for thee Martyrium and his blessed Servants the Martyrs in the Primitive Church did so for him and thee for his glory for thy example Can there be any ill any losse in giving thy life for him Is it not a part of the reward it selfe the honour to suffer for him Muk 10.30 When Christ sayes Whosoever loses any thing for my sake and the Gospels he shall have a hundred fold in houses and lands with persecutions wee need not limit that clause of the Promise with persecutions to be That in the midst of persecutions God will give us temporall blessings but that in the midst of temporall blessings God will give us persecutions that it shall be a part of his mercy to be delivered from the danger of being puffed up by those temporall abundances by having a mixture of adversity and persecutions and then Tertul. what ill what losse is there in laying downe this life for him Quid hoc mali est quod martyrialis mali non habet timorem pudorem tergiversationem poenitentiam deplorationem What kinde of evill is this which when it came to the highest Ad malum martyriale to martyrdome to death did neither imprint in our holy predecessors in the Primitive Church Timorem any feare that it would come not Tergiversationem any recanting lest it should come nor Pudorem any shame when it was come nor Poenitentiam any repentance that they would suffer it to come nor Deplorationem any lamentation by their heires and Executors because they lost all when it was come Quid mali What kinde of evill can I call this in laying down my life for this Lord of life Cujus reus gaudet Idem when those Martyrs called that guiltinesse a joy Cujus accusatio votum and the accusation a satisfaction Cujus poena foelicitas and the suffering perfect happinesse Love thy neighbour as thy selfe is the farthest of that Commandement but love God above thy selfe for indeed in doing so thou dost but love thy selfe still Remember that thy soule is thy selfe and as if that be lost nothing is gained so if that be gained nothing is lost whatsoever become of this life Love him then Dominus as he is presented to thee here Love the Lord love Christ love Iesus If when thou lookest upon him as the Lord thou findest frowns and wrinkles in his face apprehensions of him as of a Judge and occasions of feare doe not run away from him in that apprehension look upon him in that angle in that line awhile and that feare shall bring thee to love and as he is Lord thou shalt see him in the beauty and lovelinesse of his creatures in the order and succession of causes and effects and in that harmony and musique of the peace between him and thy foule As he is the Lord thou wilt feare him but no man feares God truly but that that feare ends in love Love him as he is the Lord Christus that would have nothing perish that he hath made And love him as he is Christ that hath made himselfe man too that thou mightest not perish Love him as the Lord that could shew mercy and love him as Christ who is that way of mercy which the Lord hath chosen Returne againe and againe to that mysterious person Christ And let me tell you that though the Fathers never forbore to call the blessed Virgin Mary Deiparam the Mother of God yet in Damascens time they would not admit that name Christiparam that she was the Mother of Christ Not that there is any reason to deny her that name now but because then that great Heretique Nestorius to avoid that name in which the rest agreed Deiparam for he thought not Christ to be God invented a new name Christiparam Though it be true in it self that that blessed Virgin is Christipara yet because it was the invention of an Heretique and a fundamentall Heretique who though he thought Christ to be anointed by the Holy Ghost above his fellowes yet did not beleeve him to be God Damascen and his Age refused that addition to the blessed Virgin So reverently were they affected so jealously were they enamoured of that name Christ the name which implyed his Unction his Commission the Decree by which he was made a Person able to redeeme thy soule And in that contemplation say with Andrew to his brother Peter Invenimus Messiam I have found the Messias I could finde no meanes of salvation in my selfe nay no such meanes to direct God upon by my prayer or by a wish as hee hath taken but God himselfe hath found a way a Messias His Son shall bee made man And Inveni Messiam I have found him and found that he who by his Inearnation was made able to save me so he was Christ by his actuall passion hath saved me and so I love him as Iesus Christ loved Stephen all the way Iesus for all the way Stephen was disposed to Christs glory but in the agony of death death suffered for him Christ expressed his love most in opening the windowes Acts 7.56 the curtaines of heaven it selfe to see Stephen dye and to shew himselfe to Stephen I love my Saviour as he is The Lord He that studies my salvation And as Christ made a person able to work my salvation but when I see him in the third notion Iesus accomplishing my salvation by an actuall death I see those hands stretched out that stretched out the heavens and those feet racked to which they that racked them are foot-stooles I heare him from whom his nearest friends fled pray for his enemies and him whom his Father forsooke not forsake his brethren I see him that cloathes this body with his creatures or else it would wither and cloathes this soule with his Righteousnesse or else it would perish hang naked upon the Crosse And him that hath him that is the Fountaine of the water of life cry out He thirsts when that voyce overtakes me in my crosse wayes in the world Is it nothing to you all you that passe by Lament 1.12 Behold and see if there by any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce anger When I conceit when I contemplate my Saviour thus I love the Lord and there is a reverent adoration in that love I love Christ and there is a mysterious admiration in that love but I love Iesus and there is a tender compassion in that love and I am content to suffer with him and to suffer for him rather then see any diminution of his glory by my prevarication And he that loves not thus that loves not the Lord God and God manifested in Christ Anathema Maranatha which is our next and our last Part. Whether this Anathema be denounced by the Apostle by way of Imprecation 3 Part. Imprecatio that he wished it so or pronounced by way
