good pleasure as it followes in the next verse and is annexed as a reason of the duty For how can our taking heed of falling infer a necessity of falling away which is ordained of God as a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristor soveraign means to prevent it And if we do these things we shall never fall 2 Pet. 1.1 how can the fear of watchfulness and diligence render them lesse watchful and diligent in the work of the Lord and albeit that of St. Cyprian hath its truth (e) Cyprian Epist 2. Doato accepta securitas indiligentam parit security being once conferred breeds a lither kind of laziness or supine sluggishness yet is this verified onely of (f) Aiunt quidam se salvo mâ—tu fide peccure hoc est salva castitate matrimonia violare salva pietate parenti venenum temperare sic ergo ipsi salva venia in gebeunam detrudentur dum salvo metu peccant Tertul. de Poenit. cap. 5. carnal security that makes men retchlesse and negligent not spiritualsecurity which is evermore attended with sedulity and assiduity in the use of the means and in giving all diligence to make their calling and election sure omnia tuta timet that is the property of it it fears what is most safe There are two grounds of this fear and trembling in the work of our salvation Two grounds of our fear and nembling I mean that of sollicitous fear and watchful diligence I shall take them up as they are laid down by Bellarmine Bellarm. loco citats 1. Incertitudo proprie justitiae 2. Periculum inanis gloriae 1. The first ground of our fear and trembling is the uncertainty of our own righteousness The uncertainty of our own righteousness for howsoever the gifts and calling of God are without repentance Rom. 11.29 The foundation of God abideth sure having this seal the Lord knoweth who are his 2 Tim. 2.19 And they that trust in the Lord shall be as mount Sion that cannot be moved but abideth for ever Psal 125.1 Yet simply considered in themselves they are but as a reed shaken with the wind as Christ speaks of Iohn the Baptish and might not onely be shaken but even bruised and broken in pieces if left to their own liberty The stoutest and strongest Christians are but as Samson when his locks were shaven weak and like unto other men Judg. 10.17 And as they fall so should they be uttterly cast down but that the Lord upholdeth them with his hand Psal 37.24 And keeps them by his power thorough faith unto salvation 1 Pet. 1.5 Work out your salvation with fear and trembling for it is God that worketh to will and to do of his own good pleasure That is the reason which implies the necessity of fear and trembling in the working out of our salvation (f) Cajetan in locum quia nec velle nec operari consistit in nostris viribus saith Cajetan upon the place because neither will nor doing proceeds from our own power and we must therefore fear lest (q) Propterea timendum ac tremendum est ne Deus subtrahat operationem qua in vobis haec operatur Cajet ibidem God should withdraw his graoe and cease to work in us Add hereunto the consideration of the might and multitude of our ghostly enemies in their nume nature and infinite advantages Principalities Powers and spiritual wickednesses in high places the thought whereof may justly move us to take up the speech of Elisha's servant when he beheld the City compassed with horses and charets Alas my master how shall we doe 2 Kin. 6.15 and to confess in the words of good Jehoshaphat 2 Chron 20.12 O my God we have no might against this great company that cometh against us neither know we what to do but our eyes are upon thee 2. The second ground of our fear and trembling The danger of vainglory is the danger of vain glory why doth the Apostle say with fear and trembling saith St. Augustine and not rather with security if God work both to will and to do unless it be in regard of our will without which we cannot prove what is that good perfect and acceptable word of God It may soon come into mans heart to conceive that what he doth well to be his own work and to say with the Prophet David I shall never be moved therefore he who gave power to his will turned his face for a while from him that he who said so might be troubled (h) August de natura gratia contra Pelagium cap. 17. quoniam ipsis lest ille tumor sanandus doloribus because that tumor and tympany of swelling pride was to be he healed with the bitter sorrows of a troubled mind what is vertue but a medicine and vice but a wound and yet we have so often wounded our selves by our medicine that God hath been fain to make wounds medicinable to cure by vice where vertue hath stricken to suffer the just man to fall that being raised he might be taught what power it was that upheld him standing The great Apostle St. Paul had a thorn in the flesh a messenger of Satan sent to buffet him lest he should be oualted above measure 2 Cor. 12.7 whereupon St. Austine cries out by way of admiration O venenum quod non curatur nisi veneno caput caedebatur ne caput extolleretur O the malignity of that deadly poyson which was not to be cured but by another poyson the head was buffeted that the head might not be exalted And herein lies the difference betwixt pride and other sins which are ranked and numbred among vices whereas pride takes place in good works even in the best of our services and great cause we have as Luther well advises to take no less heed of our duties then of our sins Faith and fear are of the same use in the soul with the cork and lead in the silhermans net both which are joyned together and fastned to each other the cork makes the net to float and keeps it from sinking the lead causes it to sink downward and to settle to the bottom even so the grace of faith is as (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindarus cork unto the soul inabling it to swim above water in the depthe of greatest miseries and extremities by a firm recumbency and a sure reliance upon God but as for fear it hath the property of lead to lay low and even sink the soul thorough self-denial and distrust of its own strength lest otherwise it perish by presumption Give me leave therefore to draw the Saw back again the same way The application and to reinforce the foregoing exhortation by taking up the duty in the Text entire and whole work out your salvation with fear and trembling Let us be jealous over our hearts with a godly jealousie as St. Paul was affected to his Corinthians and say we of our
