not put off till the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psalm the hundred and nineteenth I made haste and prolonged not to keep thy commandements and in the third chapter looking for and hasting to the comming of the day of the Lord. As we must look for it so make haste to meet him joyfully Now we know the nature of it we will consider the degree of it in the word all not some kinde of care or indeavor but all diligence Seeing we have great and pretious promises in the higiest degree let our diligence be in the highest degree Men must not perswade themselves it is an easie matter to be a good Christian but a thing wherein all care and diligence is to be shewed and he had the spirit of God to direct him He layeth upon us no other burdens then necessary commandements Acts the fifteenth chapter and the eighteenth verse Our Saviour Christ by crying often Watch and pray Mark the thirteenth chapter Take heed Luke the thirteenth chapter Strive to enter into the streight gate Matthew the seventh chapter Labour not for the meat that perisheth John the sixt chapter calling entrance into life as hard as for a camel to passe through the eye of a needle Luke the sixteenth chapter shews men may not think but it requires all diligence and contention If the preservation of mans body cannot be without caring for apparel and meat And if humane nature be decayed and will not be repaired without cost there must be care and diligence to keep a good dyet then our union and incorporation into the Deitie is no matter of ease We must use diligence both in ceasing from evil and following good and that in as good degree as we can for when we have done what we can yet it is true in the first epistle of Peter the fourth chapter justus vix servabitur Unto which we add thirdly that the word give here used is very effectual It is used two wayes It is to bring in a thing with an opposition as if the Apostle said Heretofore ye have shewed great diligence in vanities ye can watch spend your time and money Shew the like diligence in following good The other is a sense used in the sixt chapter to the Galatians and in Judes epistle that if Hereticks cannot get in they will creep in craftily in the next chapter he saith Privily bringing in heresies and the same Jude verse the fourth So here it is brought in by imitation We must be as carefull to possesse our selves with good as the wicked are to joyn vice to vice It is Christs advise Luke the sixteenth chapter The children of light to be as wise as they of the world This joyning is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath a plain expression in the 68. Psalm The singers went before the players went after This procession in order of a Quier is the true motion signified by this word It is used by the Apostle speaking of the body in the fourth chapter to the Ephesians and the second to the Colossians and the nineteenth verse This coupling of one bone with another thus orderly marching or training he calls by the same name Such a thing the Apostle exhorts unto here From hence we learn that Christianity or Religion is as a Quier consisting of many veins or a body of many parts It is not a thing stancing of one virtue they that have learned Christ truly Ephesians the fourth chapter have learned first to put off the old man and then to put on the new And so the Apostle reckoning up as a great train of virtues as Peter doth here and St. Peter saith verse the ninth They that conceive not so of Christianity are blinde and cannot see afarre off When in the Scripture we finde any main matter of weight said upon one virtue we must take a part for the whole it is but one virtue of the train As there are many parts of repentance the second epistle to the Corinthians the seventh chapter so the Apostle gives a compleat harnesse standing of seven several parts Ephesians the sixt chapter As they that are partakers of the Divine nature are a body compact of many joynts and sinnews so the divine spirit is not one alone but as the ancient Fathers define the eleventh verse of the seventh chapter of Isaiah and the fourth chapter of the Apocalyps Secondly This is not promiscuè confusedly but orderly as in a Quier one begins another follows This multitude of virtues is Acies ordinata Canticles the sixt chapter like the marching of Soldiers for it comes from God who is the God of order and not of confusion Thirdly All at once doe not break out but there is a successive bringing in one of the other In that order there are degrees First Faith Secondly Virtue Thirdly Knowledge The number of virtues be eight as eight parts of repentance in the second epistle to the Corinth ans the seventh chapter Those contain our separation from the Devils nature As the other are our union with Gods nature which are usually compared to those eight steps in Ezekiel the fourtieth chapter from the thirty first to the fourty first verse they are our assents whereby we approach to the Altar so the promises of blessednesse which our Saviour speaketh of are eight Matthew the fift chapter Another thing to be observed is That of these eight there are four pair for to a theologicall virtue is added ever more a moral Faith knowledge godlinesse and charity are theologicall to evey one of these there is a moral virtue To come to the particulars we shall observe that faith begins and charity ends as Galatians the fift chapter fides per charitatem operatur So in Peter faith works till it come to love He that will come to God must beleeve Hebrews the eleventh chapter but that is nothing without love 1 Cor. 13. Love is the bond of perfection Colossians the third chapter Above all have love which is the chain of perfection Faith is a most pretibus thing so he saith verse 1. And it hath this honor to be the root and foundation of all as Colossians 2. grounded in faith it is the ground of all vertue it is Choragus the first that leadeth the dance Men hope to receive the end of faith and that is the salvation of souls the first epistle of Peter the first chapter then faith is the beginning of it To this truth we must add another truth that as it is the first so but a part and not as the world would have it to be all Because faith commeth by hearing Romans the tenth chapter the world is all set on hearing but in the first epistle to the Corinthians and the twelfth chap. the body is not all an eare Faith is but a part and that an eighth part As here we have warrant from St. Peter it is the first ergo we must begin at it but not to stand there but goe further
