tabernaculi huius 2 Pet 1.14 the taking down of this tabernacle is not farre hence death will come with his axe and downe we goe For it is not saith Saint Iohn layd to the branches but to the roote and then we are past fruit-bearing for ever Proferte fructus igitur Verse 10. After the Axe comes the Fann to shew whither our bringing forth be corne or chaff 2. The Fann. Verse 12. Iude 14. which is our doome after death So long agoe told of by old Enoch in his Maranatha that the LORD will come come to judgement Et omnes stabimus and we shall all stand before His judgement Seat and the fann go over us And there by these fruits heere and by these fruits onely all shall goe for none is in heaven but by it Sinners both they in heaven and they in hell Onely this difference they in heaven had these fruits they in hell had them not And then seeing they will be all in all Proferte fructus igitur These two ventura come they will to all and to all alike we heare not of wrath yet But heere it comes I goe further and ask Ventura to come to come what Ira ventura wrath to come Whose wrath His who when he hath killed the body Luk. 12.5 can cast both body and soule into hell fire For after the Fann comes the Fire The fann divides the corne and the chaff sends each to his owne place the Corne to the Garner the chaff to the fire 3. The Fire Verse 12. and every tree that bringeth not forth good fruit thither too Proferte fructus igitur Els how will you scape the wrath to come saith Saint Iohn How will you scape the damnation of hell saith CHRIST and meane the same thing Chap 22 33. That of CHRIST is but a Commentarie of this of Saint Iohn Ire and fire are but one thing Now the noise of fire will startle any of us even at midnight out of his dead sleepe Of any fire but much more of this Non est iste ignis sicut qui ardet in foco tuo saith Augustine This fire is another manner fire then that on our harthes Why ours may be quenched that is saith the twelfth verse unquenchable fire A worme ever gnawing Mar. 9.44.46 and never dying So doth our SAVIOVR describe it a flame ever burning and never going out Esay 33.14 Now will I but aske the Prophet Esay's question Chap. 33. Who of us caâ—â— dwell in consuming fire That is our fire which as it consumes so will it be consumed it sâ—lfe But then he comes over againe But who is hable to abide in everlasting burnings That can none do Proferte fructus igitur This lo is the wrath the very dreggs of the wrath to come But who regardeth the power of this wrath They I feare me least that shall feele it most I have purposely stood upon this a little For that as upon this day they were wont by the ceremonie of giving ashes to put men in minde of this fire For ashes were not given to putt men in minde of their mortalitie dust had beene more proper to have done that Our mortalitie is grounded upon Pulvis es in pulverem But ashes they come not without fire where they are fire must have beene first And so they most meet to represent fire and make us thinke of it The ashes they be blowen away but not the memorie of them I hope Whatsoever becomes of the ceremonie the substance would not be blowen away after it Sure these ashes laid well to the root of the tree it hath beene thought will make it beare the sooner The present feare of future wrath for sinnes past will putt some force into this Igitur If this will not nothing will This or nothing make the sapp to ascend This or nothing bring them forth Tâ—e â—omfoâ—t of vertura it may be fled from a 2 Cor. 5 11. Scientes igitur terrorem hunc you have seene the terror Shall I open you a b Hos. 2.15 doore of hope in the valley of Achor All is not terror in ventura there is some comfort that it is but to come this wrath it is yet to come So while it is yet to come there is time given us to take order for it before it come That the fruit may come before the wrath and not the wrath before the fruit for then we are gone for ever There is another comfort That though the axe and the fanne shall come upon all and none fly from either of them so shall not wrath That shall not come upon all but all may and some shall flie from it Fly from it I say for there is no meeting it no abiding of it when it comes No standing it out but flie from it we must saith the Text and fly from it we may There is a right way if we may be shewd it and there is no right way but one and who will shew us that That will Saint Iohn teach us He prepares it and he 〈◊〉 hable and He knowes no way but by Proferte igitur But if there be a flight there is no flying it not with the wings of an Eagle not with the six wings of a Seraphin By Proferte Onely the wings of repentance will fly from it But there is no flight entended Proferte igitur will serve Onely stand and beare this fruit and