of his own councel and to the managing of his inbred liberty either in the election of good or evil and so suffering it to come to pass And by this sufferance of God it is as a just reason of the being though not from it as a procuring and producing cause that sin entred at the first and as yet continues in the world Christ lets the Tares spring and grow in that he doth not let them for though God evermore hinders sin by his Justice and opposes a spiritual impediment thereunto the prohibitions and communications of his word like unto the Angel that appeared unto Balaam with a drawn sword in his hand to cross him in his way yet God doth not alwaies hinder sin by his power and make use of a natural impediment in denying the assistance of his Providence or in restraining and cutting them short in the act of sin as when he contracted and shrunk the sinews of Jerobeams Arme which being once stretcht forth to lay violent hands upon the Prophet he was utterly disabled from pulling it in again Neither need we make search for any other reason of Gods proceedings than the short and modest answer of the School In particular administration a provident Ruler prevents what lies in him all inconveniencies but in the universal government of the world it seemed best to divine wisedom to suffer some evil not for want of power to hinder it but out of his abundant goodness (t) Miro ineffabili modo non fit praeter Dei voluntatem quod etiam contra ejus voluntatem sit Quia nec fieret nisi sineret nec utique nolens Nec sineret bonus fieri male nisi etiam omnipotnes de malo facere possit bene Augustin Enchirid ad Laurentium And God who is infinite both in goodness and power hath thought it more expedient and conducing to the illustration of his glory to bring good out of evil then not to permit or suffer it to be at all And as he suffers it to enter so to continue in the world till the men of corrupt minds dispute against his providence quarrel his justice blasphemously gain-say the truth of the Divinity and conclude with David's Fool There is no God (u) Tertul. de Patient cap. 2. Plures Dominum idcirco non credunt quia tamdiu saeculo iratum nesciunt saith Tertullian This tamdiu or length of time extends and reaches unto the end of the world Sin and the world are of an age for their birth beginning and they have the self same end and period And as our Saviour informs us in the words of the Text Let both grow together until the Harvest Christ suffers the Tares so long and therein presents himself in his own person as a pattern for our imitation Secondly Secondly to the servants of the Housholder this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suffer hath reference to the servants of the Housholder who complained of the springing up of the Tares being directed unto them as a rule of direction in the case to suffer them by his example And so it may be considered in a double manner And so considered in a double maner First as a rational counsel and advice touching Tares in the generality Secondly as a peremptory and strict command in respect of particular Tares and offences First First as a Rational counsel touching tares in the general this word suffer may be conceiv'd is a counsel to the Servants to permit though not allow those evil and enormities errours in doctrine corruption in manners which they can no way reform and remedy Christ indeed suffers them willingly and out of the fulness of his power which he might as easily prevent as rectifie But as for the servants of Christ they are constrained to suffer them against their will in regard of their impotency and disability both in the withstanding and removal of them As for particular mischiefs and grievances they are not they ought not to be once indured There must be no toleration of several Religions and Professions in the same State and Kingdom which though a Politique Machiavilian may well approve as useful and advantagious And a Turkish Sultan account this diversity as pleasing a sight and spectacie in the eye of his indifferent and neutral judgement as variety of flowers being prickt in the same Nosegay which make it more sweet and beautiful yet in this to plow with an Oxe and an Asse to sow God's field with Meslain and apparrel the body of the Church with a Linsey wolsey garment in a spiritual sense and was therein especially forbidden unto the Jows yea this is to endeavour a communion with light and darkness and accord with Christ and Belial and with the silly Hermit of old to mediate a peace betwixt God and the Divel There must be no toleration of Stews and Brothel-Houses Cages of unclean Birds in a Christian Commonwealth which are not onely publiquely professed and licensed in the Church and City of Rome by the Popes Holiness and under his nose but are solemnly defended and maintained (x) Watson lib. 2. Quodl 4. Artic. pag. 31. cum approbatione as lawful as any Citizen Magistrate order of Religion or the Pope himself which Watson the Priest avoucheth to be the Tenet of no mean Jesuit And this is one difference among many other betwixt the Church of Christ and the Antichristian Synagogue of Satan wherein vices are not only perpetrated and committed but priviledged by authority and observed with a kind of religious reverence (z) Cypr. Epist 2. cap. 3. Fiunt miseris religiosa Delicta as Saint Cyprian speaks of the Heathen whereas in the Church of Christ though the self sume vices are by some entertained yet do they not find either Patrons or Proctours to plend for them no Magistrate either supreme or subordinate to establish them by a royall Decree or support them by their power I say there is not any particular evil that must in any case be tolerated yet considering the deplorable condition of this present world which even lies in wickedness 1 John 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is under the power and dominion of the Divel as the word imports So that though superintendent Governours be never so vigilant by their inspection and circumspection never so active and zealous in execution though those Hydras heads of that Monster sin be never so oft out off yet new heads arise fresh in the room and many for one There is an indispensable and unavoidable necessity of an involuntary toleration of sin in the general which they cannot redress and of suffering the Tares of iniquity according to our Saviours councel which they cannot with any possibility extirpate or root up Toleramus quae tollere non possumus sed qui tolorat non amat etsi tolerare amat saith Saint Austin They must tolerate what they cannot take away And albeit no man loves what he suffers yet he loves
