the hazard of their own soules and of that which should be as deare to them the peace of the Church Be not then too inquisitive to find out the manner of this union for the holy Father seales up thy lips that thou mayst not once think of Asking the question Just Mart. and tells thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou art not like to meet with an answer and what greater folly can there be then to attempt to do that which cannot be done or to search for that which is past finding out or to be ever a beginning and never make an end Search the scriptures for they are they that testifie of him testifie that he was God blessed for evermore that that word which was Godw as also made flesh that he was the Son of God and the Sonne of man the manner how the two Natures are united is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil ib. unsearchable unfoordable and the knowledge of it if our narrow understandings could receive it would not adde one haire to our stature and growth in Grace that he is God and man that the two Natures are united in one person who is thy Saviour and mediator is enough for thee to know and to rayse thy nature up to him Take the words as they lye in their Native purity and simplicity and not as they are hammered and beat out and stampt by every hand by those who will be Fathers not Interpreters of Scripture and beget what sense they please and present it not as their own but as a child of God Then Lo here is Christ and there is Christ this is Christ and that is Christ thou shalt see many images and characters of him but not one that is like him an imperfect Christ a half Christ a created Christ a fancied Christ a Christ that is not the Son of God and a Christ that is not the Son of Man and thus be rowled up and down in uncertainties and left to the poore and miserable comfort of Conjecture in that which so far as it concerns us is so plain and easie to be known Doe thoughts arise in thy heart do doubts and difficulties beset thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Justin Martyr thy Faith is the solution and will soon quit thee of them and cast them by thy Faith not assumed or insinuated into thee or brought in as thy vices may be by thy education but raised upon a holy hill a sure foundation the plain and expresse Word of God and upheld and strengthned by the Spirit Christian dost thou believe Thou hast then seen thy God in the Flesh from Eternity yet born Invisible yet seen Immense and circumscribed Immortall yet dying the Lord of life and Crucified God and man Christ Jesus Amaze not thy self with an inordinate feare of undervaluing thy Saviour wrong not his love and call it thy Reverence why should thoughts arise in thy Heart his power is not the lesse because his mercy is great nor doth his infinite love shadow or detract from his Majesty for see He counts it no disparagement to be seen in our flesh nor to be at any losse by being thus like us our Apostle tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was a Decorum in it and it behoved him to be like unto his Brethren Debuit It behoved him That Christ was made like unto us is the joy of this Feast but that he ought to be is the wonder and extasy of our joy that he would descend is mercy but that he must is our astonishment Oportet and Debet are binding termes and words of Duty Had our Apostle said It behoved us that he should be made like unto us it had found an easy belief the debuit had been placed in loco suo in its proper place on a sweating brow on dust and putrefaction on the face of a captive All will say it Behoved us much but to put a Debet upon the Son of God to make it a Decorum a beseeming thing for him to become Flesh to be made like unto us to set a Rubie in Clay a Diamond in Brasse a Chrysolet in baser Metall and say it is placed well there to worry the Lambs for the Wolf to take the Master by the throat for the Debt of a Prodigall and with an Oportet to say it should be so to give a gift and call it a Debt is not out usuall language on earth on Earth it is not but in Heaven it is the proper Dialect fixed up in Capitall letters on the Mercy Seat the joy of this Feast the Angels Antheme Salvator Natus a Saviour is born and if he will be a Saviour an Undertaker a Surety such is the Nature of Fidejussion and Suretiship debet he must it behoveth him as deeply engaged as the party whose surety he is And let us look on the aptnesse of the meanes and we shall soon find that this Foolishnesse of God as the Apostle calls it is wiser than men and this weaknesse of God is stronger than men 1 Cor. 1.25 that the oportet is right set For medio existente conjunguntur extrema if you will have extremes to meet you must have a middle line to draw them together and behold here they meet and are made unum one Ephes 2.14 saith the Apostle the proprieties of either Nature being entire and yet meeting and concentring themselves as it were in one person Majesty puts on Humility Power Infirmity Eternity Mortality by the one he dyes for us by the other he riseth again by the one he suffers as Man by the other he conquers as God in them both he perfects and consummates the great work of our redemption And this Debuit reacheth home to each part of my Text to Christ as God The same hand that made the vessell when it was broken and so broken that there was not one sherd left to fetch water at any pit to repaire and set it together again that it may receive and contain the water of life ut qui fecit nos reficeret that our Creation and Salvation should be wrought by the same hand and turned about upon the same wheele Next we may set the debuit upon his person and he is media persona a middle person and the office will best fit him even the office of a Mediator and then as he is the Son of God who is the Image of the Father and most proper it may seem to him to repair that Image which was defaced and well neere lost in us For we had not onely blemished this Image but set the Devils face and superscription upon Gods coyne for Righteousnesse there was Sin for Purity Pollution for Beauty Deformity for Rectitude Perversenesse for the Man a Beast scarce any thing left by which he might know us venit filius ut iterum signet the Son comes and with his blood revives again the first character marks us with his owne signature imprints the Graces of
attributes he hath he is called the Spirit of Adoption Rom. 8.15 the Spirit of Faith 2 Cor. 4.13 the Spirit of Grace of Love of Joy of Zeale for where he worketh Grace is operative our Love is without dissimulation our Joy is like the joy of heaven as true though not so great our Faith a working faith and our Zeal a coale from the Altar kindled from his fire not mad and raging but according to knowledge he makes no shadowes but substances no pictures but realities no appearances but truths a Grace that makes us highly favoured a precious and holy Faith full and unspeakable Love ready to spend it self and zeal to consume us of a true existence being from the spirit of God who alone truly is but here the spirit of Truth yet the same spirit that planteth grace and faith in our hearts that begets our Faith cilates our Love works our Joy kindles our Zeal and adopts us in Regiam familiam into the Royall Family of the first-born in Heaven but now the spirit of Truth was more proper for to tell men perplext with doubts that were ever and anon and sometimes when they should not asking questions of such a Teacher was a seal to the promise a good assurance they should be well taught that no difficulty should be too hard no knowledge too high no mystery too dark and obscure for them but Omnis veritas all truth should be brought forth and unfolded to them and have the vayle taken from it and be laid open and naked to their understanding Let us then look up upon and worship this spirit of Truth as he thus presents and tenders himself unto us as he stands in opposition to two great enemies to Truth as 1. Dissimulation 2. Flattery and then as he is true in the lessons which he teacheth that we may pray for his Advent long for his coming and so receive him when he comes And first dissemble he doth not he cannot for dissimulation is a kind of cheat or jugling by which we cast a mist before mens eyes that they cannot see us it brings in the Divel in Samuel's mantle and an enemy in the smiles and smoothness of a friend it speakes the language of the Priest at Delphos playes in ambiguities promises life As to King 〈◊〉 who a 〈…〉 slew when death is neerest and bids us beware of a chariot when it means a sword No this spirit is an enemy to this because a spirit of truth and hates these in volucra dissimulationis this folding and involvednesse these clokes and coverts these crafty conveyances of our own desires to their end under the specious shew of intending good to others and they by whom he speaks are like him and speak the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3.12 in the simplicity and godly sincerity of the spirit not in craftinesse not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 handling the Word of God deceitfully 2 Cor. 4.2 Eph. 4.14 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the slight of men throwing a Die what cast you would have them noting their Doctrine to men and the times that is not to men and the times but to their own ends telling them of Heaven Wisdom 1.5 when their thoughts are in their purse This holy spirit of Truth flies all such deceit and removes himself far from the thoughts which are without understanding and will not acquit a dissembler of his words there is nothing of the Divels method nothing of the Die or hand no windings nor turnings in what he teacheth but verus vera dicit being a spirit of truth he speaks the truth and nothing but he truth and for our behoof and advantage that we may believe it and build upon it and by his discipline raise our selves up to that end for which he is pleased to come and be our teacher And as he cannot dissemble so in the next place flatter us he cannot the inseparable mark and character of the evill spirit qui arridet ut saeviat who smiles upon us that he may rage against us lifts us up that he may cast us down whose exaltations are foiles whose favours are deceits whose smiles and kisses are wounds for flattery is as a glasse for a fool to look upon and so become more fool than before it is the fools eccho by which he hears himself at the rebound and thinks the wiseman spoke unto him and it proceeds from the father of lies not from the spirit of truth who is the same yesterday and to day and for ever who reproves drunkennesse though in a Noah adultery though in a David want of faith though in a Peter and layes our sins in order before us his precepts are plain his law is in thunder his threatnings earnest and vehement he calls Adam from behind the bush strikes Ananias dead for his hypocrisie and for lying to the holy Spirit deprives him of his own Thy excuse to him is a libell thy pretence fouler than thy sin thy false worship of him is blasphemy and thy form of godlinesse open impiety and where he enters the heart Sin which is the greatest errour the grossest lye removes it self heaves and pants to go out knocks at our breast and runs down at our eyes and we hear it speak in sighs and grones unspeakable and what was our delight becomes our torment In a word he is a spirit of truth and neither dissembles to decieve us nor flatters that we may deceive our selves but verus vera dicit being truth it self tells us what we shall find to be most true to keep us from the dangerous by-paths of errour and misprision in which we may lose our selves and be lost for ever And this appears is visible in those lessons and precepts which he gives which are so harmonious so consonant so agreeing with themselves and so consonant and agreeable to that Image after which we were made to fit and beautifie it when it is defaced and repaire it when it is decayed that so it may become in some proportion measure like unto him that made it for this spirit doth not set up one precept against another nor one text against another doth not disanul his promises in his threats nor check his threats with his promises doth not forbid all Feare in confidence nor shake our confidence when he bids us feare doth not set up meeknesse to abate our zeale nor kindles zeale to consume our meeknesse doth not teach Christian liberty to shake off obedience to Government nor prescribes obedience to infringe and weaken our Christian liberty This spirit is a spirit of truth and never different from himself never contradicts himself but is equall in all his wayes the same in that truth which pleaseth thee and that which pincheth thee in that which thou consentest to and that which thou runnâ—st from in that which will rayse thy spirit and that which will wound thy spirit And the reason why men who
crown'd with Martyrdome We cannot now think that these Martyrs sinned in setting before their eyes the horror of Death and feare of Hell or think their love the lesse because they had some feare or that their love was lost in that which was ordain'd and commanded as a means to preserve it Their love we see was strong and intensive and held out against that which laid them in the dust but lest it should faint and abate they borrowed some heat even from the fire of Hell and made use of those Curses which God hath denounced against all those who persevere not to the end The best of men are but men but flesh and blood subject to infirmities so that in this our spiritual warrfare and Navigation we should shipwrack often did we not lay hold of the Anchor of Feare as well as of that of Hope Each Temptation might shake us each vanity amaze us each suggestion drive us upon the Rocks but Anchora cordis pondus timoris saith Gregory the weight of feare as an Anchor poyses us Greg. l 6. Mer. c. 27. Ecclus 9.13 and when the storme is high settles and fastens us to our resolutions We walk in the midst of snares saith the Wise man and if we swerve never so little one snare or other takes us for there be many a snare in our lusts a snare in the object a snare in our Religion and a snare in our very love and if feare come not in to cool and allay it to guide and moderate it our love may grow too warme too saucy and familiar and end in a bold presumption And therefore Saint Paul in that his parable of the Natural and wild Olive advising the new engrafted Gentile not to wax bold against the root Rom. 11.20 makes feare a remedy be not high minded saith he trust not to your love of him nor be over-bold with Gods love to you because he hath grafted you in but feare and he gives his reason for if God spared not the naturall branches much lesse will he spare you verse 21. Feare then of being cut off If Saint Pauls reason be good is the best meanes to represse in us all proud conceits and highnesse of minde which may wither the most fruitfull and flourishing branch and make it fit for nothing but the Fire Thus is Feare necessary and prescrib'd to all sorts of men to them that are fallen that they may rise and to them that are risen that they may not fall againe for them that are weake that they may be strong and to those that are strong that their strength deceive them not And yet an opinion is taken up in the world That Feare was onely for mount Sinai that it vanisht with that smoke and was never heard of more when that Trumpet was laid by we will not have this word spoken to us any more There is no blacknesse nor Darknesse nor tempest in the Gospel but all is to be done out of pure love That we being delivered from our enemies may serve him without feare Nor is this conceit of yesterday but the devill hath made use of it in all Ages as of an Engine to undermine and blow up the Truth it self and so supplant the Gospel which is the wisedome of God unto salvation that so he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gr. Nyssen speaks sport with us in our evill wayes lead us on in our dance and wantonnesse of sinne