reason of sicknesse which is a present evill then it is under the reason and name of the privation of good which is health But which of them soever hath the preheminence in the first place of object doth not much concerne us Let it suffice us to know that neither of them both have any thing to doe with Christ For how can hee who is Goodnesse it selfe lose that which is good and can any evill bee said to happen to him who is the fountaine from whence is derived all that is good 2 The second Cause of Griefe they say is Concupiscentia concupiscence or a desire of that absent good which wee are sensible of that wee want And as the first Cause was Causa sicut finis the object to which griefe doth tend so this is Causa sicut unde A Cause as from whence the beginning of the motion is As in the naturall appetite of a stone or any other heavy body being to move downwards the cause as the end is the place whither it tends the center of gravity having a kinde of Magnetique vertue in it which drawes it thither The cause as from whence is the naturall inclination of that body arising from the forme of it which is heavinesse So the cause of griefe as the end is the evill which is present but the cause as from whence this motion is is the inward inclination of the appetite which doth encline chiefly and in the first place to that which is good and secondarily and by consequence to the shunning of evill Now this concupiscence or desire longing after good finding it absent and in the roome of it its contrary which hee hates is immediatly turned into a griefe or rather not turned into a griefe but it still remaines with the griefe to make the griefe the greater continually desiring that which cannot be had But neither is this cause able to lay any hold upon Christ for can hee desire any absent good who hath all that is good continually present with him 3. The third Cause they will have to be Appetitus unitatis A desire of unity or union And this is nothing else but the second reason cloathed in another phrase Or if there be any it is but a little Metaphysical difference which doth not consist in the thing it selfe but in the reason of maner of apprehending the thing And so after the same manner that the desire of good was said there to cause griefe so here the desire or appetite of Unity which is nothing else but good apparelled in another kinde of dresse for the good of every thing wee know doth consist in a certaine kinde of Unity And therefore the Platonicks who were altogether for Harmony and said That the whole frame of the world was nothing else but a Musicall Instrument set in tune by the hand of that primum ens and primum principium which is God doe as well make unum à Principium as bonum Both which bonity and unity by the way of Participation although comming infinitely short of that excellence which is in the fountaine of that bonity and unity is communicated to the creatures as conducing to their perfection Now when any thing is cut off from this unity of the creature or added which is superfluous although it be but in his apprehension onely and not really finding his unity infringed which is the perfection of the crearure desiring this unity which is absent and finding a present impediment immediatly this desire begets a griefe But neither can this cause come neere or once touch Christ for hee is so farre from wanting or desiring this secondary unity this unity of the creature that hee is Vnus cum unitate prima One with unity and bonity it selfe 4. The fourth cause which they render is this Potestas cui non potest resisti A stronger power which cannot be resisted For if a present or conjoyned evill be the proper object of sorrow as is already proved then that must needs be a cause of that sorrow which makes or works the presence or conjunction of this evill and that is a stronger power For although many times wee suffer damage and hurt by a power which simply and in it selfe is lesse as in our slumbers wee are often troubled and molested by a Gnat so poore a creature that one fillip of a man is able to destroy a million of them yet in that regard that it hurts it must be called a greater Siâ—nâ—nullo modo major esset nullo modo posset nocere saith Aquinas For if in some kinde it were not greater it were impossible it should hurt us in any kinde But what power in the world can be greater then he to whom all power in heaven and earth is given We are not yet got out of the Labyrinth Let us once more consult with the Text. And when he was come neere he beheld the Citie and wept for it The knot is untyed the verse interprets it selfe He wept for it Not for himselfe Hee doth agere personam alterius Hee wept for the Citie Delirant reges plectuntur Achivi was the old saying The Kings commit the offence and their Subjects suffer for it But here we may justly invert that speech and say Delirat populus plectitur eorum Rex The