16.38 The censers of these sinners against their own souls let them make them broad plates for a covering of the Altar for they offered them before the Lord therefore they are hallowed And they shall be a sign unto the children of Israel 8. The Christian Mans Task Phil. 2.12 VVork out your own salvation with fear and trembling 9. Vnum Necessarium Or Charity is All in All. 1 Cor. 16.14 Let all your things be done with Charity THE GROWTH OF TARES A SERMON Preached at Kings Lynne in the County of Norfolk in the Lecture course Non propter malos boni deserendi sed propter bonos mali tolerandi sunt August Epist 48. LONDON Printed by Thomas Creake 1659. THE GROWTH OF TARES MATTH 13. v. 30. Let both grow together until the harvest THese words are a conclusion and close of a Parable (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas Aenigma est obscura Farabola quae difficile intelligitur August in Psal 46. an aenigmatical and involved kind of speech The Introduction and that borrowed and taken up from sensible and earthy things which are more connacural to the soul in the present state being united and joyned unto the Body wherein it conceives and receives nothing but by the means and subservient ministry of the outward Senses Like unto shadows in Painting that are tempered of obscure and dark colours And yet add no less beauty and brightness to the Picture then those that are most fresh and orient Or as stars in the Firmament that are the more condensed part of the Orbe and yet the most proper seat and subject of the greatest light There is a double ground or reason of the use of Parables A Double Use of Parables 1. First in respect of the wicked The one in resect of the wicked to whom they are represented as the Pillar of cloud which was a cloud and darkness to the Egyptians Therefore speak I to them in Parables Because they seeing see not and hearing they hear not neither do they understand Matth. 13.13 Christ hereby excludes and shuts them out as with bars and bolts lest otherwise then should coâ—â—mit a spiritual kind of Burglary by breaking into the knowledge of divine Mysteries And so holds them forth unto the world as the Philosopher set forth his Books of Acroamaticks which were (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Published in such a manner that they were suppressed and concealed 2. Secondly in respect of the codly Another Use of Parables is in respect of the faithful to whom they appear as a Pillar of Fire which gave light by night to the Israelites The Explication whereof openeth the window to let in the light breaketh the shell that we may eat the kerhel removeth the Cover of the Well that we may come by Water and putteth aside the Curtain that we may look into the holy Place Christ the eternal word of God and essential wisedom of the Father was very frequent and familiarly conversant in a Parabolical instruction Therein verifying and fulfilling that of the Prophet Matth. 13.35 I will open my mouth in parables Nor shall we need to renew or take up St. Austines wish touching the Parable in the Text (c) Vtinam qui os suum operuit in Parabolis ipsus etiam Parabolas aperiret August Would to God that he who opened his mouth in Parables would be pleased to open the Parables themselves This is already done by Christ who first layes down the Protasis and then gives in the Apodosis Propounding the parable from the 24. ver to the 31. And afterwards expounding it from the 38. to the 43. verse The Words contain in them Christ's command and counsel to the servants of the housholder who being astonished and amazed at the sight of the Tares Sir didst thou not sow good seed in the Field Ver. 27. From whence then hath it Tares And being inflamed with a zealous and ardent desire of purging and clensing the field of the Lord. Wilt thou then that we go and gather them v. 28. Christ hints them a caveat and a countermand Nay (d) Quia separatio sine exterminio fieri non potest ne dum evellitur quod opus non est conculcetuâ— quod opus est Optat. lib. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Varinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest while ye gather up the Tares ye root up also the Wheat with them v. 29. And here in the Text commends unto them this general Rule of Advise thereby to inform and instruct to curb and check them in their precipitate and headlong courses Let both grow together untill the harvest There is not any word in the Text that stands in need of opening or clearing but only that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tares The Etymologie whereof some would fetch from the love of the corn Others draw it from the hurt of the corn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Suidas hath it The corruption of the good seed And so many are the conjectures and guesses at the reason of the word that we may well propound the self same question touching the derivation which was moved by the servants concerning the cause of their growth unde hoec zizanta From whence are these Tares And whereas our English Translation expresseth the original Zizania by the name of Tares and Fitches which are a formal seed and distinct grain of it self that are presently descried and pulled up and may fitly signifie the condition of professed Schismaticks and open Hereticks The word should rather be rendred Evill seed that which we called blasted corn or Deaf Ears whereunto carnal-Gospellers and outside Hypocrites are assimilated and resembled which cannot be discern'd or distinguish'd much less severed or separated from the good Corn But according to our Saviours counsel to the Servants in the Text Both must grow together untill the Harvest The Parts of the Text are Two 1. The Subjects in the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both That is The Division of the Text. Wheat and Tares 2. The Adjunct And that is Three-fold 1. The first Motus in the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They both grow 2. The second Locus in the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thay both grow together 3. The third Tempus The Time of their growth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the Harvest But I shall cast the words into another mould and model Six Propositions considerable in the Text. and anal se and resolve the whole bulk and Body of the Text into six general Propositions 1. The different nature of the godly and wicked resembled by Wheat and Tares 2. The impurity and imperfection of the visible Church consisting of good and bad as the same field contains wheat and Tares 3. The confused mixture and cohabitation of good and bad in the visible Church They are both together 4. The Temporal prosper ty and felicity of good and
