy-seate and they shall finde that God hath in readinesse a mercy for euery misery as it were a present salue for euery sore The Lord keepeth a continuall Iubilee his Court of Chancery standeth alwaies open his euer-flowing and ouer-flowing fountaine Zach. 13.1 is still set open for sinne and for vncleannesse Where the spirit and the Spouse say come Reuel 22.17 and let him that is a thirst come and let whosoeuer will come and take of the water of life freely Againe as Gods mercies are many in the discreete so are they great in the continued quantity Yea they are exceeding great 1 Sam. 24.14 Gods mercy as one saith well hath all the dimensions Psal 36.5 Thy mercy O God reacheth vnto the heauens there is the height of his mercy Psal 86.13 Great is thy mercy and thou hast deliuered my soule from the lowest hell there is the depth of his mercy Psal 104.24 The earth is full of thy goodnesse there is the breadth of his mercy Psal 98.4 All the ends of the world haue seene the saluation of our God there is the length of his mercy Yea the mercy of God is transcendent and beyond all dimension and no more possible to be comprehended by vs then the heauens to be compassed with our spanne Therefore when Saint Paul doth pray that the Ephesians may know the loue of Christ according to these dimensions he addeth which passeth knowledge Ephes 3.18.19 Though God be excellent in all his workes yet is his glory most eminent in his mercy His punishing rod is of Iuory Psal 2.9 Exod. 25.17 but his Mercy-seate of pure Gold Gods mercy must needes be great which extendeth it selfe in some sort euen to hell and to the damned Rom. 11.22 First in his patience towards the vessels of wrath waiting for their conuersion till he be pressed as it were a cart vnder sheaues Amos 2.13 Secondly in his indulgence in punishing a sinner For whereas ex se materiam sumit miserendi as Bernard saith He taketh occasion onely forth of his owne goodnesse to shew mercy yet no mans sinne is punished without his iust demerits Thirdly euen to the damned in hell there is a priuatiue mercy extended quoad intensionem wound except you will be like desperate Porus Iustin lib. 12. who would not suffer his wounds to be drest We reade in in the sixe and fortieth of Ezechiel that they which went into the Temple at one dore were commanded to goe forth at another It is no improbable coniecture that they might not turne their faces from the Mercy-seate That is an excellent speech of Augustines or rather Anselmes Aug. Medit. 38. Etsi Domine ego commisi vnde me damnare potes tu tamen non amisisti vnde me saluare potes O blessed Lord though I haue committed those transgressions for which thou maiest condemne me yet thou hast not lost those compassions by which thou maiest saue me Psal 130.1 Out of the deepe haue I called vnto thee O Lord saith Dauid Abyssus abyssum inuocat saith Bernard One deepe calleth vpon another O let the deepe of misery call vpon the deepe of mercy If your soules were in such a straight that you saw hell opening her mouth vpon you like the red Sea before the Israelites the damned spirits pursuing you behinde like the Aegyptians on the right hand and on the left a thousand dreads and dangers yet would I say vnto you in Moses words stand still Exod. 14. and behold the saluation of the Lord For he that putteth his trust in the Lord Psal 32.10 mercy imbraceth him on euery side This mercy of God is like the Sanctuary to the legall offendour like Mount Ararat to Noahs tossed Arke like Noahs hand to his weary Doue like Assuerus golden Scepter to the happy petitioner O come then and with Queene Hester touch the top of this Scepter so shall you be receiued with her into the Kings presence yea into the Kingdome of heauen where all your petitions shall be turned into gratulations your prayers into praises and your Elegies into Hallelujaes which mercy the God of all mercies grant vs euen for Iesus Christ his sake our alone Sauiour and Redeemer to whom with the Father and the holy Ghost three persons and one immortall God all honour power praise Maiestie and Dominion be rendred and ascribed by all the seruants of God in heauen and in earth this day and for euer Amen AMEN FINIS
it is Cant. 2.4 Then as the babe sprang in the wombe of Elizabeth at the salutation of the blessed Virgin Luke 1.41 So shall the humbled heart vpon the apprehension of this comfort euen leape for ioy Yea so comfortable is this peace of Conscience Aug. de Genes ad Lit. 2.8 that Saint Austin calles it the soules Paradice And Salomon speaking of it saith Pro. 15.15 A good Conscience is a continuall feast So that I may likewise conclude concerning it Speciosum nomen Pacis est The name of this Peace is specious and precious The third kinde of Peace which I call the peace of Association is that ciuill peace which is betweene man and man And this also is a consequent of the former 1. Ioh. 4.20 For as Saint Iohn saith he that loues God will also loue his brother So he that is at Peace with God and with his owne Soule will surely be at Peace with men This Peace is excellent and therefore almighty God when he will giue a great testimony of his louing fauour to Dauid 1. Chro. 22.9 tels him that his sonne shall be a man of Peace And when hee will manifest his respect to the melting heart of Iosiah 2. Reg. 22.20 he promiseth him that hee shall goe to his graue in Peace The passages of Scripture vrging this are aboundant and vehement As that in the twelfth to the Romanes Rom. 12.18 If it be possible and as much as in you is haue Peace with all men If it seeme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible in regard of others yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe you your best indeauour to haue Peace And what a vehement adiuration is that in the second to the Philippians Phil. 2.1 If there be any consolation in Christ any comfort in Charity any fellowship of the spirit any compassion and mercy embrace Peace and vnity But as wee haue done in the former so let vs see the beauty of this blessing by her contraries Warres and Contention For Nazianz. de Pace Quantum sit pacis bonum ex ipsa seditione conspicitur What is warre and contention but a deuouring fire which consumes the house of Millo Shechem Iudg. 9.15 