are taken away There are two natures in a Cole that is the Cole it selfe which is a dead thing and the burning nature and heate that it hath which setteth out first Christs humane nature which is dead in it selfe And then his divine nature containing the burning force of that is represented in this burning Cole So the element of bread and wine is a dead thing in it selfe but through the grace of Gods spirit infused into it hath a power to heate our Soules for the elements in the Supper have an earthly and a heavenly part Secondly that Christ is to bee understood by this burning Cole wee may safely gather because his love to his Church is presented with fire Cantit the eighth chapter and the sixth verse It is said of Christs love the Coles thereof are fiery Coles and a vehement flame such as cannot be quenched with any water nor the floods drown it even so all the calamities and miseries that Christ suffered and endured for our sakes which were poured upon him as water could not quench the love that he bare us Thirdly quia non solum ardet ipse sed alios accendit so saith John the Baptist of him There cometh one after me that shall Baptize with the holy-Ghost and with fire as it is in the third chapter of Luke the sixteenth verse therefore the graces of the holy-Ghost are also represented by fire Acts 3. the union whereof hath a double representation First it is signified by water in Baptisme for sinne that is derived 〈◊〉 us from another being as a 〈◊〉 may be washed away with water and therefore the Propher saith there is a fountaine opened to the house of David and to the inhabitants of 〈◊〉 for sinne and 〈◊〉 Zach. the thirteenth chapter and the first verse therefore 〈◊〉 said to Saul bee Baptized and wash away thy sinnes Acts the twenty second Chapter and the sixteenth verse that is meant of originall sinne and the corruption of our nature by which wee are guilty of the wrath of God but because through the whol course of our life sinne by custome groweth more to be strong and to stick fast in our nature so as no water can take it away therefore 〈◊〉 Grace of God is set out by fire as having a power and force to burn 〈◊〉 sinne for by custome sinne is bred and setled in our nature and is 〈◊〉 drosse that must be tryed and purged by fire so the holy Ghost speaketh of actuall sinnes the first of Isaiah and the twenty fift verse and the sixt ter of Jeremiah and the thirttieh verse Ezech. the twenty second chapter and the eighteenth verse The house of Israel is to mee as drosse that is by custome of sinne and in regard of this kinde of sinne there needs not only water to wash away the corruption of our nature and the qualitie thereof but fire to purge the actuall sins that proceed from the same The sinnes of Commission came by reason of the force of concupiscence and from the lusts that boyle out of our corrupt nature and the grace that takes them away is the grace of water in Baptisme but the sinnes of omission proceede of the coldnesse and negligence of our nature to doe good such as was in the Church of Laodicea Rev. the third chapter and the fifteenth verse and therefore such sinnes must bee taken away with the fiery Grace of God Secondly for the quality of the Cole it is not only a burning Cole but taken from the Altar to teach us that our zeale must bee 〈◊〉 and come from the spirit of God The fires that are appointed by earthly Judges to terrifie malefactors from offending may draw a skinne over the spirituall wounds of their Soules so as for feare they will eschue and sorbeare to sinne but it is the fire of the Altar and the inward Graces of Gods spirit that taketh away the corruption and healeth the wound therefore as in the Law God tooke 〈◊〉 there should ever bee fire on the Altar Leviticus the sixt chapter and the ninth verse so for the sinner that is contrite and sory for his sinne there is alwaies fire in the Church to burne up the Sacrifice of his contrition and repentance even that fire of Christs Sacrifice The love which hee shewed unto us in dying for our sinnes is set 〈◊〉 unto us most lively in the Sacrament of his Body and Blood unto which wee must come often that from the one wee may fetch the purging of our sinnes as the Apostle speaks and from the other qualifying power si in luce John the first chapter the seventh verse wherefore as by the mercy of God we have a fountain of water alwaies flowing to take away originall sinne so there is in the Church fire alwaies burning to cleanse our actuall transgressions for if the Cole taken from the Altar had a power to take away the Prophets sinne much more the body and blood of Christ which is offered in the Sacrament If the hem of Christs garment can heale the ninth chapter of Matthew and the twentith verse much more the touching of Christ himselfe shall procure health to our soules here we have not somthing that hath touched the Sacrifice but the Sacrifice it self to take away our sins Secondly the Application The application of this Cole is by a Seraphin for it is an office more fit for Angells than men to concurre with God for taking away sinne but for that it pleaseth God to use the service of men in this behalfe they are in Scripture called Angells Job the thirty fifth chapter and the twenty third verse Malachi the second and the seventh verse The Priests lips preserve knowledge for hee is the Angell of the Lord of Hosts and the Pastors of the seven Churches in Asia are called Angells Apoc. the first chapter and the first verse for the same office that is here executed by an Angell is committed to the sonnes of men to whom as the Apostle speaks Hee hath committed the ministery of reconciliation 2 Cor. the fift chapter and the eighteenth verse to whom hee hath given this power that whose sinnes soever they remit on earth shall bee remitted in heaven the twentith chapter of Saint John and the twenty fift verse So when Nathan who was but a man had said to David etiam Jehova transtulit peccatum 〈◊〉 the second booke of Samuel the twelfth chapter and the thirteenth verse it was as availeable as if an Angell had spoken to him And when Peter tells the Jewes that if they amend their lives and turn their sinnes shall be done away their sinne was taken away no lesse than the Prophets was when the Angell touched his lips Acts the third chapter and the ninteenth verse for not hee that holds the Cole but it is the Cole it selfe that takes away sinne and so long as the thing is the same wherewith wee are touched it skills not who doth hold it but wee
fac cito John the thireenth chapter and the twenty seventh verse only Cain and Judas wanted but opportunity which so soon as they had obtained they committed their sinne actually The causes of Cains proceeding to the committing of this act are diverse down after diverse sorts First he seeketh a convenient place and opportunity and maketh choyce of the field because he would not be hindred in doing the murther for he could not have any opportunitie at home for Adam and Eve being at hand would have been ready to hinder him And as he makes choyce of this place not to be hindered so in that after he denyed the fact it appeareth his desire was as well not to be discovered as not to be hindred Wherein we have to respect first his great blindness that could not see the nature of sinne for in that he sought such a place for the doing of it as might be hid and unknown It is strange he could not perceive it to be a work of darkness his own conscience did condemn him for he durst not be seen to doe that which he did but in hypocrisie would seem not to be what he was this was his way and we must beware that we walk not in it Again it is strange that he was more afraid of Adam a mortall man than of the omnipotent God and was more fearfull that Adam his Father a mortall man should see him than that God who is able to grinde him in a morter should behold his fact Wherefore as sinne is a dishonest thing perswading against all reason to fear man more than God so is it a dishonest thing for that we will not be seen