and so carry us along with musick and melody to our Destruction Tertullian in his book de Praescriptionibus adversus haeret mentions a sort of Hereticks c. 43. who denyed that God was not to be feared at all unde illis libera omnia soluta whence they took a liberty to sinne and let loose the reines to all impiety Saint Hierom relates the very same of the Marcionites and Gnosticks and it is probable Tertullian meant them In 4. Hos for say they Iis qui fidem habent nihil Timendum If we have Faith we may bid Feare adieu how many and how foul soever our sinnes be God regards what we beleeve not what we doe and if our faith be true the obliquity of our Actions cannot hurt us After these ex eodem semine J. Gers T. 1. from the same root sprung up the Begardi and Begardae and others who from their opinion that no sinne could endanger the state of those who were predestinated and Justifyed took their name and were called praedestinatiani the Praedestinarians After these the Libertines breath'd forth their Blasphemy with the like Impudence whom Calvin wrote against who made sinne to be nothing else but fancy and opinion Regeneration a deposition and putting off all Conscience Calvin contra Errores Anabaptist arum a casting off all feare and scruple and a returning into Paradise where it was a sin to Judge between good and Evill who if they saw a man appalled with the checks of Conscience would cry out Oh Adam adhuc aliquid cernis Oh Adam dost thou yet see and discerne any thing The old man is not yet crucified in thee If they saw any trembling or speaking sadly of the Iudgements of God would reprove and passe this censure upon them That they had yet a Taste and relish of the Apple That that morsel would choke them If they saw any man displeas'd with himself and cast downe because of his sinnes they called it The abiding of sinne in them and a Captivity under the sense and motions of the flesh With them Sinne The old man The flesh were nothing but in opinion and not to think of sin to put off this Opinion was to put on the New man and amongst us There have been some men so bold or rather so frantick as to professe it and too many so live as it were true for there be more Libertines than those that goe under that name Thus hath the Divel in all ages strove and made it is Master-piece to pluck up Feare by the very roots that no seed of it might remaine to remove Custodem inocentiae as Cyprian calls it Epist ad Domasum this keeper and preserver of Innocency and all other Virtues and like a subtill Captaine first sets upon the Watch that he may with the more ease enter the Soul of man and so rob and spoile him of all those riches and endowments which are the onely price of blisse and Eternity And in these latter dayes he hath used the same Art hath set up Faith and Love against Fear the Gospel against Christ and the Spirit against himself That so Faith might die and love wax cold That the good tidings might make us forget our Duty and the Spirit of Adoption by which we cry Abba Father blot out the memory of that lesson which hath declar'd his Power and Taught us that he is a Lord. Indeed a weak Error it is and it is an open and casy observatition That they who please and
withdraw his grace that we might fall from him and perish And therefore Hilarie passeth this heavy censure upon it impiae est voluntatis it is the signe of a wicked Heart and one quite destitute of those graces and riches which are the proper Inheritance of beleeving Christians to pretend they therefore want them because they were not given them of God A dangerous errour it is and we have reason to fear hath sunk many a soul to that supine carelessnes to that deadnesse from whence they could never rise again for this is one of the wiles of our enemy not onely to make use of the flying and fading vanities of this world but of the best Graces of God to file and hath hammer them and make them snares and hath wrought temptations out of that which should strengthen us against them Faith is suborn'd to keep out Charity the spirit of truth is named to lead us into errour and the power of Gods Grace hath lost its authority and Energie in our unsavorie and fruitlesse Panegyricks we hear the sound and name of it we blesse and applaud it but the power of it is lost not visible in any motion in any Action in any progresse we make in those wayes in which along grace will assist us floats on the Tongue but never moves either heart or hand For do we not lie still in our graves expecting till this Trump will sound do we not cripple our selves in hope of a miracle Non est honae solidae fidei omnia ad volumatem Dei referre ut non intelligamus aliquid esse in Nobis ipsis Tertul. Exhort ad Castitatem do we not settle upon our lees and say God can draw us out wallow in our blood because he can wash us as white as snow do we not love our sickness because we have so skilful a Physitian and since God can do what he will doe what we please This is a great evil under the Sun and one principal cause of all that evil that is upon the earth and makes us stand still and look on and delight in it and leave it to God alone and his power to remove it as if it concern'd us not at all and it were too daring an attempt for us mortals the sons of Adam to purge and clense that Augaean stable which we our selves have filled with dung as if Gods wisdom and Justice did not move at all and his mercy and power were alone busie in the work of our salvation busie to save the adulterer for though he be the member of an Harlot yet when God will he shall be made a member of Christ to save the seditious For though he now breath nothing but Hail-stones and coals of fire yet a time will come where he shall be made peaceable whether he will or no to save them who resolve to go on in their sin for he can check them when he please and bring them back to Obedience and holinesse in a word to save them whose Damnation sleepeth not I may say with the Father utinam mentirer would to God in this I were a lier but we have too much probability to induce us to beleeve it as a truth that they who are so ready to publish the free and irresistible power of Gods Grace and call it his Honour dishonour him more by the Neglect of their duty which is quite lost and forgot in an unseasonable acknowledgement of what God can and a lazy expectation of what he will work in them and so make God Omnipotent to do what his Wisdom sorbids and themselves weak and impotent to do what by the same wisdom he commands and then when they commune with their heart and finde not there those longings and pantings after piety that true desire and endeavour to mortifie their earthly members which God requires when in this Dialogue between one and himself their hearts cannot tell them they have watched one houre with Christ flatter and comfort themselves that this emptinesse and nakednesse shall never be imputed to them by God who if he had pleased might have wrought all in them in a moment by that force which flesh and blood could never withstand And thus they sin and pray and pray and sin and their impiety and devotion like the Sun and the Moon have their interchangeable courses it is now night with them and anon 't is day and then night again and it is not easie to discern which is their day or which is their night for there is darknesse over them both They hear and commend vertue and piety and since they cannot but think that vertue is more then a breath and that it is not enough to commend it they pray and are frequent in it pray continually but do nothing pray but do not watch pray but not strive against a temptation but leave that to a mightier hand to do for them and without them whilst they pray and sin call upon God for help when they fight against him as if it were Gods will to have it so for if he would have had it otherwise he would have heard their prayers and wrought it in them and therefore will be content with his Talent though hid in a napkin which if he had pleased might have been made ten and with his seed again which if he had spoke the word had brought forth fruit a hundred fold Hence it comes to passe that though they be very evil yet they are very secure this being the triumph over their Faith not to conquer the world but to leave that work for the Lord of Hosts Himself and in all humility to stay till he do it for they can do nothing of themselves and they have done what they can which is nothing and now they are heartlesse feeble and if I may so speak this do-nothing devotion which may be as hot on the tongue of a Pharisee and tied to his Phylactery must be made a signe of their election before all times who in time do those things of which we have been told often that they that do them shall not inherit the kingdome of Heaven I do not derogate from the power of Gods grace they that do are not worthy to feel it but shall feel that power which shall crush them to pieces they rather derogate from its power who bring it in to raise that obedience which comming with that tempest and violence it must needs destroy and take away quite for what obedience is there where nothing is done where he that is under command doth nothing vis ergo ista non gratia saith Arnobius this were not grace or royal favour but a strange kinde of emulation to gain the upper hand We cannot magnifie the Grace of God enough which doth even expect and wait upon us John 1. ep 2 c. 27. v. wooe and serve us it is that unction that precious ointment Saint Iohn speaks of but we must not poure it forth upon the
else but the Flattery of our Sense because when I breake the Law my will stoops downe to please my sense and betray my reason but yet when I please my sense I doe not alwayes sinne for I may please my sense and be Temperate I may please my eye and make a Covenant with it I may please my Tast and yet set a knife to my Throat I may please my sense and it may be my Health and Virtue as well as my sinne so in like manner to please men against God is the basest slattery and Saint Paul flings his Dart at it but to please men in reference to God is our Duty and takes in the greatest part of Christianity for thus to please men may be my Allegiance my Reverence my meekness my Longanimity my charitable care of my Brother I may please my superior obey him I may please my obliged Brother and forgive him I may please the poore Lazar and relieve him I may please an erring Brother and convert him and in thus doing I doe that which is pleasing both to God and man What then is that which here St. Paul condemnes Look into the Text and you shall see Christ and men as it were two opposite Termes If the man be in Error I must not please him in his Error for Christ is Truth If the man be in sinne I must not please him for Christ is Righteousness And in this case we must deale with men as Saint Austin did with his Auditory when he observed them negligent in their Duties we must tell them that which they are most unwilling to heare Quod non vult is facere Bonum est saith he That which you will not doe That which you are afraid of and run from That which with all my Breath and Labor I cannot procure you to love That is it which we call to doe good That which you deride That which you Turne away the care from with scorne That which you loath as poyson That which you persecute us for Quod non vultis audire verum est That which you distast when you heare as gall and Wormwood That which you will not Heare That which you call strange Doctrine That is Truth As Petrarch told his friend Si prodessevis scribe quod Doleam Petrarch l 7. de Re. F c. ult If you will profit and Improve me in the wayes of Goodnesse let your Pen drop Gall write something to me which may trouble and grieve me to read so when men stand in opposition to Christ when men will neither heare his voice nor follow him in his wayes but delight themselves in their owne and rest and please themselves in Error as in Truth to awake them out of this pleasant Dreame we must trouble them we must thunder to them we must disquiet and displease them for who would give an Opiate Pill to these Lethargiques To please men then is to tell a sick man that he is well a weak man that he is strong an erring man That he is Orthodox in stead of purging out the noxious Humour to nourish and increase it to smooth and strew the wayes of Error with Roses that men may walk with case and Delight and even Dance to their Destruction to find out their palate and to fittit to envenom that more which they affect as Agrippina gave Claudius the Emperor Poyson in a Mushrome what a seditious Flatterer is in a Common-wealth that a false Apostle is in the Church For as the seditious Flatterer observes and learnes the Temper and Constitution of the place he lives in and so frames his speech and Behaviour that he may seem to settle and establish that which he studies to overthrow to be a Patriot of the Publick good when he is but a Promoter of his private ends to be a servant to the Common-wealth when he is a Traytor so do all Seducers and false Teachers They are as loud for the Truth as the best Champions shee hath but either substract from it or adde to it or pervert and corrupt it that so the Truth it self may help to usher in a lye when the Truth it self doth not please us any lye will please us but then it must carry with it something of the Truth For Instance To acknowledge Christ but with the Law is a dangerous mixture It was the Error of the Galatiams here To magnisy Faith and shut out Good Works is a Dash That we can doe nothing without Grace is a Truth but when we will doe nothing to impute it to the want of Grace is a bold and unjust addition To worship God in Spirit and Truth our Saviour commands it but from hence to conclude against outward worship is an injurious Defalcation of a great part of our Duty The Truth is corrupted saith Nyssen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 1. Cont. Ennom To stand fast in the liberty wherewith Christ hath made us free The Apostle commands it but to stand so as to rise up in the Face of the Magistrate is a Gloss of Flesh and Blood and corrupts the Text Letevery soul be subject to the higher Powers That 's the text but to be subject no longer then the Power is manag'd to our will is a chain to bind Kings with or a Hammer to bear all Power down that we may tread it under our Feet and when we cannot relish the text these mixtures and Additions and Substractions will please us These hang as Jewells in our Eares these please and kill us beget nothing but a dead Faith a graceless life not Liberty but Licentiousnesse not Devotion but Hypocrisy not Religion but Rebellion not Saints but Hypocrites Libertines and Traytors And these we must avoid the rather because they goe hand in hand as it were with the truth and carry it along with them in their Company Tert. de Proscript as Lewd persons doe sometimes a Grave and Sober man to countenance them in their sportiveness and Debauchery De nostro sunt sed non nostrae saith Tertul. They invade that Inheritance which Christ hath left his Church some furniture some colour something they borrow from the truth something they have of ours but Ours they are not And therefore as St. Ambrose adviseth Gratian the Emperor of all Errors in Doctrine we must beware of those which come neerest and border as it were upon the truth and so draw it in to help to defeat it self Because an open and manifest Error carries in its very forehead an Argument against it self and cannot gain admittance but with a vaile whereas these Glorious but painted Falshoods find an easy entrance and begge entertainment in the Name of truth it self This is the Cryptick method and subtill Artifice of men-pleasers that is Men-deceivers to grant something that they may win the more and that too in the end which they grant not rudely at first to demolish the truth but to let it stand that they may the more securely raise