drink with weeping after the manner of David Ye that now sow in tears shall reap in joy ye that now go forth weeping and it matters not though the seed time be somewhat moist so the Harvest prove dry and carry precious seed shall return with joy and bring your sheaves with you Psal 126.5.6 What though the light of God shines bright and cleer upon the forehead and about the Tabernacle of the wicked while ye in the mean time are hanged up like Bottles in the smoak and cast into by-corners like the shreds of a a broken pot They sing to the Lute and see their children dance before them whereas your hearts are heavy in your bodies as lead your sighs beat as thick as a swift pulse and water your couch with your tears They wash their paths in butter and their Tables are full furnished day by day But earth and ashes are your bread yet comfort your selves ye seed of the righteous with the setled expectation of a Harvest wherein ye shall rejoyce according to the joy of Harvest as the Prophet Isaiah speaks yea comfort ye comfort ye your hearts against the Fret of the ungodly the present prosperity of the wicked Learn to laugh them to scorn after the example of the most high for that you see that their day is coming Psal 37.13 when it shall be verified of them which the Prophet affirms of Babylon Jer. 51.33 The daughter of Babel is like a threshing floor The time of her threshing is come yet a little while and the time of her Harvest shall come It is Gregories speech in his morals upon Job occasioned by an elegant and exact description of the happiness of the ungodly Job 21. from the 6. to the 13. verse (t) Greg. in Job O Job bene enumer asti vitam impiorum dic finem quaeso Thou hast set forth to the life the life of the wicked Tell us I pray thee what is their end And he supplies and furnisheth himself with an answer out of the next words They spend their days in wealth and suddenly they go down into the Grave v. 13. If any propound and move the like question that have hitherto heard of the growth of these Tares and are pensive and disconsolate at the hearing of it dic finem quaeso what is the end of these Tares and what abides them in time of Harvest let such take their answer from the mouth of Christ in the words after the Text. And in time of Harvest I wil say to the reapers Gather ye fâ—râ— the Tares and bind them in sheaves to burn them This is their end An end without end and so I am fallen upon the Sixt and last point 6. The Sixth Proposition The true and proper reason of the being growth and continuance of the wicked and that is Christ's rance and toleration Suffer both to grow together This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suffer hath a double reference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suffer hath a double reference First to Christ the Housholder or owner of the field who utters the words Suffer and therein presents himself as a precedent and pattern for their imitation Secondly the servants of the Housholder who complained of the springing up of the Tares Master sowed â— thou not good seed in thy field from whence then hath it Tares ver 23. And so it serves as a rule of instruction to suffer them after his example First this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suffer hath reference to Christ the Housholder First to Christ the Housholder or owner of the field The will of God is as single and simple as his nature yet is it expressed and signified by general signs as both Lombard and Aquinas teach 1. His precept councel and operation in respect of good 2. His prohibition and permission of Evil So that sufferance is an act of God's will concerning sin which he neither commands nor counsels nor brings to passe But prohibits and yet gives way to both at once Of all the mysteries of Religion Praecipit ac prohibet permittit consulit implet there is none more intricate and involved There is not a more vexed question and disquisition than that which respects Gods concourse in sinful actions wherein there is equal danger of running into each extreme either by laying an attainder upon divine justice who is purity and holiness it self and is not a God that loveth wickedness as David speaks Psal 5.4 as if he were any way guilty or accessory to our sins or by charging and challenging of Gods providence as if he were a bare spectator and over-seer who by his All-seeing Eye did only foresee things to come but by any active power did no way interpose and intermeddle in our affairs And the reconciling of both these together the clearing Gods Justice and Providence in this particular is a point of no less difficulty than importance And this one word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suffer doth compromise the difference and as an indifferent Vmpire or Moderator equally determines and states the question for both attributes For first Christ suffers these Tares not involuntarily or against his will which would argue either ignorance or impotency and want of power but in a voluntary and willing manner concurring as an universal cause to the sustentation of the creature to the natural being of their sinful actions though not to the moral defect and sinfulness And yet ordering their sins to his own ends the manifestation of his glory both of his Justice and Mercy by his over-ruling and all-disposing providence Secondly though Christ suffers yet he only suffers the children of the wicked he doth not inwardly excite and move them unto sin not outwardly prescribe and command it in his word not operatively effect or work nor approve and allow it being once committed All which are so many arguments of the holiness of his nature and the exquisiteness of his Justice Christ suffers the Tares willingly and therein gives testimony to his Providence but he only suffers he is not the Author that shews his Justice If then we desire and seek resolution in the point touching the proper and direct cause of evil we shall not find it like unto the River Nilus the head whereof could not be discovered Nor need we rack and torture our thoughts with Saint Austin in a busie and too too curious inquisition which moved him to turn Manichee But we may resolve it into the liberty of mans will as the only impulsive and effcient cause of his own sin void indeed of any inward principle of corcuption and endowed with sufficiency of gifts and abilities to resist temptation and yet mutable in his state and condition into the wily subtilty and spiteful malice of the Devil as the procatartical and moving cause outwardly inviting and inveagling him with his suggestions And into the free pormission of the will of God leaving man in the hand