to commit sinne as a thing that standeth not with their credits and therefore make choice of such places as are fittest for the concealing thereof Note Secondly he deviseth how to draw Abel to that place and what means to use that Abel might goe confidently with him thither To that end though he have not now spoken to him of a long time yet he is content to speak kindly to him The heathen man saith that if a man will hate he must doe it apertè unless he will be worse thin wilde beasts for they violenly flie upon those things which they hate Dissembled hatred discovered by silence but the Devill hath taught men to dissemble their hatred that they might be worse than beasts Hatred commonly is discerned by silence one argument of that hatred and grudge which Josephs bretheren bare to him was not potuerunt alloqui illum Genesis the thirty seventh chapter and so Absolom having conceived hatred and displeasure against Ammon spake neither good nor ill to him the second of Samuel and the thirteenth chapter but as the 〈◊〉 when he most of all hated our first Parents would seem to be touched with some commisseration of their estate Genesis the third chapter Note Hath God indeed said ye shall not eate Nay but he knoweth c. So he 〈◊〉 Cain to dissemble his hatred with fair words which dissimulation is a sinne condemned not only of the heathen but abhorred by the Saints of God For when such a one as walks in the house of God with him as his friend and companion should deceive him then David had cause to pray against such a one Psalm the fifty fifth Let death seize upon him Cain though he hated his brother and purposed his death yet to accomplish his purpurpose he makes a fair semblance of love Example So Absolom being minded to murther Ammon pretends great love to him he must needs have Ammon to the Sheep-shearing or else all his cost is lost But shall not Ammon my brother come the second of Samuel and the thirteenth chapter this course took Joab with Amasa the second of Samuel and the twentieth chapter so Judas dissembled his malice with hail Master and kissed him John the twenty ninth This sin is abominable yea it containeth seven abominations as the Wiseman tells us Proverbs the twenty sixth chapter and the twenty fifth verse and they that 〈◊〉 hatred with love and slattering words walk in the way of Cain That which Cain spake with Abel when they were alone as St. Jerome thinketh was that he 〈◊〉 Abel what God had said to him and what he had taught him the 〈◊〉 referres it to this verse that his words to him were eamus ad agrum whatsoever it was he said it was abominable hypocrisie Thirdly we see that Abel obeyed the voice of his elder brother for that it was Gods will he should bear rule over him so he went thinking all had been well The best natures not suspicious for the best natures are least suspicious as we have an example in Gedaliah who beleeved that Ishmael had no purpose to hurt him Jeremiah the fourtieth chapter for charity is not suspicious in the first to the Corinthians and the thirteenth chapter especially Abel had little cause to suspect him that was come from a Sermon and seemed to be a new man Note so that he spake kindly to him that had not given him a good look along time This change in Cain made Abel to goe with him and being in the place appointed Cain arose and slew him Degrees of Cains sinne 〈◊〉 Touching the death of Abel we are to observe from the words First it was a violent death for his life did not goe out of him but as the word signifieth it was rent from him Secondly it was a bloody death as the words of God to Cain shew The voice of thy Brothers blood which thou hast slain cryeth to me verse the tenth Thirdly it was a sudden death and therefore more grievous because thereby not only the body is killed but the soul also of such a party that is in state of sinne and hath not respite graunted to repent thereof In this act of Cain we have to observe these things wherby his sin is aggravated First the sinne which he committeth is murther a sinne the more grievous for that it is the defacing of Gods Image Genesis the ninth chapter Secondly his fact the more odious for that the party murthered is one more weak than himself for he was younger than Cain therefore it was a cowardly part to set upon his inferiour It is the thing which the Wise-man complaineth Ecclesiastes the eighth chapter I saw one man bear rule over another not for good so the authority and superiorty which was committed to Cain should have been for Abels good but he abused it to the hurt of his younger brother Thirdly where God will not have any innocent blood shed but sacrifice must be offered Deuteronomie the twenty first chapter Cain kills innocent Abel which doth in a third degree aggravate his sinne for to shed innocent blood is a thing that Pilate himself could not abide and therefore washed his hands declaing that he was clear from killing Christ Matthew the twenty seventh chapter and the twenty fourth
have not only the Cole that touched the Altar but the Altar it selfe even the Sacrifice of Christs death represented in the Supper by partaking whereof our sins are taken away Secondly the Word or invisible grace The word of comfort whereby the inward Grace is preached unto us is that the Angell said to the Prophet Loe this hath touched thy lips and thine iniquity shall bee taken away and thy sinnes purged concerning which wee finde that the Leper was cured of his Leprosie not only by the word but by the touching of Christ but the Centurian said only but speake the word and thy servant shall bee whole Mat. the eighth chapter and the eighth verse so hee can doe what he will with his only word It pleased God to take away the Prophet sinnes by touching his lips And albeit he can take away our sins without touching of bread or wine if he will yet in the councell of his will he commendeth unto us the sacramentall partaking of his body and blood It is his will that our sins shall be taken away by the outward act of the sacrament The reason is not only in regard of our selves which consist of body and soul and therefore have need both of bodily and Ghostly meanes to assure us of our Salvation but in regard of Christ himself who is the burning Cole Forever since God ordained that Christ should take our nature and aptare sibi corpus in the tenth chapter to the Hebrewes and the fifth verse that so he might worke our Reconciliation As Christ became himself a man having a bodily substance so his actions were bodily As in the Hypostasis of the Sun there is both the Humane and Divine nature so the Sacrament is of an Heavenly and Earthly nature As he hath taken our body to himself so he honoureth bodily things that by them we should have our sinnes taken away from us By one bodily sacrament he taketh away the affection unto sin that is naturally planted in us By another bodily Sacrament he taketh away the habituall sins and the actuall transgressions which proceed from the corruption of our nature And here we have matter offered us of faith that as he used the touching of a cole to assure the Prophet that his sins were taken away so in the Sacrament he doth so elevate a peice of bread and a litle wine and make them of such power that they are able to take away our sinnes And this maketh for