publishing of his benefite Mark 1. to the Leper See thou say nothing to any man of it But he went out and began to publish it much to blaze abroad the matter I know diuerse Diuines by curious distinctions haue gone about to excuse the matter by making this an admonitory not an obligatory precept But I subscribe to Caluin and Marlorat who taxe it for an offence and manifest breach of Christs commandement And Ierome on that place sayes that Non erat necesse vt sermone iactaret quod corpore praeferebat His tongue might be silent for his whole body was turned into a tongue to publish it The act was good but not good at that time Disobedient he was be it granted yet of all disobedient men commend me to him Let not then any politicke or sinister respects tye vp our tongues from blessing him that hath blessed vs. Suffocate not the fire of zeale in thy heart by silent lips lest it proue key-cold But say with our Prophet My foot standeth in an euen place in the congregations vvill I blesse the Lord. We perceiue now the motiue cause that brought Dauid into Gods house I would take leaue from hence in a word to instruct you with what minde you should come to this holy place We are in substance inheritors of the same faith which the Iewes held haue in stead of their Tabernacle Sanctuary Temple Churches places set apart for the Assembly of Gods Saints Wherein wee receiue diuine Mysteries and celebrate diuine Ministeries which are said by Damascen Plus participare operationis gratiae diuinae There is nothing lost by the Gospell which the Law afforded but rather all bettered It is obseruable that the building of that glorious Temple vvas the maturity and consummation of Gods mercy to the Iewes Infinite were his fauours betwixt their slauery in Egypt and their peace in Israel God did as it were attend vpon them to supply their wants They haue no guide why God himselfe is their guide and goes before them in a pillar of fire They haue no shelter the Lord spreads a cloud ouer them for a Canopy Are they at a stand and want way The Sea shall part and giue them passage whiles the diuided waters are as walls vnto them For sustenance they lacke bread heauen it selfe shall powre downe the food of Angels Haue they no meat to their bread A winde shall blow to them innumerable Quailes Bread and flesh is not enough without drinke behold a hard rocke smitten with a little vvand shall powre out abundance of water But what is all this if they yet in the wildernesse shall vvant apparell their garments shall not waxe olde on their backes Doe they besiege Iericho walls shall fall downe before them for want of engines hailestones shall braine their enemies Lampes and pitchers and dreames shall get them victorie The Sunne shall stand still in Gibeon and the Moone in the valley of Aialon to behold their conquests Lacke they yet a Land to inhabite the Lord will make good his promise against all difficulties and giue them a land that flowes with milke and honey But is all this yet short of our purpose and their chiefe blessednesse They want a House to celebrate his praise that hath done all this for them behold the Lord giueth them a goodly Temple neyther doth hee therein onely accept their offerings but he also giues them his Oracles euen vocall oracles between the Cherubins I might easily paralell England to Israel in the circumference of all these blessings but my center is their last and best and whereof they most boasted The Temple of the Lord and the Law of their God To answere these wee haue the Houses of God and the Gospell of Iesus Christ. We haue all though all in a new manner 2. Cor. 5. Old things are passed away behold all things are become new They had an Old Testament we haue the New Testament They had the Spirit wee haue a new Spirit They had Commandements we haue Nouum mandatum the New commandement They had an Inheritance Canaan we haue a new Inheritance promised Vids nouum coelum nouam terram I saw a new heauen and a new earth To conclude they had their Temple we haue our Churches to which as they were brought by their Sabbath so we by our Lords day wherein as they had their Sacraments so we haue our Sacraments Wee must therefore beare the like affection to ours as they did to that We haue greater cause There was the shadow heere is the substance there the figure here the truth there the sacrifices of beasts heere of the Lambe of God taking away the sinne of the vvorld I finde my selfe here occasioned to enter a great sea of discourse but you shall see I will make but a short cut of it It is Gods house you enter a house vvhere the Lord is present the place where his honour dwelleth Let this teach vs to come 1. With Reuerence Ye shall hallow my Sabbaths and reuerence my Sanctuary I am the Lord. The very mention of this Reuerence me thinkes should strike our hearts with our selfe-knowne guiltinesse How few looke to their feet before they enter these holy dores Eccl. 5. and so they offer the Sacrifice of imprudent and impudent fooles If they are to heare they regard Quis not Quid any thing is good that some man speakes the same in another triuiall If the man likes them not nor shall the Sermon Many thus contend like those two Germans in a Tauerne One said he was of Doctor Martins religion the other protested himselfe of Doctor Luthers religion and thus among their cups the litigation grew hote betweene them whereas indeed Martin and Luther was but one man Others when they come first into the Church they swappe downe on their seates clappe their hattes before their eyes and scarce bow their knees as if they came to blesse God not to intreat God to blesse them They vvould quake in the presence of an offended King who are thus impudent faced in the house of God But saith the Lord whose Throne is the heauen and the earth his footstoole I will looke to him that trembleth at my vvord So Iacob Gen. 28. was afraid and sayd Hovv fearefull is this place This is none other then the house of God and this is the gate of heauen Whereupon Bernard Terribilis planè locus c. A fearefull place indeed worthy of all reuerence which Saints inhabit holy Angels frequent and God himselfe graceth vvith his owne presence As the first Adam was placed in Paradise to keepe it so the second Adam is in the congregation of his Saints to preserue it Therefore enter not without Reuerence I will come into thy house in the multitude of thy mercies and in thy feare will I vvorship toward thy holy Temple 2. With Ioy. None but a free-will offering is welcome to
Others will haue something demonstrated to the vnderstanding nothing to the senses Some will haue a demonstration to the senses nothing to the vnderstanding some partly to both others expound it This body then it is thus This body is my body others say it is indiuiduum vagum But Quod multipliciter exponitur communiter ignoratur That which is so variously expounded is generally vnknowne The most iudicious among them cannot explicate it Corpore de Christi lis est de sanguine lis est Deque modo lis est non habitura modum What damnable cruelty then was it in them to burne silly women for not vnderstanding this their inexplicable mysterie Those gunpowder diuines condemned others to the fire for not knowing that which they neuer knew themselues Wee teach such erring soules bee corrected that they may bee conuerted not bee confounded Excommunicated for the destruction of the flesh that the spirit may be saued in the day of the Lord Iesus 2. Whether a separation may bee iustly made from our Church for some errors or corruptions of life I know that diuers who were once among vs neuer of vs haue put out their owne lights indeed excommunicated themselues What 's their plea that our assemblies are full of enormities I answer that the defects and corruptions of a Church must be distinguished they are eyther in doctrine or in manners For doctrine some errors are Citra fundamentum some Circa fundamentum others Contra fundamentum Errors beside the foundation trouble errors about the foundation shake errors against the foundation ouerturne all So long then as no foundation is harmed it is not lawfull depart vntill the Church separates from Christ we must not separate from it In two cases there is warrant of separation First when the substance of Gods worship is quite corrupted What agreement hath the Temple of God with Idols when this is ver 17. Come out from among them and be ye separate saith the Lord when Ieroboam had set vp Idols in Israel the Priests and the Leuites left their suburbs and possession and came to Iudah and Ierusalem Secondly when the substance of doctrine is quite corrupted If any man consent not to the words of our Lord Iesus Christ and to the doctrine which is according to godlinesse c. From such vers 5. withdraw thy selfe Paul in the Synagogue at Ephesus preached for the space of three moneths together But when diuers were hardned and beleeued not but spake euill of that way he departed from them and separated the Disciples In these two cases lawfull not else For corruption in manners they make not Nullam Ecclesiam sed malam ecclesiam not no Church but a bad Church Wicked Scribes sitting in Moses chaire and teaching the things he wrote must be heard Whatsoeuer they bid you obserue that obserue and doe but doe not after their workes Separate from their priuate society not from the publike assembly But they charge vs that we deny Christ. I answere Deniall of Christ is double eyther in iudgement or in fact Deniall of Christ in iudgement makes a Christian no Christian denyall in fact the iudgement being sound makes him not no Christian but an euill Christian. When the Iewes had crucified the Lord of life they remained still a Church if there were any on the face of the earth and Ierusalem was still called the Holy City To them belonged the promise and to their children To them pertaineth the adoption and the glory and the couenants I would to God this bloudy issue were stanched but what age hath not complained it This mischiefe is intestine Amara persecutio in cruore martyrum amarior in pugna haereticorum amarissima in malis moribus domesticorum The persecution of Tyrants was bitter the poyson of heretikes more bitter but the euill liues of Christians most bitter of all Many walke of whom I haue told you often and now tell you weeping that they are enemies of the crosse of Christ. Whereupon saith Augustine How comes that great Champion to fall a weeping Could he endure stripes aboue measure prisons frequent shipwrackes perils by sea and land among enemies among false brethren hunger thirst cold wearinesse painfulnesse Did he fight with beasts after the manner of men was he rap'd vp among the Angels Did hee beare all these miseries was hee honoured with all these mercies and now does he weepe Yes sinne and sensuality was crept into the Church and this made that vndanted spirit fall a weeping Pax a Paganis Pax ab Hâ—…reticis nulla pax a falsis filijs We haue quiet from the Pagans quiet from heretikes but no quiet from wicked and exorbitant professors Our greatest enemies are they of our owne house Lord Iesus heale this plague Now wee haue proued and approued the truth of our owne Church at home let vs examine whether the Church of Rome be also a true member of this Catholike Assembly Errors that annihilate a Church are of two sorts some weakening others destroying the foundation Weakening error is the building of hay and stubble on the foundation the stubble burnt their soules may be saued A man breakes downe the windowes of his house the house stands though defaced he puls downe the lead or tiles the house stands though vncouered he beats downe the wals the house stands though deformed he plucks vp the foundation the house falls and ceaseth to be an house Those which destroy the foundation are the ouerthrowing errors by them a Church ceaseth to bee a Church Yet if an error be against the foundation we are to consider the persons whether they erre of malice or of weaknesse If of malice like Iannes and Iambres that withstood Moses resisting the truth it is no longer a Church But if of weakenesse wee must not so peremptorily conclude for Paul writes to the Galatians as a Church of God though they were peruerted to another doctrine embracing a fundamentall error of Iustification by works The Church of Rome doth wilfully obstinately destroy the foundation therfore may be concluded for no Church If they wil be iustified by the works of the law they are faln from Grace Let vs heare how they quit themselues First they would doe it by retorting all this backe vpon vs they tell vs flatly that we are no Church and thus they prooue it They say we haue no Bishops so no Ministers so no Sacraments therefore no Church Here they clappe their wings and crow Victory Victory As Manasseh against Ephraim and Ephraim against Manasseh and both against Iudah So they haue set our brothers against vs vs against our brothers Papists against vs all Behold the exigent we are in the Papists say we haue no Ministers because they are not made by Bishops the Puritans say we haue no Ministers because they are made by Bishops Which of these speake true Neither First to answer the Puritan Bishops may make