33.11 Why will ye die Oh house of Israel 203 Serm. 11. EZEK 33.11 Why will ye die Oh house of Israel 225 Serm. 12. EZEK 33.11 Why will ye die c. 247 Serm. 13. GAL. 4.39 But as then he that was born after the flesh persecuted him that was born after the Spirit even so is it now 271 Serm. 14. MATTH 24.42 Watch therefore for you know not what hour your Lord will come 293 Serm. 15. MATTH 24.42 The Lord will come you know not what hour c. 311 Serm. 16. MATTH 24.42 Watch therefore c. 333 Serm. 17. GAL. 1.10 the last part of the ver For doe I now perswade men or God or do I seek to please men For if I yet pleased men I should not be the servant of Christ 357 Serm. 18. A Preparation to the holy Communion 1 COR. 11.25 This do ye as oft as you drink it in remembrance of me 391 Serm. 19. 1 THES 4.11 And that you study to be quiet and to do your own businesse and to work with your own hands as we have commanded you 416 Serm. 20. 1 THES 4.11 And to doe your own businesse and to work with your own hands as we have commanded you 437 Serm. 21. MICAH 6. v. 6 8. Wherewith shall I come before the Lord and bowe my self before the high God Shall I come before him with burnt-offerings c. v. 8. He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly to love mercy and to walk humbly with thy God 459 Serm. 22. MICAH 6.8 He hath shewed thee O man what is good c. 479 Serm. 23. MICAH 6.8 What doth the Lord require of thee c. 503 Serm. 24. MICAH 6.8 But to do justly c. 527 Serm. 25. MICAH 6.8 To love mercy c. 553 Serm. 26. MICAH 6.8 And to walk humbly with thy God 577 A Sermon Preached at the Funerall of Sir George Whitmore Knight PSAL. 119.19 I am a stranger in the earth hide not thy commandments from me 601 HONI â—…T QVI MAL Y PENSE A SERMON Preached on Christmas-Day HEB. 2.17 Wherefore in all things it behoved him to be made like unto his brethren THis high Feast of the Nativity of our blessed Saviour is called by Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Metropolitane Feast For as to the chief City the whole Countrey resort Thither the tribes goe up saith David even the tribes of the Lord Psal 122. So all the Feast-dayes of the whole yeare all the passages and periods of our Saviours blessed oeconomy of that great work of our Redemption all the solemn commemorations of the blessed Saints and Martyrs meet and are concentred in the joy of this Feast If we will draw them into a perfect Circle we must set the foot of the Compasse upon this Deus similis factus God was made like unto man but if we remove the Compasse and deny this Assimilation the Incarnation of Christ there will be no roome then for the glorious company of the Apostles For the Noble Army of Martyrs the Circumcision is cut off the Epiphany disappears our Easter is buried and the Feast of the holy Ghosts Advent is past and gone from us as that mighty wind which brought it in Blot out these two words Puer natus a Child is born the Son of God made like unto us and you have wip'd the Saints all out of the Kalendar We will not now urge the solemn Celebration of it that hath been done already by many who have thought it a duty not onely of the Closet but the Church and a fit subject for Publique Devotion and upon this account Antiquity lookt upon it with joy and Gratitude as upon a Day which the Lord had made and Saint Austin commends this Anniversary Solemnity as delivered to after-Ages either from the Apostles themselves Vel ab ipsis Apostolis vel plenariis conciliis instituta c. Aug. p. 118. or decreed by Councells and devoutly retain'd in all the Churches of the world But we doe not now urge it for when power speaks every mouth must be stopped Logick hath no sinews an argument no strength Antiquity no Authority Councells may erre the Fathers were but children all Churches must yield to one and the first Age be taught by the last speech is taken from the faithfull Counsellors and judgement from the Aged Job 12,20 and but yesterday that monster was discovered which the Churches for so many Centuries of yeares heard not of and so made much of it and embraced it which they must have run from or abolisht if their eye had been as cleare and quick as theirs of after-Times I doe not stand up against Power I should then forget him whose memory we so much desire to celebrate who was the best teacher and the greatest example of Obedience what cannot be done cannot oblige and where the Church is shut up every mans Chamber every mans Breast may be a Temple and every day a Holy-day and he may offer up in it the Sacrifice of prayse and Thanksgiving to the blessed Son of God who came and dwelt amongst us and was made like unto us which is the onely End of the Celebration of this Feast Christ is made like unto us is as true when every man tells himself so and makes melody in his heart as when ti 's preached in the great Congregation but it sounds better and is heard further and is the sweeter Musique when all the people say Amen when with one heart and one soule and in one place they give glory to their Saviour who that he might be so factus est similis he was made like unto them Wherefore in all things it behoved him to be made like unto his Brethren My Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a principle in Divinity and is laid down unto us in the forme of a Modall proposition which as we are taught in our Logick consists of two parts the Dictum and the Modus 1. the proposition Christ is made like unto us 2. the modification or qualification of it with an Oportuit or Debuit It behoved him so to be In the Dictum or proposition our meditations are directed to Christ and his Brethren and we consider quid Christus quid nos what Christ is and what we were God he was from all eternity in the fulnesse of time factus similis made like unto us Nos viles pulli nati infoelicibus ovis We miserable naked sinners Enemies to God at such a distance from him so farre from the least participation of the Divine Nature that we were fallen from the Integrity and first Honor of our own facti similes made like indeed but if a Prophet and a king if David draw our picture similes jumentis quae pereunt let our sorrow and shame interpret it like to the Beasts that perish but now facti filii Dei by Christs assimilation to
powerfull Lord shall be lifted up and crowned with glory and honour for evermore Which God grant c. HONI â—…T QVI MAL Y PENSE A SERMON Preached on Whitsunday JOHN 16.13 Howbeit when He the spirit of truth is come he will lead you into all truth WHen the spirit of truth is come c. and behold he is come already and the Church of Christ in all ages hath set apart this day for a memoriall of his coming a memoriall of that miraculous and unusuall sound that rushing wind those cloven tongues of fire And there is good reason for it that it should be had in everlasting remembrance For as he came then in solemn state upon the Disciples in a manner seen heard so he comes though not so visibly yet effectually to us upon whom the ends of the world are come that we may remember it though not it a mighty wind yet he rattles our hearts together though no house totter at his descent yet the foundations of our souls are shaken no fire appears yet our breasts are inflamed no cloven tongues yet our hearts are cloven asunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every day to a Christian is a day of Pentecost his whole life a continued holy-day wherein the Holy Ghost descends both as an Instructer and a Comforter secretly and sweetly by his word characterizing the soul imprinting that saving knowledge which none of the Princes of this world had not forcing not drawing by violence but sweetly leading and guiding us into all truth When He the spirit of truth is come c. In which words we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Epiphany or Apparition of the blessed Spirit as Nazianzen speaks or rather the promise of his coming and appearance and if we well weigh it there is great reason that the Spirit should have his Advent as well as Christ his that he should say Lo I come Psal 40. For in the volume of the book it is written of him that the spirit of the Lord should rest upon him Es 11.2 and I will pour out my spirit upon all flesh Joel 2.28 Christus legis Spiritus Sanctus Evangelii complementum Christs Advent for the fulfilling of the Law and the Spirits for the fulfilling and compleating of the Gospel Christs Advent to redeem the Church and the Spirits Advent to teach the Church Christ to shed his blood and the Spirit to wash and purge it in his blood Christ to pay down the ransome for us Captives and the Spirit to work off our fetters Christ to preach the acceptable year of the Lord and the Spirit to interpret it for we may soon see that the one will little availe without the other Christs Birth his Death and Passion Chists glorious Resurrection but a story in Archivis good newes sealed up a Gospel hid till the Spirit come and open it and teach us to know him Phil. 3.10 and the vertue and power of his Resurrection and make us conformable to his death This is the summe of these words and in this we shall passe by these steps or degrees First carry our thoughts to the promise of the Spirits Advent the miracle of this day cùm venerit when the spirit of truth comes in a sound to awake them in wind to move them in fire to enlighten and warm them in tongues to make them speak Secondly consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work and employment of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall lead you into all truth In the first we meet with 1. nomen personae if we may so speak a word pointing out to his person the demonstrative pronoune ille when he shall come 2. Nomen naturae a name expressing his nature he is a spirit of truth and then we cannot be ignorant whose spirit it is In the second we shall find Nomen officii a name of office and administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a leader or conducter in the way for so the Holy Ghost vouchsafed to be their leader and conducter that they might not erre but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep on in a strait and even course in the way And in this great office of the Holy Ghost we must first take notice of the lesson he teacheth it is Truth Secondly the large extent of this lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he leads into all truth Thirdly The method and manner of his discipline which will neerly concern us to take notice of it is ductus a gentle and effectuall leading he drives us not he drawes us not by violence but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word here he takes as it were by the hand and guides and leads us into all truth Cùm venerit ille spiritus veritatis When He the spirit of truth c. And first though we are told by some that where the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to fo there we are to understand the person of the Holy Ghost yet we rather lay hold on the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille when he the spirit of truth shall come he shall lead you which points out to a distinct person For if with Sabellius he had onely meant some new motion in the Disciples hearts or some effect of the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been enough but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He designes a certain person and ille he in Christs mouth a distinct person from himself Besides we are taught in the Schools Actiones sunt suppositorum actions and operations are of persons now in this verse Christ sayes that he shall lead them and before he shall reprove the world and in the precedent chapter he shall testifie of me which are proper and peculiar operations of the blessed Spirit and bring him in a distinct person from the Father and the Son And therefore S. Augustine rests upon this dark and generall expression The Holy Ghost communicates both of the Father and the Son is something of them both whatsoever we may call it whether we call him the Consubstantiall and Coeternall communion and friendship of the Father and the Son or with Gerson and others of the Schools Nexum Amorosum the Essentiall Love and Love-knot of the undivided Trinity But we will wave these more abstruse and deeper speculations in which if we speak not in the Spirits language we may sooner lose than profit our selves and speak more than we should whilest we are busie to raise our thoughts and words up to that which is but enough It will be safer walking below amongst those observations which as they are more familiar and easy so are they more usefull and take what oare we can find with ease than to dig deeper in this dark mine where if we walk not warily we may meet with poysonous fogs and damps instead of treasure We will therefore in the next place enquire why he is called the Spirit of Truth for divers
way and through all the surges of this present world brings us to the presence of God who is truth is self a truth which leads us to our Originall to the Rock out of which we were hewen and brings us back to our God who made us not for the vanities of this world but for himself an Art to cast down all Babells all towring and lofty imaginations which present unto us falshoods for truths appearances for realities plagues for peace which scatter and divide our soules powre them out upon variety of unlawfull objects which deceive us in the very nature and end of things For as this spirit brought life and immortality to light 2 Time 1.10 for whatsoever the prophets and great Rabbies had spoken of immortality was but darknesse in comparison of this great light so it also discovered the errors and horror of those follies which we lookt upon with love and admiration as upon heaven it self What a price doth luxury place on wealth and riches what horror on nakednesse and poverty How doth a jewell glitter in my eyes and what a slurr is there upon virtue what Glory doth the pomp of the world present and what a sad and sullen aspect hath righteousnesse How is God thrust out and every Idol every vanity made a God but the truth here which the spirit teacheth discovers all pulls off the vayle shewes us the true countenance and face of things that we may not be deceived shewes us vanity in riches folly in honour death and destruction in the pomp of this world makes poverty a blessing and misery happinesse and death it self a passage to eternity placeth God in his Throne and man where he should be at his footstoole bowing before him which is the readiest way to be lifted up unto him and to be with him for evermore In a word a truth of power to unite us to our God that brings with it the knowledge of Christ the wisdome of God which presents those precepts and doctrines which lead to happinesse a truth that goes along with us in all our wayes waits on us on our bed of sicknesse leaves us not at our death but followes us and will rise again with us unto judgement and there either acquit or condemn us either be our Judge or Advocate For if we make it our friend here it shall then look lovely on us and speak good things for us but if we despise it and put it under our basest desires and vile affections it will then fight against us and triumph over us and tread us down into the lowest pit Christ is not more gracious then this truth to them that love it but to those who will not learne shall be Tribulation and anguish the Sun turn'd into Bloud the world on fire the voyce of the Archangel the Trump of God the severe countenance of the Judge will not be more terrible then this truth to them that have despised it For Christ Jesus shall judge the secrets of the heart acquit the just condemn the impenitent according to this truth which the spirit teacheth according saith Saint Paul to my Gospel Rom. 2.16 The large extent of this lesson This is the lesson The spirit teacheth truth let us now see the extent of it which is large and universall for the spirit doth not teach us by halves doth not teach some truths and conceal others but teacheth all truth makes his disciples and followers free from all errors that are dangerous and full of saving knowledge For saving knowledge is all indeed