people the Jewes have sinned and their King the King of the Jewes hee beares the punishment of their sinne And the Citie of Ier. might very opportunely have used those words of David with a little alteration in the last Chapter of the second booke of Samuel Behold I have sinned yea I have done wickedly but this Sheepe what hath he done What hath he committed that his eyes should send forth such plenty of teares as they doe And wept for it The wonder ceases For now wee are able to finde all those foure severall causes already mentioned in this griefe of our blessed Saviour First For in the first place Ier. had lost shee had quite deprived her selfe of all her good by her sinnes and obstinacie and evill was also hard at her doore Destruction did hang over her head like the sword in the twine threed over the head of the Parasite in the Throne wayting but when the breath of the Lord would breake it in sunder And therefore he wept Secondly There was concupiscentia a desire of that absent good they were deprived of Which desire should have beene in them but because a kinde of Lethargy and Stupidity had seized them he who bore the infirmities of us all entertaines it into his owne bosome into his owne affections Hee desired the good of them which they did not themselves and therefore he wept Thirdly he desired also their vnity their perfection which doth consist in the concatenation as it is tyed to or derived from as the beames from the Sunne that primum unum bonum that first One unity it selfe God Which chaine of participation being broken and a separation made by reason of their sinnes
Aristotles answer who sayes that Iustice and Equitie doe not Discrepare in genere sed gradu quodam they are not contrary but doe onely differ a little in degree Equitie making up what the Law in it selfe was deficient in being as I sayd before onely universaliter loquens able onely to speake generally and not to every particular case in which cases equity interprets the Law not opposes it but what is more then all this we have the example of God himselfe for it In the day that yee eate of that Tree yee shall dye the death There was the Law which he gave to our first Parents this Law was presently broken But does God now deale with them according to the strict sentence of this Law No. Out of his infinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his admirable mercy whereas hee might have justly slaine them presently he suffers them to live that they might have a space for Repentance The like are frequent in the Scriptures nay the whole world is nothing else but a great Booke full of the like examples For alas should the Lord have executed the strict rigour of Iustice upon every one of us we had beene carryed immediately from the wombe of our Mother unto the Grave I am not so farre a Patron for mercy that I desire Iustice should any whit suffer No I subscribe to that voyce Fiat Iustitia Let Iustice be done though the world parish but yet with Aristotles limitation Equitie does not any way change oppose or alter that Ius naturale that naturall justice but having degrees it mittigates the strictnesse of the Law where the Law-giver has not left any thing exprest I have showne yee thus farre what this Veyle is and the necessity of it to be over the face of MOSES the Civill Magistrate I will now descend to the manner both of the framing and wearing it And because the wearing of it belongs to the Magistrate upon the Bench onely the framing of it to many and divers kinde of people I will follow a while the Particulars These five severall sorts of men then doe concurre to the framing or making of this Veyle The Accuser Witnesse Iury-man Advocaâ—e or Pleader Officer I can but touch upon them and first for the Accuser whether in Iudiciall Controversies or in causes criminall who brings the materials for this Covering Let him take heed that he be not found a rayser of false reports a speaker against his Brother Psal 50. And one who slandereth his owne mothers Sonne For be sure then that the Lord will goe on with the 21. verse And will reproove thee and set before thee the things that thou hast done We know one of whose greatest and most glorious Titles it is to be called the Accuser of the Brethren and know that whoever he be that participates in the Action must also have his share in the Name and afterwards inherit the punishment too If thou wilt doe the workes exercise the Trade of the Divell which is to accuse falsely expect no other recompence but the reward of the Divell which is to perish utterly But what is it to accuse falsely Not onely Struere de proprio calumnias Innocentiae to create a false report upon an innocent person meerely of our owne heads which the Oratour calls vernaculum crimen a domesticke crime such a crime as is borne with us at home in our owne breasts and has no being but there Such an one was that of Iezebels where