Church 4. Per annectionem such are spirituall Liuings and endowments these are not to be profaned in buying and selling Selling is like the sinne of Gehesi buying like the sinne of Simon Magus Anathema danti anathema accipiâ—…nti There is a curse to the giuer and a curse to the receiuer Now Sacriledge to these holy things of God is committed three waies 1. Quando ausertur sacrum de sacro when a holy thing is taken from a holy place as the consecrated vessels out of the Temple Foelix seeing the costly Chalices Constantinus and Constantius had bestowed on the Church maliciously scoffed What stately plate is there for the Carpenters Son But he that had so base a conceit of Christs bloud did himselfe nothing night and day but vomit bloud till his vnhappy soule was fetched from his wretched carkase Wee haue too many of those that like Belshazzar with the riches of the Church haue furnished their cup-bords of Plate 2. Quando non sacrum de sacro when a common thing is stolne from a sacred place As if a thiefe breakes open a Church to steale some priuate treasure hid in it So the Church-wardens may defraud the poore of the money in the boxe It is the poores not sacred to the Church yet is it sacriledge to embezzel it 3. Quando sacrum de non sacro when a holy thing is taken out of a common place as when the Church is robbed of her possessions and endowments O the mercie of God what shall become of England for thus robbing Gods Citie Our Patrons are like those Christ whipped out of the Temple yea worse for they bought and sold in the Church these buy and sell the Church it selfe It is a snare to the man that deuoureth that which is holy A snare hath three properties 1. It catcheth suddenly Vzza did but touch the Arke and presently fell down dead 2. It holds surely Vzziah will offer Incense but the Leprosie which was his plague held him to his dying day 3. It destroyes certainely the earth swallowed Corah and his confederates when the rest escaped The Prophet bestowes a whole Psalme against this sinne Psalme 83. The Center of it vpon whom all the lines and proiections of his inuectiues meet are those ver 12. that say Let vs take to our selues the houses of God in possession He calls them Gods enemies tumultuous proud God-haters ver 2. Crafty enemies with their plots tricks subtilties much like our Impropriators legall iustifyings ver 3. Confederate enemies combining themselues to annihilate a Church Come let vs cut theÌ„ off from being a Nation ver 4. endeuouring to extinguish the very Name of Israel breaking downe the pale that the Bore the depopulator and the wild beast the corrupt Patron may waste and deuoure it They would plow vp the Vniuersities and sowe them with the seed of Barbarisme Now marke how hee prayes for them ver 9. Doe vnto them as vnto the Medianites who were by the trumpets and lampes so terrified that they drew their swords one vpon another so that these by the trumpets of the Law and lampes of the Gospel might be awaked As to Sisera to Iabin at the brooke of Kison that great Captaine whom God deliuered into the hands of a woman ver 11. Make their Nobles like Oreb and like Zeeb yea all their Princes as Zebah and Zalmunna All Princes yet died violent and ignominious deaths and became like dung for the earth Doth he stay here No ver 13. O my GOD make them like a wheele and as the stubble before the vvind Infatuate all their plots turne their braines and disperse their stratagems Is he yet satisfied No. ver 14. As the fire burneth a wood and as the flame setteth on fire the mountaines so persecute them with thy tempest Hee vseth imprecations to open the floud-gates of Gods wrath that like fire it might consume them either naturally as fire burnes the wood or miraculously as it enflameth the Mountaines ver 16. Fill their faces with shame If this be to take Gods houses in possession who dares lay sacrilegious hands vpon them Yet for all this those men did not what they desired Let vs take ver 12. they said it they did it not Perhaps no thanks to theÌ„ they would if they could We haue done it taken inhabited inherited as Elias said to Ahab We haue killed also taken possession His tithes his offerings all his holy rites yea his very Churches we haue gotten them and led them captiue away bound in chaines of yron conueyed by deedes grants seales fines as if you would make sure they should neuer returne to the owner God is robbed of them for euer Shall I not visit for these things saith the Lord shall not my soule be auenged on such a Nation What familie that hath had but a finger in these sacriledges hath not beene ruinated by them They haue beene more infortunate to the Gentry of England then was the gold of Tholossa to the followers of Scipio Remember the Prouerbe Hee that eates the Kings goose shall haue the fethers sticke in his throate seuen yeeres after Iustinian said Proximum sacrilegio crimen est quod maiestatis dicitur Treason is a petty sinne in respect of sacriledge Augustine seemes to giue the reason Tantò grauius est peccatum quantò committi non potest nisi in Deum It is so much the more haynous because it cannot be committed but immediately against God himselfe Well then as the Philistines made haste to send home the Arke and the Aegyptians to rid themselues of Gods people so let vs restore to God his dues with all speed Otherwise as hee smote the Philistines with Emrods secretly and the Aegyptians with plagues publikely so onely himselfe knowes what he hath determined against vs. With what face canst thou expect an Inheritance from Christ in heauen that detainest from Christ his Inheritance here on earth Let vs not so Iewishly with the spoyles of Christ purchase fields of bloud It is much if at all this any guilty soule tremble but howsoeuer like Pharaoh when the thunder and lightning are done they are where they were O this is a difficult Deuill to be cast out Render vnto Caesar the things that are Caesars and to God the things that are Gods Reddite Deo sua vt Deus restituat vobis vestra Returne vnto God that which is his that God may allow you that which is yours Wee pay to the King Impost Subsidies and Fifteenes so giue we all these in a resemblance to God The Lords impost for all his blessings is our gratitude What shall I render to the Lord for all his benefits toward me I will take the cup of saluation and blesse the Name of the Lord. If wee forget to pay this Impost the commodity is forfeit God will take it backe Our Subsidies are according to our parts The subsidies of our eyes are our
Church and can haue no other partner to share with him in this dignity Iesus Christ is the corner stone in whom all the building fitly framed together growes vnto an holy Temple in the Lord. Hee doth not onely by his authority gouerne it but also by his grace quicken it so that wee liue not but Christ liueth in vs. Let vs hold the head from which all the body by ioynts and bands hauing nourishment ministred increaseth with the increase of God He requires no deputy he needs none For wheresoeuer you are gathered together in my name I am in the middest of you Now euery Commission ceaseth in the presence of him that giues it It is therefore as great arrogancy in the Pope to call himselfe Caput Ecclesiae Head of the Church as for a subiect to keepe himselfe in commission in the presence of the King But they distinguish of heads there is a Principall and a Ministeriall Head Christ is not so weake in himselfe or so respectlesse of vs as to need any Ministeriall head Indeed there be Heads Materialiter who are no other then principall members So Saul was called Head of the Tribes Psal. 18. 43. Thou hast made me the head of the heathen 2. Sam. 23. 8. The Tachmonite head of the Captaines Nehem. 11. 16. Iozabad head of the Leuites The eldest was called head of the familie Exod. 6. 14. These bee the heads of their fathers houses But there is a Head Formaliter to giue sense motion vertue gouernance this none but onely Christ. 3. Wee must know that there is no saluation out of this Church such as neuer become members of it must eternally perish they that are true members shall be saued If they had beene of vs they would haue continued with vs but they went out from vs that it might be manifest they were not of vs. Without are dogs and scorners c. All out of the Arke perished in the waters The Lord added to the Church daily such as should bee saued First because there is no meanes of saluation out of it no word to teach no Sacraments to confirm And especially because out of the Church there is no Christ and out of Christ no saluation Who haue not the Church their Mother cannot haue God their Father This teacheth vs to honour our Mother and like little children to hang at her brests for our sustenance Sucke and bee satisfied with the brests of her consolations milke out and bee delighted with the abundance of her glory Run not to strange nurses for poyson when you may haue pure milke of your owne mother Desire like babes that sincere milke of the Gospell that yee may grow by it Qualis nutritio talis complexio The complexion of your manners the disposition of your liues will witnesse whose children they are The generall assembly this is the property of the Church Generall It is Catholike in three respects of Time of Persons of Place 1. Of Time because the Church had a beeing in all ages euer since the Promise was giuen to our first Parents in Paradise If there had beene a time when no Church had beene on earth the world should haue then perished for it stands for the Elects sake 2. Of persons for it consists of all degrees and sorts of men rich and poore Princes and subiects bond and free There is no order nor state excluded if they exclude not themselues Christ is the Propitiation for our sinnes He may be so indeed for the sinnes of Iohn and the Disciples but how appeares it for mine yes not for our sinnes onely but for the sinnes of the wholeworld euery condition of beleeuers 3. Of Place it is gathered from all parts of the earth especially vnder the new Testament Wheresoeuer this Gospell shall bee preached in the whole world When Christ gaue his Apostles their Commission hee gaue also the whole world for their Parish Goe teach all nations and baptize c. Thus we see the property of this Church Catholike or Generall It is one but not tyed to one time nor one place nor one person it is Catholike to all times to all places to all persons Augustine sayes that the Donatists in his dayes would haue tyed the Church to Cartenna in Africa as the Papists in our dayes to Rome in Italy How is it then a Generall assembly Thus that Antichristian rabble which haue almost nothing in their mouthes but the Church the Church yet doe mostly infringe the liberties of the Church and hedge it in All of them haue made the Catholike Church to be nothing else but the Romane Church and some of them the Romane Church to be nothing else but the Pope So in effect Papa virtualiter est â—…ota Ecclesia say they The Anabaptists imagined a Church like the Ticke all body and no head the Papists haue made a Church like the Toadstoole all head and no body What a monster is their Pope that will bee all in all eye and tongue body and head taile too As Caligula tooke off the head of Iupiter and set on another of his owne so they haue smitten off Christs head and set on the Pope Let them take their imaginary head say we onely to Christ Whom haue we in heauen but thee and on earth none besides thee Our dependance be for euer on our Head the Lord Iesus Before I leaue this point I desire to expresse two things one for distinction the other for instruction First for distinction betwixt this Generall assembly and particular Churches then for instruction to shew who bee true members of this Catholike Church 1. The maine difference betweene them consists in this that the Catholike Church is alwaies inuisible the members thereof only knowne to God particular Churches are sometimes inuisible and lying hid other times manifest in the open profession of Christs name As the Moone is eft-soones ecclipsed or clouded and often shineth in the full 1. It lies hid through want of the word preached and publike administration of the Sacraments So it was in the dayes of Elias when hee wished to die I onely am left Strange Apostacie when so notable a Prophet could not discerne the Church yet vers 18. I haue left seuen thousand that neuer bowed their knees to Baal So it was in the raigne of Asa For a long season Israel hath bene without the true God without a teaching Priest and without the Law The Papists demand where our Church was before the daies of Luther we answer that an vniuersall Apostacie was ouer the face of the world the true Church was not then visible but the graine of trueth lay hid vnder a great heape of popish chaffe But this inuisibility doth not proue a nullitie They cannot impugne the antiquity of our Church vnlesse they conuince themselues For the Church of England holds no other doctrin then that the Church of Rome primarily did hold and that