that truth which brings me to my end is all and there is nothing more to be known I desired to know nothing but Christ and him crucified saith S. Paul 1 Cor. 2.2 here his desire hath a Non ultra this truth is all this joyns heaven and earth together God and man mortality and immortality misery and happiness in one drawes us neer unto God and makes us one with him This is the Spirits lesson Commentum Divinitatis the invention of the divine Spirit as faith is called the gift of God not onely because it is given to every believer and too many are too willing to stay till it be given but because this spirit first found out the way to save us by so weak a means as Faith And as he first found it out so he teacheth it and leaves out nothing not a tittle not an Iota which may serve to compleat perfect this Divine Science In the book of God are all our members written All the members yea and all the faculties of our soul and in his Gospel his Spirit hath framed rules and precepts to order and regulate them all in every act in every motion and inclination which if the Eye offend pluck it out if the Hand cut it off which limit the understanding to the knowledg of God which bind the will to obedience and moderate confine our Affections level our hope fix our joy stint our sorrow which frame our speech compose our gesture fashion our Apparel set and methodize our outward behaviour Instances in Scripture in every particular are many and obvious and what should I more say for the time would faile me to mention them all In a word then this truth which the spirit teacheth is fitted to the whole man fitted to every member of the body to every faculty of the soule fitted to us in every condition in every relation it will reign with thee it will serve with thee it will manage thy riches it will comfort thy poverty ascend the throne with thee and sit down with thee on the dunghill it will pray with thee it will fast with thee it will labour with thee it will rest and keep a Sabbath with thee it will govern a Church it will order thy Family it will raise a kingdome within thee it will be thy Angel to carry thee into Abrahams bosome and set a crown of glory upon thy head And is there yet any more or what need more than that which is necessary There can be but one God one Heaven one Religion one way to blessednesse and there is but one Truth and that is it which the Spirit teacheth and this runs the whole compass of it directs us not onely ad ultimum sed usque ad ultimum not onely to that which is the end but to the means to every step and passage and approch to every help and advantage towards it and so unites us to this one God gives us right to this one Heaven and brings us home to that one end for which we were made And is there yet any more Yes particular cases may be so many and various that they cannot all come within the compass of this truth which the spirit hath plainly taught 't is true but then for the most part they are cases of our own making cases which we need not make cases sometimes raised by weakness sometimes by wilfulness sometimes even by sin it self which
of it in all ages as of the fittest Engine to undermine that truth which the spirit first taught Tertullian as wise a man as the Church then had being not able to prove the Corporiety of the soule by scripture flyes to private Revelation in his Book De anima non per aestimationem sed Revelationem what he could not uphold by reason and judgment Post Ioannem quoque prophetiam meruimus conscqui c. Tertull. de Anim c. ix montanizans he strives to make good by Revelation for we saith he have our Revelations as well as Saint John Our sister Priscilla hath plenty of them her traunces in the Church she converses with Angels and with God himself and can discerne the hearts and inward thoughts of men Saint Hierome mentions others and in the dayes of our fore-fathers Calvin many more Calvin contra Libert who applyed the name of the spirit to every thing that might facilitate and help on their designe as parish priests it is his resemblance would give the name of six or seven severall Saints to one image that their offerings might be the more I need not goe so farre back for instance Our present age harh shewen us many who have been ignorant yet wiser then their Teachers so spirituall that they despise the word of God which is the dictate of the spirit for this monster hath made a large stride from forreigne parts and set his foot in our coasts If they murder the spirit moved their hand and drew their sword if they throw down Churches it is with the breath of the Spirit if they would bring in parity the pretence is the Spirit cannot endure that any should be supreme or Pope it but themselves our humour our madnesse our malice our violence our implacable bitternesse our railing and reviling must all go for inspirations of the spirit Simeon and Levi Absolon and Achitophel Theudas and Judas the Pharisees and Ananias they that despise the holy Spirit of God these Scarabees bred in the dung of sensuality these Impostors these men of Belial must be taken no longer for a generation of vipers but for the scholars and friends of the holy Ghost whatsoever they do whithersoever they goe He is their leader though it be to hell it felf May we not make a stand now and put it to the question whether there be any holy Ghost or no and if there be whether his office be to lead us Indeed these appropriations these bold and violent ingrossings of the blessed Spirit have I fear given growth to conceits well neer as dangerous that the spirit doth not spirare breaths no grace into us that we need not call upon him that the text which telleth us the holy Ghost leadeth is the holy Ghost that leads us that the letter is the spirit and the spirit the letter an adulterate piece new coyned an old Heresie brought in a new dress and tire upon the stage again that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strange unheard of Deity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ascriptitious and supernumerary God Nazianz Or. 37. Quis veterum vel recentium adoravit spiritum quis oravit c. sic Macedoniani Eunomiani Ibid. I might say that it is more dangerous than this for to confess the Spirit and abuse him to draw him to as an accessary and abettor nay as a principall in those actions which nature it self abhors and trembles at is worse than out of errour to deny him For what a Spirit what a Dove is that which breathes nothing but gall and wormwood but fire and brimstone what a Spirit is that which is ever pleading and purveying for the flesh what a Spirit is that which is made to bear witnesse to a lie for as Petrarch tells us Nihil importunius erudito stulto that there is not a more troublesome creature in the world than a learned foole so the Church of Christ and Religion never suffered more than by carnall men who are thus spirit-wise for by acknowledging the Spirit and making use of his name they assume unto themselves a licence to do what they please and work wickednesse not onely with greedinesse but cum privilegie with priviledge and authority which whilest others doubt of though it be not onely an Error but Blasphemy yet parciùs insaniunt they are not so outragiously made But yet we must not put the spirit from his office because dreams or rather the evaporations of mens lusts do passe for revelations or say he is not a leader into truth because wicked or fanatick persons walk on in the wayes of Errour in the wayes of Cain or Corah and yet are bold to tell the world that this spirit goes before them The mad Athenian took every ship that came into the harbour to be his but it doth not follow hence that no wise and sober merchant knew his own To him that is drunk things appeare in a double shape and proportion Geminae Thehae gemini soles two cities and two suns for one but I cannot hence conclude that all sober men do so nor can I deny the Spirits conduct because some men wander as they please and run on in those dangerous by-paths where he will not lead them this were to deny an unquestionable and fundamentall truth for an inconvenience to dig up the foundation because men build hay and stubble upon it or because some men have sore eyes to pluck the Sun out of its sphere It were indeed dangerous to teach that the spirit did teach and lead us were there not meanes to try and distinguish the Spirits instructions from the suggestions of Satan or those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those mishapen lumps and abortive births of a sick and loathsome brain or our private humour which is as great a Divel Beloved 1. Epist of St. John c. 4. v. 1 2. saith S. Joh. believe not every spirit that is every inspiration but try the spirits whether they be of God for many false Prophets are gone out into the world that is have taken the chaire and dictate magisterially what they please in the name of the Spirit when themselves are carnall And he gives the rule by which we should try them in the next verse Every spirit that confesseth Jesus is the Lord is of God that is whosoever strives to advance the Kingdome of Christ and to set up the spirit against he flesh to magnifie the Gospel to promote men in the wayes of innocency perfect obedience which infallibly lead to happinesse is from God every such inspiration is from the spirit of God for therefore doth the spirit breath upon us that he may make us like unto God and so draw us to him that where he is we may be also But then those inspirations which bring in God to plead for Baal which cry up Religion to gain the world which tread down peace and charity and all that is praise-worthy under feet to make way for
is a greater penalty and vexation than that which we undertook for its sake How many rise up early to be rich and before their day shuts up are beggers how many climb to the highest place and when they are neer it and ready to fit down fall back into a prison But in this we never faile the Spirit working with us and blessing the work of our hands making our busie and carefull thoughts as his chariot and then filling us with light such is the priviledge and prerogative of Industry such is the nature of Truth that it will be wrought out by it nor did ever any rise up early and in good earnest travell towards it but this spirit took him by the hand and brought him to his journeys end If thou seekest her as silver Prov. 2.4,5 if thou search for her as for had treasure which because it is hid we remove many things turn up much earth and labour hard that we may come to it then shalt thou understand the fear of the Lord and find the knowledge of God in which work our industry and the Spirits help are as it were joyned and linked together You will say perhaps that the Spirit is an omnipotent Agent and can fall suddenly upon us as he did upon the Apostles this day that he can lead us in the way of truth though we sit still though our feet be chained though we have no feet at all but the Proverb will answer you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will you may sail over the sea in a sieve but we must remember the Spirit leads us according to his own will nad counsel not ours that as he is an Omnipotent so he is a free Agent also and worketh and dispenceth all things according to the pleasure of his will and certainly he will not lead thee if thou wilt not follow he will not teach thee if thou wilt not learn nor can we think that the truth which must make us happy is of so easie purchase that it will be sown in any ground and as the Divels tares grow up in us Nobis dormientibus whilest we sleep The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 method or an orderly proceeding in the wayes of truth for as in all other Arts and Sciences so in our spirituall wisdome and in the school of Christ we may not hand over head huddle up matters as we please but must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep an order and set course in our studies and proceedings our Saviour Christ hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6.33 seek first the kingdome of God and in that kingdome every thing in its order there is something first and something next to be observed and every thing is to be ranked in its proper place the Author of the Epistle to the Hebrews tells us of principles of Doctrine which must be learned before we can be led forward to perfection Heb. 5.13,14 of milk and of strong meat of plainer Lessons before we reach at higher Mysteries nor can we hope to make a good Christian veluti ex luto statuam as soon as we can make a picture or a statue out of clay Most Christians are perfect too soon which is the reason that they are never perfect they are spirituall in the twinkling of an eye they know not how nor no man else they leap over all their alphabet and are at their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their end before they begin are at the top of the ladder before they have set a foot to the first step or rown they study heaven but not the way to it they study faith but not good works repentance without a change or restitution Religion without order they are as high as Gods closet in heaven when they should be busie at his foot-stool study predestination but not sanctity of life study assurance but not that piety which should work it study heaven and not grace and grace but not their duty and now no marvel if they meet not with that saving truth in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this so great disorder and confusion no marvel when we have broke the rules and order not observed the method of the Spirit if the Spirit lead us not who is a Spirit that loveth order and in a right method and orderly course leads us into the truth The last is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercitation and practice of the truths we learn which is so proper and necessary for a Christian that Christian Religion goes under that name and is called an exercise by Clem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. l. 4. Al. Nyssen Cyril of Ilierusalem and others and though they who lead a Monasticall life have laid claim to it as their own they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it may well belong to every one that is the Spirits Scholar who is as a Monk in the world shut up out of it even while he is in it exercising himself in those lessons which the Spirit teacheth and following as he leads which is to make the world it self his monastery A good Chritian is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet Arrian l. 3. c. 5. and by this daily exercise in the doctrines of the Spirit he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Stoicks speak drive the truth home and make it enter into the soul and spirit for as Auaxagoras said well manus causa sapientiae 't is not the brain but the hand that causeth knowledge Talis quisque est qualibue delectater inter artisicem artificium mira cognatio est and worketh wisdome for true wisdome that which the Spirit teacheth consists not in being a good Critick or in rightly judging of the sense of the words or being a good Logician in drawing out a true and perfect definition of Faith and Charity or discoursing aptly and methodically of the Lessons of the Spirit or in being a good Oratour in setting out the beauty and lustre of Religion to the very eye No saith the son of Syrach He that hath no experience knoweth little Ecclus. 34.10 Ex mandato mandatum cernimus by practising the command we gain a kind of familiarity a more inward and certain knowledge of it If any man will do the will of God he shall know the Doctrine Joh. 7.17 in Divinity and indeed in all knowledge whose end is practice that of Aristotle is true Those things we learn to do we learn by doing them we learn devotion by prayer charity by giving of alms meeknesse by forgiving injuries humility and patience by suffering temperance by every day fighting against our lusts as we know meat by the taste so do we the things of God by practice and experience and at last discover heaven it self in piety and this is that which S. Paul calls knowledge according to godlinesse 1 Tim. 6.3 we taste and see how gracious the Lord is we do as it were see with our