it was Naboths Vineyard that had blasphem'd and not himselfe but also to aggravate a small crime and so to blow it up into a quantity when through the multiplying-Glasse of a little glozing Rhetorick they can make an Ant seeme an Elephant which was so common amongst the Roman Pleaders that CICERO calls it Accusatoria Consuetado the Custome of the Accusers And it is to be wish'd that it was not too frequent amongst our Word-Merchants who sell ayre and Syllables as men doe horses in a Faire he who bids most is the welcommest man be the Cause what it will An other way of accusing falsely is when thou tel'st the Truth though it bee nothing but the Truth with a wicked intent ayming to doe mischiefe So Doeg though he told Saul nothing but the truth concerning Ahimelech the Priest his releeving of David yet because his intent was ill and he was prickt forward by mischiefe to make that narration we shall finde DAVID Psal 52. Branding him with the Title of a Lyer Thy tongue imagineth wickednesse and with lyes thou cuttest like a sharpe Razor 2. The Witnesse is the next in ranke And let him onely know this that as hee is here brought to beare witnesse against his Neighbour so shall his owne conscience one day be brought to beare witnesse against him which if it finde him peccant shall never leave calling and crying in the cares of that great and righteous Iudge untill hee have passed that irrevocable Sentence against him In what a desperate condition then are all they who make no more of bearing false witnesse against theyr Neighbour I and in taking the just and powerfull Iudge of all the World to record that their false Calumniations are Truths then that Emperour did of cutting off the heads of Poppies O consider this you who are to lay your hands upon the Booke It is not the abatement of the thirtieth part of a Fine when you depose in your Landlords cause nor the Summering of a Horse or a Cow it is not the countenance of the best man as yee call him that is the richest man in the Parish who if thou swearest for him lustily and to the purpose and commest to him beforehand to know of your good Master what it is that will doe the deed peradventure will when thou hast drawne Gods curse upon thee so by thy perjurie that thou art not able to live honestly adventure his credit with the two next Iustices to make thee an Ale-house-keeper and so thou shalt live upon the sinnes and intemperance of the People curst both of God and men Alas it is not this nor greater things then these thou shalt gaine by thy oath which can lye in ballance against the displeasure of so great and righteous a God whom thou as much as in thee was hast endeavour'd to make a mocke of 3. And for the Iurer almost the same admonition will serve for him Thou shalt not follow a Multitude to doe evill Exod. 23. When thou takest thy oath consider with thy selfe whether it be upon the life or estates of men thou goest that thou swearest to bring in thy verdict as thy conscience shall dictate to thee according to truth and Iustice Thou art not bound to follow the first man like horses in a Teame because hee has the fayrest Feather in his Crowne because he has beene an old Iury-man and has layd many a poore Cleargy man on his backe has got himselfe a name amongst the easie swearers of the Laitie No
more exalted notions approaching neere unto the contemplation of Angells then he doth from the Hills and Plaines For to whom much is given of him shall much be required So that as Saint Paul said of himselfe concerning preaching of the Gospell Woe is me if I preach not the Gospell so may I say of my self and of all our whole Tribe the Tribe of Levi with me of all the Priests of the Lord the Sonnes of the Prophets who are as it were a portion set apart for God himselfe and like the mountaines neerer heaven are or at the least should be farther removed from the plaines of the earth worldly cares imployments to the end that being freed from these outward destractions and disturbances wee should the more intend the honour of God and the good of his people Woe he unto us if wee above other men doe not leape for joy doe not sing songs of deliverance unto the God of our redemption In the next place O yee Hills praise yee the Lord. 