the Cedars of Libanus For by it Nation is destroyed of Nation and City of City 2. Chro. 15.6 as one house is set on fire by another Therefore albeit Salomon saith Eccles 3 8. There is a time for warre and a time for Peace yet are warres to be shunned as the bane of this blessing As nature hath prouided no euacuation of blood but in case of extremitie so warres are not to be taken in hand but in case of necessity August Epist 205. Peace should be voluntary Warre necessary according to that of Saint Austin Pacem habere debet voluntas bellum necessitas Those therefore that will attempt needelesse warres let them prosper like Ahab at Ramoth Gilead 1. Reg 22.34 2. Reg. 19.35 and Rabshekah against Hierusalem Let it be vnto them as it was to those Roman hot-spurs Flaminius Plutarchus Minutius and Varro who smarted for their temerity in this case Those that come in hostile manner with their kniues ingrauen As it vvas at the intended inuasion 1588 To cut the throats of the English Hereticks let them see a coyne stampt as a memoriall of their disastrous enterprize with the forme of a Nauy and that inscription Venit iuit fuit It came it went away it came to iust nothing Surely no man knowes thorowly the benefit of Peace but hee that hath seene the dolefull face of warre He that had heard the clattering of Armour the ratling of Trumpets the thundring of Canons the cries of the wounded the groanes of the dying and seene the fyring of Temples the deflowring of Virgins the rapes of Matrons the murdering of infants the vastation of fields and spoyling of houses could not but say with sorrow En quò discordia ciues perduxit miseros Virgil Eclog. 1. Behold the dolefull issue of our discord and acknowledge that the name of Peace is pretious Hee that hath read that lamentable Epistle of the ancient Britaines inscribed Apud Gildam page 14. Aegitio ter consult gemitus Britanorum to Aegitius thrice Consul the sighes of the Britaines Hee that could behold how many noble families how many famous cities how many glorious Monarchies haue beene brought to their periods by warres by contention would confesse ingenuously that Peace is a great blessing Horace O fortunati minium bona si sua norint-Angli But alas wee sit vnder our vines The holy Historian speakes of this as of a great blessing 1. Reg. 4.25 and vnder our fig-trees yea we enioy abundant blessings in Peace yet are we not so happy as to see our happinesse yea we are growne through our plenty of Peace to dis-esteeme it as the Indians doe their fragrant woods in fires who by much vse are weary of them and as the Israelites did Manna who by reason of their plenty did loath it Well let contentious spirits be transported as they will the sonnes of Peace shall say with the Psalmist Ecce quà m bonum quà m iucundum Psal 133.1 Behold how good and pleasant a thing it is brethren to dwel together at vnity See 't is both bonum and iucundum Horace A man the th marke most plainely hits that to his profit pleasure fits Psal 34.14 it is good and pleasant Et omne tulit punctum qui miscuit vtile dulci. Would a man see good daies He must lay the foundation thereof in Peace Peace it is the mother of plenty and prosperity according to that in the 147 Psalme He setteth Peace within thy borders and satisfieth thee with the flowre of wheate And that in the 122. Psal 122.7 Let Peace be within thy walls and prosperity within thy Palaces Where Peace is planted in the borders there is the flowre of wheat and when it is entertained within the walles prosperity takes vp her habitation within the Palaces Health is not more beneficiall to the naturall body then Peace to the politicke Plutarch said well Plutarch Reipub. gerenda praecept Those Hiues are in best case where the Bees make most noyse but those common-wealths are in best state where least noyse and tumult is Peace it is the nurse of Piety by it religion thriues and the Church flourishes As we reade in the ninth of the Acts Act. 9.31 Then had the Churches rest and multiplied Yea it is not onely the mother of prosperity and nurse of Piety but euen the glory and crowne of Christianity Ephes 43. when the vnity of spirit is so kept in the bonds of Peace that Christians are like those happy conuerts in the primitiue Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 4.32 as it were one Soule in so many bodies Illic mandauit Deus benedictionem There the Lord promised his blessing Psal 133.3 and
answered one that obiected feare to him in danger by sea Tu quidem non magnopere sollicitus es pro anima nebulonis ego pro Aristippi anima Aul. Gel. Noct. Att. 19.1 where the prodigality of their liues shew that they are little worth To giue one of them the foole were piaculare yet doe they not sticke to demonstrate in act what they detest in conceit for what greater folly then to become a slaue to vnruly passion and to hazard both soule and body vpon a needlesse point yea vpon so needlesse points as they commonly doe His Maiestie forth of his Princely care and deepe iudgement hath well obserued the misery and madnesse belonging to these Duels those that are wise will auoid them But here I will pause for if I should descend from generall faculties to personall faults my speech would runne in infinitum It hath fared with me in this my last discourse as with a Trauailer who vpon the hearing of hue and crie leaues the roade to pursue Malefactours For these Peace-breakers haue drawne me a great deale out of the way wherein I was walking But I will returne into the Kings high-way the way of Peace which is the roade to heauen The time doth admonish me to draw to an end yet I am loath my Sunne should set in a cloude my calme should end in a storme and my song of Peace and vnitie in a discord As before I exhorted you in Saint Pauls words to marke the Peace-breakers and to auoide them So must I now say with the same Apostle Rome 14.19 Let vs follow those things that concerne Peace If we will walke in the way of Peace then shall we doe well like good souldiers to follow Christ Iesus our captaine and like good subiects him our Prince of Peace And him we haue both lucem and ducem our light and our guide for he came into the world Luke 1.79 to giue light to them that sit in darkenesse and to guide our feete