mouth of Christ. Let mee conclude with that sigh from his soule Could ye not watch with me one houre It will not bee long ere the glasse be runne the houre out Iudas is at hand iudgement is not farre off then may you sleepe and take your rest This day is neerer you now then when you first entred the Church Twice haue the blasted eares eat vp the full corne twice haue the leane kine deuoured the fatte Pharaohs dreame is doubled for the certainty and expedition Yet a little while and he that shall come will come and will not tarry If wee shall haue comfort in this day when it is come wee must long for it before it doe come What comfort shall the Vsurer haue hee desires not this day for then the Angell sweares there shall bee no more time and his profession is to sell time He sels it deare very costly to anothers purse but most costly to his owne soule Such as bribe for Offices farme Monopolies contract an vsurious rent for life doe they desire it Woe vnto you that desire the day of the Lord to what end is it for you the day of the Lord is darkenesse and not light The soule groaning vnder sinne desires it Who shall deliuer me from the body of this death The suffering soule may desire it Come Lord Iesus The faithfull Spouse wedded to Christ desires this comming of her Husband she is now espoused that is the plenary consummation of the marriage Let vs be glad and reioyce and giue honour to him for the marriage of the Lambe is come and the Bride hath made her selfe ready Blessed are they that bee called to this marriage supper To the vngodly it will be a fearefull day Ignis vbique ferox ruptis regnabit habenis there shall follow an vniuersall dissolution Downewards goe Satan his angels and reprobates howling and shriking gnashing of teeth the effect of a most impatient fury to be bound hand and foote with euerlasting chaines of darkenesse Where fire shall torture yet giue no light wormes gnaw the heart yet neuer gnaw in sunder the strings eternall paines punire non finire corpora Small sorrowes grow great with continuance but O misery of miseries to haue torments vniuersall and withall eternall not to be endured yet not to be ended Vpwards goes Christ the blessed Angels and Saints singing with melodie as neuer mortall eare heard The onely song which that Quire sung audible to man was that which the Shepheards heard Glory to God in the highest and on earth peace good will towards men Yet Christ was then comming to suffer what may we thinke are those Halleluiahs euerlastingly chanted in the Courts of Heauen we know not yet we may know one speciall note which an vniuersall Quire of all nations kinred and tongues Angels Elders All shall sing Blessing and glory and wisedome and thankesgiuing and honour and power and might bee vnto our God for euer and euer Amen To the spirits of iust men made perfect The Citizens of heâ—…uen are of two sorts by Creation or Adoption Created and naturall Citizens are the Angels Adopted are Men. Of these be two kindes some Assumed and others Assigned The Assigned such as are decreed in their times to be Citizens said before to bee written in heauen The Assumed such as are already possessed of it here Spirits of iust men made perfect But how then is the Apostles meaning cleared How are the militant on earth said to be come vnto these iust spirits in heauen Yes wee haue a Communion with them participating in Spe what they possesse in Re. Now we are no more strangers and forreiners but fellow-Citizens with the Saints and of the houshold of GOD. Onely our apprentiship of the flesh is not yet out but they haue their freedome But as wee haue all an vnion with Christ so a Communion vvith Christians the combatant on earth with the triumphant in heauen Spirits this word hath diuerse acceptions It is taken 1. Pro animo for the Mind Luke 10. 21. Iesus reioyced in spirit 1. Chron. 5. 26. God stirred vp the spirit of the King of Assyria 2. Pro sede rationis et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 2. 11. What man knowes the things of man saue the spirit of man which is within him 3. Pro Affectuvel Afflatu for the motion of the mind whether good or bad Luke 9. 55. Ye know not what maner spirit ye are of So there is called the spirit of lust the spirit of pride c. 4. Pro donis spiritus sancti for the gifts of Gods Spirit Act. 8. 15. Peter and Iohn prayed for the disciples at Samaria that they might receiue the holy Spirit meaning the graces of the holy Spirit Gala. 3. 2. Receiued yee the Spirit by the works of the Law or by the hearing of faith 5. Pro efficacia Euangelij for the effectuall working of the Gospel and so it is opposed to the letter 2. Cor. 3. 6. The letter killeth but the Spirit giueth life 6. Pro spiritualibus exercitijs for spirituall exercises Gala. 6. 8. He that soweth to the spirit shall of the spirit reape euerlasting life Iohn 4. 23. True worshippers shall worship the Father in spirit truth 7. Pro regenerata parte for the regenerate part of a Christian and so it is opposed to the flesh Gala. 5. 17. The flesh lusteth against the spirit and the spirit lusteth against the flesh 8. Lastly Pro anima immortalâ—… for the immortall soule Eccl. 12. 7. Dust shall returne to the earth as it was and the spirit shall returne to God who gaue it This spirit did Steuen commend into the hands of Christ. Act. 7. 59. And Christ into the hands of his Father Math. 27. 50. yielding vp the spirit Thus it is taken here Spirits he doth not say bodies they lie in the dust vnder the hope of a better resurrection Spirits Wee find here what becomes of good mens soules when they forsake their bodies they are in the heauenly Citie There are many idle opinions what becomes of mans soule in death Some haue thought that the soules then though they die not yet are still kept within the body as it were asleepe vntill the last day But the Scripture speakes expresly the contrary for Diues his soule was in hell and Lazarus his soule in Abrahams bosome I saw vnder the Altar the soules of them that were slaine for the Word of God Some haue imagined a transmigration of soules forsakeÌ„ of their owne bodies into other bodies Herod seemes to be of this opinion when newes was brought him concerning the fame of Iesus he said to his seruants This is Iohn the Baptist he is risen from the dead He thought that the soule of Iohn was put into the body of Iesus It is alleaged that Nebuchadnezzar liuing and feeding with beasts vntill seuen times were passed ouer him had lost his owne soule and the soule
Bullocks and Goates not their owne hearts Therefore the third straine affirmes that Dauid will not onely offer beasts but himselfe I will pay thee my vowes So that in his Gratitude is obseruable Quo Loco Modo Animo In what place Gods house after what manner vvith burnt offerings with what mind I will pay thee my vowes His deuotion is without exception all the labour is to worke our hearts to an imitation I will goe into thy house The first note hath two straines Place Entrance The place he purposeth to enter is described by the Property Domus Proprietary Dominus This house was not the Temple for that was after built by Salomon but the Tabernacle or Sanctuary GOD had his house in all ages as the wise Creator of all things he reserued to him a portion in all things Non propter indigentiam sed in re cognitionem not that hee had need of them but that he might be acknowledged in thē Though he be Lord of all Nations in the world because the Maker of all men yet he reserued a particular number of men appropriated them to himselfe and these he called Suum populum His people Though thousands of Angels stand before him and tenne thousand thousands of those glorious spirits minister vnto him yet he culleth and calleth out some particular men to celebrate his seruice sanctifying or setting thē apart to that office these he calls Suos ministros His Priests his Ministers Though he be a Spirit immortall most rich and Lord of all things the earth is his and the fulnesse thereof yea heauen and the glory thereof If I were hungry I would not tell thee for the world is mine c. yet he reserueth to himselfe a certaine share of these inferiour things and this hee calls Suam sortem his portion His tythes his offerings Though he be Eternall first and last without beginning without end God of all times and yet vnder no time with whom a thousand yeares is but as one day and euerlastingly to be honoured Yet hee reserueth to himselfe a certaine time wherein hee lookes for our generall worship this he cals Suum Diem his day his Sabbaths Though hee be the High and Lofty One that inhabiteth eternity vvhose Name is Holy though infinite and comprehended in no place Yet he sets apart some speciall place wherein his great name shall be called on and this he calls Suam Domum His house So Math. 21. My house shall be called the house of prayer Here I will goe into Thy House God neuer left his Church destitute of a certain sacred place wherein he would be worshipped Adam had a place wherein he should present himselfe to God and God did present himselfe to him Paradise God appeared to Abraham in a place and sanctified it and there Abraham built an Altar for it was holy When hee commanded him to sacrifice his Sonne Isaac hee appointed him a place on a mountaine And on this very mountaine was afterwards Salomons Temple built 2. Chron. 3. Iacob according to the seuerall places hee dwelt in built seuerall Altars to serue God on The Israelites were translated out of Egypt for this very cause that they might haue a place to sacrifice to the Lord. When they were come into Canaan God commanded and directed Moses to make a Tabernacle which was but mobile Tabernaculum to bee dissolued when Salomons glorious Temple was finished Now all these particular places were consecrated to the seruice of God and called Loca Dei Gods Places as Dauid calls this Domum Dei Gods House This is the first note of the straine the Place The next is his Entrance wherein obserue 1. That Dauids first care is to visit Gods house It is very likely that this Psalme was written by Dauid eyther in exile vnder Saul or in persecution by Absalon or in some grieuous distresse whereout being deliuered hee first resolues to salute Gods House Chrysostome in Opere imperfect or whosoeuer was the Author of that booke notes it the property of a good Sonne when hee comes to towne first to visite his Fathers house and to performe the honour that is due to him We finde this in Christ. Math. 22. so soone as euer he came to Ierusalem first he visits his Fathers house He went into the Temple What the Sonne and Lord of Dauid did there the same course doth the Seruant of his Sonne take heere First I will goe into thy House Oh for one dramme of this respect of Gods house in these dayes Shall that place haue a principall place in our affections we would not then thinke one houre tedious in it when many yeares delight vs in the Tents of Kedar This was not Dauids opinion One day in thy Court is better then a thousand Nor grudge at euery penny that a Leuy taxeth to the Church as if Tegumen parietibus impositum was enough bare walls and a couer to keepe vs from raine and aliquid ornatus was but superfluous except it be a cushion and a wainscot seate for a Gentlemans better ease The greatest preparation vsually against some solemne feast is but a little fresh straw vnder the feete the ordinary allowance for hogs in the stye or horses in the stable For other cost let it be Domus opportuna volu◅m a cage of vncleane birds and so it must bee so long as some sacrilegious persons are in it It was part of the Epitaph of King Edgar Templa Deo Templis Monachos Monachis dedit agros He gaue Temples to God Ministers to those Temples and maintenance to those Ministers But the Epitaphs of too many in these dayes may well run in contrary termes They take Tenths from good Ministers good Ministers from the Churches yea and some of them also the Churches from God But here Quicquid tetigero vlcus erit that which I should touch is an vlcer and I will spend no Physicke in immedicabile vulnus vpon an incurable wound but leaue it Enserecidendum Domini to be cut off with the sword of Gods vengeance 2. Obserue the reason why Dauid would goe into Gods house and this hath a double degree To giue him 1. Praise 2. Publike praise 1. Praise Might not Dauid praise God in any place Yes Dauid might and must blesse the Lord in any place in euery place but the place that is principally destin'd to this purpose is Domus Dei Gods House The name which God imposed on his house and by which as it were he Christned it was Domus orationis the house of prayer As Christ Math. 21. deriues it from Esa. 56. My house shall be called the house of prayer Therefore those houses were called in the Primitiue times Dominica the Lords houses and Oratoria houses of prayer deuoted to the praise of God I might heere take iust cause to taxe an error of our times Many come to these holy places and are so transported with a desire
