our self-guiltiness Quae in alto quaeris intus in visceribus haerent Thou O man saith the Apostle that condemnest another dost the same things thy self or if not the self same as bad or worse Thou abhorrest a sin it may be some sin thou dost not practise some sin will not yield thee any profit or no surther profit some sin will do thee no pleasure now Thou abhorrest Idols or thou dost not commit Adultery but thou committest Sacrilege Is there not a Vbi tu for thee Will there not be a calling to Judgement one day for that and then where art thou And so against all fig-leaves against all pretences and excuses here 's nothing in this Vbi in this place but bare and naked Tu. Thou mayest condemn the Serpents envy and thy wive solicitation thou mayst as well lay thy gluttony unto the Cook or to thy friend inviting thee God singles out his Dear and shoots this ungaged arrow deep into our several brests but yet such wounds from his hand are better then the kisses of an enemy All flattering all false inflations of the Serpent will but make us Pharisees With Lord I am not like other men But such a touch of this would take out that venom make us all strike on our proper bosoms and every man answer God Where art thou with Lord Here I am But Lord be mercifull to me a sinner and so Lord be mercifull to us all miserable sinners Be mercifull O Lord to us not for ours but for his sake who was made sin for us the second Adam that bore all our sins in his body on the Tree even Jesns Christ the Righteons to whom c. S. D. G. THE THIRD SERMON ON THIS TEXT GEN 3.9 The Lord God called unto the man and said Adam where art thou THIS is now the third Entrance on this Entrance of Gods Judgement upon man after his Lapse which is the first of all the three pieces of Divinity And this Third this our new consideration of this Judgement and Gods Method in proceeding may open by his assistance another door of utterance and so we may make another and another Method of proceeding with this or any other Text of Scripture For as there is little reason for that Painter who uses to inscribe his pieces to bind all other Work-men to his device So though it is impossible for any man dividing the Truth aright and speaking out of the pure Word of God things consentaneous thereunto for instruction of Gods people to avoid Doctrine or for any but grraceless Hearers not to suffer the Word of Exhortation of Reproof of Consolation to have a gracious use in their hearts and hands for Religion should be hearted first and handed after in their Understanding first and then in their Life and Conversation Yet I never found in the Sermons of the Lord Jesus himself nor in those of his Apostles nor in their Successors the Primitive Fathers of the first well-formed Churches nor in those of the now deformed Church of Rome nor in those of the first Reformed Churches that they confin'd themselves much less bound over all others on pain of sin or absurdity to one and such only form and way of Teaching which beside the violence offered to mens spirits is to my Understanding a kind of Restraint put upon the free Spirit of that God which works all in all yet deals by a diversity of gifts and distributes in variety of those gifts to every mans necessity and Capacity So that in this for the Divine that rule of the Moralist will hold Nullius addictus c. tied to none nor ever to a mans own Methode witness this attempt of mine in this farther process upon this very Text as it includes a Judgement and the Method of that Judgement These are now our two and all our parts 1. For the first When the story hath told us of Man and Womans Disobedience it shews us after their sin their shame for that 's the first born issue of sin Now they saw and knew themselves every way outwardly and inwardly in bodies and souls naked despoil'd and destitute They run from God and would hide themselves then both from him and themselves Arguments ever of guilty minds fore casting cruel things and then enters the Text with Judgement but what is here begun spreads as far as v. 20. before the sentence be ended 2. Whence the point of Doctrine on easie Inference may be that our Judgement shall certainly overtake and come upon us Hath the Senate condemned me to die saith he Why so Hath Nature condemned them to die too So hath God called me to sit and judge other men perchance those other men might better sit upon me and peradventure they shall yet ere I die If that be unexampled it is not impossible but it is impossible to escape the Judgement of God There is a Prevision of that and of the Conflagration and of the Consternation which shall be then all as old as the visions of Daniel chap. 9. verse 9. When the Thrones were cast down and the Antient of days did sit A fiery stream issued and came forth before him Thousands of thousands ministred unto him and ten thousand times ten thousand stood before him the Judgement was set and the Books were opened And another vision of that as new and as late as the last piece of all Gods Revealed Will to men in Rev. 20.11 12 13. verses I saw a white Throne saith St. John and him that sat thereon from whose face