Church is one though every way inferiour to the former The first Temple of God is his glorious Majesty altogether infinite and incomprehensihle who as he is void of all bounds and limits in his nature so he is not included within any lists and terms of place His glorious Majesty Thus God dwelt in himself from all eternity In se apud se habitabat It was the answer of an Antient to those smattering Questionists Et apud se est Dens Pet. Lomb. dist 17. ere August and curious Inquisitors who would needs pry into the place of Gods abode ere this visible world was created The second Temple of God is the humane nature of Christ The humane nature of Christ which being hypostatically united to the Godhead it was the seat of the Deity in a most peculiar manner Being replenished with Divine Grace from his first conception as Solomons Temple was filled with a cloud at the dedication and that far above the capacity of the creature Full of Grace and Truth saith Saint John 1 Joh. 14. Of Truth which is the perfection of the understanding Of Grace which is the excellency and beauty of the Will Nor was he only full of habitual grace but of the Divinity it self For in him dwelleth all the fulness of the God-head bodily Col. 2.9 There is not a word in the Text but is dogmatically full and very significant and emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very fulness of the God-head in the utmost latitude dwelt in Christ as in a sacred Temple And that personally and essentially not only in regard of the inward gifts and endowments which are imparted and dealt out unto us in measure and proportion This was not only Templum Domini but Templum Dominus as (l) August in Evang. John Augustine distinguished of old betwixt Panem Domini Panem Dominum Christ was both the Temple of the Lord and the Lord of the Temple The third Temple of God is the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living and a walking Temple The Church and from hence it takes its name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of Gods habitation for though God be every where per divinitatis praesentiam and the whole world be his great presence chamber yet is the Church his privy chamber his withdrawing room where he most frequently converseth Walking in the midst of the golden candlesticks as Christ describes himself Revelations 2.1 abiding onely in the faithful per inhabitationis gratiam as in the place of his habitation And albeit every good creature be in God as in the conserving cause In whom we live and move and have our being which is nothing else then a (m) Id ipsum quod sumus nihil aliud est quam in uno Deo subsistentia Calvin Iust l. 1. subsistence in God and our preservation is but one continued (n) Quamdiu creatura est tamdiu creatur Durand in Senten Creation yet nevertheless God is not in every creature though every creature be in God as in the proper seat and mansion This Christ appropriates to his Disciples by special promise Iohn 14.16 And I will pray the Father and he shall give you another comforter that he may abide with you for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of singular force and denotes (o) Mirâ—â—r in scriptura singularem babet significationem notat enim constantiam penitissimam adhaesionem ejus rei quae dicitur mancre Camer Myr. Evang. in Joh. 14.16 constancy and continuance In which respect the Jews of old called the spirit of God by the name Shechina that is a Mansion or an habitation This is an inseparable priviledge of the Temple as Saint Paul quotes the Text 2 Cor. 6.11 For ye are the Temple of the living God as God hath said I will dwell among them walk there and if we stick not to credit the testimony of Antiquity God dwels no less virtually in the Church then in the Throne of the highest Heaven a devout soul is another heaven upon earth even that heaven which is mentioned in the Preface of the Lords Prayer Our Father which art in Heaven that is in the Saints And herein consists the difference betwixt Physical places (p) Anima beata est eaelum Bernard Pater Noster qui est in coelis id est in Sanctis August and this which is Metaphorical those contain and preserve the body but here the inhabitant includes and upholds the dwelling And as other Temples prove Sanctuaries to such as repair for refuge so is God an Asylum to his Church and a Sanctuary to his Temple And so have we compleatly dispatched and finished the several branches of the Allegory and the doctrinal part of the Proposition Which being thus premised we may from hence infer a threefold Corollary and Conclusion A threefold Corollary 1. The Dignity Of the Church 2. The Duty Of the Church 3. The Danger Of the Church All arising from the consideration of a Temple First we may take notice of the Churches Dignity and that in a double consideration The Churches Dignity in a double consideration 1. Simply and absolutely in it self as being the Temple the mystical Temple of God 2. Comparatively and relatively in reference to the material First then observe the absolute Excellency of the Church Simply and absolutely in it self as being Gods Temple For if as the Heathen Philosopher Menedemus some time spake Those stones were happier then the rest which served for their Altars Surely these Stones in this goe farre beyond them who are deputed to a higher employment to be the receptacle and habitation of the Spirit The entertainment of some Worthy and Noble Guest doth as it were enhaunce the honour of the dwelling Yea the presence of a dead Corps whose Ashes and Memory are for ever sacred and precious doth after a sort honour the Urne and dignifies the Grave that contains it O te beatum cespitem tanto Hospite Calvini Epitaphium Beza O cui invidere cuncta possint marmora As Beza warbled it most sweetly in a funeral Elegie and Epitaph of renowned Calvin What is it then for a poor Christian to harbour the living God not as a stranger or sojourner but a perpetual Residentiary Not to receive Angels into his house with righteous Lot But the holy spirit into his heart There to enjoy the constant presence in the powerful motions and excitations the soveraign and happy effects 1. As an Instructer This is the way walk ye in it Isa 30.21 2. As a Guide As many as are led by the spirit Rom. 8.14 3. As a Coadjâ—tor and Fellow-helper Likewise the spirit helpeth our infirmities Rom 8.26 4. As a Comforter But the Comforter which is the Holy Ghost he will teach you all things John 14.26 The Comforter by way of Excellency above all other The Comforter by way of Propriety in opposition to all other And to have the