it shall be a supersedeâ—s to all wrath to come You need not fly you need not stirr no more then a tâ—ee but keepe your standing and beare your fruit and it shall not come neere you but fly over you as did the destroying Angell their houses in Aegypt To come it is this wrath 〈◊〉 2 23. fly from it we may This the way to doe it Yea this is one Way but is there no way but this It seemes there was some body shewing some other way besides that Saint Iohn was a little stirred and asked Who hath shâ—wâ—d you it who Whosoever he was he had shewed them a wrong way So that even then even in CHRIST 's time and Saint Iohn's some there were that tooke a phansie they had found a neerer way to cutt betweene to fly this wrath and yet let tree and fruit alone and care for neither And as it followes by a dicentes intra se said within themselveâ— somewhat strange things men will say there Fruits are for them 〈…〉 that have not Abrahaâ— for their Father but we have him for our father and so tooke themselves priviledged from fruit-bâ—aring by that CHRIST shewes them their folie Have you so have you Abraham to your father then do the works of Abraham that is Bring forth the fruits that he did Ioh. â— 39 For Abraham himselfe brought forth these fruits went no other way but this by Proferte igitur The same may be said to another Dicentes intra se of
have persecuted and killed the people of the Lord. Yet neither did Moses once touch them but GOD Himselfe from heaven by visible judgement shewed them to be as they were Neither were Coreh and his crew the people of GOD but the sonnes of Belial But that is their manner in despight of Moses if for ought they like him not presently to canonize Coreh and his complices and make them the Saints of GOD. That Aaron said truly of them This people is even set on mischiefe Lastly if ye will see their head-strongnesse look upon them in the eighth of the 1. of Samuci where having phansied to themselves an alteration of estate 1. Sam. 8.19 20. though they were shewed plainly by Samuel the sundry inconveniences of the government they so affected they answer him with No for that is their Logique to deny the conclusion but we wil be like other countreys about us and be guided as we thinke good our owne selves That of all other GOD 's saying is most true It is a stifnecked and â—ead strong generation And yet for all these wants so well weening of themselves as they need no leading they every one among them is meet to be a leader to prescribe Moses and controll Aaron in their proceedings So that where GOD setteth the sentence thus Thou leaddest thy people like sheepe by the hands of Moses Aaron might they have their wills they would take the sentence by the end and turne it thus Thou leaddest Moses Aaron like sheepe by the hands of thy people And this is the people Populus Tuum And surely no evill can be sayd too much of this word people if ye take it apart by it selfe Populus without Tuus The people and not Thâ— people But then heer is amends for all the evill before in this word Tuus Which qualifieth the former and maketh them capable of any blessing or benefit A common thing in Scripture it is thus to delay one word with another Mat. 18.15 Si peccaveriâ— in re frater tuus Peccaverit stirres our choler streight but then Frater makes us hold our hand againe Tolle festucam ex oculo Festucam a mote Luc. 6.41.42 our zeale is kindled presently to remove it but then Ex oculo the tendernesse of the part tempers us and teacheth us to deale with it in great discretion And so it is heer Populus so un-ruly a rout as Moses and Aaron would disdaine once to touch them but when Tuus is added it will make any of them not onely to touch them but to take them by the hand For it is much that lieth upon this pronoune Tuus indeed all lieth upon it and put me Tuus out of the verse and neither GOD respecteth them nor vouchsafeth them either Moses to governe or Aaron to teach or any heavenly benefit els For Populus is unworthy of them all But for Tuus nothing is too good For there is in Tuus Not onely that they be men and not beasts Freemen and not villains Athenians or Englishmen that is a civill not a baâ—barous people the three considerations of the heathen Ruler but that they be GOD 's owne people and flock and that is all in all Hiâ— people because He made them and so the lot of His inheritance Psal. 1â—0 3 His pâ—ople againe because He redeemed them from Aegypt with His mightie arme Verse 15. and so His peculiar people His people the third time because He redeemed their soules by His suffâ—rings and so a people purchased most dearly purchased even with the invaluable high price of His most precious bloud This is that that sets the price on them 1. Pet. 1.9 For over sâ—ch a flock so highly priced so deerly