into the way of Peace We will therefore marke some of his precepts and obserue some of his pathes that wee may walke in them Greg. Epist lib. 11. Indict 6. Epist 45. The first path to Peace is Humilitie which Gregory calls radicem pacis the roote of Peace Learne of me saith Christ that I am lowly and meeke of heart Mat. 21.30 and you shall finde rest to your soules Hee came like rayne into a fleece of Wooll Psal 72.6 or as it is in the Hebrew into the mowne grasse which fals softly and makes no noyse Nullum strepitum facit Lact. lib. 4. ca. 16. Mat. 12.19 as Lactantius expounds the place yea he did not striue neither was his voyce heard in the streetes Saint Chrysostome saith truely Chrys in Rom. hom 27. Nihil adeo corpus ecclesiae scindit atque superbia Nothing rends the body of the Church so much as pride doth which accords with that of Salomon Pro. 13.10 Onely by pride doe men make contention And what I pray you hath caused the present quarrels in our Church but this For when men cannot ariue at greatnesse by a direct course they seeke it by a compasse of their owne deuising if they cannot haue it by worth they will seeke it by singularity But whosoeuer will be the sonne of Peace must follow Christ Iesus our Prince of Peace in his pathes and precepts of Humilitie Againe Iustice and equity are great Peace-makers For Mercy and Truth meete together Psal 85.10 Righteousnesse and Peace kisse each other Wrongs and iniuries kindle the fire of contention Iustice and equity quench it Those that are imployed either in matters of arbitrement or iudgement must be like the Center in the midst of the Circumference which is as neare to one part of heauen as another As when our Sauiour saluted his Disciples with a Pax vobis Peace be vnto you Iohn 20.19 stetit in medio he stood in the middest of them and it is his main precept Whatsoeuer you would that men should doe vnto you Mat. 7.12 doe you the same to them for this is the Law and the Prophets Thus Iustice and equity are the speciall pathes wherein euery sonne of Peace must follow our Prince of Peace Christ Iesus Another especiall path of Peace is Patience which will teach a man not to offer 1 Cor. 6.7 They must be patient that vvill be Peace-makers Pro. 19.11 but rather to suffer wrong for they must be patientes that will be pacifici as Tertullian saith They must account it their honor to passe by a transgression and hold it pious wisedome to buy their peace though it be with some wrong some damage Gen. 13.9 As Abraham offered to Lot the choise of the right hand or the left which was his owne in equity and as our Sauiour paid tribute when he might haue pleaded immunity And here againe we haue a Vtrumque es mihi domine Iesu speculum patiendi praemium patientis Bern super Cant. ser 48. Christ a patterne without a parallell b Gessit mira periulit durae nec tantum dura sed indigna Bern. de diâ—igâ—â—do Deo neuer was there any who endured the like iniuries and indignities especially if you consider the persons agent and patient scoffes railings slanders blasphemies bonds buffets whippes nippings thornes nayles speare yea whatsoeuer hell or the malice of miscreants could deuise against him Yet all this he endured with admirable patience yea in all this he was tanquam ouis as a sheepe before the sheerer Non solùm coram tondente sed coram occidente obmutuit Bern. hee was dumbe yea as a sheepe not onely before the shearer but euen before the slaughterer he opened not his mouth And in this path of Patience must euery sonne of Peace follow Christ Iesus our Prince of Peace The last path of Peace that I will obserue is Christian wisedome and discretion For as Peace is the tranquillity of order according to Saint Austins description Pax est tranquillit as ordinis Aug. de ciui dei 19.13 so Wisedome and discretion must marshall order as the Schooleman obserues Aquinas And therefore hee saith truely that although Peace and Charity haue great affinity yet in this they differ That Charity hath Peace Charitas pacem habet sapientia facit Wisdome makes Peace And this made Gregorie tell Bishop Serenus who being transported with rash zeale had scandalized diuers Indict 4. Epi. 9. Zelum discretione condisses you should haue seasoned your zeale with discretion yea it is the precept of our blessed Sauiour Col. 2.3 in whom all the treasures of wisedome are hid Mark 9.30 Haue salt in your selues and haue peace one with another shewing that the brine of discretion must be the meanes to season and conserue the blessing of Peace Loe these are the pathes of Peace wherein the sonnes of Peace must follow their Prince
the eye in the Head and the heart in the Body the noblest and worthiest of all the children of God And this their worth shall bee published to the world It shall be published by the sonnes of Peace by the sons of perdition by the Son of God himselfe Thus as the Laurell was to the Roman Emperors both Munimentum Ornamentum a Defence against danger and an Ornament of honour So shall this Oliua Pacis be to the children of God Quanta est huius pacis retributio saith S. Austin August de â—emp Ser. 169. haereditatem possidere cum Christo substantiam patris habere cum filio caelesti regno participare cum Domino And what can your hearts desire more then this To be the children of God and the best affected of his children heyres of Grace and Glory co-heyres annexed with Iesus Christ partakers of that vnspeakeable happinesse which shall be honourably published on earth enioyed eternally in the heauens Therefore to conclude let mee say to you with Chrysostom Chrys in Psal 34. Quaerite Pacem vt inueniatis premiuÌ„ Seek Peace follow after it that you may haue the reward of Peace-makers Psal 34. Chrys ibid. Pulsate ianuam Pacis knock at the gate of Peace till it be opened to you So shall the same be to you a doore and passage into Heauen which mercy the God of Peace and Mercy grant vs for his Sonne our Sauiour Christs sake to whom with the holy-Ghost three persons and one immortall God be ascribed all Honour and Glory Might Maiesty and Dominion now and for euer more Amen FINIS THE SINNE AGAINST THE HOLY GHOST PLAINELY described By The Authoritie of Scriptures The Testimonie of Fathers The consent of Schoolemen In a Sermon Preached