because he may have roome in an Hospitall or reliefe by a pension when he comes home lame but because he may get something by going into a fat country and against a rich enemy Though honour may seeme to feed upon blowes and dangers men goe cheerefully against an enemy from whom something is to be got for profit is a good salve to knocks a good Cere-cloth to bruises and a good Balsamum to wounds God therefore here raises the reward out of the enemy feed him and thou shalt gaine by it But yet the profit that God promises by the enemy here is rather that we shall gaine a soule then any temporall gaine rather that we shall make that enemy a better man then that we shall make him a weaker enemy God respects his spirituall good as we shall see in that phrase which is our last branch Congeres carbones Thou shalt heape coales of fire upon his head It is true that S. Chrysostome and not he alone takes this phrase to imply a Revenge Carbones that Gods judgements shall be the more vehement upon such ungratefull persons Et terrebuntur beneficiis the good turnes that thou hast done to them shall be a scourge and a terror to their consciences This sense is not inconvenient but it is too narrow The Holy Ghost hath taken so large a Metaphor as implyes more then that It implyes the divers offices and effects of fire all this That if he have any gold any pure metall in him this fire of this kindnesse will purge out the drosse there is a friend made If he be nothing but straw and stubble combustible still still ready to take fire against thee this fire which Gods breath shall blow will consume him and burn him out and there is an enemy marred If he have any tendernesse any way this fire will mollifie him towards thee Nimis durus animus sayes S. Augustine he is a very hard hearted man Qui si ultro dilectionem non vult impendere etiam nolit rependere Who though he will not requite thy love yet will not acknowledge it If he be waxe he melts with this fire and if he be clay he hardens with it and then thou wilt arme thy selfe against that pellet Thus much good Origen God intends to the enemy in this phrase that it is pia vindicta si resipiscant we have taken a blessed revenge upon our enemies if our charitable applying of our selves to them may bring them to apply themselves to God and to glorifie him si benefaciendo cicuremus sayes S. Hierome if we can tame a wilde beast by sitting up with him and reduce an enemy by offices of friendship it is well 〈◊〉 much good God intends him in this phrase and so much good he intends us that si non incendant if these coales do not purge him Aben Ezra Levi Gherson si non injiciant pudorem if they do not kindle a shame in him to have offended one that hath deserved so well yet this fire gives thee light to see him clearely and to run away from him and to assure thee that he whom so many benefits cannot reconcile is irreconcileable SERMON XI Preached upon Candlemas day MAT. 9.2 And Iesus seeing their faith said unto the sick of the palsie My son be of good cheare thy sins be forgiven thee IN these words Divisio and by occasion of them we shall present to you these two generall considerations first upon what occasion Christ did that which he did and then what it was that he did And in the first we shall see first some occasions that were remote but yet conduce to the Miracle it selfe some circumstances of time and place and some such dispositions and then the more immediate occasion the disposition of those persons who presented this sick man to Christ and there we shall see first that Faith was the occasion of all for without faith it is impossible to please God and without pleasing of God it is impossible to have remission of sins It was fides and fides illorum their faith all their faith for though in the faith of others there be an assistance yet without a personall faith in himselfe no man of ripe age comes so far as to the forgivenesse of sins And then this faith of them all was fides visa a faith that was seen Christ saw their faith and he saw it as man it was a faith expressed and declared in actions And yet when all was done it is but cum vidit it is not quia vidit Christ did it When he saw not Because he saw their faith that was not the principle and primary cause of his mercy for the mercy of God is all and above all it is the effect and it is the cause too there is no cause of his mercy but his mercy And when we come in the second part to consider what in his mercy he did we shall see first that he establishes him and comforts him with a gracious acceptation with that gracious appellation Fili Son He doth not disavow him he doth not disinherite him and then he doth not wound him whom God had striken he doth not flea him whom God had scourged he doth not salt him whom God had flead he doth not adde affliction to affliction he doth not shake but settle that faith which he had with more Confide fili My son be of good cheare and then he seales all with that assurance Dimittuntur peccata Thy sins are forgiven thee In which first he catechises this patient and gives him all these lessons first that he gives before we ask for he that was brought they who brought him had asked nothing in his behalfe when Christ unasked enlarged himself towards them Dat prius God gives before we ask that is first And then Dat meliora God gives better things then we ask All that all they meant to ask was but bodily health and Christ gave him spirituall and the third lesson was that sin was the cause of bodily sicknesse and that therefore he ought to have sought his spirituall recovery before his bodily health and then after he had thus rectified him by this Catechisme implyed in those few words Thy sins are forgiven thee he takes occasion by this act to rectifie the by-standers too which were the Pharisees who did not beleeve Christ to be God For for proofe of that first he takes knowledge of their inward thoughts not expressed by any act or word which none but God could doe And then he restores the patient to bodily health onely by his word without any naturall meanes applyed which none but God could doe neither And into fewer particulars then these this pregnant and abundant Text is not easily contracted First then to begin with the Branches of the first part of which the first was 1 Part. to consider some somewhat more remote circumstances and occasions conducing to this miracle we cannot avoid the making
richer yet neither am I poorer then I was for that But if I have no comfort from the Holy Ghost I am worse then if all mankinde had been left in the Putrifaction of Adams loynes and in the condemnation of Adams sin For then I should have had but my equall part in the common misery But now having had that extraordinary favour of an offer of the Holy Ghost if I feele no comfort in that I must have an extraordinary condemnation The Father came neare me when he breathed the breath of life into me and gave me my flesh The Son came neare me when he took my flesh upon him and laid downe his life for me The Holy Ghost is alwaies neare me alwaies with me with me now if now I shed any drops of his dew his Manna upon you With me anon if anon I turne any thing that I say to you now to good nourishment in my selfe then and doe then as I say now With me when I eate or drink to say Grace at my meale and to blesse Gods Blessings to me With me in my sleep to keep out the Tempter from the fancy and imagination which is his proper Sceane and Spheare That he triumph not in that in such dreames as may be effects of sin or causes of sin or sins themselves The Father is a Propitious Person The Son is a Meritorious Person The Holy Ghost is a Familiar Person The Heavens must open to shew me the Son of Man at the right hand of the Father as they did to Steven But if I doe but open my heart to my selfe I may see the Holy Ghost there and in him all that the Father hath Thought and Decreed all that the Son hath Said and Done and Suffered for the whole World made mine Accustome your selves therefore to the Contemplation to the Meditation of this Blessed Person of the glorious Trinity Keep up that holy