Gods glory not only to beleeve that God can work our Salvation without any outward means by the inward Grace of his Spirit but also that he can so elevate the meanest of his creatures not only the hemme of a garment but even a strawe if he see it good shall be powerfull enough to save us from our sinnes As Christ himself is spirituall and bodily so he taketh away our sinnes by means not only spirituall but bodily as in the Sacrament For if there be a cleansing power in the Word as Christ speaketh in the fifteenth chapter of John and the third verse If in prayer as Peter sheweth to Simon Magus Pray to God that if it be possible the thought of thy heart may be forgiven thee in the eighth chapter of the Acts of the Apostles and the twenty second verse If in shewing mercy and giving almes sinnes shall be forgiven as Salomon saith in the sixteenth chapter of the Proverbs and the sixth verse Per misericordiam purgantur peccata much more in the Sacrament wherein both the word and prayer and the works of mercy doe concurre to the cleansing of sinners from their sinnes Whereas the Seraphim did not take the coale in his mouth but with tongues and applied it not to the Prophets care but to his tongue We learn that it is not the hearing of a sermon that can cleanse us from sinne but we must 〈◊〉 of the bodily element appointed to represent the invisible grace of God It is true that meditation privately had will kindle a fire in the hearts of many in the thirty ninth Psalm and the third verse And the word as it is a fire Jeremie the twenty third chapter and the twenty ninth verse will also kindle a man and heat him inwardly But because in the Sacrament all those doe meete together therefore nothing is so availeable to take away sinne as the touching of bread and wine with our lips The effect The effect of this touching followeth wherein we are to consider First the efficacy of this action Secondly the certainty that as sure as this coale hath touched thy lips so surely are thy sinnes taken away Thirdly the speede that so soon as the coale touched presently sinne was taken away and purged The efficacie standeth of the removing or taking away of sinne and of the purging away of sinne The taking away and purging of sinnes have two uses Some have their sinnes taken away but not purged for something remaineth behinde Some have Adams sigge leaves to hide sinne that it shall not appeare for a time but have not Hezekiah his plaister to heal it in the thirty eighth chapter of Isaiah and the one and twentieth verse But by the touching of this Coal that is of the body and blood of Christ we are assured that our sinnes are not only covered but quite taken away as with a plaister as the Lord speaks I have put away thy transgressions like a cloud and thy sins as a mist Isaiah the fourty fourth and the twenty second verse whereby the Lord sheweth that our sinnes are scattered and come to nothing when it pleaseth him to take them away The other sense gathered from the word purging is that God doth no forgive our sinnes as an earthly Judge 〈◊〉 a 〈◊〉 or so that he 〈◊〉 away with his 〈◊〉 without any 〈…〉 shewed him 〈◊〉 that he likewise becometh favourable unto 〈◊〉 and 〈◊〉 to doe us all the good he 〈◊〉 If 〈◊〉 can obtain 〈◊〉 pardon at the hands of temp orall Judges it is all they 〈◊〉 looke for but they never come to any preferment But God doth dor only give us 〈◊〉 but 〈◊〉 as he doth pard on out sinnes so 〈◊〉 he 〈◊〉 loving and kinde to us Christ doth not only take us away from God that he should not proceed to punish us for our 〈◊〉 but offers us up to God as an acceptable sacrafice as Peter 〈◊〉 Christ once suffered for sinnes the just for the unjust that he might offer us up to God in the first of Peter the third chapter and the eighteenth verse for as the wiseman saith Take the drosse from the silver 〈◊〉 shall proceed a vessel for the refiner Proverbs the twenty fift and the fourth verse So after sinne is taken away from us our nature is most acceptable to God because there remaineth nothing but his own nature Secondly for the certainty As thou hast a perfect sense of the touching of this coal so certainly are thy sinnes taken away
is to be praised would not accept their praise but answered them Why tempt ye me O ye Hypocrites And when one said to him Magister bone good Master which was a praise of simplicitie not of hypocrisie as the other he refused it and said Why dost thou call me good Mark the tenth chapter When one said Blessed is the womb that bare thee he repelled that saying Nay rather blessed are they that hear the word of God and keep it Luke the eleventh chapter and the twenty eighth verse For as the shewing of the Kings treasure was the means of the betraying them Isaiah the thirty ninth chapter so when we shew our good works with a desire to be praised for them it takes away all commendation from them This thing being dangerous if notwithstanding we be desirous to have our good deeds seen that shall be fulfilled which Sirach saith He that loveth dangers shall perish therein Qui amat periculum peribit in co cap 3. 27. But to disswade us from this the Apostle saith Be not desirous of vain glory Galatians the fift chapter and Philippians the second chapter and the third verse The Preacher saith all is vanity which men seek after in this life and therefore concludes Time Deum Ecclesiastes the twelfth chapter to teach us that without God all the praise of the world is but vanity Now as we fail in having respect to God First when we make not him the fountain of our praise Secondly if we make him not the end of it so in doing good works to be seen we commit two vanities First when we content not our selves with this perswasion that God sees our works and will reward them unlesse man see them and praise us for them The tryall whether we make God the fountain of our praise is if we seek it by wayes agreeable to his will not by wickednesse Secondly not by vanity for his delight is not in beautie riches or strength he delighteth not in any mans Legs in the hundred and fourty sixt Psalme Thirdly not by falshood as the Apostle saith I will not glory of any thing which the Lord hath not wrought by me in the second to the Corinthians and the eleventh chapter Hereby we shall seek the praise of God rather than of men in the twelfth chapter of John nay though they seek praise by righteousnesse and doing good works yet they make not God the fountain of their praise the Hypocrites when they would be praised did those works that were most glorious as to offer sacrifice in the temple but they neglected mercy and justice which are the chief things that God respecteth in the twenty third chapter of Matthew They washed not their hearts in the fifteenth chapter of Matthew which God especially regardeth but looked only to outward things and they that doe mercy and justice which are the chief things of the Law yet they will not doe them but when they may be seen Whereby they shew that they make not God the fountain of their praise and so the praise they seek for is hatefull to God Secondly this desire of vain glory is injurious to God when we make not him the end of our praise for we may doe good works coram in the sight of men but not with purpose to have them seen that so we may receive glory For God hath