pollution Is not the hand enough no the foot also Remoue thy foot from euill Is not the foot enough no the lips also Guard the dores of thy mouth Refrain thy tongue from euill Is not the tongue enough no the eare also Let him that hath eares to heare heare Is not the eare enough no the eye also Let thine eyes be toward the Lord. Is not all this sufficient No giue body and spirit Ye are bought vvith a price therfore glorifie GOD in your body and in your spirit which are GODS When the eyes abhor lustfull obiects the eares slanders the foote erring paths the hands wrong and violence the tongue flattery and blasphemie the heart pride and hypocrisie this is thy Holocaust thy whole burnt offering I will pay thee my vowes The third and highest degree of this Song is Uowes I will pay thee my vowes And here among vowes I might sooner then with Burnt offerings lose the time your patience and my selfe This vow was no meritorious or supererogatory worke in Dauid But though the Lavv generally binds him to Gods seruice yet to some particular act of Gods seruice he may newly binde himselfe by a vow So Iacob vowed a vow saying If God will be vvith me c. This stone that I haue set for a pillar shall be Gods house and of all that thou shalt giue me I will surely giue the Tenth vnto thee Our Prophet did vow performance of that duty to which without vowing hee was obliged Psal. 119. I haue vowed or sworne and will performe it that I will keepe thy righteous iudgements There are many cautions in vowes which I must now vow to omitte Onely Salomons rule excepted Eccles. 5. When thou vowest a vow to God deferre not to pay it for hee hath no pleasure in fooles pay that thou hast vowed Suffer not thy mouth to cause thy flesh to sinne Let nothing be vowed that is not Penes vonentem in the power of the vower and then the thing being good and thou enabled to performe it this vow must be kept For thy vowes are a heauy charge Psalm 56. Thy vowes are heauy vpon mee O God The Papists haue strange and often impossible vowes of Pouerty Virginity Pilgrimage I will teach thee to make these vowes too God enable thee to keepe them If thou wilt vow pouertie let it be in spirit Vow thy selfe not in the world a begger but a begger to Christ. Many blessed Saints haue serued GOD with their wealth and thought not that religion was only in them that begged If thou wilt vow virginity vow thy selfe a Virgin to Christ whether thou be married or single keepe the bed vndefiled that thou mayest be presented a pure Virgin to Christ. If thou wilt vow Pilgrimage let it not be to our Lady of Loretto or of Halle and Zichem indeed not to our Lady but to our Lord vow thy selfe a Pilgrime to Christ Loade not thy selfe with the luggage of this world lest it hinder thy iourney and cease not trauelling till thou come to thy Home the place of peace and eternall rest These are lawfull lawdible vowes the Lord send vs all to make them and to keepe them You see I am quickly got vp these two latter stayres Some more speciall vse remaines onely to be made and so giue way to conclusion I will take from these three branches a iust reproofe of three sorts of people Refusers Intruders Back-sliders Refusers to come being called Intruders that come being not prepared And Back-sliders that make vowes but not keepe them The first say not We will goe into thy house The second say We will goe into thy house but not with burnt offerings The last deny not both the former We will goe into thy house and with burnt offerings but non soluent vota they will not pay their vowes 1. Refusers or Recusants are of two sorts Papists and Separatists or Schismatikes 1. Papists and they haue so much recourse ad transmarina Iudicia to beyond-sea Iudgements that they dare not come into Gods house because of the Popes interdiction And the Popes haue so wrought and brought it about now that they will not onely in abstracto be had in reuerence but in concreto be feared with obseruation Though at first thirty Bishops there successiuely yeelded their heads to the blocke for Christ yet afterwards by change of Bishops in that See and of humors in those Bishops such alteration hath followed that Rome is no liker to what Rome was then Michals Image on a pillow of goates haire was like Dauid The cause therefore of their not communicating with vs is awe of the Popes Supremacie For some of their greatest Writers haue iustified our Communion booke to containe all doctrine necessary to saluation The not suffering them to come to Gods house is then rather a point of Popish policie and state then of Christian deuotion But indeed they are the Satanicall Iesuites that set them afoote The common people like the Mare mortuum a dead Sea would be quiet enough if these blustring windes did not put them into tumult And so long as those dogges can barke against Gods house the poore affrighted people dare not come there So that England may haue their bodies but Rome hath their hearts and the danger is fearefull lest Satan also come in for his share and take possession of their soules 2. Schismatikes who because their curious eyes looking through the spectacles of opinion spy some Morphew of corruption on the Churches face will vtterly forsake it There are some that refuse peaceable obedience as the Poet made his Playes to please the people or as Simon Magus was Christned for company The Separatists are peeuishly wretched discontent driues them from God and though they say they flie for their conscience indeed they flie from their conscience leauing all true deuotion behind them and their wiues and children vpon the Parish 2. Well they are gone and my discourse shall trauell no further after them but fall vpon others neerer hand There are some so farre from Refusers that they are rather Intruders They will come into Gods house but they will bring no burnt offerings with them no preparation of heart to receiue benefit in the Church They come without their wedding garment and shall one day heare that fearefull and vnanswerable question Friends how came you in hither These are the vtterly prophane that come rather with a lame knowledge then a blinde zeale For some of them good clothes carry them to Church and they had rather men should note the fashion of their habites then God the habite of their hearts They can better brooke ten disorders in their liues then one in their locks Others are the secure semi-atheisticall Cosmopolites and these come too and none take a truer measure of the Sermon for their sleepe beginnes with the prayer before it and wakens iust at the Psalme after it These thinke that God may be
serued well enough with looking on And their vtmost dutie but to bring their bodies a little further liuing then they shall be brought dead for then perhaps they shall come to the Church-yard now they will bring them to Church Deuotion and they are almost strangers and so much as they know of it they dishonour by their acquaintance Their burnt offerings are nothing else but a number of eyes at vtmost lift vp to heauen their heart hath another center They bring as many sinnes vvith them euery day to Church as they haue beene all their liues in committing Their hands are not washed from aspersions of lust and bloud their eyes are full of vvhoredome their lips of slander their affections of couetousnes their wits of cheating their soules of impiety If there were no Saints in the Church how could they hope the roofe would not fall on their guilty heads But I wil leaue them to the Lords reproofe Iere. 7. Will ye steale murther commit adultery and sweare falsely and come and stand before mee in this house staring mee in the face as if you were innocent Behold euen I haue seene it saith the Lord. 3. There is yet a last-sort that will come into Gods house and bring with them burnt offerings a shew of externall deuotion but they will not pay their Vowes Distresse vvarre captiuitie calamitie famine sicknes brings downe the most elate and lofty spirits It turnes the proud Gallants fether into a kerchefe pulls the wine from the lippes of the drunkard ties vp the tongue of the svvearer whom thunder could not adiure to silence makes the Adulterer lothe the place of his sinne the bed And though the Vsurer stuffe his pillow with nothing but his bonds and morgages softer and sweeter in his opinion then Downe or fethers yet his head vvill not leaue aking This misery doth so sting terrifie and put sense into the dead flesh of the nummed conscience that all worldly delights being found like plummeâ—…s of lead tied about a man while he is exposed in this Sea so farre from helping him to swimme that they sinke him rather the eye lookes about for another shore and finds none but God To this so long forgotten God the heart beginnes to addresse a messenger and that is Prayer God the vvicked see must be called on but they knowe not how They haue beene so meere strangers to him that they cannot tell how to salute him Like beggers that are blind they are forced to beg but they see not of whom Or if their eyes are so farre open Vident quasi è longinquo salutem sed interiacente pelago vident quò eundum non quà They see health a farre off as it were beyond the Sea they see whither they would goe but not which way If any inferior thing or created proppe could vphold them God should not be sollicited If friends wil if Physike will if money will if all the delicate obiects for any sense will ease or appease their griefe they will not seek to heauen Yea if Beelzebub the God of Ekron can cure them they will not trouble the GOD of Israel But all lower pleasures to one thus sick is but like a sweet harmonie of musike to a deafe man There is no hope of comfort but from aboue the clowds Health prosperity is but as a Coach to carry our desires to heauen but sicknes is the post-horse Onely this Sub poena can bring vs to put vp a supplication in the high Court of Requests and Mercie Now loe they pray they beseech they sigh they weepe they bleed and lastly they vow What vow they Either some new act to be done or some old act to be left vndone Now the drunkard vowes abstinence the lustfull vowes continence the swearer vowes to leaue his blasphemy the Incloser vowes to throwe open his taken in commons the proud vow to leaue their gawdy vanitie the vvorldling vowes to be charitable and to relieue the poore And perhaps at such a pinch or dead lift one Vsurer in a thousand yeeres may vow to forsake his vsury and to restore all that he hath so gotten Now they say Lord remoue from me this malady this extremity and I will hereafter serue thee better loue thee more belieue thy Gospell relieue thy poore giue something to an Hospitall or doe some such act as may testifie my thankfulnes Well God heares and grants health comes strength is recouered the danger is ouer they are well Now vbi vota Where be their vowes Alas we rise from our beds of sicknes and leaue our vowes behind vs. Aegrotus surgit sed pia vota iacent Physicians haue a rule among themselues concerning their Patients Take whiles they be in paine For whatsoeuer they promise sick when they are well they vvill not performe it So God had need to take what deuotion hee can get at our hands in our misery for when prosperitie returnes we forget our vowes You haue often heard that old verse Dâ—…mon languebat tunc monachus esse volebat Daemon connâ—…luit daemon vt ante suit And as wittily Englished The Diuell was sicke the diuell a Monke would be The Diuell was well the diuell of Monke was he The morall of it sutes full to our present purpose It is reported of Constantinople that a terrible Earthquake had ouer throwne many houses slaine much people Hereupon the remaining Inhabitants affrighted fel deuoutly to their prayers and vowes priuately in their chambers publikely in their Churches the poore were relieued iustice administred their liues much amended But afterwards when God held his hand they held their tongues hee forbore plaguing and they forbore praying the rod ceased and their pietie withall they forgot their vowes When the Lord hath striken vs by famine in withholding the raine froÌ„ vs or in powring down too much too fast vpon vs Or by a greeuous plague turning our popular streets into a Desart we straight growe penitent Zeale carries vp our cryes to heauen wee pray wee sigh we weepe Sorrow sits in our eyes deuotion on our lips God hath at that time more hearty prayers in an houre then ordinarily in a yeere But as the Poet spake Nocte pluit tota redeunt spectacula manè The Lord no sooner takes off the burden of misery but we also shake of the burden off pietie we forget our vowes O the mercy of God that such forgetfulnesse should possesse Christian hearts This was vnthankfull Israels fault Psalm 106. They soone forgot his workes they forgate yea soone they made haste to forget so the Originall is They made haste they forgate Like men that in sleep shake death by the hand but when they are awake will not know him It is storied of a rich Merchant that in a great storme at Sea vowed to Iupiter if he would saue him and his vessell to giue him a Hecatombe The storme ceaseth and he bethinkes himselfe that a Hecatombe was vnreasonable he resolues on seuen Oxen.