take that for a Turne which he hath not declared to be so and doe that which he hath threatned he will not doe but 't is ill depending upon what God may doe for for ought that is revealed he will never doe it never doe it to him who presumes he will because he may and so puts off his Turne his Repentance to the last leaves the ordinary way and trusts to what God may doe out of Course never doe it to a man of Belial who runs on in his sinnes yet looks for such a Charriot to carry him into Heaven We have no such Doctrine nor the Church of Christ Her voice is Turne ye now at Last will be too late This is the Doctrine of the Gospel but yet the Judgement is the Lords And all this we have heard and we cannot gaine-say or confute it and shall we yet delay Certainly if we know these Terrors of the Lord and not Turne now we shall hardly ever Turne If we heare and beleeve this and doe not repent we are worse then Infidells our Faith shall helpe the Devill to accuse us and it shall be easier for Sodom and Gomorrha then for us If we heare this and still fold our hands to sleep still Delay if this noise will not stirr and move us if this doe not startle us in our evill wayes we have good reason to feare we shall never awake till the last Trump till that day till the last Day which is a Day of Judgement as this our day is of Repentance We say we beleeve it that now heaven is offered and now we must strive to enter in we say we pray for it we hope for it we long for it if we do Then Now is the Time Festina fides Alacris Devotio spes impigra Amb. Epist c. 10. Ep. 82. saith Saint Ambrose Faith is on the wing and carries us along with the speed of a Thought through all difficulties through all distasts and affrightments and will not let us stay one moment in the house of vanity in any slippery place where we may fall and perish Devotion is full of Heat and Activity and Hope that is deferr'd is an Affliction If we are lead by the Spirit of God Devotio est actualis voluntas prompte faciendi quae ad Dei cultum spectant Aquin. 22. q. 82. Art 1. we are lead apace drawne suddenly out of those wayes which lead unto death we are called upon to escape for our lives and not to look behind us and as it was said of Cyprian we are at our journeys end as soon as we fet out God speakes and we heare he begins good thoughts in us and we nourish them to that strength that they break forth into Action he poures forth his Grace Praeproperâ velocitate pietatis paene ante coepit persectus esse quam disceret Pontius Draconus de Cypriani vitâ and we receive it he makes his benefits his lure and we come to his hand he thunders from heaven and we fall down before him In brief Repentance is as our Passeover and by it we sacrifice our heart and we doe it in the Bitternesse of our Soul and we do it in hast and so passe from Death to Life from darknesse to Light from our evill wayes to the Obedince of Faith and God passeth over us sees the blood our wounded Spirits our Teares our Contrition and will not now destroy us but feeing us so soon so farre removed from our Evill wayes will favour us and shine upon us and in the light of his Countenance we shall walke on from strength to strength through all the hardship and Troubles of a continued Race to that Rest and Peace which is Everlasting Thus much of the first property of Repentance it must be matura Conversio a speedy and a present Turne Festina haerentis in Salo naviculae funem magis praecide quam solve Hier. Paulino THE EIGHTH SERMON PART IIII. EZEKIEL 33.11 Turne ye Turne ye from your evill ways For why c. TO stand out with God and contend with him all our life long to try the utmost of his patience and then in our Evening in the shutting up of our Dayes to bow before him is not to Turne nor have we any reason to conceive any Hope that a faint Confession or sigh should deliver him up to Eternity of Bliss whom the swinge of his lusts and a multiplyed continued disobedience have carryed along without checque or controul to his chamber and Bed and the very mouth of the Grave who have delighted themselves in evill till they can do no good Delay if it ben ot fatall to all for we dare not give Lawes to Gods Mercy yet we have just reason to feare it is so to those that trust to it and runne on in their Evill wayes till the hand of justice is ready to cut their Thread of life and to set a period to that and their sinnes together Turn ye Turn ye that is now that it be not too late The second property or the Sincerity of our Turn This ingemination hath more heat in it not onely to hasten our motion and turn but to make it true and real and sincere For when God bids us turn he considers us not as upon a stage but in his Church where every thing must be done not acted where all is real not in shadow and representation where we must be Holy as he is Holy perfect as he is perfect true as he is true where we must behave our selves as in the House of God which is not pergula pidoris a Painters shop where all is in shew nothing in truth where not the Garments but the heart must be rent that as Christ our head was crucified indeed not in shew or in phantasme as Marcion would have it so we might present him a wounded soul a bleeding Repentance a flesth crucified and so joyn as it were with Christ in a real and sincere putting away and abolishing of sin God is truth it self True and faithfull in his promises if he speak he doth it if he command it shal stand fast and therefore hateth a feined forced wavering imaginary Repentance to come in a vizor or disguise before him is an abomination nor will he give true joy for feigned sorrow Heaven for a shadow nor everlasting happinesse for a counterfeit momentary turn Eternity for that which is not for that which is nothing For Repentance if it be not sincere is nothing The holy Father will tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. or 19 that which is feigned is not lasting that which is forced failes and ends with that artificiall spring that turns it about as we see the wheels of a clock move not when the Plummet is on the ground because the beginning of that motion is ab extrà not from its internal Form but from some outward violence or Art without simplex recti cura multiplex pravi there is
holy Ghost then Si non in timore Domini tenueris te instanter if thou keep not thy self diligently in the Fear of the Lord in the Fear of his displeasure his wrath and in the fear of the last account this house this Temple will soon be overthrown For as the Temple in the first of Ezra the Scribe Ecclus. 27.3 was said to be built in great joy and great mourning that they could not discerne the shout of joy for the noise of weeping So our spiritual building is rais'd Inter Apocr cap. 5. ver 64 65. and supported with great hope and great feare and it may be sometimes we shall not discerne which is greatest our feare or our hope but when we are strong then are we weak when we are rich then are we poore when we hope then we feare and our weakness upholds our strength our poverty preserves our wealth and our Feare tempers our hope that our strength overthrow us not that our riches beggar us not that our hope overwhelme us not quantò magis crescimus tanto magis timemus the more we increase in Virtue the more we Feare Thus manente Timore stat aedificium whilst this Butteresse this Foundation of Feare lasts the house stands Thus we work out our Salvation with Feare and Trembling To conclude then I speak not this to dead in any soule any of those Comforts which faith or Love or Hope have begotten in them or to choke and stifle any fruit or effect of the Spirit of love No I pray with S. Paul that your love may abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.9 yet more and more but as it follows there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Knowledge and in all Judgement that you may discerne things that differ one from another a Phansy from a Reality a flash of Love from the pure flame of love a notion of Faith from a true Faith and hope from presumption For how many sin how few think of punishment how many offend God and yet call themselves his 〈◊〉 how many are willfull in their disobedience and yet perâ—…â—…ory in their hope how many runne on in their evill wayes 〈◊〉 leave seare behinde them which never overtakes them but is furthest off when they are neerest to their journeys end and within a step of the Tribunal For that which made them sinfull makes them senseless and they easily subborn false comforts the â—…knes of the flesh which they never resisted and the Mercy of God which they ever abused to chace away all fear and so they depart we say in peace but are lost for ever Curtius de Alexand. For as the Historian observes of men in place and Authority Cum se fortunae permittunt etiam naturam dediscunt when they rely wholly upon their greatness and Authority they lose their very Nature and turne Savage and quite forget that they are men in like manner it befalls these spiritualized men who build up to themselves a pillar of assurance and leane and rest themselves upon it they lose their nature and reason and forget to feare or be disconsolate and become like those whom the Philosopher calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because their boast was they did not feare a Thunder-bolt Feare not them that can kill the body saith our Saviour whom doe they feare else who hath beleeved our report or to whom is the arm of the Lord revealed That arme which breaketh the Cedars of Libanus in peeces That Arme which onely doth wondrous works is ever lifted up and we sport and walk delicately under it when we tremble and Couch under that which is as ready to wither as to strike Behold Dust and Ashes invested with Power Behold man who is of as neere kin to the worme and Corruption as our selves and see how he aws us and bounds us and keeps us in on every side If he say Do this we doe it Subscribe to that as a Truth which we know to be false make our yea nay and our nay yea renounce our understandings and enslave our wills change our Religion as we do our clothes and fit them to the Times and Fashion pull down resolutions cancell Oathes be votaries to day and breake to morrow surrender up our soules and bodies Deliver up our Conscience in the midst of all its Cryings and Gain-sayings and lay it down at the foot of a fading transitory Power which breathes it self forth as the wind whilst it seeks to destroy which threatens strikes and then is no more When this Lion roares every man is afraid is transelemented unnaturalized unman'd is made wax to receive any impression from a mighty but mortall hand and shall not the God of heaven and earth who can dash all this Power to nothing deserve our feare shall we be so familiar with him as to contemne him so love him as to hate him shall a shadow a vapor awe us and shall we stand out against Omnipotency and Eternity it self shall sense brutish sense prevaile with us more then our Reason or Faith and shall we crosse the method of God make it our Wisedome to feare man and count it a sin to feare God who is only to be feared this were to be wiser then Wisedom it self which is the greatest folly in the World I have brought you therefore to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this School of feare set up the Moriemini shewd you a Deaths-Head to discipline and Catechise you that you may not die but live and Turne from your evill wayes and Turne unto him who hath the keyes of hell and of Death who as he is a Saviour so is he also a Judge and hath made Feare one Ingredient in his Physick not onely to purge us but to keep us in a healthfull Temper and Constitution And to this Promptuor Moral if not the danger of our soules yet the noise of those who love us not may awake us Stapleton a Learned man but a malitious Fugitive layes it as a charge against the Preachers of the Reformed Churches that they are copious and large in setting forth the Mercies of God but they passe over Graviora Evangelit the harsher but most necessary passages of the Gospel suspenso pede lightly and as it were on their Tiptoes and goe softly as if they were afraid to awake their hearers That we are mere solifidians and rely upon a reed a hollow and an empty faith Bellarmine is loud that we doe per contemplationem volare hover as it were on the wings of Contemplation and hope to goe to heaven in a Dreame Pamelius in his notes upon Tertullian is bold upon it That the Primitive Church did Anathematize us in the Marcionists and Gnostiques and if they were Hereticks then we are so And what shall we now say Recrimination is rather an objection then an Answer and it will be against all rules of Logick to conclude our selves Good because they are worse or that we have no
the flesh persecuted him who was born after the spirit even so it is now The vail is drawn and you may behold presented to your view and consideration a double parallel 1. Of the times But as then so now 2. Of the occurrences the acts and monuments of these times divided between two the Agent and the patient those that are born after the flesh persecuting and those that are born after the spirit suffering persecution The them was not long it began and ended in a scoff for Sarah saw Ismael mocking of Isaac Gen. 21.9 and yet this scoffe began those 400. yeers of persecution foretold by God Gen. 15.13 and is drawn down by our Apostle to the times of grace But the now is of larger extent and reacheth even to the end of the World from the Angels Antheme to the last Trump when Christ shall resigne all power into his Fathers hand But because we cannot well take a full view of them both and the Church of Christ is one and the same from the first just man Abel to the last man that shall stand upon the earth though different in outward Administration as Tertul. speaks upon another occasion Tertul. de pallio nunquam ipsa semper alia etsi semper ipsa quando alia because receiving degrees of perfection yet alwayes one and the same when in some respects it appeared not the same we will therefore draw both times together both the then and the now the time under the Law and the time under the Gospel within the compasse of this one position and Doctrine That though the priviledge and prerogative I may say Royalties of the Church be many yet was she never exempted from persecution but rather had intailed it on her as an inheritance And when we shall have made this good 1. from the consideration of the quality of the persons here upon the stage the one persecuting the other Suffering the one born after the flesh the other after the spirit 2. From the nature and constitution of the Church which in this World is ever Militant 3. From the providence and Wisdom of God who put this enmity between these two seeds betwen those that are born after the flesh and those who are born after the spirit When we have passed over these we will in the last place draw it down to our selves look back upon persecution brandishing it's terrors upon them both and so learn to take up and manage the weapons of our warfare and prepare our selves against the day of trial But as then he that was born after the flesh persecuted c. 1. The persons That no priviledge of the Church can exempt her from persecution we may read in the persons themselves the one born after the flesh the other born after the spirit the reason is hid but visible enough in their very Attributes For as the flesh lusteth against the spirit and these two are contrary Gal. 5.17 i.e. are carried by the sway of their very natures to contrary things so the children of the one and of the other are contrary Of the first our Apostle will tell us that they killed the Lord Jesus and killed their own prophets and persecuted the Christians and the reason follows 1 Thes 2.15 which indeed is against all reason but was the best motive they