at PAVLS Crosse by IOHN DENISON Doctor of Diuinity and one of his Maiesties Chapleynes LONDON Printed by T. S. for Iohn Budge and are to be sold at the signe of the greene-Dragon in Paules Church-yard 1620. TO THE RIGHT REVEREND FATHER IN GOD IOHN KING Lord Bishop of LONDON Right Reuerend and Honourable THESE two Sermons being thought a second time worthie of the Presse I make bold to present to your Lordship They were both Preached in your charges the one in that eminent place where your Lordship hath Episcopall iurisdiction At Pauls crosse the other in that famous Vniuersitie At Oxford where then you were a worthy Gouernour The one hath passed hitherto vnder your patronage and the other being an Orphan desires it It obtained good acceptance with that Noble Lord The Lord Elsmere Lord Chancellor of England who loued your Lordship dearely and to whom my selfe was exceedingly bound In regard whereof I hope it shall finde the more fauourable entertainment at your Lordships hands The God of heauen who hath honoured you with many gracious endowments and made you an excellent ornament of our Church continue his fauours and enlarge his blessings to you for the Churches good and your owne eternall comfort Your Lordships humbly deuoted IOHN DENISON To the Reader IT fareth with me Christian Reader as with those Physitians who hauing employed their study for the health of their Patients doe afterwards divulge their experiments for the good of others For hauing at the request of certaine friends prepared these ingrediences and found them comfortable to their tender soules I haue beene moued to publish the same both for the further comfort of them and benefit of others And the rather haue I beene hereunto induced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippoc Aphor. because to vse the Physitians words here is a dangerous experiment and difficult iudgement the disease being the most dangerous and deadly of all diseases incident to any mortall creature and the physicke for cure description or preuention very rare to be had in our vulgar tongue None to my knowledge hauing of purpose handled it though I haue knowne some distressed soules haue greatly needed it and many very Christianly affected haue much desired it And so commending these my Meditations to thy courteous acceptance and my selfe to thy Christian prayers I commend thee to the grace of God in Christ Iesus Thine in the Lord I. D. A SERMON VVherein the Sinne against the Holy-GHOST is plainely described HEB. 10.26.27 For if we sinne willingly after we haue receaued the knowledge of the truth there remaines no more sacrifice for sinnes but a fearefull looking for of iudgement and violent fire which shall deuoure the aduersaries IT is the part of euery Christian at his enterance into the profession of Christianitie Right Honorable right Worshipfull and welbeloued in Christ Iesus to consider our Sauiours Caueat to the Disciples He that indureth to the end shall be a Mat. 10.22 saued To what purpose is it that the Sea-faring man sailes prosperously ariues safely and obtaines a rich prize if he sinke or suffer shipwracke in his returne This life is a sea-faring life to what purpose is it that a Christian be farely imbarked for heauen if afterward he suffer shipwracke of his holy Faith What auaileth it the Warriour to march hotly with Iehu fight manfully with Ionathan if hee turne his backe with Ephraim before the end of the battaile This life is a warfare what can it auaile vs to incounter Sathan if we suffer him to foile and conquer vs For he onely that fights the good fight finisheth his course and keepes the faith can expect the crowne of b 2 Tim. 4.7 righteousnesse This is the thing whereof Saint Paul doth in this place admonish the Hebrewes namely that they forsake not the fellowship they haue among c Vers 25. themselues Wherein that he may the better preuaile he inferreth these words of my Text as a pithy reason and powerfull ingredience to make the medicine of his admonition to worke the more effectually If the Souldier shall flie forth of the field reuolt from his Captaine forsake his colours runne from his company and turne to the enemie he disgraceth his militarie profession disableth himselfe for the trophies of honour and meriteth condigne punishment Behold we are the Lords Souldiers the Church is our field Christ Iesus our Captaine the word and Sacraments our colours the communion of Saints our company he that shall flie forth of this field reuolt from this Captaine forsake these colours runne from this company and be found fighting vnder Sathans conduct dishonoureth his Christian profession depriueth himselfe of the crowne of glory and incurreth the danger of Gods heauy iudgement For if we sinne willingly after we haue receiued the knowledge of the truth That is if we haue giuen our names to Christ serued in his campe taken pay in his warres and yet play the carnall Apostataes with d 2 Tim. 4 9. Demas the hereticall with e 2 Tim. 2.17 Hymeneus and Philetus the scornefull with f Socrat. Theodoret Iulian the Emperour the spightfull with g 2 Tim. 4.14 Alexander the Copper-smith there
of wicked designes As when a man will runne on desperately and sinne euen because he will sinne small or no occasion mouing him thereunto For the lesse the occasion and temptation is the greater is the transgression This was a further circumstance which made Adams sinne so m Gen. 3.2 hainous that hauing free accesse to all the other trees in Paradise hee must needes taste of the forbidden fruite As it was vile in n 1 King 21.4 Ahab that hauing many goodly possessions of his owne hee must needes be sicke for Naboths vineyeard and it doth much aggrauate the offence when a rich man shall deale deceitefully in word in waight and measure Thus when a man is rather transported by his owne rebellious will then inforced by any vrgent necessity is rather caried forward by a prompt and peremptory inclination then by any violent and coactiue temptation this is to sinne willingly When Sathan no sooner tempts but the sinner as readily yeeldes as the etymon of the word imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indulgeo When it is not by constraint but of a ready minde as Saint Peters opposition o 1 