cheerefulnesse which Christ makes the Ballast of a Christian and his Fraight too to give him a rich Returne in the Heavenly Jerusalem Be alwayes comforted and alwayes determine your comfort in the Holy Ghost For that is Christs promise here in this first Branch A Comforter which is the Holy Ghost And Him sayes our second Branch the Father shall send There was a Mission of the Son Missio God sent his Son There was a Mission of the Holy Ghost This day God sent the Comforter which is the Holy Ghost But betweene these two Missions that of the Son and this of the holy Ghost we consider this difference that the first the sending of the Son was without any merit preceding There could be nothing but the meere mercy of God to move God to send his Son Man was so far from meriting that that as we said before he could not nor might if he could have wisht it But for this second Mission the sending of the holy Ghost there was a preceding merit Christ by his dying had merited that mankinde who by the fall of Adam had lost as S. August speaks Possibilitatem boni All possibilitie of Redintegration should not only be restored to a possibility of Salvation but that actually that that was done should be pursued farther and that by this Mission and Operation of the holy Ghost actually really effectually men should be saved So that as the work of our Redemption fals under our consideration that is not in the Decree but in the execution of the Decree in this Mission of the holy Ghost into the World Man hath so far an interest not any particular man but Man as all Mankind was in Christ as that we may truly say The holy Ghost was due to us Luâ—â— 24. And as Christ said of himselfe Nonne haec oportuit pati Ought not Christ to suffer all this Was not Christ bound to all this by the Contract betweene him and his Father to which Contract himselfe had a Privity it was his owne Act He signed it He sealed it so we may say Nonne hunc oportuit mitti Ought not the holy Ghost to be sent Had not Christ merited that the holy Ghost should be sent to perfect the worke of the Redemption So that in such a respect and in such a holy and devout sense we may say that the holy Ghost is more ours then either of the other Persons of the Trinity Because though Christ be so ours as that he is our selves the same nature and flesh and blood The holy Ghost is so ours as that we we in Christ Christ in our nature merited the holy Ghost purchased the holy Ghost bought the holy Ghost Which is a sanctified Simony and hath a faire and a pious truth in it We we in Christ Christ in our nature bought the holy Ghost that is merited the holy Ghost Christ then was so sent A Patre as that till we consider the Contract which was his owne Act there was no Oportuit pati no obligation upon him that he must have been sent The Holy Ghost was so sent as that the Merit of Christ of Christ who was Man as well as God which was the Act of another required and deserved that he should bee sent Therefore he was sent A Patre By the Father Now not so by the Father as not by the Son too For there is an Ego mittam If I depart I will send him unto you But Iohn 16.7 cleane thorough Christs History in all his proceedings still you may observe that he ascribes all that he does as to his Superiour to his Father though in one Capacity as he was God he were equall to the Father yet to declare the meekenesse and the humility of his Soule still he makes his recourse to his inferiour state and to his lower nature and still ascribes all to his Father Thouh he might say and doe say there I will send him yet every where the Father enters I will send him saies he Whom Luke 24.49 I will send the Promise of my Father Still the Father hath all the glory and Christ sinks downe to his inferiour state and lower nature In the World it is far otherwise Here men for the most part doe all things according to their greatest capacity If they be Bishops if they be Counsellors if they be Justices nay if they be but Constables they will doe every thing according to that capacity As though that authority confined to certaine places limited in certaine persons and determined in certaine times gave them alwaies the same power in all actions And because to some purposes hee may be my superiour he will be my equall no where in nothing Christ still withdrew himselfe to his lower capacity And howsoever worldly men engrosse the thanks of the world to themselves Christ cast all the honour of all the benefits that he bestowed upon others upon his Father And in his Veruntamen Yet not my will but thine O Father be done He humbled himselfe as low as David in his Non nobis
use the Law lawfully Let us use our liberty of reading Scriptures according to the Law of liberty that is charitably to leave others to their liberty if they but differ from us and not differ from Fundamentall Truths Si quis quaerat ex me quid horum Moses senserit If any man ask me which of these which may be all true Moses meant Non sum sermones istiâ—â—onfessiones Lord sayes hee Ibid. This that I say is not said by way of Confession as I intend it should if I doe not freely confesse that I cannot tell which Moses meant But yet I can tell that this that I take to be his meaning is true and that is enough Let him that findes a true sense of any place rejoyce in it Let him that does not beg it of thee Vtquid mihi molest us est Why should any man presse me to give him the true sense of Moses here or of the holy Ghost in any darke place of Scripture Ego illuminem ullum hominen venientem in mundum 1.13 C. 10. saies he Is that said of me that I am the light that enlightned every man any man Iohn 1.9 that comes into this world So far I will goe saies he so far will we in his modesty and humility accompany him as still to propose Quod luce veritatis quod fruge utilitatis excellit such a sense as agrees with other Truths that are evident in other places of Scripture and such a sense as may conduce most to edisication For to those two does that heavenly Father reduce the foure Elements that make up a right exposition of Scripture which are first the glory of God such a sense as may most advance it secondly the analogie of faith such a sense as may violate no confessed Article of Religion and thirdly exaltation of devotion such a sense as may carry us most powerfully upon the apprehension of the next life and lastly extension of charity such a sense as may best hold us in peace or reconcile us if we differ from one another And within these limits wee shall containe our selves The glory of God the analogie of faith the exaltation of devotion the extension of charity In all the rest that belongs to the explication or application to the literall or spirituall sense of these words And the Spirit of God moved upon the face of the waters to which having stopped a little upon this generall consideration the exposition of darke places we passe now Within these rules we proceed to enquire who this Spirit of God is or what it is Spiritus whether a Power or a Person The Jews who are afraid of the Truth lest they should meete evidences of the doctrine of the Trinity and so of the Messias the Son of God if they should admit any spirituall sense admit none but cleave so close to the letter as that to them the