his soule to Satan Though hee comes to Church and sits out a Sermon let him knowe that his mind is then bound to his obligations and he creepes into the Temple for the same end the Serpent crope into Paradise Wretched men that are bound to his mercy for like a coÌ„mon hackney Iade he will not beare them one houre past his day But let him know God is not mocked If there be any Oppressor that comes to Church in the shape of Knight or Gentleman thinks to couer all his exactions of his poore Tenants all his vvringings of his neighbours vvith going three or foure miles to a Sermon let him know that God is not mocked He preferres Mercy before Sacrifice and would not haue thy profession countenance thy euill deeds but thy good deeds coÌ„mend thy profession Baldwin an Archbishop of Canterbury bosted ofteÌ„ that he neuer eate flesh in his life To whom a poore leane widow replied that he said false for he had eaten vp her flesh He demaunds how Shee replies by taking away her Cow Neuer pretend your earnest zeale fasting or praying or trauelling to Sermons when you deuoure widdowes houses enclose Commons and so eate vp the very flesh of the poore If there be any that allowes sometimes the Church his body when the Pope alwaies hath his heart who though he be in Domo Dei in Gods house is Pro Domo Antichristi is for Antichrists kitchin Or that keepes a Lady at home that will not come two furlongs to Church whereas our Lady trauelld as farre as Ierusalem Luke 2. Who must needs be a Papist because her Grannam vvas so and growes sicke if you but talke of the Communion And all this to saue his Lands on earth though he lose his Land in Paradise Let him know God is not mocked If there be any here that hath giuen no Religion yet a full perswaded place in his heart but because he sees diuerse shadowes resolues on no substance And is like the Batte that hath both wings and teeth and so is neither a bird nor a beast His mind being like a puffe of wind betweene two religions as that betweene two dores euer whistling Protestants he sayes belieue well Puritans say well and Papists doe well but till they all agree in one he will be none of them all To quite him in his owne fantasie let him then take from the one good faith from the other good words and from the last good works and he may be made a very good Christian. But vvhy then comes he to Church By the meer command of the positiue Lavv as hee comes to the Assises vvhen he is vvarned of a Iurie But let him not be deceiued God is not mocked If there be any luxurious that serues God in the Temple his flesh in the Chamber Any couetous that as if his soule was diuisible striues to serue two masters though he doth it diuersly God with his arte the world with his heart If any blasphemer that here sings Psalmes and abroad howles oathes and curses If any man among you seeme to be religious and bridleth not his tongue but deceiueth his owne heart this mans religion is in vaine If any seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheÌ„ they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruers of the Lord vvhen they are obseruers of the time Let them know to their horror Non deluditur Deus God is not mocked Gold cannot hide a rotten post from GODS eye If men will be Humiles sine despectu and Pauperes fine defectu he sees it Hypocrisie is like a burning feuer which drinkes feruent heate out of cold drinke The Hypocrite is nothing else but a player on this worlds stage the villaines part is his and all his care is to play it handsomely and cleanly He maliceth any man that would take his part from him not vnlike to him that being requested to lend his clothes to represent a part in a Comedie answered no he would haue no body play the foole in his clothes but himselfe Hee thinkes to coozen all the world with the opinion of his purity but there is one aboue sees him God is not mocked I haue ended the Caution let vs come to the Reason For whatsoeuer a man soweth that shall he also reape wherein obserue The Manner Matter In the Manner there is a twofold generality of the Thing Person There is a Whatsoeuer and a Whosoeuer for the vvhole speech is indefinite The Person is indefinite A Man any man Euery man This is the first Generality For Country be he Iew or Gentile Turke or Christian. For degree high or low Prince or subiect the greatest Lord and the basest Groome For estate be they rich or poore the wealthiest Burger and the wretchedst Begger For Sexe be they male or female For condition be they bond or free What a man any man sowes that c. The Thing is indefinite Whatsoeuer This is the other Generality Be it good or euill blessing or cursing charity or iniury equity or iniquity truth or hypocrisie deceit or honesty Whatsoeuer a man soweth c. Euill is of the flesh and vers 8. Hee that soweth to his flesh shall of the flesh reape corruption And chap. 5. 21. The workes of the flesh are manifest adultery c. they which sow such seed shall not inherit the kingdome of God Good is of the Spirit and he which soweth to the Spirit shall of the spirit reape life euerlasting chap. 5. 22. The fruit of the spirit is loue ioy peace c. And To those that walke after this spirit there is no condemnation Whatsoeuer There are no more sorts of men but good and euill nor more sorts of ends then Poena et Praemum Reward and punishment Therefore Whatsoeuer whosoeuer soweth the same shall he also reape You see the manner In the matter we must also consider two things A Seeding Haruest Whatsoeuer a man soweth in his Seed-time that shall he also reape in his haruest They that sowe grace shall reape glory they that sowe corruption must reape confusion To beginne with the wicked he that sowes euill shall reape euill he that soweth malum culpae the euill of sinne shall reape malum poenâ—… the euill of punishment So Eliphaz told Iob that hee had seene Iob 4 8. They that plow iniquity and sow wickednesse reape the same And that eyther in Kinde or Qualitie Proportion or Quantitie In Kind the very same that he did to others shall be done to him or in Proportion a measure answerable to it So he shall reape vvhat he hath sowne in Quality or in Quantity eyther in Portion the same or in proportion the like In Kinde The Prophet cursing Edom and Babel saith thus Psal. 137. O daughter of Babylon happy shall he be that rewardeth thee as thou hast serued vs. The originall is That recompenseth to thee Thy Deâ—…de which thou didst to vs. So Sion reioyceth ouer Edom Obad. As thou hast done it
Altisona grandisona Tuba the lowdest Instrument of warre euery eare shall heare it As it was in the dayes of Noah and Lot So shall it be in the day when the Sonne of man is reuealed From eating and drinking building and planting buying and selling marrying and dancing shall this Trumpe call them It shall fetch the Drunkard from his Ale-bench the Harlot from her luxurious bed the Epicure from his riotous table the Vsurer from his Charnell house of mens bones and beasts skins his study now Surgendum est vndeque there must be an vniuersall rising Well let vs waken before this last Trumpets last summons lest then wee rise onely to iudgement and bee iudged to lie downe againe in torments God long expects our rising Quantò diutius nos expectat vt emendemus tantò districtius iudicabit si neglexerimus With how much patience he waits for our neglected conuersion with so much vengeance hee will punish our continued rebellion The Lord of his mercy giue vs the first resurrection to Grace that we may enioy the Rising to Glory Arise and Goe Being got vp it is not fit we should stand still we must be going The maine worke was to raise vs now we are vp I hope an easie matter will set vs a going And to helpe forward our iourney let our meditations take along with them these three furtherances the Necessity the Conueniency the End The Necessity we must goe the Conueniency how we must goe the End whither we must goe 1. The Necessity all that haue hope of heauen must be going The seruants of God vnder the Law Exod. 12. 11. the sonnes of God vnder the Gospell Ephes. 6. 15. are commanded to haue their Feet shod to vvitnesse their preparation of Going God doth not onely charge Eliah with a Surge Arise but also with a Vade Goe The sitting bird is easily shot so long as shee is flying in the ayre the murdering piece is not leuelled at her There were two principall occasions of Dauids sinne Otium Oculus Idlenesse and his Eye The one giues Satan oportunity the other conueniency to iniect his temptation Otia si tollas periere Cupidinis arcus Dauid hast thou nothing to doe Come walke with mee on thy Palace roofe I will shew thee beauty a snare able to take a Saint It is necessary therefore to be going for so we are not so fair a mark for Satan Adam so long as he was at his work in the Garden vvas safe enough when he became lazie and fell a dallying with Eue Satan shot him It vvas Ieromes counsell to Rusticus Be euer doing vt quando diabolus veniat inueniat occupatum that when the Deuill comes with his businesse he may find thee at thine owne businesse So thou shalt answere him knocking at thy dore I am busie I haue no time to talke with you Satan Do you think the Deuill could be so sure to meet his friends at the Theater Tauerne Brothell-house but that mistresse Idlenesse sends them thither Yea by this he takes a worldling by the hand at Church well mette you are so full of businesse all the weeke that you breake your sleepes cannot take your rest come heere be two Sermons on the Sunday sleepe out them The Sabbath seemes tedious to some they haue nothing to doe Nothing Alas they know not a Sabbaths dayes worke To pray to heare to reade to meditate to conferre to visit to pray againe is all this nothing Because they labour not in their worldly calling they thinke there needes no labour about their Christian calling the working out their saluation they holde no paines indeede they take no paines about it If they did performe these duties they should find the right spending the Sabbath not Nullum laborem sed alium not no labour but another kinde of labour then euer they conceiued And this not Opus taedij sed gaudij Thinke on that sweete vicissitude of workes and comforts And Breue videbitur tempus tantis variet atibus occupatum that time must needs seem short that is spent in such variety of delights It was the principall of those three faults whereof Cato professed himselfe to haue so seriously repented One was passing by water when he might goe by land another was trusting a secret to a woman but the maine one was spending an houre vnprofitably How many houres not only on common dayes but euen vpon the holy Sabbath that concernes the businesse of our soules haue vvee vnprofitably lauished and yet neuer heartilie repented them 2. The Conueniencie if we Goe we must haue feete All our Preaching is to beate the bush put you from your couerts and set you a going but now Quitus pedibus on vvhat feet must you goe The Foot is the Affection or Appetite saith S. Augustine Eô feror quocunque feror that carries me vvhither soeuer I goe The foote moues the body the affection moues the soule The regenerate soule hath three principall faculties as the naturall body hath three semblable members the eye hand and foote In the soule the Eye is Knowledge the Hand is Faith the Foote is Obedience The soule without knowledge is like Bartimeus blind without faith like the man with a vvithered hand vvithout obedience like Mephibosheth lame True Christians are not Monopodes one-footed the Apostle speaks in the plural number of their feet Stand hauing your Feete shod with the preparation of the Gospell of peace Hee meant not corporall feet the soule must therefore haue spirituall feete like the bodies for Number Nature For Number the body hath two feet so hath the Soule Affection and Action desiring and doing The former that puts forward the soule is a hopefull affection One said Hope is a foote Pes Spes but hope is rather a nerue that strengthens the motion of this foot then the foot it selfe The latter is Action or operatiue obedience that rightly walkes in the blessed way of holinesse I desire to doe thy will O my God there 's the foot of affection I will runne the way of thy Commandements ther 's the foot of action I haue longed after thy precepts there is the foote of desiring I turned my feet vnto thy testimonies there 's the foot of obeying For nature they are fitly compared to feet and that Ratione Situs for Placing Transitus Passing For Site or placing the feete are the lower parts of the body so are affections of the soule The head is the directer the foote the carrier the feet helpe the head the head guides the feete The vnderstanding and affection are like the blinde man and the lame the lame hath eyes but no feet the blinde hath feete but no eyes But whiles the blinde carries the lame and the lame directs the blind both may come to their iourneyes end The vnderstanding sees well but of it selfe cannot goe the Affection is able to goe but of it selfe cannot see let the one direct well