given us the joyes and use of all his Creatures but reserveth the glory of them to himself therefore the Apostle saith howsoever ye have the joy of Gods Creatures in eating and drinking yet let God have the glory Doe all to the glory of God in the first to the Corinthians the tenth chapter and the thirty first verse For though he giveth us the use of all things yet gloriam meam alteri non dabo in the fourty second chapter of Esay Therefore if we doe good works to commend our selves and not to glorifie God we are injurious to him for he hath testified that he will not give his glory to any other And therefore Peter and John say It is not by our own godlinesse that we have made this man whole but it is the name of Christ and faith in him that hath raised him in the third chapter of the Acts Therefore not only Nabuchadnezar when he snatched Gods glory to himself was punished in the fourth chapter of Daniell But even Herod also because he did but suffer that glory to rest upon him that was attributed to him by others when he should have ascribed all to God in the twelfth chapter of the Acts and the twenty second verse Then as it is injurious to God so it is hurtfull to our selves for though we see many miracles wrought by Christ yet they are afraid to confesse and believe him Because they love the praise of men more than the praise of God in the twelfth chapter of John and the fourty third verse And therefore Christ saith How can you believe which seek glory one of another and seek not the honor that commeth of God alone quomodo potestis credere qui gloriam sibi quaeritis in the fift chapter of John and the fourty fourth verse Secondly as it is an obstacle to grace so it is a provocation to all wickednesse For the Jews doubted not to crucisie the Lord of glory to get praise of the wicked Secondly that we may doe this Christ willeth us to take heed for there is a double corruption in us First a rebellion against Gods precepts which make us say quare as Pharaoh in the fift chapter of Exodus and the second verse Who is the Lord that I should hear his voice And as the Scribes and Pharisees said to Christ By what authority doest thou these things in the twenty first chapter of Matthew and the three and twentieth verse Secondly the blindnesse of our understanding which makes us ask quomodo which is the question of ignorance so that it is not without cause that he bids us take heed that we beware of this sinne as being a hard precept both for our rebellion to yeeld unto and also in regard of our ignorance which is such as we cannot see how it should be lawfull to seek praise by well doing the hardnesse of avoiding this sinne is of two causes First it ariseth from the nature of sinne it self for as we are corporall and visible so we are most affected with those things that are visible as John reasoneth He that loveth not his brother whom he hath seen in the first Epistle of John and the fourth chapter whereupon it commeth to passe that our corruption that though we believe the reward of God to be great yet because it is invisible and the worlds reward is present therefore pleaseth us more Secondly from the originall of vain glory for when the woman looked upon the fruit albeit it greatly pleased her yet that which did strike the stroak was eritis sieut dii in the third chapter of Genesis the hope of present
nature so with his name He is wonderfull Counsellor the mighty God the Prince of Peace Isaiah the ninth chapter Thirdly With his miracles For he raiseth the dead and quickneth whom he will no lesse than the Father John the fift chapter and the twenty first verse Fourthly Because exception was taken against his miracles For they said that he did them by Belzebub Matthew the twelfth chapter therefore he is further sealed with a voyce from Heaven saying This is he in whom I am well pleased heare ye him Matthew the seventeenth chapter not only whom he commands but where he promiseth to refresh them that come to him Matthew the eleventh chapter Fiftly He hath sealed him with the spirit The spirit of the Lord is upon me Luke the fourth chapter And that not only rests John the third chapter the three and thirtieth and four and thirtieth verses content with receiving the spirit for himself but with a power to give it to his So that by his intercession with God the Father He sent down the spirit upon the Apostles Acts the second chapter Being thus sealed by God he is able to nourish us by his flesh crucified for us unto eternall life if he give us grace to lay hold of it by faith Dixit igitur eis Videte cavete ab avaritia nec enim cujusquam vita ex iis quae ipsi suppetunt in eo sita est ut redundet Luke 12. 15. Novemb. 26. 1598. HERE Christ gives two commandements to covetous men First To discern and see the sinne of covetousnesse Secondly To beware of it Against the latter of them as against every other Commandement the corrupt nature of man makes two questions First of Rebellion Why should we beware Secondly of Ignorance How shall we beware The former question is resolved three wayes First We must beware of it because the sinne of 〈◊〉 is hardly avoided the desire of having aboundance is so rooted in the hearts of all men Secondly Because as it is hardly avoided so it is a sinne very hainous in Gods fight being committed howsoever we perswade our 〈◊〉 that those sinnes are the least that are naturally planted in us Thirdly Because whereas men may repent for other sinned they can hardly repent of this For other immoderate desires doe cease by two means either 〈◊〉 they are satisfied or else when death doth approach 〈◊〉 doth yield to neither of these means for the more that riches increase the more doth his covetous desire increase and the 〈◊〉 that death is the more doth a covetous man imbrace his riches and still covet more Touching the second question Though we be perswaded that we ought to avoid this sinne yet we know not how How to avoid 〈◊〉 and therefore we ask How shall we avoid it The word of God appoints 〈◊〉 three means First Trust in God Secondly Prayer against the sinne Thirdly Meditations concerning the same The first means Trust in God First it is a good way for the avoiding of 〈◊〉 to trust in God for that is a thing that the heart of a covetous man will not set himself against He will in no wise follow the counsell of the Philosopher which teacheth That to avoid covetousnesse a man must give himself to the actions of prodigality he would rather hear how he might get money than how to spend that he hath But if he be advised to put his trust in God he will not be against that as a thing which is not so contrary to his sinne as prodigality But this means doth the Scripture inculcate Trust not in uncertain riches the first epistle to Timothy and the sixt chapter If riches increase set not your hearts upon them Psalm the sixty second Riches avail not in the day of 〈◊〉 〈◊〉 nam per det in die ira Proverbs the eleventh chapter and the fourth verse Let not the rich man glory in his riches 〈◊〉 the ninth chapter and the twenty third verse As the Scripture exhorts us not to trust in riches so it sets forth examples of them that in vain put their trust therein For this is the man that took not God for his strength but trusted in the multitude of his riches Psalme the fifty second But