Scripture becomes Liter a occidens A killing Letter and the savour of death unto death They therefore in this Spirit of God are so far from admitting any Person that is God as they admit no extraordinary operation or vertue proceeding from God in this place but they take the word here as in many other places of Scripture it does to signifie onely a winde and then that that addition of the name of God The Spirit of God which is in their Language a denotation of a vehemency of a high degree of a superlative as when it is said of Saul Sopor Domini A sleepe of God was upon him it is intended of a deepe a dead sleepe inforces induces no more but that a very strong winde blew upon the face of the waters and so in a great part dryed them up And this opinion I should let flye away with the winde if onely the Jews had said it But Theodoret hath said it too and therefore we afford it so much answer That it is a strange anticipation that Winde which is a mixt Meteor to the making whereof divers occasions concurre with exhalations should be thus imagined before any of these causes of Winds were created or produced and that there should be an effect before a cause is somewhat irregular In Lapland the Witches are said to sell winds to all passengers but that is but to turne those windes that Nature does produce which way they will but in our case the Jews and they that follow them dreame winds before any winds or cause of winds was created The Spirit of God here cannot be the Wind. It cannot be that neither which some great men in the Christian Church have imagined it to be Operatio Dei The power of God working upon the waters so some or Efficientia Dei A power by God infused into the waters so others August And to that S. Augustine comes so neare as to say once in the negative Spiritus Dei hic res dei est sed non ipse Deut est The Spirit of God in this place is something proceeding from God but it is not God himselfe And once in the affirmative Posse esse vitalem creaturam quâ universus mundus movetur That this Spirit of God may be that universall power which sustaines and inanimates the whole world which the Platoniques have called the Soule of the world and others intend by the name of Nature and we doe well if we call The providence of God Spiritus Sanctus But there is more of God in this Action then the Instrument of God Nature or the Vice-roy of God Providence for as the person of God the Son was in the Incarnation so the person of God the Holy Ghost was in this Action though far from that manner of becomming one and the same thing with the waters which was done in the Incarnation of Christ who became therein perfect man That this word the Spirit of God is intended of the Person of the Holy Ghost in other places of Scripture is evident undeniable unquestionable and that therefore it may be so taken here Where it is said The Spirit of God shall rest upon him Esay 11.2 upon the Messiah where it is said by himselfe The Lord and his Spirit is upon me And the Lord and his Spirit hath anointed me there it is certainly and therefore here it may be probably spoken of the Holy Ghost personally It is no impossible sense it implies no contradiction It is no inconvenient sense it offends no other article it is no new sense nor can we assigne any time when it was a new sense Basil The eldest Fathers adhere to it as the ancientest interpretation Saint Basil saies not onely Constantissimè asseverandum est We must constantly maintaine that interpretation for all that might be his owne opinion not onely therefore Quia verius est for that might be but because he found it to be the common opinion of those times but Quia à majoribus nostris approbatum because it is accepted for the true
envy God that glory We reade of divers great actors in the first persecutions of the Christians who being fearefully tormented in body and soule at their deaths took care only that the Christians might not know what they suffered lest they should receive comfort and their God glory therein Certainly Herod would have been more affected if he had thought that we should have knowne how his pride was punished with those sudden wormes Acts 12.23 then with the punishment it selfe This is a self-reproofe even in this though he will not suffer it to break out to the edification of others there is some kinde of chiding himself for some thing mis-done But is there any comfort in this reproofe Consolatio Truly beloved I can hardly speak comfortably of such a man after he is dead that dyes in such a dis-affection loath that God should receive glory or his servants edification by these judgements But even with such a man if I assisted at his death-bed I would proceed with a hope to infuse comfort even from that dis-affection of his As long as I saw him in any acknowledgement though a negligent nay though a malignant a despitefull acknowledgement of God as long as I found him loath that God should receive glory even from that loathnesse from that reproofe from that acknowledgement That there is a God to whom glory is due I would hope to draw him to glorifie that God before his last gasp My zeale should last as long as his wives officiousnesse or his childrens or friends or servants obsequiousnesse or the solicitude of his Physitians should as long as there were breath they would minister some help as long as there were any sense of God I would hope to do some good And so much comfort may arise even out of this reproofe of the world as the world is only the wicked world In the last sense the world signifies the Saints the Elect the good men of the world Mundus sancti John 14.31 John 17.21 beleeving and persevering men Of those Christ sayes The world shall know that I love the Father And That the world may beleeve that thou hast sent me And this world that is the godliest of this world have many reproofes many corrections upon them That outwardly they are the prey of the wicked and inwardly have that Stimulum carnis which is the devils Solicitor and round about them they see nothing but profanation of his word mis-imployment of his works his creatures mis-constructions of his actions his judgements blasphemy of his name negligence and under-valuation of his Sacraments violation of his Sabbaths and holy convocations O what a bitter reproofe what a manifest evidence of the infirmity nay of the malignity of man is this if it be put home and throughly considered That even the goodnesse of man gets to no higher a degree but to have been the occasion of the greatest ill the greatest cruelty that ever was done the crucifying of the Lord of life The better a man is the more he concurred towards being the cause of Christs death which is a strange but a true and a pious consideration Dilexit mundum He loved the world and he came to save the world That is most especially and effectually those that should beleeve in him in the world and live according to that beliefe and die according to that life If there had been no such Christ had not died never been crucified So that impenitent men mis-beleeving men have not put Christ to death but it is we we whom he loves we that love him that have crucified him In what rank then of opposition against Christ shall we place our sins since even our faith and good