the earth and the heaven fied away and there was found no place for them and I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works and the sea gave up his dead and death and hell delivered up the dead which were in them and they were judged every man according to their works And these proofs these large allegations from the old and new Testament we may use instead of larger reasons for if those reasons men speak so much of rise clearly from the fountain Truth of Gods eternal Word they are worthy of some higher and nobler names then Reasons but if not taken from clear Scripture Grounds or if they flow from other principles then to the clearing of divine Truth what reasons are they Two things only then I would gladly print on every soul and from this double vision which opens and closes up this Instruction 1. Put you first in mind of St. Pauls Caveat Rom. 14.10 where the Doctrine is not to judge Not to set at nought our Brother and this is made the reason We shall all stand before the Judgement-seat of Christ and every one of us give account of himself to God 2. The other is St. Judes Induction remembring us of Gods constant course preceding in destruction
SERMONS AND DEVOTIONS OLD and NEW Revived and publisht as an Oblation of gratitude to all such of the Nobility Gentry and Clergy as retain the noble conscience of having ministred to the weak Condition of the Author now aged 73. The SERMONS at Court were before the War brake forth betwixt King and Parliament Also a Discourse of DUELS being a Collection and Transtation of other mens Opinions with some Addition of his own And this in special dedicated for their Use To the Right Honourable THOMAS LORD VISCOVNT BEAVMONT of Coleorton and Mr. ROBERT SVTTON Heir to Mr. Rich. Sutton of Tongue in Leicestershire By THOMAS PESTEL the meanest amongst his late Majesties Chaplains in ordinary Nonumque premantur in annum Hor. LONDON Printed for Nathaniel Ekins at the Gun in Pauls Charch-yard 1659. DEVOTIONS ON Certain Anniversary FEASTS and other Occasions First on Ascension Day 1625. TO day white Saints and holy Angels sing To that pure Lamb some new triumphant thing Whereat the whole frame of the world ascends Each Bird on wings across his Journeys bends Upright and from the most exalted twist His voioe proclaims his Joyes above consist Earth swels to rise and heaves her Issue fair In swift perfumes to latch the mounting Air. Rise then my soul and every power awake Can wals of Dust so strong Resistance make Lo Thy Redeemer that brave Eagle flies With Cage and all breaking the marble skies His way to climb was fitst to be deprest Lay then his bloody Cross upon thy brest Which will be such a load as birds wings are To bear thee where his pleading wounds prepare A Crown of Glory made by conquest thine Was his by Nature where he will refine Thee and thy case of clay bright as his own When join'd in Glory both ascend one Throne The Relief on EASTER EVE LIke an Hart the live-long day That in thorns and thickets lay Rouse thee soul thy flesh forsake Got to relief from thy brake Shuddring I would have thee part And at every motion start Look behind thee still to see If thy frailties follow thee Deep in silence of the night Take a sweet and stoln delight Graze on Clover by this calm Precious spring of bleeding Balm Thou remembrest how it ran From his side that 's God and man Taste the pleasures of this stream Thou wilt think thy fâ—â—sh a dream Nightly this Repast go take Got to Relief from thy brake On WHITSUNDAY or God is Light GOD is all Light All eye who first gave sight To the dark Caos yielding no delight To him the double Parent whiles it lay So deep in night that nothing yet was day Wherein nought pleas'd his eye that blindly stood But when it saw He saw that all was good He whose eternal Essence House and Robe Are all one Light one boundless Christal Globe Fathers of Lights whose Son is from on high The day-spring and whose spirit an inward eye Which through this worlds wide Engine moves and rouls But dwels in us illumining our souls To search and find that whole and only Bliss Which of all three in one the Vision is Expostulation on the loss of a noble Gentlemans eye Mr. H. Ha. 1634. THou dreadfull Potter may thy humble clay Ask if Deformities or Darkness may Be pleasing in thy sight or why we find So many born so many striken blind Troops of diseases Change of chance to marr Thy work and leave a cloud where was a star If sin still made thy wrath thus heavy fall Alas thou mightst rain Darkness on us all If sins excess their pride that have their eyes Would all exceed for they would all despise But what on sins slaves as a plague is thrown Like manna fals and mercy to thine own The Sodomites were blind so Tobie was It fell on Paul as well as Elymas And to thy book thy glass when we repair Where as all scruples all solutions are That blind-born man so pos'd and quarrel'd there His parents too by thine own doom are clear And opening his thou giv'st us eyes to see That Natures Blemish may thy Glory be So canst thou blend these things and make us wealth Of Poverty and of a sickness health Want teaches