of confidence in God it speaketh thus It is better to 〈◊〉 in the Lord than to put confidence in man Psalm one hundred eighteen O Lord of hosts blessed is the man that putteth his trust in 〈…〉 the eighty fourth Our father 's trusted in thee and thou didest deliver them Psalme the twenty second and the fourth verse The 〈◊〉 shall hunger but such 〈◊〉 trust in the Lord shall want 〈◊〉 good things 〈◊〉 the thirty fourth and the tenth verse A horse is 〈◊〉 thing to 〈…〉 man but the eye of the Lord is upon them that fear him and trust in 〈◊〉 Psalme the thirty third and the seventeenth verse To deliver their souls from death and to feed them in the time of 〈◊〉 After that a man hath admitted this opinion which is so confirmed by Scripture then there is cause to perswade him for the 〈◊〉 gives two commands in the first to Timothy the sixt chapter and the seventeenth verse Charge the rich of this world not to trust in 〈…〉 but in the living God and to distributs To 〈◊〉 them That the cause why men doe not distribute is for want of trust in God They could be content to sow good works but they look up and fear a cloud of poverty will come upon them and they shall want themselves which would not be if they did trust in God but men give more trust to the uncertainty of riches than to the certainty of Gods promise To help this error our Saviour saith Care 〈◊〉 for your heavenly Father knoweth that you need all these things Matthew the sixt chapter and the thirty second verse And the Apostle saith Let your conversation be without 〈◊〉 for God 〈◊〉 said I will not leave thee nor for sake thee Hebrews the thirteenth chapter and the fift verse If we were perswaded that he that seeks to obtain Gods favour by doing good works layeth up a better 〈◊〉 for the time to come than he that heaps up riches the first epistle to Timothy the sixt chapter and the nineteenth verse it would make us use this means for the avoiding of 〈◊〉 For be a man never so rich in this world and never so honourable yet his glorie shall not goe with him Psalm the fourty ninth and the seventeenth verse But their works follow them opera 〈…〉 Apoc the fourteenth chapter and the thirteenth verse Therefore it were good for us rather to respect and provide for the time to come And as it is good for the life to come so for this life present For a little that the righteous hath is better than great riches of the ungodly Psalme the thirty seventh and the sixteenth verse And Godlinesse hath promise of this life and that which is
disquieted the heart also wherein it resteth is disquieted For the words of the wise are as goads and pricks Ecclesiastes the twelfth chapter and Matthew the fift chapter as salt and mustard seed Matthew the thirteenth chapter as wine To a putrified sore Luke the tenth chapter So that whether we respect the old or new Testament we see the words have this 〈◊〉 to disquiet sinne especially such words as Peter spake to his Auditors out of the Prophet Joel where he sheweth that as Christ hath a day of resurrection which is past whereby he gave his Apostles those gifts of the spirit so he hath another day which is the featfull and great day of Judgement when the word of the Rulers shall not be enough for them that have killed the Lord of life though they promised to serve them harmlesse Matthew the twenty eighth chapter For here they shall give an account of their cruelty to Christ. And thirdly whereas he moveth them to repentance First In this consideration of the day of Judgement Secondly of the sinne they committed that they slue and crucified Christ Thirdl of the grievousnesse of their sinne that he was the sonne of God whom they dealt thus with and every sinne hath a sting but especially 〈◊〉 For the remembrance of it stings the conscience so as it cannot be quiet Now in that they not only committed murther but murthered such a one as was both a holy and just one Acts the third 〈◊〉 and the blessed sonne of God this could not but 〈◊〉 their hearts as we see the remembrance of the day of Judgement is such a thing as made Felix tremble Acts the twenty fourth chapter And when we hear of the Judgement to come it should bring out of us these questions Jeremiah the eighth chapter and the sixt verse Quid feci and Isaiah the fifty seventh chapter and the fourth verse Cui 〈◊〉 upon whom have you gaped To consider not only the sinne we have committed but the person against whom that it is God of all 〈◊〉 stie and power And Matthew the twenty first chapter Quid faciam that is he considers of the Judgments of God which belong to us For these so grievous sinnes these are means to prick our hearts at the hearing of the word But yet we say though the word of God hath this nature yet except the work of the spirit doe concur with the word the conscience is seared the first epistle to Timothy and the fourth chapter and cannot be touched with any thing The soul is possessed with the gangrene that is without life and feeling so that it hath no sense be it pricked never so deeply the second 〈◊〉 to Timothie the first chapter but he that feels himself pricked in heart for his sinnes may assure himself his conscience is not feared but both a heart of flesh easily to be touched with sorrow for sinne and that his soul is not dead in sinne but liveth spiritually In the Question we have to observe First that this compunction made him speak for as the Wise-man saith Qui pungit cor educit sermonem So here when they were pricked they said Men and Brethren as if the holy 〈◊〉 should say if a man say nothing after he is pricked it is nature compunction For if when men are moved inwardly with a feeling of their sinnes for all that they say nothing nor seek direction of them that are skilfull they doe smother and detein the truth Romans the first chapter Secondly We must observe what they said and that was Quid faciemus what shall we doe A first the People then the 〈◊〉 and after the Publicans said to S John the 〈◊〉 Luke the third chapter which is the second thing to be noted that as true compunction is not dumb so not 〈◊〉 but would be doing somthing they say not What shall we say but What shall we doe Quid faciemus as if the same spirit which pricked their hearts had also taught them that something must be done The like question did St. Paul make being pricked Domine quid vis me facere Acts the ninth chapter and the sixt verse So the Angel said to Cornelius Goe to Joppa and Simon shall tell thee what thou oughtest to doe Acts the tenth chapter So said the Jayler to the Apostles Acts the sixteenth chapter What shall I doe that I may be saved I and my houshold and that I may be rid of the pricking of my conscience For as compunction must not be silant so neither must it be idle or unfruitfull in the knowledg of the Lord the second epistle of Peter the first chapter Thirdly Observe after what manner they said What shall we doe and that was not as Cain and Judas said Genesis the fourth chapter and Matthew the twenty seventh chapter Their what to doe Quid faciemus was a note of desparation Nor as the P arisees said desparately in their sury and rage What shall we doe John the eleventh chapter If such have their sinnes laid before them their hearts will not be pricked but cleave asunder as they to whom St. Stephen 〈◊〉 Acts the eighth chapter The heart