had for as they hated God so were they contrary to all men looking with an evil eye upon the graces of God in others and whatsoever savored of the spirit like Hannibal in the story can part with any thing but war and contention can be without their native Country but not without an Enemy and the reason is plain for that which is born of the flesh is flesh that is Hath all the qualities and malignity of flesh is full of the works of the flesh which are the very principles of contention and persecution From whence are wars and tumults saith Saint James Jam. 4.1 are they not from those lusts which fight in their members From envie and malice from Covetousnesse and ambition which are the works of the flesh and are raised from the flesh as one creature is from another of the same kinde or rather as a Serpent is out of carryon or a scarabee out of dung which if they cannot finde occasion of doing evil will work and force it out of good it self so Cain the first disciple of the dvil as Saint Bas calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eas de ◠invidia 1 John 3.12 slew his brother for no other reason but this because his works were evil and his brothers good for he was saith the Text of the wicked one for to be born of the flesh and to be born of the devil are one and the same thing From the father of envy though not as the Rabbies fancy born of the very filth and seed which the Serpent conveighed into Eve If there were no evil men there could be no persecution for I cannot see how ' its possible for good men to persecute one another It is more probable that Satan should rise up against Satan and one devil cast out another Evil men may rage against evil men a covetous man may rob and spoil a covetous man and a proud man may swell against a proud man and an ambitious man lay hold on him that is climbing and pull him back into the dust for that which made them brethren in evil may make them enemies Herod and Pilat may fall out and then be reconciled and joyn their forces as one man against Christ and then fall asunder and be at distance again The wicked may gather together and with one Heart and with one Soul pursue the innocent and hold out their swords together and joyn their forces to rob and spoile them and then when they are to divide the spoil turn the points of their sword at one anothers breasts for they cannot make way to the end of their hopes but by striking down them that seem to stand in their way cannot be rich but by making others poor cannot be at liberty but by binding others cannot soare to their desires height but by laying others on the ground cannot live at ease unlesse they see others in their grave which are the several kindes of persecution as it were the strings of that Scorpion For that which is born of the flesh is flesh Take covetousnesse and ambition the proper and natural issues of the flesh and as the Apostle joynes it every where with uncleannesse so may we with hatred and persecution for these make that desolation upon the earth the onely Incendiaries in a Church or Common-wealth and the great troublers of the peace of Israel These destroy the walls and break down the towers of a City these rend the Vaile nay dig up the very foundation of the Temple the spirit is named but from the flesh is the persecution For what did the Husband-men set upon the Lord of the Vineyard
and floods of this present world If then thou wilt stand up against Israel be sure to be an Isaac a childe of promise and an heir to the faith of Abraham if thou wilt be secure from the flesh be renewed in the spirit if thou wilt be fit to take up the crosse first crucifie thy self thy lusts and affections if thou wilt be prepared against persecution first raise one in thy own brest smother every idle thought silence every loud desire check and correct thy wanton sancy beat down every thing that stands in opposition to the truth Be thus dead unto thy self and then neither death nor life neither fear of death nor hope of life shall be ever able to separate thee from the love of God which is in Christ Jesus This is all the preparation that is required which every one that is born after the spirit doth make and there needs no more for he that is thus fitted to follow Christ in the regeneration against the Ismaelites of this world is well qualified and will not be afraid to meet him in the clouds and in the air when he shall come in terrour to judge both the quick and the dead Conclus And now to conclude what sayes the Scripture Cast out the bond-woman and her son for the son of the bond-woman shall not inherit with the son of the free-woman 'T is true Ismael was cast out into the wildernesse of Beersheba Gen. 21.14 and the Iew is cast out ejectus saith Tert. coeli et soli extorris cast out of Jerusalem scattered and dispersed over the face of the earth and made a proverb of obstinate impiety Tertul adv Judaeos c. 13. Apolog. 21. so that when we call a man a Jew putamus sufficere convitium we think we have railed loud enough But now how shall the Church cast out those of her own bowels of her house and family for such enemies she may have which hang upon her breasts called by the same word sealed with the same Sacraments and challenging a part in the same common salvation To cast out is an act of violence and the true Church evermore hath the suffering part but yet she may cast them out and that with violence but then it is with the same violence we take the kingdom of Heaven a violence upon our selves 1. By laying our selves prostrate by the vehemency of our devotion by our frequent prayers that God would either melt their hearts or shorten their hands either bring them into the right way or strike off their chariot wheels fot this kinde of spirit these malignant spirits cannot be cast out but by prayer and fasting which is energeticall and prevalent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Euseb a most invincible and irresistible Thing placing us under the wing of God far above all principalities and powers above all the flatteries and terrours of the world there with Steven pleading for Saul the persecutor till he become Paul the Apostle which is in effect to cast out the persecution it self Secondly by our patience and long suffering For patience worketh more miracles then power it giveth us those goods which our enemies take from us it makes dishonour glorious it dulleth the edge of the sword it cooleth the flames of fire it wearieth cruelty shames the Devil and like a wise Captain turns the Ordnance upon the face of the enemy Rom. 5.3 Patience is the proper effect of faith for if we beleeve him who hath told us our condition what will we not suffer for his sake and it is omnipotent Philip. 4.13 by the virtue of which Saint Paul professes he could do and suffer all things It may seem strange indeed that a mortal fraile man should be omnipotent and do all things yet it is most evidently true so true that we cannot denie it unlesse we denie the faith for if the eye of our faith were as clear as the reward is Glorious it would neither dazle at the smile and beauty of a flattering nor at the terrour of a black temptation but pleasure would be vanity and persecution a crown So that you see to sit still and do nothing to possesse our souls with patience and to suffer all things is to cast them out 3. By our innocency of life and sincerity of conversation and thus we shall not onely cast them out but persecute them as righteous Lot did the men of Sodom this is to keep our selves to mount Sion to that Jerusalem which is above to defend our priority our primogeniture our Inheritance this is to be born after the spirit Hom. 8.10 There is saith Austa Just persecutio there is a just and praiseworthy persecution for Isaac to be Heire was a persecution to Ismael for the Church to be built upon the foundation of the Apostles Christ being the head corner stone was a persecution to the Jews for no sooner had Paul mention'd his sending to the Gentiles but they fling off their cloathes and fling dust in the aire and cry Acts 22.23 Judaeorum Synagogae fontes persecutionum Tertul. Scorp c. 10. Away with such a fellow from the Earth and nothing more odious to a Jew to this Day then a Christian The holy and strict conversation of the just is a persecution to the wicked castigat qui dissentit hee that walkes not by our Rule Wisd 2.12 but draws out his Religion by another is as a Thorne in our eyes and a whip in our sides and doth not instruct but controll and punish us Doe they not speake it in plaine words Contrarius est he is contrary to our Doings it grieves and vexes us to look upon him He will not digge with us in the Mine for Wealth he will not wallow with us in Pleasure nor climbe with us to Honor he will not cast in his Lot with us to help to advance our purposes to their End And let us thus persecute them with our Silence with our Patience with our Innocency even persecute those Ismaelites no other way but this by being Isaacs The fourth and last Lastly Psal 55.22 we may cast them out by Casting our Burden on the Lord by putting our cause into his Hands who best can plead it by citing our Persecuters before his Tribunall who is the Righteous Judge If we thus cast it upon him we need no other Umpire no other Revenger If it be a loss he can restore it if an injury he can returne it if grief he can heale it if disgrace he can wipe it off and will certainly doe it if we so cast it upon him as to trust in him alone the full perswasion of Gods Power being that which awaketh him as one out of sleep puts him to cloth himself with his Majesty sets his power a working to bring mighty Things to passe and make himself Glorious by the delivery of his People Conclus To shut up all and Conclude Thus if we cast our burden upon him
when we awake we watch to look about and see what danger is neere when we work wee watch till our work be brought to perfection That no Trumpet scatter our Alms no Hypocrisy corrupt our Fast no unrepented sinne denie our prayers no wandring Thought defile our Chastity no false fire kindle our zeal no Lukewarmnes dead our Devotion when we strive we watch that lust which is most predominant and Faith if it be not Dead hath a restless Eye an eye that never sleeps which makes us even here on Earth like unto the Angels for so Anastasius defining an Angel calls him a reasonable Creature but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one as ver sleeps Corde vigila Fide vigila spe vigila charitate vigila saith St. August an active Faith a waking Heart a lively hope a spreading Charity assiduity and perseverance in the work of this Lord these make up the vigilate the watching here These are the seales Faith Hope and Charity set them on and the Watch is sure But this is to Generall To give you yet a more particular acaccount we must consider 1. That God hath made man a Judge and Lord of all his Actions and given him that freedom and Power which is Libripens emancipatià Deo Boni Tert. l. 2. cont Marcion which doth hold as it were the ballance and weigh and poyse both good and evill and may touch or strike which Scale it please that either Good shall out-weigh Evill or Evill good for man is not evill by Necessity or Chance but by his will alone See I have set before thee this Day Life and Good Death and Evill Therefore chuse Life Deut. 30.19 Secondly he hath placed an apparency of some good on that which is evill by which he may be wooed and enticed to it and an apparency of smart and evill on that which is Good Difficulty Calamity persecution by which he may be frighted from it But then thirdly he hath given him an understanding by which he may discover the horror of Evill though colour'd over and drest with the best advantage to Deceive and behold the Beauty and Glory of that which is good though it be discolour'd and defaced with the blacknesse and Darkness of this world He hath given him a Spirit Prov. 20.27 which the Wise man calls the Candle of the Lord searching the inward parts of the belly his Reason that should sway and govern all the parts of the body and faculties of the Soule by which he may see to eschew evill and chuse that which is good adhere to the Good though it distast the sense and fly from evill though it flatter it By this we discover he Enemy and by this we conquer him By this we see danger and by this we avoid it By this we see Beauty in Ashes and vanity in Glory And as other Creatures are so made and framed that without any guide or Leader without any agitation or business of the mind they turn from that which is Hurtfull and chuse that which is Agreeable with their Nature as the Cocles which saith Pliny carent omni alto sensu quam Câ—bi periculi C. 9. N. 1 Q. c. 30. have no sense at all but of their food and of Danger and naturally seek the one and fly the other So this Light this Power is set up in man which by discourse and comparing one thing with another the beginning with the end and shewes with Realities and faire Promises with bitter effects may shew him a way to escape the one and pursue life through rough and rugged wayes even through the valley of Death it self And this is it which we call vigilancy or watchfulness Attende tibi ipsi saith Moses Deut. 4.9 Tom. 1. Take heed to thy self and Basil wrote a whole Oration or Sermon on that Text and considers man as if he were nothing else but mind and soul and the Flesh were the Garment which cloth'd and coverd it and that it was compast about with Beauty and Health Sicknesse and deformity Friends and Enemies Riches and Poverty from which the mind is to guard and defend it self that neither the Gloty nor Terror of outward Objects have any power or influence on the mind to make a way through the flesh to deface and ruine it and put out its light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed to thy self prae omni custodiâ serva cor tuum Keep thy heart with Diligence ab omni cautione so 't is rendered by Mercer out of the Hebrew from every thing that is to be avoided ab omni vinculo so others from every tye or bond which may shackle or hinder thee in the performance of that Duty to which thou art obliged whether it be a chain of Gold or of Iron of pleasure or paine whether it be a fayre and well promising or a black Temptation keep it with diligence and keep it from these Incumbrances and the reason is given For out of it are the Issues of Life processiones vitarum the Issues and Proceedings of many lives for so many Conquests as we gaine over Temptations so many lively motions we feele animated and full of God which increase our Crown of joy All is comprehended in that of our Saviour Math. 26.41 Watch and pray lest you enter into Tentation If you watch not your heart will lie open and Tentations will Enter and as many Deaths will issue forth Evill Thoughts Fornications Murders Adulteries Blasphemy as so many Locusts out of the Bottomlesse Pit To watch then Philip. 2. is to fixe our mind on that which concernes our Peace To work out our Salvation with fear and trembling to perfect holiness in the Feare of God 2 Cor. 7.1 Heb. 12.28 2 ep John 8. to serve him with Reverence and Godly Feare That we lose not those things which we have wrought so that by the Apostle our Caution and watchfulness is made up of Reverence and Feare and these two are like the two Pillars in the Porch of the Temple of Solomon Jachin and Boaz. 1. of Kings and the second to establish and strengthen our Watch For this certainly must needs be a Soveraign Antidote against sinne and a forcible motive to make us look about our selves when we shall Think that our Lord is present every where and seeth and knoweth all Things when we consider him as a witness who shall be our Judge That all we doe we doe as Hilary speaks in Divinitatis sinu in his very presence and Bosome when we deceive our selves and when we deceive our brethren when we sell our Lord to our Feares or our Hopes when we betray him in our craft crucify him in our Revenge defile and spit upon him in our uncleanness we are even then in his Presence if we did firmly beleeve it we would not suffer our eyes to sleep nor our eye-lids to slumber For how carefull are we how anxious how sollicitous in our behaviour how