Pet. 5.2 doth manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is the Apostles speech of sinning willingly here to be vnderstood Doe what we can whilst wee carry about this masse of corruption sin will haue her residence in vs but Saint Paul warnes that wee suffer it not to raigne in our mortall bodies that wee should obey it in the lusts p Rom. 6.12 thereof If it violently ouer-rule vs we must not willingly let it rule ouer vs If it compell like a tyrant wee must not let it command as a King Wee must sigh vnder the bondage and grone vnder the burthen of it like the Israelites vnder q Exod. 2.23 Pharaoh Wee must not say as those people professed to r Ios 1.16 Iosuah All that thou commandest vs wee will doe and whether thou sendest vs we will goe for if we doe it will command that which is dangerous and damnable and will send vs to hell for our hyre The wages of sinne is ſ Rom. 6.23 death we must all acknowledge with Saint Iohn 1. Epist 1. t 1. Iohn 1.8 If we say that we haue no sinne we deceiue our selues yet wee must take heede we be not such as hee speakes of in his third Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u 1. Iohn 3.4 which settle and sell themselues to worke wickednesse For if such a one cannot be renued by repentance Non est excusatio infirmitatis sed culpa x Anselm in Heb. 6. voluntatis he can pleade no excuse of infirmity but must needes lay all the blame vpon the wils iniquity There are some as Salomon notes y Prou. 2.14 sic Tremel Which doe euen reioyce in doing euill and delight in peruerse courses Yea they cannot sleepe except they haue done z Prou. 4.16 euill but this reioycing is odious and this delight exceeding dangerous Lord how opposite are these men in their affections to our Sauiour Christ a Iohn 4.34 It was his meate and drinke to doe the will of God but it is their meate and drinke yea it lulls them a sleepe to doe the workes of the diuell What a malepert speech is that of Sauls Courtiers b Psal 12.4 Our tongues are our owne and we will talke they will because they will Stat pro ratione voluntas Yea they are ready to say with c Apud Sueton Iulius Caesar Caesar iacta est alea fall backe fall edge they are resolued to persist in their sinnes What a desperate resolution is that of wilfull wretches in the sixt of d Iere. 6.16 Ieremie Who being thus louingly exhorted and gratiously promised Walke in the good way and you shall finde rest to your soules doe answere as wickedly as peremptorily we will not walke therein Well may it be said of these men that they sinne willingly which so rashly forsake the way of saluation and so readily step into the path of condemnation Such resolute sinners were the Iewes whose stony hearts and flinty soules neither Christs teares could e Luke 19.40 mollifie nor his threatnings terrifie therefore is their habitation become desolate for euer Such resolute and dissolute sinners were the Sodomites who could not be restrained by Lots submisse f Gen. 19.7.8.11 petition his more then lawfull motion nor the Lords extraordinary affliction but still persisted obstinately till euen extreme wearinesse inforced them to leaue their wickednesse And what then could they else expect but that fire and brimstone from heauen should be their portions Hoc Deum maxime irritat This saith g Chrysost in Psal 108. Chrysostome dorh mightily prouoke God when men doe sinne with such a pre-meditation and setled resolution So saith Dauid in the eighteenth Psalme h Psal 18.26 With the pure thou wilt shew thy selfe pure but with the froward thou wilt wrestle for so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well translated by Tremelius Thus God will wrestle with the wicked not in mercy as he did with Iacob i Gen. 32. when hee supported him but in iudgement as Iacob did with Esau when he supplanted him If the sinner will be wilfull God will be as wilfull if froward God will be as froward If hee will wrestle with God in disobedience God will trip vp his heeles in vengeance and cast him downe with the rebellious spirits into the lowest hell As in the time of the Law there was no Sanctuarie for wilfull murtherers So was there neuer any Sanctuarie of mercie for wilfull sinners If a subiect shall be carried violently in a rebellion much compassion is to be shewed but he that runs voluntarily with the disloyall deserues to be seuerely punished so when a poore sinner can say with the Apostle I k Rom. 7.23 would not willingly doe that euill I doe It is the law of my members that rebels against the law of my minde and leades me captiue to the law of sinne hee may looke with comfort towards the mercy seate For l Hieron in Mat. 16. peccata non nocent si non placent sinne shall not hurt vs if it doe displease vs. But when it may be said to him as it is in the fiftieth Psalme Simulac vides furem As soone as thou seest a theefe thou runnest with him Yea when hee shall commit all vncleannesse with greedinesse m Ephes 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen couetously when his heart shall be as eagerly set vpon his wickednesse as the couetous mans on his wealth what can he hope for but that the gate of mercy should be shut against him Therefore is the Lord so resolute n Deut. 22.19 that if a man will goe confidently and wilfully on in his sinnes blessing himselfe and promising peace to his soule he will not be mercifull to him Yea he hath