Plenties use were night away We should grow wanton-weary of the day Blows Bruises Blindness ere thy work be done May into Medcine Balm and Eye-salve run God that through Darkness se'st down through my Rains And knowst how close this grief my heart constrains How this blow striks my eyes still that to weep I find them apter then to look or sleep Thou know'st the Muse was no phantastick fit Brought forth this verse I am not sick of wit But these disordered lines like Amraes deep Fetcht srom my soul in lowly murmur creep Up to thy Throne of Grace The rest is lost On New-years Day a New-years Gift Out of Gal. 4.4 God sent his Son made of a woman made under the Law First God sent his Sone GOD sent his Son to make mans joy begun From first to last in endless circle run Without Beginning God who never ends From boundless Being mans Beginning sends Mans double guard of Sun and stars we see Angels unseen all of his sending be A foodfull Garden after food came rest Then woman came of Visibles the best Her seed in Promise then in Gods intent Before all worlds into the world was sent But till all other sendings fail and fade The Blood that seal'd this mission was unmade Man first was sent to Reasons goodly Lamp Which dul'd he found and dim'd in sinful damp Then Sacrifice and Prayer which heard he saw New Light down sent him in a flaming Law Wild sinners scourge But School and Guide to those That tir'd by sin by Faith on him repose To make whose joyes in endless circle run From first to last Behold God sent his Son Made of a Woman MAde of a woman Heark you Race Of men no more this Sex disgrace The Lord of Glory leaves his place To Bour with Mary full of Grace God above all that 's great or good Is made of womans flesh and blood How rare a Vivary was this Our Lord within our Lady is O look Amazed Angels look But cannot read this my stick Book Till that Babes blood unclose the seal And so himself himself reveal The woman first that wrought our wo Remember first from man did grow Here all by Virgins blood was done Gods only Partner in his Son Made of a woman Heark you Race Of men no more this Sex disgrace Made under the Law UNder the Law He that the Ground-work laid Of Earth and gave the seas a Law was made Who gives the charge to this Eternal Word Supream-and-sole-law-giving mighty Lord. Proud slime and worms God bows our yoak to bear Put on in love to put us out of fear To service homage vassalage descends * Jan. 1. To day and first fruit of his blood he spends What Feind Eccentrick then shall force our souls
out of dust and bals of living fire fiâ—xt in our eye-brow what work makes this heavenly Potter even with that clay in white red blew after all his polishing forced to take it down and like China earth hiding some for many 1000 years will shew his Power in their raising far fairer then before and yet able to dispatch the same effect on others in a moment in the twinckling of an eye changed and not die by a suddain dissolution and a suddain re-union But far rarer Workmanship is the Recreation of our souls washt brighter in his blood and heightned by his Spirit We need but two things for our souls Grace Truth and both came by Jesus Christ from his fulness we receive both by whose service and Ministry we are made New Creatures invested in a Robe and admitted to an Order past the Fleece and Garter the Right Order of the holy Ghost Brag not vain man O run not up into some beastly figure if guilding like a snail or tracing the way of thy preferment by thy blood or match thou be mounted to a local state of Wealth and Honor for these can add no new substantial forms But this access of Spirit from this Lord is right enobling and superinduces a new soul which like fire devours and takes up all within thee and winding in one Coelestial flame and embracing Understanding Will Affections wings and lifts up all to Heaven 12. Lastly In this very house where we assemble for the Worship and Service of the Lord it is the Lord himself that does the Service to the whole Assembly So that a non nobis Domine is fixable upon the porch of this and every house of God For first he invites us hither Come I Call upon me Seek you my face The skie of Scripture hung round with provocations calling us to service and being entered who executes the parts of our Divine Service in this house of Prayer And is it not he that prays for us in us with us before us and teaches us to pray and say after him Our Father and as once by himself in Prayers and strong cries so here assists our dulness and deadness of Spirit by his own quickning Spirit inditing our Prayers and raising our Devotion with sighs and groans that cannot be exprest It is secondly a house of preaching and we indeed preach Jesus and our selves your servants for Jesus sake nay him a Servant for your sakes But if we speak him right it is he that speaks the word of the Lord heavenly Treasure from our earthen vessels that the excellency might be of God and not of us 'T is he that first did write the word which is his Power and Wisdom to our salvation and 't is he that spels the Gospel and reads and speaks to us in his Word and he that