works have been so farre the cause why Christ died that but for the salvation of such men Beleevers Workers Perseverers Christ had not died This then is the reproofe of the world that is of the Saints of God in the world Psal 84.10 that though I had rather be a doore-keeper in the house of my God I must dwell in the tents of wickednesse That though my zeale consume me because mine enemies have forgotten thy words Psal 119.138 I must stay amongst them that have forgotten thy words But this and all other reproofes that arise in the godly that we may still keep up that consideration that he that reproves us is The Comforter have this comfort in them that these faults that I indure in others God hath either pardoned in me or kept from me and that though this world be wicked yet when I shall come to the next world I shall finde Noah that had been drunk and Lot Gen. 9.21 Gen. 19.33 Numb 11.11 that had been incestuous and Moses that murmured at Gods proceedings and Iob and Ieremy and Ionas impatient even to imprecations against themselves Christs owne Disciples ambitious of worldly preferment his Apostles forsaking him his great Apostle forswearing him And Mary Magdalen that had been I know not what sinner and David that had been all I leave none so ill in this world but I may carry one that was or finde some that had been as ill as they in heaven and that blood of Christ Jesus which hath brought them thither is offered to them that are here who may be successors in their repentance as they are in their sins And so have you all intended for the Person the Comforter and the Action Reproofe and the Subject the World remaines only that for which there remaines but a little time the Time Cum venerit When the Comforter comes he will proceed thus We use to note three Advents three commings of Christ Cum venerit An Advent of Humiliation when he came in the flesh an Advent of glory when he shall come to judgement and between these an Advent of grace in his gracious working in us in this life and this middlemost Advent of Christ is the Advent of the Holy Ghost in this text when Christ works in us the Holy Ghost comes to us And so powerfull is his comming that whereas he that sent him Christ Jesus himself Came unto his own and his own received him not John 1.11 The Holy Ghost never comes to his owne but they receive him for onely by receiving him they are his owne for besides his title of Creation by which we are all his with the Father and the Son as there is a particular title accrewed to the Son by Redemption so is there to the Holy Ghost of certaine persons upon whom he sheds the comfort of his application The Holy Ghost picks out and chooses whom he will Spirat ubi vult perchance me that speake perchance him that heares perchance him that shut his eyes yester-night and opened them this morning in the guiltinesse of sin and repents it now perchance him that hath been in the meditation of an usurious contract of an ambitious supplantation of a licentious solicitation since he came hither into Gods
there is Dolus in spiritu Guile in his spirit the craft of the Serpent eyther the poyson of the Serpent in a self-despaire or the sting of the Serpent in an uncharitable prejudging and precondemning of others when a man comes to suspect Gods good purposes or contract Gods generall propositions for this forgiving of transgressions is Christs taking away the sins of all the world by taking all the sins of all men upon himselfe And this Guile this Deceit may also be in the second in the Covering of sins which is the particular application of this generall mercy by his Ordinances in his Church He then that without Guile will have benefit by this Covering must Discover Covering Qui tegi vult peccata detegat is S. Augustines way He that will have his sins covered let him uncover them He that would not have them known let him confesse them He that would have them forgotten let him remember them He that would bury them let him rake them up There is nothing covered that shall not be revealed and hid Mat. 10.26 that shall not be knowne It is not thy sending away a servant thy locking a doore thy blowing out a candle no not though thou blow out and extinguish the spirit as much as thou canst that hides a sin from God but since thou thinkest that thou hast hid it by the secret carriage thereof thou must reveale it by Confession If thou wilt not God will shew thee that he needed not thy Confession He will take knowledge of it to thy condemnation and he will publish it to the knowledge of all the world to thy confusion Tufecisti absconditè sayes God to David by Nathan Thou didst it secretly 2 Sam. 12.12 but I will doe this thing before all Israel and before the Sun Certainly it affects and stings many men more that God hath brought to light their particular sins and offences for which he does punish them then all the punishments that he inflicts upon them for then they cannot lay their ruine upon fortune upon vicissitudes and revolutions and changes of Court upon disaffections of Princes upon supplantations of Rivalls and Concurrents but God cleares all the world beside Perditio tua ex te God declares that the punishment is his Act and the Cause my sin This is Gods way and this he expresses vehemently against Jerusalem Behold I will gather all thy Lovers with whom thou hast taken pleasure Ezch. 16.37 and all them that thou hast loved with all them that thou hast hated and I will discover thy nakednesse to all them Those who loved us for pretended vertues shall see how much they were deceived in us Those that hated us because they were able to looke into us and to discerne our actions shall then say Triumphantly and publiquely to all Did not we tell you what would become of this man It was never likely to be better with him I will strip her naked and set her as in the day that she was borne Hos 2.3 Howsoever thou wert covered with the Covenant and taken into the Visible Church howsoever thou wert clothed by having put on Christ in Baptisme yet If thou sin against me sayes God and hide it from me I am against thee and I will shew the Nations thy nakednesse and the Kingdomes thy shame Nahum 3.5 To come to the covering of thy sins without guile first cover them not from thy self so as that thou canst not see yester-daies sin for to daies sin nor the sins of thy youth for thy present sins Cover not thy extortions with magnifique buildings and sumptuous furniture Dung not the fields that thou hast purchased with the bodies of those miserable wretches whom thou hast oppressed neither straw thine alleys and walks with the dust of Gods Saints whom thy hard dealing hath ground to powder There is but one good way of covering sins from our selves Si bona factamalis superponamus Gregor If we come to a habit of good actions contrary to those evils which we had accustomed our selves to and cover our sins so not that we forget the old but that we see no new There is a good covering of sins from our selves by such new habits and there is a good covering of them from other men for he that sins publiquely scandalously avowedly that teaches and encourages others to sin Esay 3.9 That declares his sin as Sodom and hides it not As in a mirror in a looking glasse that is compassed and