beloved and so deerly bought it may well beseem any to be a Guide Moses with all his learning Aaron with all his eloquence yea even Kings to be their foster-Fathers and Queens to be their Nourses No leading No leadâ—r too good for them Esai 42 2â— I conclude with Saint Augustine upon these words Quamdiu minimis istis fecistis fratribus meis fecistis mihi Audis minimis saith he contemnis Thou hearest they be the base people the minims of the worlâ— and thou settest thy foote on them Audi et fratribus Take this with thee too that they be CHRIST 's brethren thou leadest Et mihi crede non est minima gloria horum minimorum salus And trust me it is no poor praise to protect this poorâ— flocke but a high seâ—vice it is and shal be highly rewarded CHRIST will take and reward it as done to Himselfe in person Sicut Oves standeth doubtfull in the Verse and may be referred Sicut oves either to the manner of leading thus Thou leadest like sheepe Or to the persons ledd thus Thy people like sheepe There â—e touched it before in Duxisti in every of the foure manners of leading and here now we take it in againe with the people to whom it may have reference And indeed there is no terme that the HOLY GHOST more often sendeth for then this of His flocke to expresse his people by for in the estate of a flocke they may best see themselves As heer it is added respectively to Duxisti to let them see both what interest they have in it and what need they have of it I meane of government Lo-ammi First as a note of difference betweene Ammi and Lo-ammi Thy People and The People GOD 's People and strange children Every People is not Sicut Oves nor every one among the People Psal. 32.9 There is a People as the Psalmist speakes Sicut Equus Mulus like the untamed Horse or Mule in whom is no understanding And among the people there be too many such Surely by nature we are all so wilde and unbroken Iob. 11.12 as the Asse colt saith Iob. Which wildnesse of nature when they are untaught and taught to submit themselves to government to become gentle and easie to be led Sicut Oves led to feeding led to shearing to feede those that feed them tractable of nature and profitable of yeeld It is a good degree and a great worke is performed on them For by it as by the first step they become GOD 's people For His people are populus sicut Oves and they that are not His are populus sicut Hirci a people like Hee-Goates in nature intractable in use unseruiceable Now being Hâ—s people they come to have an interest in Duxisti the benefite For populus siâ—ut ovâ—s must be led gently but populus sicut hirci must be driven forcibly Duxisti is not for both It is a priviledge And if there be any retaine their wild nature or degenerate from sheepe into goates as diverse do daily for them Aaron hath a rod to sever them from the fold by censure of the Church And if that will not serve Moses hath another which he can
arripere apprehendere to seize vpon it with great vehemencie to lay hold on it with both hands as vpon a thing we are glad we haue got and will be loth to let goe againe We know assumpsit and apprehendit both take but apprehendit with farre more fervor and zeale then the other Assumpsit any common ordinarie thing apprehendit a thing of price which we hold deare and much esteeme of Now to the former comparison of what they and what we but specially what we add this threefold consideration 1. That He denied it the Angells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denied it peremptorily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither looked nor called nor sent nor went after them Neither tooke hold of them nor suffered them to take hold of Him or any promise from Him Denied it them denied it them thus 2. But graunted it vs and graunted it how That He followed vs first and that with paine And seized on vs after and that with greate desire We flying and not worth the following and lying and not worth the taking vp 1 That he gave not leave for vs to come to Him or satt still and suffered vs to returne and take hold yet this He did 2 That He did not looke after vs nor call after vs nor send after vs only yet all this He did too 3 But Himselfe rose out of his place and came after vs and with hand and foot made after vs Followed vs with his feet and seized on vs with his hands and that per viam non assumptionis sed apprehensionis the maner more then the thing it selfe All these if we lay together and when we haue done weigh them well it is hable to worke with vs. Surely it must needs demonstrate to vs the care the love the affection He had to vs we know no cause why being but as Abraham was dust and as Abrahams seede Iacob saith Gen. 18.25.32.10 lesse and not worthy of any one of these No not of the meanest of his mercies Especially