laies out and distributes sentences to several bosoms as every man hath need and he alone that follows the Sermon home and saies it all over again to our hearts Finally his House is a House of Communion for the Saints and Churches of God for the due receiving of his holy Sacraments And as in the Baptistery it is he that receives the Infants in his arms and washes their Souls in his blood and makes the water there a Laver of Regeneration So in the Supper of the Lord it is the same Lord who first shed those primordial purple drops at his Circumcision the first fruits of his all powerfull blood to begin the work of our Salvation and ever since at every holy Communion gives both body and blood the food of faithfull and repentant Spirits and makes those sad sweet drops fall again to the anguish first and then the healing of our souls For such a different office hath this blessed Sacrament that it serves both to discover our sins and to seal our Pardons Wherein while faithfully we receive him he really receives us into him and we him into us So all of us become one body and one Spirit and all by the service of one and the same for ever Jesus Christ to whom c. S. D. G. A SERMON Preached at YORK 1640. AT The Council of King and Lords EPHE 5.8 For you were once darkness but are now Light in the Lord. Walk as Children of Light IN the Skie of Scripture shines the Sun of Divinity And all Divinity all that Sun is shed in these thee Radii The Lapse the Restoring the Duty These are a perfect Catechism And a sum of these is the Epistle to the Romans injust Methode and this Text a methodical Brâ—â—iat of that Epistle indeed an Epitome of all the Book of God for here we have the Creation the World struck out of Chaos or what is more mysterious It could not chuse but please the Angels then to see the LIGHT rise out of darkness by a powerfull FIAT and the earth anon to emulate heaven by vertue of a Producat But this This Rare Work the Angels desire to prie into 1 Pet. 1.12 And if we pace along we shall find here Enoch walking with God Abraham called out of VR to another VR a purer Light The deliverance from Egypt the Red Sea the Rock the Mannae the Ark the Mercy-seat And here are all the Sacrifices the Life and Substance of them all with the Fulness and Light of all the Promises and Prophesies and here is the new Testament The Star appears Behold we bring you glad tidings Run Shepherds and see the great Shepherd of all our Souls whiles yet an Infant Loe He is wrapt here in the Swadling bands of this Text. He is the Word and this his Comment his Paraphrase and Explication You were once c. These words are a Tree laden with fruit most precious the very shell the rind is precious But if we open this Onyx this Pearl Cabinet it contains rare Food and Medicine and Wine and Balsam a Quintessence an Extraction beyond the Spirits of Oyl and Wine and Spices For what Chymist can draw Light Is not that that thing my sterious in Job 38. which way saith he is the Light parted yet here is more the Sun the Spring of Light here is that Sun of Righteousness and the Father of Light and the Spirit of Illuminations All All the holy blessed and glorious TRINITY unfolded here we may with Moses in a pious sense see him that is invisible Behold that rare workman tasking himself in his main project busie in dispatch of all his Miracles at once The Leper is cleansed the Lame walk the Blind receive their sight the dead are raised Nay Majus opus moveo The earth raised up to Heaven Flesh wrought up to Spirit Nature changed to Grace and dust advanced to he Partaker of Divine Nature For you were once Darkness c. A Comprehensive Text it is will take in all persons Speak I to a King or Lords Will they not all be glad at heart to be enlightned by this Dominus in the
of his own corruptions by Gods mighty hand and out-stretched arm and a Passover by the Lambs blood sprinkled and flesh eaten with the sowr herbs of Repentance and a leaving behind him those rocky dangers and roaring wilds of sin and sea of vanity from whence when he looks back he stands still and beholding the Salvation of the Lord he fears the Lord and believes the Lord as t is in Exod. 14. ult and sings that song of Moses and the children of Israel Exod. 15. The Lord is my strength the Lord is become my salvation who is like unto thee O Lord glorious in holiness fearful in praises doing wonders If now we should proceed from hence to fall upon the Redargution of such as mind no part of this Learning and hating to be reformed are loth to look into these books I should shew my self unmindfull of this presence and too far stretch my abusing of a Royall patience reserving therefore what may make up another exercise I conclude with prayer S. D. G. THE SECOND SERMON ON THIS TEXT AT COVRT GEN 3.9 The Lord God called unto the man and said Adam where art thou 1. IN the first opening of this Scripture which is an Introduction to Gods judicial Proceeding against Man after his sin and so the first Book-case that ever was recorded and being a loading case should therefore premonish all the sons of Adans to prevent a Second by a timely consideration of