be so invisible but the fruites of a good life will declare it Thus by degrees you see what is the right sauing faith As a Lapidary that shewes the buyer an orient pearle and hauing a little fed his eye with that outpleaseth him with a Saphyre yet out-values that with some Ruby or Chrysolite wherwith rauished he doth lastly amaze him with a sparkling Diamond transcending all Or as Drapers shew diuers cloathes of excellent colours yet at last for a Master-piece exceed all wiâ—…h a piece of Scarlet So there are diuers vertues like Iewels but the most precious Iewell of all is Faith And there are diuers degrees of faith as diuers coloured cloathes but the sauing faith is arrayed in the Scarlet robe hath dipped and died her selfe in the bloud of her Sauiour Iesus yet is she white pure white as the snow of Lebanon so are all that be washed in that red fountaine They haue washed their robes and made them white in the bloud of the Lambe Thy Faith This is the property of that faith that healed him his owne faith But how could Christ call it His faith when as faith is Gods gift It is indeed Datum so well as mandatum Commanded This is his Commandement that we should beleeue on the name of his Sonne Iesus Christ. So also giuen To you it is giuen in the behalfe of Christ to beleeue on him And This is the worke so well as the will of God that ye belieue on him whom he hath sent But this is not giuen without meanes as the woman of Tekoah said to Dauid GOD doth deuise meanes What 's that Faith comes by hearing Now when God hath giuen a man Faith he calls it his Thy faith for what is freer then gift So the Prophet calls it their own mercy They that wait on lying vanities for sake their owne mercy As the water in the Cesterne is said to be the Cesternes though it haue it from the fountaine But yet how doth Christ call it his faith had he a faith by himselfe There is one faith therefore not more his then others In regard of the Obiect vpon whom our faith reflects there is but one faith in regard of the subiect wherein faith resides euery one must haue his owne faith There is no saluation by a common faith but as all true beleeuers haue one and the same faith so euery true beleeuer hath a singular and indiuiduall faith of his owne Thy faith thine for two reasons to distinguish his Person from common men Faith from common Faiths 1. To distinguish his person from others the Nine had not this Faith They beleeued not but thou beleeuest Thy faith this declares him to be out of the common road Thoushalt not follow a multitude to doe euill that Bâ—…llua multorum capitum must not lead thee Some were deuoted to Christ but they could not come nigh him for the prease It was the multitude that rebuked the blind mans prayers As a riuer leades a man through sweet medowes greene woods fertile pastures fruit-loden fields by glorious buildings strong Forts famous Cities yet at last brings him to the salt Sea So the streame of this world carries along through rich commodities voluptuous delights stately dignities all possible content to flesh and bloud but after all this brings a man to death after death to iudgement after iudgement to hell Heare one of the Romists authenticall pleas for their Church falls to the ground vniuersality They pleade Antiquity so a homicide may deriue his murder from Cain They plead vnity so Pharises Sadduces Herodians combined against Christ. They plead vniuersality yet of the ten Lepers but one was thankfull The way to hell hath the greatest store of passengers Company is good but it is better to goe the right way alone then the broad with multitudes It is thought probably that at this day Mahometisme hath more vnder it then Christianity though wee put Protestant and Papist and Puritan and Separatist and Arminian and all in the scale to boote and that meere Paganisme is larger then both Where many ioyne in the Truth there is the Church not for the many's sake but for the Truths sake Saint Augustine teacheth vs to take Religion not by tale but by waight Numbers make not a thing good but the waight of truth Some are so manerly that they will not goe one steppe before a great man no not to heauen Many say with Hushai Whom the people and all the men of Israel chuse his will I be But they leaue out one principall thing which Hushai there put in as the prime ingredient Whom the Lord chuseth they leaue out the Lord. But Ioshua was of another minde Chuse youwhat gods soeuer you will serue I and my house will serue the Lord. The Inferiour Orbes haue a motion of their owne contrary to the greater good men are moued by Gods Spirit not by the Planetary motions of popular greatnesse Let vs prize righteousnes highly because it is seldom found The pebles of the world are common but the pearles of graces rare The vulgar streame will bring no vessell to the land of peace 2. To distinguish his faith from the common faith Thine another kinde then the Pharises faith To belieue the Word but traditions withal vera fides non pura fides is a true but not a pure faith To beleeue the Maior of the Gospell not the Minor Vera non sana fides is a true not a sound faith To belieue a mans own saluation how debauchedly soeuer he liues nec vera pura sana nec omnino fides is neyther a true pure sound faith nor indeed a faith at all but a dangerous presumption To belieue thy owne reconciliation by the merits of Christ and to strengthen this by a desire of pleasing God is a true found sauing faith and this is Fides tua Thy Faith Whosoeuer vvill goe to heauen must haue a faith of his owne In Gedeons Campe euery souldier had his own pitcher among Salomons men of valour euery one wore his owne sword and these were they that got the victories The fiue wise Virgins had euery one oyle in her owne lampe and onely these enter in with the Bridegroome Anothers eating of dainty meate makes thee neuer the fatter Indeed many haue sped the better for other mens faith so the Centurions seruant was healed for his masters sake As thou hast beleeued so be it done vnto thee But for the saluation of the reprobates Though Moses and Samuel stood before me saith the Lord yet my minde could not be toward such people Though Noah Daniel and Iob interceded yet they should deliuer but their owne soules by their righteousnesse Pious mens faith may often saue others from temporall calamities but it must be their own faith that saues them from eternall vengeance Lutâ—… was wont to say There is great Diuinity in Pronounes Thy faith One
shall manumit and set free our soules from the prison of the body there shal be a second meeting Many haue come from east from west farre remote in place and haue met with Abraham and Isaac and the holy Patriarches which liued long before them in this world in the kingdome of heauen So already in Mount Sion are the Spirits of iust men made perfect The purer part is then glorified and meets with the triumphant Church in blisse This meeting exceeds the former in comfort 1. In respect that our miseries are past our conflict is ended teares are wiped from our eyes The very release from calamitie is not a litle felicitie So Austin meditates of this place negatiuely Non est ibi mors non luctus c. There is no death nor dearth no pining nor repining no sorrow nor sadnes neither teares nor feares defect nor lothing No glory is had on earth without grudging emulation in this place there is no enuie Non erit aliqua inuidia disparis claritatis quum regnabit in omnibus vnitas charitatis None sâ—…all malice anothers glorious clearnesse when in all shall be one gratious dearenesse God shall then giue rest to our desires In our first meeting we haue Desiderium quietis in this second Quietem desiderij Here we haue a desire of rest there we shall haue rest of desire 2. In regard that we shall see God behold him whose glory filleth all in all This is great happinesse for in his presence is the fullnesse of ioy at his right hand are pleasures for euer We shall not only meete with the spirits of iust men made perfect but also with him that made them iust and perfect Iesus the mediatour of the new couenant euen God himselfe 3 Our last meeting which is called the Generall assembly and Church of the first borne written in heauen is the great meeting at the end of the world When our re-vnited bodies soules shall possesse perfect glory and raigne with our Sauiour for euer When as no mountayne or rocke shall shelter the wicked from doome terrour so no corruption detayne one bone or dust of vs from glory We shal be caught vp together in the cloudes to meet the Lord in the ayre and so shall we be euer with the Lord. Who We. There is a time when the elect shall meete in one vniuersalitie Though now weare scattered all ouer the broad face of the earth dispersed and distressed yet we shall meet There is now a Communion of Saints 1. As of all the members with the Head all haue interest in Christ. For he is not a garden flower priuate to few but the Rose of Sharon and the Lillie of the valleys common to the reach of all faythfull hands So Iude calls this our common saluation 2. So of one member with another euen of the Church triumphant with this militant They sing Hosanna's for vs we Halleluia's for them they pray to God for vs we prayse God for them For the excellent graces they had on earth and for their present glory in heauen We meete now in our affections to solace one another and serue our God there is a mutuall sympathie betweene the parts If one member suffer all suffer with it But this meeting shal be voyd of passion and therfore needlesse of compassion though loue shall remaine for euer This Instruction is full of comfort We part here with our parents children kinred friends death breakes off our societie yet there shall be a day of meeting Comfort one another with these wordes Hast thou lost a wife brother child you shall one day meete though not with a carnall distinction of sexe or corrupt relation which earth afforded No man carries earth to heauen with him the same body but transfigured purified glorified There shall be loue hereafter not the offals of it A wife shall be knowne not as a wife there is no marriage but the Lambes Thou shalt reioyce in thy glorified brother not as thy brother according to the flesh but as glorified It is enough that this meeting shall affoord more ioy then we haue knowledge to expresse This giues thee consolation dying with griefe thou leauest those thou dearely louest Yet first thou art going to one whose loue is greater then Ionathans that gaue his life to redeeme thee And well pondering the matter thou art content to forsake all to desire a dissolution that thou mayest be with Christ. Yet this is not all thou shalt againe meet those whom thou now departest from and that with greater ioy then thou hast left in present sorow This comforts vs all if it be a pleasure for friends to meet on earth where Satan is still scattering his troubles of dissention what is it to meete in heauen where our peace is free from distraction from destruction where if there be any memorie of past things meminisse iunabit it shall rather delight vs to thinke of the miseries gone and without feare of returning It is some delight to the merchant to sitte by a quiet fire and discourse the escaped perills of wrackes and stormes Remoue then your eyes from this earth whether you be rich for whom it is more hard or poore for whom it is easier and know it is better liuing in heauen together then on earth together So then run your race that in the end you may meet with this blessed societie the Congregation of Saints in glory We yea All we In this world we must neuer looke to see an vniuersall Church but at that generall day we shall All meete In heauen there are none but good in hell none but bad on earth both good and bad mingled together I confesse that the Church militant is the Suburbes of heauen yea called the Kingdome of heauen because the King of heauen gouernes it by his celestiall lawes but still it is but heauen vpon earth In Gods floore there is chaffe mixed with the wheat in his field cockle with corne in his net rubbish with fish in his house vessells of wrath with those of honour The Church is like the moone somtimes increasing somtimes decreasing but when it is at the full not without some spottes Now this mixture of the vngodly is suffred for two causes either that themselues may be conuerted or that others by them may be excercised Omnis malus aut ideo viuit vt corrigatur aut ideo vt per illum bonus excerceatur 1. For their owne emendation that they may be conuerted to embrace that good which they haue hated So Saul a persecutor becomes Paul a professor Mary Magdalen turpissima meretrix fit sanctissima mulier a putrified sinner a purified Saint Zacheus that had made many rich men poore will now make many poore men rich when he had payed euery man his owne and that now he iudged their owne which he had fraudulently got from them Behold halfe my goods
that can helpe thee No measure of earthly things can giue thee ease but this measure of grace that shall bring thee to the full measure of glory Grow thou as high in this world as Ionas gourd a worme shall smite thee and thou shalt wither Grow vp to this stature of Christ so fast as thou mayest and so farre as thou canst and what is here wanting to thy holy endeuours God shall make vp with his happy mercies Of the fullnes of Christ. Adulti Christi It is not meant the full growth of Christ in the flesh which was as other children Luk. 2. The child grew and waxed stronger We reade him a babe sucking at 12. yeares old disputing at 30. preaching and about 33. dying His encreasing was not habitualiter sed effectualiter But here we must consider Christ as Head of his Body the Church and so said to haue mensuram staturae adultae the measure of full stature when his body is Perfected now some predestinated members of this Body are yet vnborne which must concurre to the perfection and making vp of this stature of the fullnesse of Christ. Whence we haue a sweet and comfortable obseruation offred vs. Till the church be fully gathered together there is in some sort a want to the perfection of Christ. But we must consider Christ two wayes Personally and mistically Personall or abstractiuely in himselfe he is not onely perfect but perfection it selfe Colos. 1. For it pleased the Father that in him should all fullnesse dwell And. chap. 2. In him dwelleth not passeth by the fullnesse not a good reasonable measure and this not onely a sufficient fullnes but all the fullnesse not of any created nature but of the Godhead and that not fantastically but bodily Mistically or in relation to his Bodie the Church now ye are the bodie of Christ and members in perticular And Christs will is that where he is his members may be there also So that till the whole Bodie be gathered to the Head the head is in some sort not perfect And in this sence may that Cant. 3. be vnderstood Behold King Solomon with the Crowne wherewith his mother crowned him in the day of his espousalls where the Church is sayed to set a Crowne on Christs head as if his full and perfect coronation were not come till the day of his espousalls and marriage in heauen when his whole Church shall be crowned together with him Time was that the other Disciple out ranne Peter to the Sepulcher and Peter out went that other Disciple into the sepulcher but at this day they that are aliue shall not preuent them that sleepe For God hath prouided better for vs that they without vs should not be made perfect We shall all goe together to glory What a treasure of ioy and comfort is heere opened vs Our Sauiour so loues vs that he thinkes not himselfe perfect without vs. What is man O Lord or the sonne of man that thou soreckonest of him Thou hast Saints the spirits of iust blessed and obedient Angells thy owne infinite selfe to delight thee Quid opus vermiculo What need hast thou of a worme What am I O Sauiour that thou shouldest not thinke thy selfe perfect without me Well may this sweeten all our pouertie miserie disgrace and ignominie that the world casts vpon vs. A great Gallant blusheth to see thee take acquaintance of him lookes vpon thee betwixt scorne and anger thinkes himselfe disparaged by thy companie be content the God of heauen and earth thinkes himselfe not perfect without thee He that can breake thy contemners to pieces respecteth thee Thou art vnworthy of the fauour of Iesus Christ if thou canst not content thy selfe with it without the worlds What a terrour shal this be to the wicked to see those men crowned Kings with