ratified it with an asseueration o Isa 22.19 Surely the iniquitie of such a sinner shall neuer be pardoned or purged Yea if a bare speech or asseueration will not serue when Elies sonnes will wilfully persist in their sinnes and will not be reclaimed either for their owne credit their fathers comfort or the Lords glory he takes his oath p 1 Sam. 3.14 that the wickednesse of Elies house shall not be purged with sacrifice or offering for euer The third bad humour THE third bad humour which feedes this Apostasie is bitter and violent namely Malice a consequent of the former For when men doe once grow wilfull they easily become malicious and waxe euen rebelliously bent against the truth So as was Iulian the Emperour whom Hierome q Hier. Catalog script Eccles therefore most iustly stileth for his malice Canem rabidum euen a madde Dogge So as were the Iewes whom our Sauiour taxing for this sinne r Mat. 12.37 cals a broode of Vipers because they were full of venim and malice Such a sinner the Apostle doth here call an aduersary as being one that directly opposeth himselfe against the rules of pietie and afterwards in more fearefull words he brandeth him thus which doth despight the spirit of grace And in the sixt to the Hebrewes ſ Heb. 6.6 he calleth him a crucifier of Christ and a mocker of him When a man shall become a professed aduersary to him who is able to destroy both soule and body in hell t Mat. 10.28 when he shall despight the spirit of grace which is the spirit of comfort helpeth our infirmities and maketh request for vs with groanes and sighes which cannot be u Rom. 8 26. expressed When hee shall make but a mocke of Christ to whom the blessed Angels doe homage x Heb. 1.6 oh how lamentable is the estate of such a one When the patient loathes his foode quarrels with his Phisitian is angry with his friends chafes with himselfe you will say he is in ill case and such is the condition of a froward and malicious sinner When the vis irascibilis Which should be as a Dogge at the doore of the soule to keepe away the Theefe shall waxe madde and bite the Master or his friends euen snarle at God at his seruants and his sacred truth what safety or comfort can that soule haue When Christians which should be as Lambes and new borne-Babes in receauing y 1. Pet. 2.1.2 Iam. 1.12 with meekenesse the sincere milke of the word and the comfortable food of the blessed Sacrament shall turne dogges and swine tread vnderfoote those precious pearles and be ready euen to rent their z Mat. 7.6 Pastors they must needes kindle Gods wrath and accelerate his iudgements This was the sinne of Alexander the Copper-smith of whom Saint Paul a 2 Tim. 4.15 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he vehemently withstood our Preaching He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not vs but our words our preaching for that had not beene so hainous the one is but a personall persecution and so had beene a sinne against charitie the other a doctrinall and consequently was a direct offence against pietie And surely it is a fearefull thing when a man sets himselfe against heauen b 1 Sam. 2.25 If one man sinne against another saith Elie the Iudge shall iudge it but if a man sinne against the Lord who will pleade for him It goes hard with a malefactor when no man will can or dare be his aduocate but it is Gods iust iudgement vpon a malicious sinner and therefore it was his ordinance c Num. 15.30 that he which sinned presumptuously euen erecting with an high hand the flagge of defiance against God as the metaphor imports blasphemed the Lord the same person should be cut off from among his people that the same cutting off might be a praeludium to his fearefull and finall separation from the societie of the blessed Angels the spirits of iust and holy men and from Iesus Christ the mediator of the new d Heb. 12.22 Testament How fearefull was the obstinacie of Stephens enemies who being not able to resist the spirit by which he spake charged him with blasphemie e Act. 6.10.11 And albeit the Lord did grace his innocent conscience with an Angelicall countenance yet they so persisted in their malice that they gaue him iust cause to taxe them thus You stiffe-necked and of vncircumcised hearts and eares you haue alway resisted the holy Ghost Such obstinate sinnes must needes be punished when as others committed of frailtie may easily be pardoned Should I not spare Nineueh saith the Lord f Ion. 4.11 which doth trespasse of infirmitie But how should I spare Iuda which doth transgresse g Ier. 5.7 rebelliously Here God hath something to say for Nineueh but rebellious Iuda stands arraigned of high treason and God hauing nothing to say for her nor she for her selfe why the sentence of death should not passe against her must needes be condemned except Gods iustice shall be violated which must inuiolably be maintained though all the rebellious Men and Angels in the world be damned It is dangerous to walke in the counsell of the vngodly dreadfull to stand in the way of sinners but h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 1.1 happy and thrise happy is he that doth not sit in the seate of the scornefull Who would thinke that any could be so forsaken of God and bereft of grace that he should malice and scorne the eternall Maiestie yet experience hath found out such vile wretches For such a one was that blasphemous Pope Iulius who being forbidden by his Physition to eate Porke because of his gout said in a great chafe horresco referens I tremble to vtter his words i Les vies de Papes de Rome Iules 3. Giue me my Porkes flesh al dispetto di Dio euen in despight of God What horrible blasphemies did that execrable Emperour Iulian the Apostata as also his lewd companion Libanius the Sophister belch forth against Christ who at their going forth to the Persian warre asked in k Histor Trip. lib. 6. cap. 43. scoffing manner What the Carpenters Sonne meaning Christ was doing To whom it was well answered by a good Christian l Theodoret. hist l. 3 c 18. Loculum fabricatur he is making a coffin for Iulian which propheticall speech was verified by the euent for indeede Iulian was strangely wounded and slaine in that warre Now when a man is growne to this height of impiety that he dares thus with a high hand sinne against the Almightie the Lord stops the suites of those who would pray for him not admitting any petition to be put vp in the Court of mercy according to those words of Saint Iohn There is a sinne vnto death I say not thou shouldest pray for m 1 Ioh. 5.16 it And how oft doth