down this natural desire under the will of his Father and would drink that cup Maxima chsequii gloria est in eo quod aequi minus velit I'lin Paneg. which his humane nature trembled at not my will but thine be done Herein is obedience if a man doth the will of God even against his will that is his natural desire When my breasts are full of milk and my blood dances in my veines and my natural inclination is strong within me when beauty not onely tempts but sollicits and opportunity and the twilight favour me when my natural desire is eager and vehement when I thus would and might and will not then am I chast an Eunuch for the kingdom of Heaven when my choler would draw my sword and my reason locks it in my Scabbard then am I meek when I am brought to the trial of my faith and my fear would carry me away from that persecution which rageth against me for the truthes sake and I cleave to the truth and chase this fear away which would carry away me or awe and over-match it by the readinesse and strength of the spirit and resolve against those terrours which would shake me from my rock for I may fear and yet suffer then am I a Souldier of Christ when I am fastned to the stake and am made a spectacle to thousands to some a spectacle of pitty to others of reproach when I see the light the joy of the whole earth the Heavens above me and the land of the living where I was wont to walk when I see all the ceremony and pomp of persecution and death when the executioner is ready to put fire to my funeral pile when my flesh trembles and nature shrinks from that which will abolish it when in this fit of trepidation a conditional pardon is offered and I would yet will not receive it because even the saving letters that are in it are killing when the outward man would not be thus sacrificed and yet I offer him up then the crown is ready for me and the flame of fire in which I shall be reduced almost to nothing is my Chariot to carry my soul up to receive it I cannot say that this strife and contention is in all for the grace of Gods spirit may so settle and quiet it that it shall scarce be sensible but where it is sensible it is no signe that the tentation hath prevailed but rather a strong argument that we are not as yet lead and shut up in it but forcing a way and passage out of it that though the strong man thus come against us yet there is something in us stronger then he something opposite and contrary to the tentation which will not suffer it to come so neer as to shake our constancy or drive us from our resolution it may lay hard at us to make us leave our hold and to represse and keep it back to strengthen and lift up our selves that we do not fall is the effect of our watchfulnesse and Christian fortitude by which we are more then Conquerors To conclude this though the sense and fancy receive the object which is a tentation though our natural temper incline to it and raise in us a kinde of desire to it which is but a resultancy from the flesh yet if we stand upon our guard and watch we shall be so far from sinning that we shall raise that obedience upon it which makes a way to happinesse and the soul shall be sospes et fidei calore fervens inter tentamenta Diaboli Hieron Apronio as Saint Jer. speaks safe and sound vigorous and lively in the midst of all these tentations shall be undefiled of that object which is fair and unshaken of that which is terrible to the sense Put on then the whole armour of God stand upon your guard set up the spirit against the flesh the reason against your sense watch one eye with another your carnal eye with a spiritual eye your carnal ear with a spiritual ear check your fancy bound your inclination if the flesh be weake let the spirit be ready if one raise a liking or desire let the other work the miracle and cast it out and this is to work light out of darknesse good out of that which might have bin evil life out of that which might have been death this is indeed to watch And to this end that we may thus watch let us out of that which hath been said gather such rules and directions which may settle and confirm us in our watch and carry on our care and sollicitude unto the end that we may watch and so not enter into temptation And first we must study the temptations themselves so study them as to wipe off their paint to strike off their illecebrae and beauty to behold them in their proper and native colours and representations optimus Imperator Veger qui habet cognitas res hostium he is the best Commander the best Watch-man who knows his enemy and can see through his disguise and vizor through his counterfeit terrours and lying boasts and knowes what he is For indeed nothing can make tentations of any force but the opinion we have of them it is not poverty that afflicts me but the opinion that poverty is evil 't is not the evil it self but my own thoughts which deserve this ill at my hands I am afraid of it because I think it horrid and whilst I think I make it so It is not the blow of the tongue that can hurt me for 't is but a word 't is not a Thunderbolt and if it were yet the Stoick will tell us inhonestius est dejectione animi perire quam fulmine Senc. Na. Question It is not so great an evil nor so dishonorable to be struck with a Thunderbolt as to be kill'd with fear far worse that my fancy should wound me then the tongue of an enemy For what secret force can there be in a calumniating tongue to pierce through our very hearts and shake and disturb our minds we can hear it thunder and not be cast down but so improvident and cruel we are to our selves that a breath from malice or envy will lay us on the ground Non ex eo quod est fallimur sed ex eo quod non est we are not deceived with the realities but with the disguises and appearances of things which those shapes which we have given them we first make them idols and then fall down and worship them we carelessly take in the object and let our fancy loose to work and hammer and polish it as Poets do make gods of men and Seas of little Rivers and in this fair out-side in which we have drest them they do deceive us if we would look neerer into them if we would desire them involutas evolvere unsold and lay them open take them out of that gaudinesse in which they are wrapt they could not have
we will sinne but he that tells the Sinner Thou art the man shall not be received as a Prophet but be defied as an Adversary Sinne is of a Monstrous appearance who can stand before it and therefore we either cloud and hide it with an excuse or dresse it up in the mantle of Virtue in the Habit and Beauty of Holiness as Pompey to commend the Theater which he built call'd it a Temple And these are the causes which beget and nurse up this evill Humour in us This desire to be pleased this unwillingnesse to be Troubled though it be to be pluckt out of the fire 1. A defect in our selves cannot fill up with righteousness we doe with the shadow of it Secondly The Power of Conscience which when we cannot quiet we slumber and cast into a deep sleep and lastly the Glory and Beauty of Goodness which forceth from us though not a Complacency yet an approbation and makes them lay claime unto her who have violently Thrust her out of doores He that loves to erre loves not to be told so He that is not righteous will Justify himself and the worst of men desire to beare up their Head and Esteem with the best Let us now see the danger of this Humour and the bitter effects it doth produce And first This desire to be pleased placeth us out of all hope of succour leaves us like an Army besieged when the Enemy hath cut off all relief It is a curse it self and carries a train of curses with it it makes us blinde to our selves and not fit to make use of other mens eyes it maketh our raine powder and dust Deut. 28. corrupts all that Counsel and instruction which as moisture should make us fruitful it makes us like to the Idols of the Heathen to have eyes and see not to have ears and not to hear living dead men such as those to whom the Pythagoreans set up a Sepulchral Pillar such as Plato sayes do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleep in Hell men made up of contradictions in health and therfore desperatly sick strong and therefore weak and never more fools then when they are most wise plus quà m oportet sapiunt plus quà m dici potest desipiunt saith Bernard they are wiser then they should be and more deceived then we can expresse Look on the Galatians in this Epistle and you shal see how this humour did bewitch them and what fools it made them They had received the spirit by the hearing of faith but this spirit did shake and trouble them frowned upon that which they too much inclined to and therefore they turn the ear from Saint Paul and opend it to let in the poyson of Aspes which the lips of those false Apostles carried under them and for no other reason but because they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. 6. v. 12. make a fair shew in the flesh make them put on the form and shape of a Jew to avoid the fury of the Roman who did then tolerate the Jew but not the Christian and how many have we now adayes who do Galatizari as Tertullians phrase is who are as foolish as the Galatians and make this humour the onely rule by which they frame and measure out their Religion who make it as their Mistris and love it most then when it is exploded who will hear to teacher but that Pharisee who hath made them his Proselytes Every man is pleased in his Religion and that is his Religion which pleaseth him that he will relie upon and Anathema to Saint Paul or any Angel that shall preach any other Gospel but that Our two Tables are not written with the finger of God our Religion is not framed in the Mount but here below in the Region of Phantasmes by flesh and blood which must not be despleased but swells against every thing that doth not touch it gently and flater it and so makes us like to the beasts that perish who have no principle of motion but their sense nay worse then they for they have no reason but we have reason indeed Seneca sed quae suo malo est atque in perversum solers but which is made instrumental against it self taught to promote that which it condemns to forward that which it forbids and serves onely to make us more unreasonable For again in the second place this humour this desire to be pleased doth not make up our defects but makes them greater doth not make vice a vertue but sin more sinful for he is a villain indeed that will be a villain and yet be thought a Saint such a one as God will spue out of his mouth And what is it to acknowledge no defect and to be worse and worse to feign a Paradise and be in Hell to have a name that we live and to be dead and what content is that which is more mortal then our selves and will soon end and end in weeping and lamentation Better far better were it that a sword did passe through our heart that the hidden things of darknesse were brought to light 1 Cor. 4.5 and the counsels of our heart made manifest to us then that it should be dead as a stone senslesse of its plague better we were tormented into health then t hat we should thus play and smile and laugh our selves into our graves look to upon those sons of Anack those Giantlike sinners against their God who have bound up the Law and sealed up the testimony which is against them who will do what they please and hear what they please and nothing else who deal with the Scripture as Caligula boasted he would with the Civil Law of the Romans Sueton Calig c. 34. take care ne quid praeter eos loquitur that it shall not speak at all or not any thing against them look upon them I forget my self for I fear we look upon them so long till our eyes dazle at the sight and we begin to think that is not truth which these men will not hear but yet look upon them not with an eye of flesh but that of faith an Evangelical eye and it will rather drop then dazle pitty then admire them Oh infaelices quibus licet peccare Oh most unhappy men of the World who have line and liberty to destroy themselves whom God permits to be evil as in wisdom he may and then in justice permits to defend it whose Chariot wheels he strikes not off 'till they are in the Red-sea whom he suffers when they would not hearken to his voice to be smothered to death with their own power and the breath and applause of fooles Oh 't is the heaviest judgement in the world not to feel and fear a judgement till it come It may be said perhaps what in all ages hath been said and not without mur mur and complaining Behold these are the wicked Psal 73.6,7 yet they prosper in their wayes their pride compasseth them about as
with feare and reverence he will remember us and draw neerer to us in these outward elements then superstition can feigne him beyond the fiction of transubstantiation and abundantly satisfy us with the fatnesse of his house feed us though not with his flesh yet with himself and move in us that we may grow up in him In a word He will remember us in heaven more truly then we can remember him on earth and distill his grace and blessings on us be ever with us and fill our hearts with rejoycing which will be a faire pledg of that solid pure and everlasting joy in the Highest Heavens And Lord remember us thus now thou art in thy kingdome HONI â—…T QVI MAL Y PENSE THE NINETEENTH SERMON 1 THES 4.11 And that you study to be quiet and to doe your own businesse and to work with your own hands as we have commanded you THe summe of religion Christianity is to do the will of God and this is the will of God even our Sanctification at the 3. v. of this chapter This is the whole duty of man and we may say of it as the Father doth of the Lords prayer quantum substringitur verbis Tertull. de orat tantum diffunditur sensibus though it be contracted and comprized in a word yet it poures forth it self in a Sea of matter and sense For this holinesse unto which God hath called us is but one virtue but of a large extent and compasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one virtue but is divided into many and stands as Queen in the midst of the circle and crown of all the graces and claimes an interest in them all hath patience to wait on her compassion to reach out her hand longanimity to sustain and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this placability of mind and contentation in our own portion and lot to uphold her and keep her in an equall poyse and temper ever like unto her self that we may be holy in our faith and holy in our conversation with men without which though our faith could remove mountains yet we were not holy Tot ramos porrigit tot venas diffundit so rich is the substance of holinesse so many branches doth she reach forth so many veines doth she spread into and indeed all those virtues which commend us to God are as the branches and veins and Holinesse the bloud and juice to make them live I doe not intend to compare them one with the other because all are necessary and the neglect of any one doth frustrate all the rest and the Wise-man hath forbid us to ask Why this is better then that for every one of them in his due time and place is necessary It hath been the great mistake and fault of those who professe Christianity to shrink up its veines and lop off its branches contenting themselves with a partiall holinesse some have placed it in a sigh or sad look and calld it repentance others in the tongue and hand and calld it zeale others in the heart in a good intention and called it piety others have made it verbum adbreviatum a short word indeed and called it faith few have been solicitous and carefull to preserve it in integritate totâ solidâ solid and entire but vaunt and boast themselves as great proficients in Holinesse and yet never study to be quiet have little peace with others yet are at peace with themselves are very