Christ to whom they disdained to giue notice in the world Diues lookes with pitifull eyes on glorified Lazarus who once lay at his gates without the releese of crummes It shall be no small aggravation to the vngodly's torments to say of the Saint This was he whom we had some times in derision and a proverbe of reproch We fooles accounted his life madnesse and his end without honour Now he is numbred a mong the children of God and his lot is among the Saints I conclude Euery Saint shall enioy this full measure of glorie there shall be no scanting no limitation None shall complaine of lacke there is the fountaine drinke thy fill there is the heape take as much as thou wilt There shall be in all an equalitie though not of quantitie yet of proportion which ariseth not from the obiect wherein is plenitude but from the subiect which is not alike capable A vessell throwne into the sea can be but full another is but full though it containe a greater measure Euery one shall possesse this fulnesse and being full there is no want therefore no enuie But let vs take no thought who shall sit highest in this kingdome with the sonnes of Zebedee it is enough that we shall be crowned kings Trouble not thy selfe for order onely striue for admission We cannot desire to be more then blessed Let vs get into the Citie of glory and let God appoint vs a roome Here we see the great difference betwixt this life and the next In this life we grow vp to our full Stature and then we decrease till we decease we decline and die In the other we come at first to a perfect stature and so continue for euer We are here subiect to sorrowes and sinnes the first grieuous to vs as we are men the other as we are good men loe we shall one day be freed bee perfect It is a sweete meditation that fell from a reuerend Diuine that many vegetable brute creatures doe exceede men in length of dayes and in happinesse in their kind as not wanting the thing they desire The Oake the Rauen the Storke the Stagge fill vp many yeares in regard of whom man dies in the minoritie of child-hood This made the Philosophers call Nature a Stepdame to man to the rest a true mother For shee giues him least time that could make best vse of his time and least pleasure that could best apprehend it and take comfort in it But here diuinitie teacheth reacheth a large recompence from our God Other creatures liue long and then perish to nothing man dies soone here that hereafter he may liue for euer This shortnesse is recompenced with eternitie Dost thou blame Nature O Philosopher for cutting thee so short that thou canst not get knowledge Open thine eyes perfect knowledge is not to be had here though thy dayes were double to Methushalems Aboue it is Blesse God then rather for thy liues shortnes for the sooner thou diest the sooner thou shalt come to thy desired knowledge The best here is short of the least there Let no man blame God for
Elias tell Ahab of his Idolatries Iohn Baptist Herod of his lusts and then Thou art mine enemie The vngodly may pretend other causes but this is the true one The Pope refused to confirme an Archbishop elect when no insufficiencie could be found against him onely because of his age not considering that himselfe being older did manage a greater place But if the Archbishop was able to trauell to Rome and backe againe to England sure he was able to haue sate in the Chaire of Canturbury Age was the exception but the truth was the Archbishops honestie that he carried not with him to Rome a golden bottle to quench the Popes thirsty soule as many others dâ—d who returned home with as much wit as they went forth but not with so much money Such was the Popes pretense against Reimundus the good Earle of Tholouse that hee was an Hereticke but when his iust purgation and iustifying of himselfe would not pacifie his vnmercifull Holinesse nor get peaceable possession of his owne lands it was euident to all eyes that the Popes desire was not so much to haue the Earle part from his Heresie as from his Heritage Persecutors plead castigation of errours but they meane subersion of truth But great peace is prophecied to the Gospell Esa. 11. The Wolfe shall dwell with the Lambe and the Leopard lye quietly by the kidde c. And Micaâ—… 4. They shall beate their swords into plowshares and their speares into prâ—…ing hookes nation shall not lift vp a sword against nation neither shall they learne warre any more I answere God will either restraine the furie of these sauage beasts and turne Esaus threats into mildnes when hee meets Iacob Hee that sittes in heauen laughes at their combinings Or many Tyrants shall be conuerted to the faith of Christ subiecting their Crownes and laying downe their Scepters at the feete of the Lambe Or it may intend that outward vniuersall peace which was through all the world when Christ was borne in the dayes of Augustus But most specially that peace of conscience and Communion which shall be among the Saints who shall lay aside all querelous differences and be made one by the bloud of Iesus But when the Gospell came to vs in Queene Elizabeths dayes of so blessed memorie we also had much peace We had with Gloria in excelsis Deo sung also Pax in terris The iron gates of warre were shut vp and the long tossed Arke of our Church had an Oliue branch of flourishing peace bestowed on it The fury of an Aduersary was not knowne but Righteousnes and peace kissed each other Yet was not this peace without great Fires 1. There was a great fire of Anabaptisme a grosse peruerse and sottish sect that hadde washed off their Font-water as vncleane and thought it not enough to run out of Babylon vnlesse they ranne also out of themselues out of their wittes This combustion could not be well quenched onely we were happily rid of it by the shifting ground For when the flames were suppressed in England they burst out beyond Sea 2. There was a great fire of Brownisme an Ignis fatuus fastning on abundance of crude and squalid matter could not easily be extinguished It was blowne vp with the Bellowes of pride and because it might not haue the owne swinge it fell to direct rayling They say the Church of England may be their mother but is none of Gods wife why doe they not call her plaine Whore For such is a mother that hath children and no husband But these the whiles are braue Sons who care not to proue themselues bastards that their mother may be noted for an Harlot But the shame be their owne Integritie hers who hath not defiled her bed though they haue shamed her wombe But whiles they call her Saint Iohns Beast in the Reuelation let them beware least they proue themselues Saint Pauls Beast to the Phil. chap. 3. ver 2. Dogs Surely God neuer will leaue peaceable spirits in England to go dwell with railers at Amsterdam 3. There was a raging fire of the Papists who to mainetaine their spirituall fire of superstition made vse of materiall fireto set a whole land in combustion How vnspeakeable were their treasons agaynst that gratious Princesse which yet if we gather vp into one volume we shall find their last equalling all which should haue beene a fire a fire indeede such a one as hell it selfe could onely belch out But blesse we our God that with sweete showres of mercie rayned it out These fires haue beene kindled in a Land of peace though many teares haue beene showred vpon them earnest prayers sent vp to heauen for their quenching Yea and will be still so long as that crowne-shorn generation can transport their burning quils into England and their great Antichrist the Successor not of Peter but of Romulus sits on that fierie Chaire So long as hee is suffered to tyranize ouer nations to depose Kings and dispose Kingdomes who praies Peter and Paule as if they neuer had taught subiects to obey their Soueraignes to eradicat and cast out an Emperour from his royaltie Whereupon he conferred the Empire vpon Rodolphus with this blasphemous verse Petra dedit Petro Petrus diademâ—… Rodolpho All Kingdomes were to Peter giuen by Christ And Peter may dispose them as he list But as Cardinall Benno affirmes that when this Hildebrand would needs solmnly excommunicate the Em perour his Chayre burst in pieces being but newly made of suffâ—…cient tymber so if it were throughly broken to fitters neuer like Iericho to be rebuilded then and not till then Princes may raigne in peace From all this we may obserue 1. That this fire was kindled in Christs time and hath burned euer since For if this rage stroke at the head it will not fauour the members If the sawcie Deuill durst meddle and incounter with the Captaine he will not feare to set vpon a meane souldiour Remember sayth Christ the word that I sayd vnto you The seruant is not greater then the Lord if they haue persecuted me they will also persecute you We cannot expect that immunitie which our Sauiour neuer found In the securest and most quiet state of the Church we haue found this that sedition hath trode on the heeles of peace and persecution beene borne into the world with the feete forward for hast 2. That the godly must maintaine this fire for there must be in them no deficiencie of fewell They must hold fast integritie though this be the matter whereuppon this fire workes No peace must be had with them that haue no peace with God I deny not peace in ciuill affaires but in conforming our manners to theirs For righteousnesse must not yeeld to iniquitie Christ must be borne and being borne must raigne though Herod rage and the Deuill foame and all Ierusalem be troubled at it Dagon must yeeld to the Arke not the Arke to Dagon the
haue Crucem Coronatam pictured a Crosse with a Crowne on the top of it Tolle crucem si vis et babere coronam Their Hieroglyphicke taught men to attaine the Crowne by bearing the Crosse. Though the friends and factours of hell compasse vs round yet wee haue heauen within vs would we haue it within vs and without vs too that is only the priuiledge of glory Cannot Paul endure the thornes and buffets of Satan Let him quiet his heart with Gods encouragement My grace is sufficient for thee It is enough to haue the peace of God which passeth all vnderstanding though we lacke the ill condition'd peace of the world Murmure not that the world denies her wanton solaceâ—… to tickle thee with vaine pleasures thou hast the ioy of the holy Ghost God is thy portion Though the lot fall short in earthly meanes wealth and worship yet he is well for a part that hath God for his portion Content thy selfe this fire must goe with the Gospell and thou art vnworthy of the immortall gold of grace if thou wilt not endure it to be tryed in the Fire Your faith is much more precious then gold that perisheth though it be tried with fire and shall be found at last to praise and honour and glory at the appearing of Iesus Christ. 4. That we esteeme not the worse of our Profession but the better It is no small comfort that God thinkes thee worthy to suffer for his Name This was the Apostles ioy not that they were worthy but that they were counted worthy to suffer shame for Christ. He refused not to be our Sauiour for the shame he was put to hee brooked a purple robe to couer his white innocencie his face which is worshipped by the Angels in heauen to be spit on his soule in the midst of all his vnutterable pangs to be derided and iested at some wagging their heads others mouing their tongues to blasphemie and if the maner of death could adde to his ignominie hee suffered the most opprobrious yet sayth Paul for our sakes he endured the Crosse and despised the shame this all this shame that he might bring saluation to vs and vs to saluation And shall we be ashamed of his profession that was not ashamed of our protection If wee be wee haue read his iudgement Hee will be ashamed of vs before his Father in Heauen The King doth not cast away his Crowne though it be the occasion of many treasons Loose not thy hope and holde of a royall Inheritance because this Title hath many enemies Hee was neuer worthy to weare a wreath of victorie that coward-like ran out of the bloudie field The vnthriftie soule is iustly starued that will not reape and gather his corne because there be thistles amongst it He neuer knew how precious a mettall gold is that will rather throw away his oare then take paines at the fornace It is pitie that euer the water of Baptisme was spilt vpon his face that forsakes the Standard of Christ because hee hath many enemies Israel had neuer gotten that promised Canaan had they beene afraid of the sonnes of Anak It is honour enough to be a Christian though others that are contemptible doe cast contempt vpon it Our Sauiour hath armed vs with a sweet prediction These things haue I spoken vnto you that in mee you might haue peace in the world you shall haue tribulation but be of good cheare I haue ouercome the world 5. Seeing the fewell is our integritie and this they specially strike at let vs more constantly hold together confirming the Communion of Saints which they would dissolue Let vs more strongly fortifie our vnitie because they so fiercely assault it and cling faithfully to our Head from whom their sacrilegious hands would pull vs Lord whether shall we goe from thee thou hast the words of eternall life Where those words are found woe be to vs if we are not found Multitudo inimicorum corroboret vnitatem a micorum Let not brethren fight with themselues whiles they haue enough forraine enemies It is enough that foes strike vs let not vs strike our friends No nor yet part with our friends and Christs because some aduersaries are scattered among them What though the miscellane rabble of the prophane as the Brownists terme them be admitted among vs shall the lewdnes of these disanull Gods Couenant with his Yes say they this is their mercie Gods is more Hee still held Israel for his when not many in Israel held him for theirs The desert was a witnesse of their mutinous rebellion against God and his Minister yet the pillar of protection by day and night left them not Moses was so farre from reiecting them that he would not endure that God should reiect them though for his owne aduantage In all companies there will be euill intruders Sathan among the Angelles Saul among the Prophets Iudas among the Apostles Nicholas among the Deacons Demas among Professors Yet though Thiatira retaines a Iezebell the good are commanded but to holde their owne But wee reserue the ceremonies of a superstitious Church but we reserue no superstition in those ceremonies We haue both abridged their number and altered their nature As it was a paines not amisse vndertaken of late to reduce the feast of Christes natiuitie as neare to the right Quando and period of time as art and industrie could deuise by taking vp the loose minutes which in tract of time and multiplication of degrees had drawne out a wider distance by certaine dayes then was congruent to the first Calendar So hath our Church so neare as shee could abridged the ranke superfluities and excrescent corruptions which the Traditionall ceremonies and ceremoniall Traditions of Rome had brought in and thereby remooued her from that neerenes to her Sauiour which shee formerly enioyed striuing to reduce her selfe concerning Ceremonies for their number to paucitie for their nature to puritie for their vse to significancie Separate we not then from the Church because the Church cannot separate from all imperfection But keepe the Apostles rule Follow the truth in loue not onely the Truth but the truth in loue Diuerse follow the truth but not truely 1. Some there are that embrace the truth but not all the truth those are Heretickes 2. Some embrace the truth but not in vnitie and those are Separatists 3. Others embrace the truth in vnitie and veritie but not in heart and those are hypocrites Therefore the Apostle so often vrgeth it Be ye all of one minde haue the same affection As children of one house haue most vsually one and the same education so all Gods children must be like affected to God to Christ to the Church and one to another To God in obedience and pietie to Christ in faith and synceritie to the Church in peace and vnitie to their owne sinnes in hatred and enmitie to one another in loue and charitie Employing the graces