Moses and Elias Elias the hottest man alive who sucked fire from his Mothers brests as St. Basil symbolically describes his zeal And Moses the meekest man upon earth appeared together with Christ when he was transfigured upon the Mount So must the fervent spirit of Elias and the mild spirit of Moses meet together in the pulpit As here they did in Saint Paul and are both joined together Earnestness and Gentleness in this one word We beseech you And so the beginning of my Text hath brought me to the end of my Sermon And where or how shall we end better then with terms of Supplication Now we beseech you earnestly we beseech you gently and meekly Laity Clergy Ecclesiastical and Temporal Officers Brethren of all sorts Admonish them that are unruly The End of this Sermon THE POLITICK REFORMATION A SERMON Preached before the Judges at the general Assizes holden at Thetford for the County of Norfolk And I will turn my hand upon thee and purely purge away thy drosse and take away all thy Tin Isa 1.25 LONDON Printed by T. C. for Will. Rands at Fleet-bridge 1659. THE POLITICK REFORMATION ISAIAH 1.26 And I will restore thy Judges as at the first and thy Counsellours as at the beginning I Read of a Priest in Germany The Preface a Vos libenter me non auditis ego libenter non concionor ideo diu vos non tenebo In vita Melancth who for want of better Apology thus prefaced to his Sermon Neither do I preach willingly nor you hear and therefore I will not hold you long Far be it from me as far as it is from the ingenuity of Christian Charity so to derogate from the honour of your devotion as to entertain the least jealousie of your unwillingness much less to betray mine own in not offering a free will offering so that I shall not need to capitulate or condition for a favourable attention by the promise of expedition My Text happily doth not a little startle and awaken at the first rehearsal and bare sound of the words and may seem to carry rebuke in the forehead then which what more requisite in the Speaker what more behoveful for the Hearers especially in these ill affected times that are less impatient of their Malady then of their Remedy And yet conceive not out of forestalled prejudice that I intend to imitate the Wasp or Hornet whose property it is to sting or delight to play the busie Fly lighting only upon parts exulcerate the sores and ulcers of the Commonwealth How easie it is I am not ignorant to come within compass of an errour oft-times the greater and that in a just but intemperate reproof whereof Luther was not free in the judgement of Erasmus (b) Mu'ta quidem praeclare monet sed utinam civilius admonuisset Erajm Epist lib. 12. ad Rect. Acad. Ersurt That his admonitions were no less excellent then necessary but it had been well if he bad seasoned them with more civility Herein he did amiss and respect must be had to the Poets rule Quid verum quidque decet which was warily observed by Saint Paul as a notable pattern and example Acts 26.25 I speak the words of truth and soberness And this will we do if God permit The Method of the Prophesie is like the manner of Gods appearing to Eliah upon mount Horeb first in a boisterous and blustering wind and then in a soft and still voice He begins by way of astonishment with a vehement reprehension of the unheard of abominations of his people the more monstrous because theirs And solemnly denounceth his sierce wrath against the heads of the committers and these were the head the prime and chief among them Thy Princes are rebellious and companions of theeves vers 23. yea head and taile were both alike Every one loveth gifts and followeth after rewards All sorts of men had corrupted their wayes and it was then verified of Hierusalem which Salvian afterwards applied to the City of (c) Plena turbis turpitudinibus t Salv. de Carthag Carthage that it was as full of sin as of people Thus is the first part spent in sharp menaces and terms of objurgation God descends in the sequel in a calm and gentle strain from matter of terrour to the means of their recovery My Text borders betwixt both and partakes jointly of a promise and threatning A promise it is if we respect the general good thence accruing to the Nation but a severe threatning of the persons in particular Call it if you please The Politick Reformation wherein there are these four parts remarkable 1. The Author or Reformer The Parts of the Text. I 2. The nature of the Reformation and that by way of restoring I will restore 3. The object of Reformation or Delinquents The Iudges and the Counsellors 4. The Rule or Means of Reformation As at the first as at the beginnning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And first of the Author or Reformer I. Ejus est reficere cujus est facere And who so fit to be a Reformer as the first former of them The first part The Author of the Reformation I It is a sure principle in nature causes constitutive are also conservative and preservation is nothing else but a continued creation And it holds true likewise in Divinity The powers that be are ordained of God Rom. 13.1 all civil honour and authority is from the Prince within the precincts and limits of his Dominion and God who ordained them at the first still maintains and bears them up with the word of his power or else reduces them to their first estate being collapsed and decayed Four specialities are necessarily requisite in a Reformer Four specialities required in a Reformer 1. Personal Integrity 2. Perfection of Wisdom 3. A lawful Warrant 4. The Sinewes of power and strength All which appertain to God in the highest degree of excellency 1. The Snuffers of the Temple were made of pure gold The first Personal integrity and so they that go about to correct the crooked manners of others had need be among men as gold among metals the chiefest for weight and worth It is not without cause that the Heathen man defines his Orator (d) Vir bonus dicendi peritus Quintil. Orat. Instit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian Orat pag. 7. A good man in the first place For he shall never perswade others that doth not first amend himself Lucians Apothecary is worthily laughed at for giving remedies for a Cough and yet was always molested with it This is the disgrace of the Art and just cause of contempt and scorn to the professors And every one in stead of requiring their advice or following their prescriptions will be ready to give them a bitter Pill and admonish them in the tartest manner Physician heal thy self Luke 4.23 Such Physicians are they who are very zealous in curing the sores of the Commonwealth and yet themselves