haue no further vse but to apply them prophanely in the midst of their vaine exercises Let such take heede We say it is not safe to make sport with edge tooles but I am sure it is dangerous to iest with Gods sacred ordinances Oppose not your selues against any worke of grace that is eminent in any of Gods seruants or made euident to your Consciences by the word or workes of God This was the fearefull sinne of many of the Iewes who though they beheld the diuine power shining in the words and workes of Christ yet did they oppose themselues against him charging him in a blasphemous manner to cast out Diuels by the helpe of Belzebub the prince of Diuels And such were those whom the blessed and milde Martyr Saint Stephen takes vp so roundly calling them stiffe necked of vncircumcised hearts Take heede of inconstancy and wauering in your holy profession as some doe a Heb. 10.39 which withdraw themselues to perdition The Apostle here warnes vs that wee cast not away our confidence and reason for by it b Eph 6.16 wee quench the fiery darts of the Diuel We should not be like Demosthenes who in the middest of the battell cast away his buckler inscribed with golden letters c Plutar. in vita Demost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is good fortune But rather imitate that worthy Thebane Epaminondas who being ready to expire in his tent enquired whether the enemy had got his target which fell from him in receiuing of a deadly wound But it being preserued and presented to him Iustin lib. 7. Veluti laborum suorum gloriaeque socium osculatus est Hee kist it as the associate in his labours and the companion of his honours Some send away Religion for a time thinking to take it vp againe at their pleasure but such oft times proue like Noahs Rauen they houer and flutter vp and downe but hardly returne into the Arke of the Church There haue beene diuers malecontents amongst vs who haue had their excursions and reuolted to popery but let those who are wandring returne with speede to the bosome of their mother Non perdit viscâ—ra via mater Eclesia August Hom. 27. Who hath not lost the bowels of compassion except they haue lost all sence of grace Let those that are returned be seriously humbled for this their reuolt as for a fearefull sinne and blesse God for their conuersion as for a great mercy And let euery one take heede of inconstancy in his holy profession lest he become like Ecebolius Socrates lib. 3. cap. 11. who as Socrates saith changed with euery Emperor like the weather cock with euery winde and as he beganne so hee liued and died an vnconstant man If therefore your cogitations be neuer so little declining stop the course of them whilst you haue meanes to recouer your selues and make such a league with Religion as Elizeus made with Elias As the Lord liueth and as thy Soule liueth I will not leaue thee Take heede of presumptuous sinnes For who would aduenture to take deadly poyson though hee had the best mithridate in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.1 If a Christian shall be suddenly surprised by Sathan before hee can bethinke himselfe of the nature or danger of the sinne d Sam. 11.2 as Dauid was when he was insnared with the beauty of Bathsheba hee is to be pittied But when a man shall immediately vpon the temptation runne to the mercy of God e Rom. 2.4 abuse his patience and say presumptuously within himselfe like him in the Psalme f Psal 10. Ver. 6. Ver. 12. Tush I shall neuer be cast downe Tush God hath forgotten he hideth away his face and will neuer see it his case is very dangerous Therefore did the Prophet Dauid pray so earnestly g Psal 19.13 Lord keepe thy seruant from presumptuous sinnes lest they get the dominion ouer me so shall I be innocent from the great offence Surely beloued he that auoydeth sinnes of presumption shall neuer fall into this haynous sinne of Apostasie Especially take heede of Malice and hatred Malice against men is dangerous but if it bend it selfe against the God of heauen his seruants or his sacred truth it is damnable and odious for it is peccatum Diabolicum the Diuels proper especiall sinne Augustin I cannot better compare a man in this case then to mount Aetna which hath the fire boyling and burning within it and breakes forth sometimes suddenly into furious flames For so when the fire of this malice shall boyle and burne in the heart of a man it will quickly breake forth into the flames of blasphemy as it appeareth in the practise of the malicious Iewes Honour the word of God especially the Gospell of Christ h Phil. 2.16 as the word of life i Rom. 1.16 as the power of God to saluation Esteeme it and reioyce in it as the wise men did in the starre which led them to Christ k Mat. 2.10 When they saw the starre they reioyced with an exceeding great ioy When you heare or reade it doe it with all reuerence and receiue it as l 1 Thes 2.13 the word of God which worketh in them that beleeue and being grafted in you m Iam. 1.21 is able to saue your Soules Whatsoeuer you learne forth of the word if it be a knowne truth doe not wilfully reiect it but willingly imbrace it though it crosse your profits or your pleasures neuer so much If wee be weake yet in no case let vs be wilfull What good lessons soeuer you learne be carefull to put them in practise God lookes that euery talent should be employed to his glory Therefore let not your knowledge swimme idly in your braines like the heauens in their bare reuolutions much lesse in their malevolent coniunctions but see that it be fruitfull in your liues like the heauens in their sweet influences I haue read of a Pyrat who taking a vessell that was for Douer and falling to rifle her happened vpon a Bible which when hee opened to see what booke it was he light suddenly vpon that precept Thou shalt not steale whereupon his heart was striken with remorse But one of his company taking notice of the accident said in a desperate manner Wherefore came we to sea then and so cast the Bible ouer the bord This was a fearefull putting out the light of knowledge and neglect of an extraordinary admonition which the offender did exceedingly bewaile at his death Looke to the sinceritie of your hearts for the heart is the fountaine and therefore it is necessary that it be kept pure and vncorrupted Sicknesse seazeth easily and dangerously vpon corrupt bodies but those which by sobrietie and temperance are kept sound cannot be so quickly infected Cum viritim Athenienses aegroturent Aeli va Histo lib. 17 As Aelian writes of Socrates who retained his health when the Athenians were