set about with a hundred lesser glasses a man shall see his deformities in a hundred places at once so hee that hath sinned thus shall feele his torments in himselfe and in all those whom the not covering of his sins hath occasioned to commit the same sins Cover thy sins then from thy selfe so it be not by obduration cover them from others so it be not by hypocrisie But from God cover them not at all Prov. 28.13 He that covereth his sin shall not prosper but who so confesseth and forsaketh them shall have mercy Even in confessing without forsaking there is Dolus in spiritus Guile and deceit in that spirit Noluit agnoscere maluit ignoscere S. Augustine makes the case of a customary sinner He was ready to pardon himselfe alwaies without any confession But God shall invert it to his subversion Maluit agnoscere noluit ignoscere God shall manifest his sin and not pardon it Sin hath that pride that it is not content with one garment Adam covered first with fig-leaves then with whole trees He hid himselfe amongst the trees Then hee covered his sin with the woman she provoked him And then with Gods action Quam tu dedisti The Woman whom thou gavest me And this was Adams wardrobe David covers his first sin of uncleannesse with soft stuffe with deceit with falshood with soft perswasions to Vriah to go in to his Wife Then he covers it with rich stuffe with scarlet with the blood of Vriah and of the army of the Lord of Hosts And then he covers it with strong and durable stuffe with an impenitence and with an insensiblenesse a yeare together too long for a King too long for any man to weare such a garment And this was Davids wardrobe But beloved sin is a serpent and he that covers sin does but keepe it warme that it may sting the more fiercely and disperse the venome and malignity thereof the more effectually Adam had patched up an apron to cover him God tooke none of those leaves God wrought not upon his beginnings but he covered him all over with durable skins God saw that Davids severall coverings did rather load him then cover the sin and therefore Transtulit He tooke all away sin and covering for the coverings were as great sins as the radicall sin that was to be covered was yea greater as the armes and boughs of a tree are greater then the roote Now to this extension and growth and largenesse of
the face of the whole Church of God even to the end of the world for so long these Records are to last he proposes himselfe for an Exemplary sinner for a sinfull Example and for a subject of Gods Indignation whilst he remained so When I kept silence and yet roared Thy hand lay heavy upon me and my moysture was turned into the drought of Summer And so we are come to our third Part He teaches by Example He proposes himselfe for the Example and of himselfe he confesses those particulars which constitute our Text. Three things he confesses in this Example 3 Part. First that it was he himselfe that was in doloso spiritu that had deceit in his spirit Quia tacuit because he held his tongue he disguised his sins he did not confesse them And yet in the midst of this silence of his God brought him Ad Rugitum to voyces of Roaring of Exclamation To a sense of paine or shame or losse so farre he had a voyce But still he was in silence for any matter of repentance Secondly he confesses a lamentable effect of this silence and this roaring Inveteraverunt ossa His bones were consumed waxen old and his moisture dried up and then he takes knowledge of the cause of all this calamity the waight of Gods heavy hand upon him And to this Confession he sets to that seale which is intended in the last word Selah First then David confesses his silence therefore it was a fault And he confesses it Silentium as an instance as an example of his being In doloso spiritu That there was deceit in his spirit as long as he was silent he thought to delude God to deceive God and this was the greatest fault If I be afraid of Gods power because I consider that he can destroy a sinner yet I have his will for my Buckler I remember that he would not the death of a sinner If I be afraid that his will may be otherwise bent for what can I tell whether it may not be his will to glorifie himselfe in surprizing me in my sins I have his Word for my Buckler Miserationes ejus super omnia opera ejus God does nothing but that his Mercy is supereminent in that work whatsoever But if I think to scape his knowledge by hiding my sins from him by my silence I am In doloso spiritu if I think to deceive God I deceive my selfe and there is no truth in me When we are to deale with fooles we must or we must not answer Christi Prov. 26.4.5 as they may receive profit or inconvenience by our answer or our silence Answer not a foole according to his foolishnesse lest thou be like him But yet in the next verse Answer a foole according to his foolishnesse lest he be wise in his own conceit But answer God alwaies Though he speak in the foolishnesse of preaching as himselfe calls it yet he speaks wisedome that is Peace to thy soule We are sure that there is a good silence for we have a Rule for it from Christ whose Actions are more then Examples for his Actions are Rules His patience wrought so that he would not speak his afflictions wrought so that he could not He was brought as a sheep to the slaughter and he was dumb Esay 59. Psal 22.15 There he would not speake My strength is dried up like a potsheard and my tongue cleaveth to my jawes and thou hast brought me into the dust of death sayes David in the Person of Christ and here he could not speak Here is a good silence in our Rule So is there also in Examples derived from that Rule Reverentiae Hab. 2. ult There is Silentium reverentiae A silence of reverence for respect of the presence The Lord is in his holy Temple let all the world keep silence before him When the Lord is working in his Temple in his Ordinances and Institutions let not the wisdome of all the world dispute why God instituted those Ordinances the foolishnesse of preaching or the simplicity of Sacraments in his Church Let not the wisedome of private men dispute why those whom God hath accepted as the representation of the Church those of whom Christ sayes Dic Ecclesiae Tell the Church have ordained these or these Ceremonies for Decency and Uniformity and advancing of Gods glory and mens Devotion in the Church Let all the earth be silent In Sacramentis The whole Church may change no Sacraments nor Articles of faith and let particular men be silent In Sacramentalibus in those things which the Church hath ordained for the better conveying and imprinting and advancing of those fundamentall mysteries for this silence of reverence which is an acquiescence in those things which God hath ordained immediately as Sacraments or Ministerially as other Rituall things in the Church David would not have complained of nor repented And to this may well be referred Silentium subjectionis Subjectionis 1 Cor. 14.34 1 Tim. 2.11 That silence which is a recognition a testimony of subjection Let the women keep silence in the Church for they ought to be subject And Let the women learne in silence with all subjection As farre as any just Commandement either expresly or tacitly reaches in injoyning silence we are bound to