'T is Davids counsell Psalme 148. Yee speculative men who are not yet growne up to the altitude of mountaines yee who are not able yet to climbe into a simple contemplation of God but doe behold his wisedome and power in the Glasse of the creature in the Creation Government of the world O doe yee leape too and although yee cannot yet fetch such Masculine leapes as the Rammes do let not this discourage yee Here is a degree of comparison for you too doe it like the Lambes or the young ones of the Flock Nor must we exempt the Fields the Plaines of the Earth from bearing a part in this joy the men of action and secular businesse they must come in for their share too and although they cannot leape or skip like the mountaines or the hills yet we will finde out an imployment for them too Whilst the mountaines and the hills dance before the presence of the Lord and trace it in comely figures together the fruitfull vallyes shall sing unto them as they passe and this I am sure they are able to doe For David in one of his Psalmes brings them in in the very same action and makes the moving cause of it to bee onely the fruitfulnesse of the Earth The vallyes saith he stand so thick with corne that they doe laugh and sing But wee have a greater cause then the fruitfulnesse of the Earth to move us the fruitfulnesse of heaven is fallen upon us and the Day-spring from on high hath visited us Hee whom the other day wee left hanging upon the Crosse the scorne and laughter of Passengers and hath lyen as imprisoned in the house of death for three dayes and three nights hath now broken from the prison of the Grave and to our endlesse comfort and eternall Salvation loosed and shaken off the bands of death not onely for himselfe over whom death shall have no more dominion but also for us too For now since his conquest Death hath lost his strength nor shall the Grave be able now to hold any of us hereafter The force of the Prison wall is decayed and through the breach which his blessed Resurrection hath made therein shall we finde a way unto eternity of living Let us therefore who are the Vallyes Plaines of the Earth though we are not able to leape and skip after the manner of the mountaines and hills who have higher and purer revelations then our selves although wee cannot sing unto the honour of our Saviour in so heavenly a straine or in so wel penn'd Anthemes as they yet let us not faile to doe our endeavours though it bee in a more homely Musick for the Lord doth not despise the Musick even of an oaten reede tuned to his Praise and he can discover a sweetnesse even in the harsh note of a sigh or a groane which is pointed to him Let us therefore for this present joyne our selves in Chorus with old Zachary Luke 1. and say Blessed be the Lord God of Israel for hee hath visited and redeemed his people Amen THE THIRD SERMON PREACHED Upon Saint Peters Day JOHN 21. VER 17. He said unto him the third time Simon the sonne of Jona lovest thou mee and Peter was sory because he said unto him the third time lovest thou me and said unto him Lord thou knowest all things thou knowest that I love thee Iesus said unto him Feede my Sheepe VPon the day dedicated to the memory of St. Peter wee have made choyce of a Text wherein we finde St. Peter sorrowfull and indeede wee should doe wrong to the holy Apostle if we should at all remember him without his sorrow Never feare that sorrow for sinne will ever spoile the face of a good Christian 't is the comeliest thing about him and he doth St. Peter the most honour who pictures him weeping Alas to call to minde onely the sinnes and imperfections of this holy man onely to mention how shamefully he denied his Master and to leave out his bitter weeping and his repentance which is the best part of the story were to bring him upon the stage onely to disgrace him but that man doth St. Peter right who remembers his repentance as well as his sinne Wee have in this Scripture then these three things 1. Peters sorrow Hee was sory saith the Text Secondly The cause of his sorrow And that is we see our Saviours saying unto him the third time lovest thou me Thirdly The effect of St. Peters sorrow And this is double Neerer or farther off The effect which I call the neerer is St. Peters answer Lord thou knowest all things thou knowest that I love thee The effect of his sorrow which I call the farther off is the reply of Christ unto Peters answer Iesus said unto him Feede my Sheepe 1. Peter was sory What Peter might this be That Peter who in the Gospell read for this day by reason of that cleare Confession Thou art Christ the Sonne of the living God was pronounced blessed by the mouth of Christ That Peter to whom were given the Keyes of the Kingdome of heaven so that whatsoever he bindes on earth shall be bound in heaven and whatsoever he looses on earth shall be loosed in heaven Yes Even the very same Peter even the very same Simon the sonne of Ionas whom our Saviour himselfe in that 16. of St. Mathew proclaimed blessed He is sorrowfull First Peter the blessed is sorrowfull Certainly then it is not altogether such an accursed and hatefull thing to endure affliction and troubles here upon earth as it is supposed it is Be comforted then thou who art in misery art persecuted or afflicted for thou seest that Saint Peter here who was in the opinion of no lesse then Christ a blessed man hee was in sorrow hee was griev'd which did not a whit diminish his blessednesse but rather encrease it Secondly Peter the holy is sorrowfull O then it is in vaine to looke for true felicity here