it is well for vs though we know not the nature of euery diuine constellation If God doe so remember vs that he doe vs good let him expresse it in what phrase he will let him effect it by what meanes he will wee must acknowledge his wisdome and reioyce in his fauour Men when they remember their friends will doe them good God when he doth his friends good is said to remember them For as in the worke of creation there went with Gods dixit his benedixit and with his ordinauit his ornauit so in the administration of all things with his remembrance there goeth a Recompense and with his regard a Reward But what is obliuion incident to that all-seeing and all-searching spirit who is able euen vno actu in one instant to take exact and perfect notice of euery obiect action and cogitation in the world Hath God forgotten to be gracious must he be put in minde of his seruants that Nehemiah here saith Remember me Nothing lesse for though a woman should forget the childe of her wombe which is so vnnaturall that it is almost impossible yet will not God forget his children Esay 49.15 If all kindenesse and compassion were lost in Women Men and Angels yet might it be found in our gracious God Plini hist nat lib. 7. cap. 24. Cyrus in Plinie is famous for his strength of memory being able to call all his Souldiers by their names but what is that to the exact and infinite memory of almighty God Psal 147.4 Who telleth the number of the Starres and calleth them all by their names This faculty euen in Angels compared with God is but as a Star in Man as a Candle to the glorious Sunne Yea what proposition is there betweene things finite and infinite When King Assuerus could not sleepe he caused the Chronicles to be turned ouer where hee found the good seruice of Mardochai recorded Hest 6.1 and hee rewarded it Psol 121. Behold hee that keepeth Israel shall neither slumber nor fleepe He keepeth a Register Malach. 3.16 and a booke of Remembrance is written before him for them that feare the Lord. And in this Chronicle all our good seruice euen euery action of obedience is recorded that it may be rewarded When men are carefull to remember any thing they vse to put some ring or some such other thing vpon their finger or by some such other meanes to reuiue and relieue the memory so the Lord doth graue his children vpon the palmes of his hands Esa 49.16 that hee may not forget them And in this sence doth Cassiodorus expound that place in the eight of the Canticles Cant. 8.6 Set me as a seale vpon thy heart a signet vpon thine arme Behold such actions and attributes are ascribed to almighty God not that he needes any thing to assist his infinite memory but all this is to inlighten our shallow conceipt and to help our great infirmitie Phil. 4.6 and therefore whereas S. Paul biddeth vs in all things make knowne our case to God S. Augustine Aug. Epist 121. by way of explicatiō saith Non Deo sed nobis Not so much to informe God concerning our wants as to confirme our selues in expectation of a supply Thus the remembrance of Gods carefull remembrance must yeeld vs comfort and the meditation of his gracious fauour should be a check to our diffidence a prop to our confidence and a motiue to obedience Doth God graue vs vpon his hands set vs as a seale vpon his heart and a signet vpon his arme and yet we doubt whether hee doth remember vs Doth God take notice of the Israelites grieuances in Aegypt Exod. 3.9 Doth he looke vpon them through the pillar of fire Exod. 14.24 and whilst they are marching is marshalling their affaires making the sea a Gallery and the clowdie pillar a Canopie vnto them and yet wee doubt whether he doth regard vs How iustly doe we incur that waighty reproofe of the Disciples Mat. 6.30.8.26 O yee of little faith How worthily doe wee deserue to be stiled with the Israelites A faithlesse generation Psal 78.9 But let vs looke vp to the eye of Gods prouidence and the hand of his protection let the Remembrance of his care be the Center of our Confidence and let vs euermore cast forth the holy Anchor of our constant hope in this faire hauen If we be like the wounded man by the high way side whom neither Priest nor Leuite regarded Luke 10. like poore Lazarus at the rich mans gate Luke 16. whom no man remembred or like the lame man at the poole of Bethesda whom no man relieued Yet let vs remember Iohn 5. that Christ Iesus is our gracious remembrancer in heauen Luk. 23.42 43 Lord remember me when thou commest into thy kingdome saith the penitent Theefe This day thou shalt be with me in Paradise saith our blessed Sauiour Behold he that had not one word of defence for himselfe or rebuke for his enemies hath a comfortable answere for a distressed Soule When Lazarus was sicke as we reade in the eleuenth of Iohn Ioh. 11.3 his sisters sent to our Sauiour this message Behold he whom thou louest is sicke Aug. in Ioan. Tract 49. Non dixerunt veni saith S. Augustine amanti tantummodo nunciandum fuit They needed not to desire his presence or craue reliefe it was sufficient to relate their wants because Christ loued Lazarus Iude verse 21. Let vs keepe our selues in the loue of God as Saint Iude exhorteth then let our prayers be our messengers to heauen and we shall finde that wee are not forgotten If we be not presently relieued let vs not feare that we are vtterly neglected distulit sanare vt posset resuscitare as Saint Augustine saith Christ deferred to restore Lazarus to health because hee ment to raise him vp from death Gods suspending of his present fauour is commonly the preparing of a greater blessing O tarry the Lords leasure then waite patiently with Noah so shall your prayers sent forth of a sanctified heart return from heauen with a comfortable eccho vnto your souls like Noahs Doue with an oliue branch into the Arke Iob. 1. Doth Iob serue God for naught saith Sathan why no nor shall any else Let vs bring in our bills into his Court and wee shall receiue present pay Christ hath it ready in his hand Behold saith he I come shortly Reuel 22.12 and my reward is with me to giue euery one according to his workes Bellarmine in his fift booke De iustificatione and eight Chapter picketh a needelesse quarrell against Caluin Negare videtur operandum esse intuitu mercedis Caluin saith hee seemeth to deny that the view of reward should stirre vs vp to good workes but this is a most iniurious imputation For Caluin onely denieth that the view of the reward should be our principall motiue to good workes which