be silent In Morall seales of secrets not to discover those things which others upon confidence or for our counsell have trusted us withall In charitable seales not to discover those sins of others which are come to our particular knowledge but not by a judiciall way In religious seales not to discover those things which are delivered us in Confession except in cases excepted in that Canon In secrets delivered under these seales of Nature of Law of Ecclesiasticall Canons we are bound to be silent for this is Silentium subjectionis An evidence of our subjection to Superiours But since God hath made man with that distinctive property that he can speak and no other creature since God made the first man able to speak as soone as he was in the world since in the order of the Nazarites instituted in the old Testament though they forbore wine and outward care of their comelinesse in cutting their haire and otherwise yet they bound not themselves to any silence since in the other sects which grew up amongst the Jews Pharisees and Sadduces and Esseans amongst all their superfluous and superstitious austerities there was no inhibition of speaking and Communication since in the twilight between the Old and New Testament Luk. 1.20 that dumbnesse which was cast upon Zacharic was inflicted for a punishment upon him because hee beleeved not that that the Angel had said unto him we may be bold to say That if not that silence which is enjoyned in the Romane Church yet that silence which is practised amongst them for the concealing of Treasons and those silences which are imposed upon some of their Orders That the Carthusians may never speake
yet this is still limited by the law of God so far as God hath instituted this power by his Gospel in his Church and far from inducing amongst us that torture of the Conscience that usurpation of Gods power that spying into the counsails of Princes supplanting of their purposes with which the Church of Rome hath been deeply charged And this usefull and un-mis-interpretable Confession which we speake of Adversum me is the more recommended to us in that with which David shuts up his Act as out of S. Hierome and out of our former translation we intimated unto you that he doth all this Adversum se I will confesse my sinnes unto the Lord against my selfe The more I finde Confession or any religious practise to be against my selfe and repugnant to mine owne nature the farther I will goe in it For still the Adversum me is Cum Deo The more I say against my selfe the more I vilifie my selfe the more I glorifie my God As S. Chry sostome sayes every man is Spontaneus Satan a Satan to himselfe as Satan is a Tempter every man can tempt himselfe so I will be Spontaneus Satan as Satan is an Accuser an Adversary I will accuse my selfe I consider often that passionate humiliation of S. Peter Exi à me Domine He fell at Iesus knees saying Depart from me for I am a sinfull man O Lord Luk. 5.8 And I am often ready to say so and more Depart from me O Lord for I am sinfull inough to infect thee As I may persecute thee in thy Children so I may infect thee in thine Ordinances Depart in withdrawing thy word from me for I am corrupt inough to make even thy saving Gospel the savor of death unto death Depart in withholding thy Sacrament for I am leprous inough to taint thy flesh and to make the balme of thy blood poyson to my soule Depart in withdrawing the protection of thine Angels from me for I am vicious inough to imprint corruption and rebellion into their nature And if I be too foule for God himselfe to come neare me for his Ordinances to worke upon me I am no companion for my selfe I must not be alone with my selfe for I am as apt to take as to give infection I am a reciprocall plague passively and actively contagious I breath corruption and breath it upon my selfe and I am the Babylon that I must goe out of Gen. 32.10 Mat. 8.8 or I perish I am not onely under Iacobs Non dignus Not worthy the least of all thy mercies nor onely under the Centurions Non dignus I am not worthy that thou shouldest come under my roofe That thy Spirit should ever speake to my spirit which was the forme of words in which every Communicant received the Sacrament in the Primitive Church Lord I am not worthy that thou shouldest enter under my roofe Nor onely under the Prodigals Non dignus Luke 15.21 Not worthy to be called thy sonne neither in the filiation of Adoption for I have deserved to be dis-inherited nor in the filiation of Creation for I have deserved to be annihilated Mark 1.7 But Non dignus procumbere I am not worthy to stoop down to fall down to kneele before thee in thy Minister the Almoner of thy Mercy the Treasurer of thine Absolutions So farre doe I confesse Adversum me against my selfe as that I confesse I am not worthy to confesse nor to be admitted to any accesse any approach to thee much lesse to an act so neare Reconciliation to thee as an accusation of my selfe or so neare thy acquitting as a self-condemning Be this the issue in all Controversies whensoever any new opinions distract us Be that still thought best that is most Adversum nos most against our selves That that most layes flat the nature of man so it take it not quite away and blast all vertuous indeavours That that most exalts the Grace and Glory of God be that the Truth And so have you the whole mystery of Davids Confession in both his Acts preparatory in resenting his sinfull condition in generall and survaying his conscience in particular And then his Deliberation his Resolution his Execution his Confession Confession of true sins and of them onely and of all them of his sins and all this to the Lord and all that against himselfe That which was proposed for the second Part must fall into the compasse of a Conclusion and a short one that is Gods Act Thou forgavest the iniquity of my sin This is a wide doore 2 Part. and would let out Armies of Instructions to you but we will shut up this doore with these two leaves thereof The fulnesse of Gods Mercy He forgives the sin and the punishment And the seasonablenesse the acceleration of his mercy in this expression in our text that Davids is but Actus inchoatus He sayes he will confesse And Gods is Actus consummatus Thou forgavest Thou hadst already forgiven the iniquity and punishment of my sin These will be the two leaves of this doore and let the hand that shuts them be this And this Particle of Connection which we have in the text I said And thou didst For though this Remission of sin be not presented here as an effect upon that cause of Davids Confession It is not delivered in a Quia and an Ergo Because David did this God did that for mans wil leads not the will of God as a cause who does all his acts of mercy for his mercies sake yet though it be not an effect as from a cause yet it is at least as a consequent from an occasion so assured so infallible as let any man confesse as David did and he shall be sure to be forgiven as David was For though this forgivenesse be a flower of mercy yet the roote growes in the Justice of God If wee acknowledge our sin 1 John 1.9 he is faithfull and just to forgive us our sin It growes out of his faithfulnesse as he hath vouchsafed to binde himselfe by a promise And out of his Justice as he hath received a full satisfaction for all our sins So that this Hand this And in our Text is as a ligament as a sinew to connect and knit together that glorious body of Gods preventing grace and his subsequent grace if our Confession come between and tie the knot God that moved us to that act will perfect all Here enters the fulnesse of his mercy Plenitudo Rev. 3 20. at one leafe of this doore well expressed at our doore in that Ecce sto pulso Behold I stand at the doore and knock for first he comes here is no mention of our calling of him before He comes of himselfe And then he suffers not us to be ignorant of his comming he comes so as that he manifests himself Ecce Behold And then he expects not that we should wake with that light and look out of our selves but he knocks