outward occasion and impulsive cause of their fall into sin and that either by stumbling or staggering their judgements the sadding and perplexing their spirits the intangling and puzling their consciences with doubts and scruples and the utter ruine and overthrow of the whole man This the Apostle exemplifies by instancing in meats and drinks which are both clean in themselves and in the judgement of those that are sufficiently instructed and informed touching the nature and use of them but prove unclean unto those that through ignorance or errour misapprehend them to be such and yet partake of them being encouraged and emboldened by their examples who out of supercilious scorn or the ralliness of indiscretion at the best adventure on them in their fight and presence to the open violation of Christian charity That is Saint Paul's resolution in the case Rom. 14.15 But if thy brother be grieved with thy meat now walkest thou not charitably Destroy not him with thy meat for whom Christ died For Actions of this nature in the use of things indifferent must be ordered and measured by a double Rule Two Rules in the use of our Christian liberty 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Duty 2. Decorum 1. Lawfullness 2. Expediency 1. Necessity 2. And edification And there must be regard had not only to the strength of our own knowledge and the stedfastnesse of our perswasion but a tender respect shewn to the infirmity and weakness of others An arrogant knowledge may swell our spirits and make us carry our heads on high but it is an humble charity that must cause us to submit and stoop to the necessities and advantagos of our Brethren This is the excellency of Charity above that of Knowledge in the different effect of it 1 Cor. 8.1 Knowledge puffeth up but charity edifieth Fourthly Charity must act and operate in all our affairs and business In all our affairs and business in the whole series and course of our civil conversations Many are the works of charity in order to our converse and commerce with men And should I treat of them at large and in particular yet might you justly affirm even after the enumeration and rehearsal what the Queen of Sheba sometimes spake touching the report of Solomon 's wisedom the half was not told us I shall therefore bind up an handful of gleannings or rather some few Eurs out of a large and wide Field And reduce these works of charity to four Heads Four works of charity in the course of our civil conversation 1. The concealing and hiding the natural infirmities or moral and sinful imperfections of others 2. A Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and meek-spirited condescension to those that are beneath us for the avoiding of superfluous quarrels and contentions and for the procuring and promoting of peace and unity 3. A liberal communicating and distributing with a free heart and open hand to the necessities of our brethren 4. The exercise of benevolence and beneficence to such as are most alienated and estranged from us the persons of professed enemies 1. The first work of charity is the concealing and hiding the natural infirmities The first work of charity The concealing of natural or moral imperfection of others or moral and sinful imperfections of others this is the proper and immediate effect of it and is laid down by St. Peter as the Basis and ground-work of his exhortation 1 Pet. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above all things have fervent Charity among your selves for charity shall cover a multitude of sins not that charity covers our sins in the sight of God or hides them from the all-seeing Eye of his Vindictive and Avenging justice which nothing else can do but the glorious Robe of Christs unspotted and perfect righteousness imputed unto us for the remission and covering of sin which are both one in Davids account Psal 32.1 Blessed is he whose transgression is forgiven whose sin is covered but as for our righteousness and charity which is a part of it Pallium breve est 't is a very short cloak and mantle that will not reach down to the Ankles and palliate the spirtual nakedness of the soule and yet nevertheless charitie covers the sins of others by not divulging and spreading them abroad not lending an open and listning ear to reports and rumors that are dispersed and scattered by others by denying defending justifiing excusing extenuating qualifying what soever is capable of a candid and a courteous construction so far as it is compatible and consistent with the rule of charity Like unto Shem and Japhet that took a garment and laid it upon their shoulders and went backward and covered the nakednesse of their Father Gen. 9.23 or as the Emperour Constantine who in case of detecting the miscarriage of an Ecclesiastical person full sore against his will he would (y) Seâ—paludamento obtecturum scelerarum faciuus ne forte cui cernentium illud visum noceret Theodoritus Hist lib. 1. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Historian and taking the royal Robe from his own back cast it upon his fault and folly Such a cloak is that of charity a wide and side cloak and as St. Peter speaks of it covers a multitude of sins there cannot be a more demonstrative argument and evidence of our love then this and if we will credit the wise man Solomon he who covereth transgression seeketh love Prov. 17.9 2. The second work of charity is a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and meek spirited condescension to those that are every way beneath us The second work of charity A meek spirited condescension to those that are below us for the better avoiding of unnecessary quarrels and contentions and for the procuring and preserving of Peace and Amity a notable example whereof we have in the Patriarch Abraham who though he was Uncle to Lot and every way his superiour in age and dignity yet doth he leave it to his liberty for the setling his abode and for the choice of his habitation Is not the whole land before thee separate thy self I pray thee from me If thou wilt take the left hand I will go to the right or if thou depart to the right hand then will I go to the left Gen. 13.9 And that which moved him to yield so far and stoop so low was a sollicitous care to prevent and cut off all occasion of strife that sounded ill in the ears of the Gananite and Perezzite that then dwelt in the land And Abraham said to Lot let there be no strife betwixt me and thee and betwixt my Herdmen and thy Herdmen for we are brethren v. 8. thus doth Abraham conjure his Nephew Lot with a charm of love and charity And the Apostle St Paul severely reproves and taxeth this spirit of debate and division in the many headed Corinthians 1 Cor. 6.7 Now there is uttterly a fault among you