may be cast down with too much grief so as a man shall say with Cain My sinne is greater than can be forgiven or else moved with malice and be pricked so as they will prick again as they that being pricked with the reproof of the Prophet 〈◊〉 Let us sting him with our tongues as he hath stung our hearts Jeremiah the eighteenth chapter and the eighteenth verse for this is the effect which the word of God hath in many that are wicked But that which Peters Auditors say is spoken in heavinesse and a desire to have sinne that doth disquiet them that which the Apostle calleth the sin that doth so easily beset us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews the twelfth and the first verse taken from them This their heavinesse makes them conformable to Christ and therefore is commendable in them For it is Gods will that such as shall be saved be made 〈◊〉 to the Image of his sonne Romans the eighth chapter and the twenty ninth verse for Christ was pierced not only with a bodily spear in his side but with grief of soul And as he suffered of compassion over us so we must suffer in compassion with him Out of that which the ancient Fathers observe in Sorrow we have five things to note First That something may be done as a remedy against sinne For albeit we have sinned never 〈…〉 yet there is hope tamen adhuc spes est Esdras the tenth chapter and the second verse there is hope of some means to be used which if it be done as Ezechiel the eighteenth chapter privata vestra non 〈…〉 Domine scandalum Secondly By that which they say is to be gathered that as something may be done so it ought to be done that the terror of minde being removed we may be assured of the favour and grace of
〈…〉 pronounced and executed upon the 〈…〉 as Christ sheweth in the thirteenth chapter of 〈◊〉 〈…〉 eighth chapter of Lake And the 〈◊〉 both 〈…〉 the twelfth chapter of John and 〈…〉 in 〈…〉 of the Acts of the 〈◊〉 to conclude 〈…〉 this as a reason whyther 〈…〉 not 〈…〉 had blinded their eyes and hardned their hearts Lest they should see 〈◊〉 their eyes and understand with their hearts and convert and be healed The other effect of the word was said to be a pricking this is a beginning For as the Preacher ascribes a prick or point to the word when he saith The words of the wise are tanquam acuta stimuli Ecclesiastes the twelfth chapter So here we see there are certain sparks of fire in the word which will soon kindle a fire in the hearts of the hearers The pricking is referred to fear as Psalm the hundred and nineteenth Confringe cor 〈◊〉 timore tuo the warming is an effect of hope and love as Canticles the eighth chapter and the sixt verse where love is compared to fire that hath ardent coals that burn so as much water cannot quench them that is As there are some Scriptures that intreat of the wrath of God that lay mens sinnes before their eyes and tells them of the terrible and great day of the Lord when they shall be rewarded all according to their works and so breeds a fear in the hearts of the hearers as Acts the fift chapter and the eleventh verse and prick them verse the thirty seventh unlesse their hearts be stonie and their flesh a dead flesh So on the other side some Scriptures set forth the goodnesse of God and his gracious promises as when Christ 〈◊〉 the two 〈◊〉 Ought not Christ to suffer these things and to enter into glory verse the twenty sixth which shews the love of God the Father in giving his sonne to suffer for us and the love of the sonne in being given for us for no man hath greater love than this to dye for his friend John the fifteenth chapter and the great reward that God hath for his children which is the hope of glory assuring them that as Christ is entred into glory so we shall be with him And such Scripture will stirre up in the 〈◊〉 both affection of love and hope wherewith as with coals or sparks of fire their hearts are wounded And those several parts of Scripture are tempered according to the nature of the hearers or auditors for there are some that scoffe and deride and blaspheme the holy spirit of God Acts the second chapter and the thirteenth verse And ro such the threatnings and judgements of God must be laid before them as Peter doth But here we have Auditors of such nature that 〈◊〉 such as did not mock and sit in the Chair of Scorners but were 〈◊〉 in spirit and were of a faint heart which confesse we were in hope that this was he that should have delivered Israel but now our hope is faint and we quake and to such the opening of Gods love and of his great and 〈◊〉 promises is expedient In this verse we have to consider First The manner of uttering of these words for they say not Our hearts 〈◊〉 but ask the question Did not our hearts Secondly The 〈◊〉 of the verse which consists of three parts First the part wherein this effect was wrought Cor nostrum Secondly A passion or work a burning Thirdly The time when he talked with us First For the manner Did not our hearts burne Of which kinde of negative speaking there are two examples in Scripture First it is a more vehement affirmation than if a man should only affirm a truth as where Christ saith before Ought not Christ to suffer these things and to enter into glory as if he should say he ought without doubt for when the matter is questionable we use to speak affirmatively but in a plain case that is evident and out of doubt then we ask a question negatively as Doth not the Sunne shine as if one should say It is cleere We see it doth So here they knew well before Christ spake to them their hearts were cold and their hope was saint and dead but now remembring that while Christ spake to them they selt their hearts warm within them they ask Did not our hearts burn as if they should say doubtlesse we felt a heat and burning within us Another use of this negative question is asked out of Christs deed Luke the seventeenth chapter Were there not ten cleansed he marvelled what was become of the other nine This admiration serves to tax and to reprehend the unthankfulnesse of those nine which returned not to praise God And seeing the Disciples ask the Question Did not our hearts burn as if they should say seeing we felt our hearts burn within us why did we not know that it was Christ the Sonne of God that spake to us Surely it is not the work of a man to touch the heart but God only and seeing our hearts were touched thus doubtlesse it was Christ that spake to us Which shewes that at the present time that Christ spake to them they felt him not but when Christ was gone out of their sight then they remembred that their hearts felt this heat within them for by Jacob's experience we learn that God may be in a place and we not know of it for so he confesseth in the twenty eighth chapter of Genesis and the sixth verse God was here and I was not aware and in the ninth chapter of Job and the eleventh verse He will be by me and I shall not see him and in the thirteenth chapter of John Quid ego faciam tu nescis nunc scies autem posthac that is hereafter yee shall feel your hearts moved So the attention of these two Disciples was so great and they were in such an extasie that they observed no such thing for the present while he spake they perceived it not till Christ had made an end and was taken from them For as there are things that appear and are not as visards and maskes which make a shew of that which is not so there are things that appear not and yet are as the spirits and souls of men which are invisible There was one that boasted of that he had not that was the false Prophet that said to Michaiah in the first book of Kings the twenty second chapter It is impossible that the spirit of the Lord shauld goe from me to thee And in the first epistle to the Corinthians the seventh chapter there is one that with more modesty and coldnesse saith I think I have the spirit of God and he had it indeed The wisest that ever was of men saith There is not in me the understanding of a man Proverbs the thirtieth chapter and the second verse And Caiaphas that understood as little as any as if he only understood all said Vos planè nihil intelligitis