worke of ours The wages of sinne is death but eternall life is the gift of God through Iesus Christ our Lord Through Jesus Christ that is as we are considered in him and in him who is a Saviour a Redeemer we are not considered but as sinners So that Gods purpose works no otherwise upon us but as we are sinners neither did God meane ill to any man till that man was in his sight a sinner God shuts no man out of heaven by a lock on the inside except that man have clapped the doore after him and never knocked to have it opened againe that is except he have sinned and never repented Christ does not say in our text Follow me for I will prefer you he will not have that the reason the cause If I would not serve God except I might be saved for serving him I shall not be saved though I serve him My first end in serving God must not be my selfe but he and his glory It is but an addition from his own goodnesse Et faciam Follow me and I will doe this but yet it is as certaine and infallible as a debt or as an effect upon a naturall cause Those propositions in nature are not so certaine The Earth is at such a time just between the Sunne and the Moone therefore the Moone must be Eclipsed The Moone is at such time just betweene the Earth and the Sunne therefore the Sunne must be Eclipsed for upon the Sunne and those other bodies God can and hath sometimes wrought miraculously and changed the naturall courses of them The Sunne stood still in Ioshua And there was an unnaturall Eclipse at the death of Christ But God cannot by any Miracle so worke upon himselfe as to make himselfe not himselfe unmercifull or unjust And out of his mercy he makes this promise Doe this and thus it shall be with you and then of his justice he performes that promise which was made meerely and onely out of mercy If we doe it though not because we doe it we shall have eternall life Therefore did Andrew and Peter faithfully beleeve such a net should be put into their hands Christ had vouchsafed to fish for them and caught them with that net and they beleeved that he that made them fishers of men would also enable them to catch others with that net And that is truly the comfort that refreshes us in all our Lucubrations and night-studies through the course of our lives that that God that sets us to Sea will prosper our voyage that whether he six us upon our owne or send us to other Congregations he will open the hearts of those Congregations to us and blesse our labours to them For as S. Pauls Vaesi non lies upon us wheresoever we are Wo be unto us if wee doe not preach so as S. Paul sayes to we were of all men the most miserable if wee preached without hope of doing good With this net S. Peter caught three thousand soules in one day at one Sermon and five thousand in another Acts 2.41.4.4 With this net S. Paul fished all the Mediterranean Sea and caused the Gospel of Christ Jesus to abound from Jerusalem round about to Illyricum This is the net Rom. 15.19 with which if yee be willing to bee caught that is to lay downe all your hopes and affiances in the gracious promises of his Gospel then you are fishes reserved for that great Mariage-feast which is the Kingdome of heaven where whosoever is a dish is a ghest too whosoever is served in at the table sits at the table whosoever is caught by this net is called to this feast and there your soules shall be satisfied as with marrow and with fatnesse in an infallible assurance of an everlasting and undeterminable terme in inexpressible joy and glory Amen SERM. LXXIII Preached to the King in my Ordinary wayting at VVhite-hall 18. Aprill 1626. JOH 14.2 In my Fathers House are many Mansions If it were not so I would have told you THere are occasions of Controversies of all kinds in this one Verse And one is whether this be one Verse or no For as there are Doctrinall Controversies out of the sense and interpretation of the words so are there Grammatticall differences about the Distinction and Interpunction of them Some Translations differing therein from the Originall as the Originall Copies are distinguished and interpuncted now and some differing from one another The first Translation that was that into Syriaque as it is expressed by Tremellius renders these words absolutely precisely as our two Translations doe And as our two Translations doe applies the second clause and proposition Si quo minus If it were not so I would have told you as in affirmation and confirmation of the former In domo Patris In my Fathers house there are many Mansions For If it were not so I would have told you But then as both our Translations doe the Syriaque also admits into this Verse a third clause and proposition Vado parare I goe to prepare you a place Now Beza doth not so Piscator doth not so They determine this Verse in those two propositions which constitute our Text In my Fathers house c. and then they let fall the third proposition as an inducement and inchoation of the next Verse I goe to prepare a place for you and if I goe I will come againe Divers others doe otherwise and diversly For some doe assume as we and the Syriaque doe all three propositions into the Verse but then they doe not as we and the Syriaque doe make the second a proofe of the first In my Fathers house are many Mansions For If it were not so I would have told you But they refer the second to the third proposition If it were not so I would have told you For I goe to prepare you a place and being to goe from you would leave you ignorant of nothing But we find no reason to depart from that Distinction and Interpunction of these words which our own Church exhibits to us and therefore we shall pursue them so and so determine though not the Verse for into the Verse we admit all three propositions yet the whole purpose and intention of our Saviour in those two propositions which accomplish our Text In my Fathers house c. This Interpunction then offers and constitutes our two parts Divisic First A particular Doctrine which Christ infuses into his Disciples In domo Patris In my Fathers house are many Mansions And then a generall Rule and Scale by which we are to measure and waigh all Doctrines Si quo minus If it were not so I would have told you In the order of nature the later part fals first into consideration The rule of all Doctrines which in this place is The word of God in the mouth of Christ digested into the Scriptures In which wee shall have just more then just necessary occasion to note both their