religious and very profane are very religious and very turbulent have the tongues of Angels but no hand at all to do their own businesse and to work in their calling And therefore we may observe that the Apostle in every Epistle almost takes paines to give a full and exact enumeration of every duty of our lives that the man of God may be perfect to every good work teacheth us not onely those domesticke and immanent vertues if I may so call them which are advantageous to our selves alone as faith and hope and the like which justifie that person onely in whom they dwell but emanant publick and omiliticall vertues of common conversation which are for the edification and good of others as patience meeknesse liberality and love of quietnesse and peace my faith saves none but my self my hope cannot raise my brother from despaire yet my faith is holy Jude 20. saith Saint Jude and my hope is a branch and vein of holinesse and issues from it But my patience my meeknesse my bounty my love and study of quietnesse and peace sibi parciores foris totae sunt Ambros exercise their act and empty themselves on others these link and unite men together in the bond of love in which they are one and move together as one build up one anothers faith cherish one anothers hope pardon one anothers injuries beare one anothers burden and so in this bond in this mutuall reciprocall discharge of all the duties and offices of holinesse are carried together to the same place of rest So that to holinesse of life more is required then to believe or hope or poure forth our soules or rather our words before God t is true this is the will of God but we must go farther even to perfection and love the brethren and study to be quiet for this also is the will of God and our Sanctification What is a sigh if my murmuring drown it what is my devotion if my impatience disturb it what is my faith if my malice make me worse then an infidell what are my prayers if the spirit of unquietnesse scatter them will we indeed please God and walk as we ought we must then as S. Peter exhorts adde to our faith virtue to our virtue knowledge to knowledge patience to patience brotherly kindnesse and to brotherly kindnesse love 2 Pet. 1.5.6 v. or as Saint Paul here commands not onely abstain from fornication from those vices which the worst of men are ready to fling a stone at but those gallant and heroick vices which shew themselves openly before the Sun and the people who look favourably and friendly on them and cry them up for zeale and religion even from all animosity and turbulent behaviour we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must study to be quiet and be ambitious of it Thus our Apostle bespeaks the Thessalonians we beseech you brethren that you increase more and more and in the words of my text that you study to be quiet and do your own businesse and work with your own hands as we have commanded you In which words first a duty is proposed study to be quiet 2 ly the meanes promoting this duty are prescribed or causae producentes and conservantes the causes which bring it forward and hold it up laid down the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do our own businesse the 2. to work with our own hands the first shuts out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all pragmaticall curiosity and stretching beyond our line
shall meet with flattering objects and loath them with terrorus contemn them use the world as if he used it not in poverty yet not poor in affliction but not distrest in many a storm and passe through and rejoyce in it living in the world and yet dead in the world and so make his way through the valley and shadow of death to his journeyes end to that rest which remaines for the people of God who are but Strangers and Pilgrimes upon earth This is the best supply and for this the Prophet puts up his petition in the words of my text I am a stranger upon earth hide not thy commandments from mee They are the words of the Kingly Prophet and in the thirty ninth Psalme he hath the very same Hold not thy peace at my teares for I am a stranger with thee and a sojourner as all my Fathers were and in them he presents unto us his state and condition and in his own of all mankind Menander fecit Andriam Perinthiam one man is the map of all mankind and he that knows one knows them all David was and then all men are but accolae inquilini and howsoever their Pomp and Glory may dazle the eyes of men yet if we will define them aright and set them out as they are they are but strangers and Pilgrimes upon earth So that we have here first a doctrine declaring what we are we are but strangers upon earth that 's our condition he that is least in it is so and he that hath most and is Lord of it is no more secondly the use or inference hide not thy commandments from me For he that hath one eye upon his frailty and defects will have another upon a supply he that knows himself a stranger will desire a guide Or you have our character we are Accolae strangers and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or viaticum our provision in our way the commandments of God Or if you please you may consider first the person I King David secondly his quality and condition a King and yet a stranger on the earth and these two draw together into one the two most different states of the world a powerfull Prince and a poor Pilgrime him that sits on the Throne and him that grinds at the mill the crowned head and that head which hath not a hole to hide it self And thirdly the reason why the Holy Ghost to teach us our condition doth make choice of a King out of which we shall raise this doctrine which is but a Paraphrase of the text first that man by nature is but a stranger to the world secondly that he is to make himself so And that you may I must hold out to you your viaticum your provision the commandments of God and shew you of what use they have been to you in this your peregrination and pilgrimage I am a stranger in the earth c. And first we must look on the person that speaks and we may peradventure wonder that he speaks it that he who was as a God upon the earth and one of those whom God himselfe calleth so should yet speak in the low and humble language of a Lazar and count himself a stranger We may well think the character doth but ill befit him It may seem rather to be the speech of some one of the Rechabites who by their Father Jonadab were forbad to build houses to sow seed to plant vineyards or to have any but all their lives to live in Tents Jer. 35.6,7 Or of some of the Essenes a Sect amongst the Jews who left the City and betook themselves to Fields and Mountains Plin. Nat. Hist l. 6.17 Gens aeterna in qua tamen nemo nascitur said Pliny of them a lasting Nation in which notwithstanding none were born for they begat Sectaries and not Children or of some of them of whom the Apostle speaks Heb. 11. that wandred in desarts and mountains in dens and caves of the earth or of some Asceticall Monk devoted and shut up in some cloyster or of some Anchoret shut up between two walls This speech had well befitted one of these and had Demosthenes or Tully been to draw the character of a stranger upon earth they would have brought him out of the streets or high-wayes out of some Cell or Prison with all the marks about him but their imagination would have passed by the Palaces of Princes as yeelding nothing of him For a King is but a nick-name but a soloecisme if he be not at home in every place But the holy Ghost regards not this Rhetorick observes not this art which indeed is made up but by the eye his method is è chola Coeli drawn out by that wisdome which formed and fashioned us and knows whereof and what we are made and that which flesh and blood counts a soloecisme with him is the most exact propriety of language what with us is lookt upon as that which is against the rules of art with him is most regular I may say truth is the spirits art and those words which convey it are the best Elegancies and thus to commend this lesson to us he makes choice of a person to an eye of flesh most unlikely as Elias in the book of Kings takes water to kindle the fire upon the Lords Altar A King on the earth and a stranger on the earth non benè convenient and will hardly be coupled together in the same proposition For how can they be strangers on earth who are the onely Lords and proprietaries of it Kings are Domini rerum temporumque are Lords of the times and of all affaires and they carry all before them this shall be the manner of the King saith Samuel 1.7 He shall take your sonnes and your daughters and make them his servants He shall take your fields and your vineyards and turn them to his own use A King the very name strikes a terrour in us and puts out of the best eye we have our reason that we cannot discern between the King and the Man nor the man and the stranger that we judge of him by what he is Si libet licet His will is his Law and what he doth is just or he will make it so for who dares say what doest thou And yet this King this God is but a stranger take him in his zenith take all his broad-blown glories his swelling titles his over-spreading power and all are drawn together and shrunk up in this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accola whatsoever he is whatsoever he appeares he is but a stranger Behold here the Kingly Prophet makes it his profession layes by the title of a King as guilty of a Misnomer and calls himself a Pilgrime and as in the darknesse of Popery he that vowed a Pilgrimage either to our Lady or some Saint to Rome or to Jerusalem did present himself before the Altar and then receive his Scrip and Staff So am I
a Tyrant which is but in his Nostrills you will not forsake it in time of Temptation Love if it be true oh it is mighty in operation stronger then Death it self and will meet and cope with him though he comes towards us on his pale Horse Mieremb de arte volunt with all his pomp and Terrour Love saith a devout Writer is a Philosopher and can discover the Nature and qualities the malignity and weakness of those Evills which are set up to shake our Constancy and strike us from that rock on which we are founded who is a God like unto our God saith David what can be like to that we love what can be equall to it if our Hearts be set on the Truth to it the whole world is not worth a thought Nullum spectaculum sine concussione spiritus Tert. de Spect. c. 15. nor can that shop of vanities shew forth any thing that can shake a soul or make the passions Turbulent and unruly that can draw a Teare or force a smile that can deject it with sorrow or make it mad with joy that can raise an Anger or strike a feare or set a desire on the wing every object is dull and dead and hath nothing of Temptation in it for to love the truth is all in all and it bespeaks the world as Saint Paul did the Grave where is thy victory nor heigh Rom. 8.35,36,37,38,39 nor depth can seperate us from that we love And love is a Sophister able to answere every Argument wave every subtilty and defeat the Deviills 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his wiles and crafty enterprizes nay Love is a Magician and can conjure downe all the terrours and noyse of Persecution which are those evill Spirits which amaze and cow us Love can rowse and quicken our drooping and fainting spirits and strengthen the most feeble knees and the hands that hang downe If we love the Truth if Truth be the Antecedent the consequent is most Naturall and Necessary and it cannot but follow that therefore we will when there is reason lay downe our lives for it For againe what is said of Faith is true of Love it purifies the Conscience and when that is clean and pure the soul is in perfect Health cheerfull and active full of courage either to doe or suffer ready for that disgrace which brings honour for that smart which begets joy for that wound which shall heale for that Death which is a Gate open'd to Eternity ready to goe out and joyne with that Peace which a good Conscience which is her Angelus custos her Angel to keep her in all her wayes hath seal'd assured unto her A good conscience is an everlasting never-failing foundation the foundation of that bliss which the noble army of martyrs now enjoy But then the clamors checks of a polluted one will not give us leisure enough to build up an holy resolution for when we have deteined the Truth of God in unrighteousnesse 1 Rom. 81. as the Apostle speaks kept it downe as a Prisoner and not suffered it to worke in us any Thing like unto it self when in the whole course of our life we have kept her Captive under our sensuall Lusts and affections have not hearkened to her voice when she bids us do this but done the contrary when in our ruff and jollity we have thus slighted and baffled her it is not probable that in Time of Danger and Astonishment she should have so much power over us as to winne us and to prevail with us to suffer for her sake but we shall willingly nay hastily throw her off and renounce her when to part with her is to escape the evill that we most feare and avoid the blow that is coming towards us for wee shall soon let goe that which wee hold but for fashion sake which we fight against when wee defend it and tread under foot even then when wee exalt it which hath no more credit with us then what our Parents our Education the voice of the People and the multitude of professors have even forc'd upon us If the Truth have no more Power over us if we have no more love for the Truth but this which hath nothing but the name of Love but is indeed the contrary if we blesse it with our Tongue and fight against it with our Lusts at once embrace and stifle it then those sensuall Lusts which in time of Peace did deteine and keep it under will be the same and shew themselves againe in Time of Persecution and be as forcible to deterre us from those Evills which are so but in shew and appearance as they were before to plunge us in those of sin which were true and reall If we love not the truth we are Ismaels and not Isaacs Every uncleane Beast is not fitt to make a Sacrifice nor the hairy scalp of him that goes on in his sinnes fitt for the Crowne of Martyrdome for how shall hee who drawes out his life in Open Hostility to Christ and trifles with him and contemnes him all his Dayes suffer or die for him before Repentance and Reconciliation which is indeed in the very Act of Hostility shall wee seek for Heaven in Hell or shall wee seek for witnesses to the Truth amongst a Generation of Vipers Can he who all his life long hath cast Christs words behind him seale to them with his blood that they are true Can the Conscience so beaten so wasted so overwhelm'd with the Habits of sinne upon the sudden take in and entertaine a Feare of so little a sinne as the denyall of one Truth is in respect of all Can Ismael in the twinkling of an Eye bee made an Isaac I will not say It is Impossible but it carries but little shew of probabilitie and if it be ever done it is not to be brought in censum ordinariorum nor falls out in the Ordinary course that is set and is to bee lookt upon as a Miracle which is not wrought every day but at certain times and upon some important occasion and to some especial end for it is very rare and unusual that conscience should be quiet and silent so long and then on the sudden be as the mighty voice of God That it should lie hid so long and then come forth and work a miracle drive us to the confession of some one truth which had no power to hold us from polluting our selves with so many sins Keep faith 1 Tim. 1.19 saith Saint Paul and a good conscience which some having put away concerning faith have made ship-wrack for so neer an alliance there is between faith and a good conscience that we must either keep them both or lose them both faith being as Saint Paul intimates as the ship and an undefiled conscience as the rudder if you strike off the rudder or let it go the Ship will soon dash upon the rocks and faith will be lost in the waves