As it is choragi so epicorigia that is not so compleat of it self but something is to be joyned to it For faith St. Peter the fittest to take instruction from who shewed the failing and wavering of his faith when Christ asked him Lovest thou me he answered Thou knowest that I love thee John the twenty first chapter But how knew he it when he denyed him before a poor Damosel Matthew the twenty sixt chapter And in respect of Christ Luke the twenty second chapter and the thirty second verse I have prayed for thy faith Christs promise and his own experince may perswade us he knew the nature of faith And this is an infallible mark of time faith that it hath joyned virtue and is taught of the Law of God and true faith doth not abrogate the Law nay Romans the third chapter the Law is established by faith Faith must bring in virtue by the hand So in that great chapter of faith having gone through all he faith They chused rather to suffer than to enjoy pleasures of sinne Hebrews the eleventh chapter Paul saith true faith operatur 〈◊〉 per charitatem So Peter here and James the second chapter and the twenty second verse it doth cooperari that is the figne James gives of faith In the first epistle of John the fift chapter the figne of true faith is it overcomes not only the Devil but the world and the pleasures riches honors of the world as in Hebrews the eleventh chapter It is the same signe that Hebrews eleventh chapter and the fourth verse shewed it self in Moses when he refused to be the sonne of Pharaohs daughter And Jude in the twentieth verse saith If it be true faith it is fides sanctificans So they all agree Paul saith Faith must work rightcousnesse Peter It must bring virtue in by the hand John It must overcome the world and Jude saith It is a sanctifying faith not locked up in a mans conscience So that it is no true faith which virtue follows not Adjicite fidei vestrae virtutem virtuti verò notitiam 2 Pet. 1. 5. THE Apostles minde is to shew That the life of a Christian is no single thing but a Quire or Dance and the beginning of the train is faith For if we must be elevated to be partakers of the Divine nature as verse the first it must be a divine thing that must effect this and the first divine thing is divina veritas the same which the Prophets in all ages have described to us Which divine truth we apprehend by faith Now because there may be deceipt in our faith we must take heed that it be not a rotten faith There is fides ficta the first epistle to Timothy the first chapter and the fift verse Faith feigned and a dead faith James the second chapter There is a vile faith as well as a like pretious faith And that we may separate the pretious from the vile Jeremiah the fifteenth chapter And if we will know which is the pretious faith for which Christ prayed in Luke the twenty second chapter it is not that which is alone but which is accompanied with other virtues It must not be totum integrale or Alpha and Omega but like a Quire wherein are diverse parts faith is but a part and the eighth part of Christianity This company is not added ad ornatum but for necessity therefore he exhorts Give all diligence and he that hath not these is blinde To proceed If faith be not all what is that company he speaketh of The first is Virtue A word which the Scripture hath taken from Philosophers whereof all their books are full and albeit we must beware that no man spoile us through Philosophie Colossians the second chapter yet we may not contemne it We are called to glory and virtue verse the third and Philippians the fourth chapter and the eighth verse If any virtue It is not to be taken generally for so it contains all It comprehends not moral virtues more than theological but a more special thing By Virtue is not meant an honest life nor faith but virtue is used either for an active power as in the first epistle to the Corinthians the first chapter and the twenty fourth verse or some notable effect as Galatians the third chapter and the fift verse It is used either in opposition to weaknesse as in the first epistle to the Corinthians the fifteenth chapter and the fourty third verse and the second epistle to the Corinthians the twelfth chapter and the ninth verse Virtus mea perficitur in infirmitate or in opposition to fear as in the second epistle to Timothie the first chapter and the seventh verse Not the spirit of fear but of power By Virtue is meant that acrimena sinapis as Christ speaketh If you had faith but as a grain of mustard-seed this is that must be added to faith then shall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first epistle of John the third chapter and second verse be accomplished in us then we shall say with Christ in the fift chapter of St. Johns Gospel My Father worketh and so doe I and in the first epistle to the Corinthians the twelfth chapter The Holy Ghost worketh all in all Faith hath no act but the act of assent but the true faith is operative Which power of working is called by Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Paul in the first epistle to the Corinthians the fourth chapter The spirit of faith The life and work of faith with power 〈◊〉 fidei in virtute the second epistle to the Thessalonians the first chapter and the eleventh verse St. Paul saith in the first epistle to the Corinthians the fourth chapter and the twentieth verse You shall perceive non sermone sed virtute not only a power to talk well but to work they have a form of faith but doe 〈◊〉 virtutem the second epistle to Timothy the third chapter and the fift verse As it betokens a power of doing well so an ability of induring adversity depends on this virtue For want of this Peter foll asleep Matthew the twenty sixt chapter He came afar off when Christ was apprehended and was afraid of a poor Maid So it was with Peter having nothing but faith but when he joyned with his faith virtue then that was fulfilled Luke the twenty fourth chapter and the fourty ninth verse He is indued with power from above Induemini virtute ex alto When he received the power of the holy Ghost Acts the first chapter and the eighth verse then he was bold Acts the fift chapter and the twenty ninth verse The Apostle calls it strength in the inner man Ephesians the third chapter and the sixteenth verse If a man fear death his strength is small Proverbs the twenty fourth chapter and the tenth verse By this virtue Moses feared not 〈◊〉 the eleventh chapter and the twenty third verse As there is modica