this first Judgement I made four parts the two first are the two parties appearing in this Judicature God the Judge and Man the Delinquent The other two are the manner of the Process by way of calling and the matter of the Summons Where art thou Of which the sense is double by way of Question first and then in a way of Commiseration 2. Concerning the first particular and the Judges names of Lord and God I spake fully the last time and of the dangerous nature of sin which provokes so great and then so gracious a Lord God to indignation to hate and then to punishment Finding this boundless Ocean of God his Names and Nature too profound we came to a discovery of Man our second Particular and observing how hard it is for man to search into himself for the advancement of every mans learning in this difficult point I pointed you to two books the first this book of Genesis and therein Principally the fourth Chapter verse 7. wherein is laid down by God such a description of man as will let us easily discern our wretched and earthly materials which to reform I told you of the other book the book of Conscience wherein as in a Glass a man man view himself and see of what fashion he is that is whether yet abiding in Genesis or be past over into an Exodus and escaped in some good measure the corruptions which be in nature and in the world through Lusts And now it is fit we fulfill what was promised of â—nnexing hereunto a Redargution of such proud or dull people as seem to scorn the Perusal of these two volumes full of heavenly Instruction but specially abhor to look into the last and therefore my Reproof shall chiefly intend and pitch upon that part of their Delinquency 3. Two sorts of men then there are both ignorant and arrogant that reject this book of Conscience as Apocryphal nor endure thereby to be put to their Purgation to their Clergy where the Versicle is both Greck and Latine Heathen and Christian too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Miserere mei too both irksom and unpleasant Doctrines to them The first of these is the Painted Pharisee who thinks himself and thinks he is scarce to thank God and thanks himself that he is not like other men but one per se that can predestinate elect call justifie sanctifie and glorifie himself for he can view and review and discover and relate at pleasure those Records above and find or set down there his own certain and it may be the name of a special friend of his too if he think fit in that book of life above without searching those rouls above or examining the book of his own life For as we have Mushrum Preachers Lecturing before reading and a birth before conception miraculous Fellows And I would that were the worst would it were but froth and vanity and a tedious nothing and that they did not conceive mischief and bring forth sedition So their Disciples or rather their Patrons and Matrons too can make sure work of their salvation without working it out with fear and trembling and are pefect in Heavens way by a directory of their own private spirit without book The second is the meer worldling Filius terrae earth-born and bred that comes up like a vernal flower in green and yellow a kind of Narcissus and like him becomes his own glass and book There he studies and pores and doats day and night and esteems himself a rare piece because fairly bound up in Velome with silk strings painted and guilded and embost with his Arms and Empress engraven and printed cum priviligio in a large Folio Stultitiam patiuntur opes But Quid intus He that runs may read him through In the very Frontispice and Title-page in capital Letters stand Caro and Carion and Carcase and nothing else but a few scatterred Principles and Conclusions of flesh and blood Or if Homo be there 't is sunk beneath his species and drowned in Animals in malis not beset with or set on by but set in evil in maligno positus and it is a Permalignancy like a compleat Armor from the Crown of the head saith I saiah to the sole of his foot It is not quartering nor a Party per pale but his whole Scutcheon is una litera Coat and Crest and Supporters and all He walks with a stiff neck saith the Scripture and strengthens himself in his wickedness and makes his boast that he can and will do mischief and yet this wretched thing will brag of Descent and coming in with Conquerors and Kings Alas Where art thou O vain man Here I am sure both he and we were once in Massa corrupta Our prime Ancestor you see a Rebel and the next of our kin Illud quod dicere nolo we can get no Credit by naming him And then in this miserable condition if he be a King on earth never so highly born unless he be born again he can never enter into the Kingdom of Heaven unless washt and made Kings and Priests in his blood and restored in that second Adam The meer natural man may derive himself from Belus but Gods calls every such man a son of Belial and his condition is Bellual nay worse then that of the brute beast though he be a man still And though this may anger and offend him to be told thus barely of it yet such a man but I shall hope there is no such man here must know that if