because ye go to law one with another why do ye not suffer wrong why do ye not rather suffer your selves to be defrauded this was the 〈◊〉 the spiritual impotency and infirmity of their dispositions that they did not voluntarily relinquish and in some measure recede from their own right thereby to piece and flitch up differences out of a zealous desire and endeavour after brotherly love and concord This was very remarkable and signal in Gregory Nazianzen who when the Council of Constantinople was split in two about the choice of a Bishop he took his leave both of the Council and of his Bishoprick with this farewel speech (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Naz. vita If I be the cause of this dissension I am not better then the Prophet Jonas cast me forth into the sea so shall the sea be calm unto you onely remember that of Zacharie love the truth and peace 3. The third work of charity is a liberal communicating and distributing with a free heart and an open hand to the necessities of our brethren who soe hath this worlds good and seeth his brother have need and shutteth up his bowels of compassion from him â—how dwelleth the love of God in him The third Work of Charity A free distributing to the necessity of our Brethren 1 Ioh. 3.17 and then do men shut their bowels of compassion when they shut their hands and are close fisted and in so doing how dwelleth the love of God in them and the Apostles interrogation hath in it the force of a vehement negation that there is no love at all It is a grosse yet common error of the Papists to confound good works in the general with works of charity and liberality as if the part and the whole were all one and there were no other works besides and yet almes-deeds are good works good in their kind and nature Good and profitable unto men Titus 3.8 And much more profitable unto our selves for howsoever works of charity are not either efficient or meritorius causes entitling or interessing us in the Kingdome of Heaven which descends upon us as an inheritance provided by our Father from all Eternity and purchased in the fulness of time by the blood of Christ Yet are they a necessary condition and an effectual means of our entrance and actual possession of that Kingdome the rule and measure of Christs award in pronouncing and passing that definitive sentence at the great and general judgment of the latter day Mat. 25.34 35 36. Come ye blessed children of my Father receive the Kingdom prepared for you from the beginning of the world For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye cloathed me I was sick and ye visited me I was in prison and ye came unto me Thus will Christ entertain and welcome men into his Kingdom at the day of his appearance And that is the reason of Saint Paul's charge to Timothy Why those that are rich in this world should be rich in good works Ready to distribute willing to communicate Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life 1 Tim. 6.17 18 19. 4. The Fourth work of charity is the exercise of benevolence and beneficence The fourth Work of Charity The doing good to our Enemies to such as are most alienated and estranged from us the person of professed Enemies And that whether enemies in Opinion Affection Action we must according to our Saviours counsel Love Bless Pray Do good to them and by all means possible intend and further their temporal and much more their eternal welfare This is the Genius of the Gospel the discriminating character of Christianity from all other professions and all Religions (a) Amicos diligere est omnium inimicos autem solorum Christianorum Tertul. ad Scapulam cap. 1. For men to love their Friends is common to all but to love their Enemies is proper and peculiar to Christians And herein must we express evidence our charity to enemies by an unfained earnest desire of their conversion to the unity of faith and love If that a member be dissected and out off from the society of (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we forthwith carefully closs and bind it up and use the best means of art and skill to incorporate it with the c fellows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is St. Chrysostom's comparison Even so should all our attempts endeavours aim and level at this main project and design The Application in a threefold Consectary Inference to reunite and combine our most enraged and implacable Enemies in the bond of Christian communion and Brotherly fellowship from which they are severed and divided for want of Charity 1. And is St. Paul's Aphorism sound Divinity Let all your things be done with charity The First affording matter of Grief and Sorrow That which we may from hence observe in the first place is matter of grief and sorrow Private grief and publick sorrow A copious Theme and subject large enough to make up a full volume of the same Argument with the Roll of Ezechiel ' s prophecy that was written within and without with lamentation and mourning and woe And just cause there is now if ever for every man in his own person to renew and take up that melting desire of the pathetical Prophet Jer. 2.1 O that my head were waters and mine eyes a fountain of tears that I may weep day and night for the want of this grace and charity Oh Charity the map and mirrour of Excellency the glory of graces the bond of peace the bond of perfectness the desire and delight of Angels the lively image and portraicture of God himself which is everywhere stiled The peace of God and the God of peace (c) Nazianz. Orat. 14. pag. 214. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nazianzen Which is of God and is God For God is love 1 John 4.8 Not only causally in us but formally in himself though not as an Affection but as his Nature Oh thou highly beloved and lovely Love the fairest among vertues Beautiful as Tirzah comely as Hierusalem What is become of thee where dost thou abide and dwell Hast thou quite left this habitable world and art ascended and gone up to Heaven there to enjoy the sight of Gods blessed Face and to repose and rest thy self in his Bosom from whence thou first came (d) Nazianz Orat. 14. pag. 214. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the passionate complaint of Gregory Nazianzen O dear and precious peace a Grace that is generally commended and cried up by all but observed and practised by a very few Where hast thou forsaken us for so long time And when oh when wilt thou