Such a charming power said a worthy Diuine hath the musicke of money and wealth and such fittes it workes in a mans heart First it takes him from peacefull setlednes and from great content in his litle and puts him into dumps a miserable carking thoughtfullnes how to scrape together much dirt Next when he hath it and begins with delight to sucke on the dugges of the world his purse his barnes and all his but his heart full hee fals to dancing and singing requiems Soule take thine â—…ase eate drinke and be merry Then shall his table standfull of the best dishes his cup of the purest wine his backe with the richest robes and he conceites a kinde of immortalitie in his coffers he denies himselfe no satietie no surquedrie But at last the worldes bedlaâ—…-musicke puts him into frenziâ—… hee growes rampant Runnes into oppressions extortions depopulations rapes whordomes murders massacres spares not bloud or friendship authoritie nor vâ—…ssalage widow nor orphan Prince nor subiect Nec 〈◊〉 nec Arâ—… neither poore mans coâ—…tage nor Churches altar Yea if the Common wealth had but one throate as Nero wish ed of Rome he would cut it O the vnpacifiable madnes that this worlds musicke puts those into which will dance after his Pipe For this cause saith our Apostle continue in the Charitie thou hast begun Walke in loue Ye did run well who did hinder you Doth wealth keepe you from charitie This perswasion commeth not of him that calleth you God neuer meant when he gaue you riches that you should then begin to be couetous He did not for this purpose shew new mercie to you that you should take away your old mercies from his There are other that seeme to end in Loue who neuer all their dayes walked in this heauenly path They haue a will lying by them wherein they haue bequeathed a certaine legacie to the poore something to such a Church or such an Hospitall But this will is not of force till the testator be dead so that a man may say though the will be ready yet to will is not ready with theÌ„ for God shall not haue it so long as they can keepe it These can wish with Balaam to dye Christians but they must liue Pagans Hauing raised thousands out of their sacrilegious and inhospitable Impropriations they can bestow the dead hope of a litle mite on the Church In memoriall whereof the heyre must procure an annuall recitation besides the monumentall sculpture on the Tombe Be his life neuer so blacke and more tenebrous then the vaults of lust yet said a Reuerend Diuine he shall find a blacke prophet for a blacke cloake that with a blacke mouth shall commend him for whiter then snow and lillies Though his vnrepented oppressions vnrestored extortions and bloud-drawing vsuries haue sent his soule to the infernall dungeon of Sathan whose parishioner he was all his life yet money may get him cannonizd a Saint at Rome and robe him with spotles integritie and innocence So diuerse among them that liued More LatronuÌ„ yet in death affected Cultum martyrum Hence Epitaphs and funerall orations shall commend a mans charitie who neuer all his dayes walked two steps in Loue. But it is in vaine to write a mans charitie in a repaired window when his tyrannous life is written in the bloudy and indeleble characters of many poore mens ruine and ouerthrow Nor can the narrow plaster of a little poore beneuolence hide and couer the multitude of gaping wounds made by extortion and vnmercifulnes No God hates the Sacrifice of robberie their drinke offerings of bloud will I not offer said Dauid The oblation that is made vp of the earnings of the poore is an abomination offending Gods eye and prouoking his hand First restore the lands and goods of others iniuriously or vsuriously gotten let not an vniust peny lie rotting on thy heape and heart and then build Hospitals repaire ruin'd holy places produce the fruits of mercie walke in Loue. Otherwise it is not smooth marble and engrauen brasse with a commending epitaph that can any more preserue the name from rotten putrefaction then the carcase But for all that the memorie shall stinke aboue ground as the body doth vnder it It is a desperate hazard that a wicked man by a charitable will shal make amends for all whereas commonly an vsurers Testament is but a Testimonie of his lewd life There is small hope that they end in charitie who would neuer walke in Loue. There bee others that cannot walke in Loue through a double defect either of eyes or of feete Some haue Feet but want eyes Eyes but want feet 1. Some haue the feet of affections but they lacke eyes and so cannot descry the true and perfect way of Loue. Indeed no man can find it without God Shew me thy wayes O Lord teach me thy pathes For it is he that directs sinners wandrers to the way These want him that should Leade them by the way that they should goe They thinke that by building vp a ladder of good workes their soules shall on meritorious rounds climbe vp to heauen They cannot distinguish betweene Viam regni and causamregnandi They suppose if they releeue Seminaries fast Lents keepe their numbredorisons pro digally sacrifice their blouds in treasons for that Romaine Harlot this is via dilectionis the way of Loue. So the silly seruant biddeÌ„ to open the gates set his shoulders to them but with all his might could not stir them whereas another comes with the key easily vnlocks theÌ„ These men so confideÌ„t in their good workes do but set their shoulders to heauen-gates alas without comfort for it is the key of faith that only opeÌ„s them These haue nimble feete forward affections harts workeable to charitie and would Walke in Loue if they had eyes Therfore Let vs prayfor them Cause them to know the way O Lord wherein they should walke 2. Other haue eyes but they want feete they vnderstand the way of loue but they haue no affection to walke in it They know that false measures forsworne valuations adulterate wares smooth-checked circumuentions painted cosenages malicious repinings denied succours are all against Loue. Noscunt poscunt They know them but they will vse them They know that humblenes kindnes meekenes patience remission compassion giuing and forgiuing actuall comforts are the fruits of Loue. Norunt nolunt They know it but they will none of it These know but walke not in Loue. It is fabled that a great king gaue to one of his subiects of his owne meere fauour a goodly citie happily replenished with all treasures and pleasures He does not onely freely giue it but directes him the way which keeping hee should not misse it The reioyced subiect soone enters on his iourney and rests not till hee comes within sight of the Citie Thus neare it he spies a great company of men digging in the ground to whom approching hee found
sayth Christ my workes beare witnesse of me We may thus vnderstand God ex operibus his actions preach his will 3. God speakes by his Sonne Hebr. 1. God who at sundry times and in diuers manners spake in tâ—…me past vnto the Fathers by the Prophets hath in these last daves spoken vnto vs by his Sonne Hee is therefore called the Word Ioh. 1 The sacred Scriptures and sayings of the Prophets giuen by the inspiration of God for no prophecie is of private interpretation it came not by the will of man but holy men spake as they were moved by the Holy Ghost are called Verbum Domini the word of the Lord. But to distinguish God the Sonne from those words he is after an eminent sort called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word or That excellent word As also hee is called not a light but That light not a lambe but â—…hat lambe Not a vocall word formed by the tongue beating the aire for hee was before eyther sound or aire But the mentall and substantiall word of his Father but Ipse Paterâ—… 〈◊〉 effigies lumenque a lumine vero According to that of Paul The brightnesse of his glory and expresse image of his person 4. GOD speakes by his Scriptures Whatsoever things were writen aforetime are written for our learning that wee through patience and comfort of the Scriptures might haue hope Scripta sunt they are written Things that go onely by take or tradition meete with such variations augmentations abbreuiations corruptions false glosses that as in a Lawyers pleading Truth is lost in the Quaere for her Related thinges wee are long in getting quicke in forgetting Therefore God commanded his law should be written Litera scripta manet Thus God doth effectually speake to vs. Many good wholesome instructions haue drop'd from humane pennes to lesson and direct man in goodnesse But there is no promise giuen to any word to conuert the soule but to Gods word Without this Antiquitie is noueltie Noueltie subtletie Subtletie death Theologia Scholastica multis modis sophistica Schoole Diuinitie is little better then meere Sophistrie Plus argutiarum quam doctrine plus doctrina quà m vsus It hath more quicknesse then soundnesse more fauce then meate more difficultie then doctrine more doctrine then vse This Scripture is the Perfect and Absolute rule Bellarmine acknowledgeth two thinges requireable in a Perfect Rule Certaintie and Evidence If it bee not certaine it is no Rule if it bee not euident it is no rule to vs. Onely the Scripture is both in truth and euidence a perfect rule Other writings may haue canonicall veritie the Scripture onely hath canonicall authoritie Others like oile may make cheerefull mans countenance but this like Bread strengthens his heart This is the absolute Rule And as many as walke according to this Rule peace be on them and mercie and vppon the Israel of God O that wee had hearts to blesse GOD for this mercie that the Scriptures are among vs and that not sealed vp vnder an vnknowne tongue The time was when a deuout Father was glad of a piece of the new Testament in English when he tooke his little Sonne into a corner and with ioy of soule heard him reade a chapter so that euen Children became Fathers to their Fathers and begate them to CHRIST Now as if the commonnesse had abated the worth our Bibles lie dusty in the windowes it is all if a Sunday-handling quite them from perpetuall obliuion Few can read fewer do reade fewest of all read as they should God of his infinite mercie lay not to our charge this neglect 5. GOD speakes by his Ministers expounding and opening to vs those Scriptures These are Legati a latere dispencers of the mysteries of heauen Ambassadors for CHRIST as if God did beseech you through vs so wee pray you in Christs stead that you would be reconciled to God This voice is continually sounding in our Churches beating vpon our eares I would it could pierce our consciences and that our liues would eccho to it in an answerable obedience How great should be our thankfullnesse God hath delt with vs as hee did with Eliah The Lord passed by and a great strong wind rent the mountaines and brake in pieces the rockes before the Lord but the Lord was not in the wind After the wind came an earthquake but the Lord was not in the earthquake After the earthquake a fire but the Lord was not in the fire And after the fire a still voyce and the Lord came with that voyce After the same manner hath God done to this Land In the time of K. Henry 8. there came a great and mightie Wind that rent downe Churches ouerthrew Altarages impropriated from Ministers their liuings that made Lay-men substantiall Parsons and Clergie men their vicar-shadowes It blew away the rights of Leui into the lappe of Issachar a violent wind but God was not in that wind In the dayes of King Edward the sixt there came a terrible Earthquake hideous vapours of Treasons and conspiracies rumbling from Rome to shake the foundations of that Church which had now left off louing the Whore and turned Antichrist quite out of his saddle Excommunications of Prince and people execrations and curses in their tetricall formes with Bell Booke and Candle Indulgences Bulls Pardons promises of heauen to all traytors that would extâ—…rpate such a King and kingdome a Monstrous earthquake but GOD was not in the Earthquake In the dayes of Queene Mary came the Fire an vnmercifull fire such a one as was neuer before kindled in England and wee trust in Iesus Christ neuer shall be againe It raged against all that professed the Gospell of Christ made bonefires of silly women for not vnderstanding that their ineffable mysterie of Transubstantiation burnt the mother with the child Boner and Gardiner those hellish bellowes that set it on flaming A raging and insatiable fire but God was not in that fire In the dayes of Queene Elizabeth of blessed memorie came the still voyce saluting vs with the songs of Sion and speaking the comfortable things of Iesus Christ and GOD came with his voyce This sweete and blessed voyce is still continued by our Gracious Soueraigne GOD long preserued him with it and it with him and vs all with them both Let vs not say of this blessing as Lot of Zoar Is it not a litle one nor bee weary of Manna with Israel lest GODS voyce grow dumbe vnto vs and to our woe wee heare it speake no more No rather let our hearts answere with Samuel Speake Lord for thy seruants heare If wee will not heare him say to our soules I am your saluation wee shall heare him say Depart from mee I know you not So sayth wisedome Because I haue called and yee refused I will therefore laugh at your calamitie and mocke when your feare commeth The gallant promiseth himselfe many yeares and in them all to reioyce