when the same thing so gratiously graunted vs was denied to no lesse persons then the Angells farr more worthy then we Sure He would not have done it for vs and not for them if He had not esteemed of vs made more acompt of vs then of them And yet behold a farr greater then all these Which is apprehendit semen He took not the person but he took the seed that is the nature of man Many there be In Apprehendit Semen that can be content to take vpon them the persons and to represent them whose natures nothing could hire them once to take vpon them But the seed is the Nature yea as the Philosopher saith naturae intimum the very internall essence of nature is the seed The Apostle sheweth what his meaning is of this taking the seed when the verse next afore save one he saith that forasmuch as the children were partakers of flesh and bloud He also would take part with them Ver. 14. by taking the same To take the flesh and bloud He must needs take the seed for from the seed the flâ—sh and bloud doth proceed which is nothing els but the blessed apprehension of our nature by this days Natiuitie Wherby He and we become not only one flesh as man and wife do by coniugal union but even one bloud too as brethren by naturall union Ephes. 5.28.29 Per omnia similis saith the Apostle in the next verse after againe sinne only set aside Alike and sutable to vs in all things flesh and bloud and nature and all So taking the seed of Abraham as that he became himselfe the seed of Abraham So was and so is truly termed Verse 17. in the Scriptures Which is it that doth consummate and knit vp all this point and is the head of al. For in all other apprehensions we may let go and lay down when we will but this this taking on the seed the nature of man can never be put of It is an assumption without a deposition One we are He and we and so we must be One as this day so for ever And emergent or issuing from this are all those other apprehendings or seisures of the persons of men by which God layeth hold on them and bringeth them back from error to truth and from sinne to grace that have been from the beginning or shal be to the end of the world That of Abraham himself whom God layed hold of and brought from out of Vr of the Chaldeans and the Idolls he there worshipped That Gen 1â— 7 Act. 9.4 Luk. 22.62.62 of our Apostle S. Paul that was apprehended in the way to Damascus That of Saint Peter that in the very act of sinne was seized on with bitter remorse for it All those and all these wherby men dayly are layd hold of in spirit and taken from the by-pathes of sinne and error and reduced into the right way and so their persons recovered to God and seized to his vse All these apprehensions of the branches come from this apprehension of the Seed they all have their beginning and their being from this dayes taking even Semen apprâ—hendit Our receiving His Spirit for His taking our flesh This seede wherewith Abraham is made the sonne of God from the seed wherwith Christ is made the soone of Abraham And the end why He thus took vpon him the seed of Abraham was because He tooke vpon Him to deliver the seede of Abraham Deliver them He could not except He destroyed death Ver. 14. and the Lord of death the devill Them He could not destroy vnlesse He dyed Dy He could not except He were mortall Mortall He could not be except He tooke our nature on Him that is the seede of Abraham But taking it He became mortall dyed destroyed death delivered vs was Himselfe apprehended that we might be lett goe One thing more then out of this word Apprehendit The former toucheth His love whereby He so layd hold of us as of a thing very precious to Him This now toucheth our daunger whereby he so caught us as if He had not it had been a great venture but we had suncke and perished One and the same word Apprehendit sorteth well to expresse both his affection wherby He did it and out great perill wherby we needed it We had been before layd hold of and apprehended by one mentioned in the 14. verse he that hath power of death even the Devill We were in daunger to be swallowed vp by him we needed one to lay hold on us fast and to plucke us out of his jawes So He did And I would have you to marke It is the same word that is used to Saint Peter in like daunger Matt. 14.13 when being ready to sinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ caught him by the hand and saved him The same heere in the Greeke that in the Hebrue is used Gen. 19.16 to Lot and his daughters in the
as it fell out but one ex professo Annoynted to that end and by vertue of His Annoynting appointed set forth and sent into the world to exercise this function of a SAVIOVR Not for a time but for ever not to the Iewes as did the rest but even to all the ends of the earth So runnes his bill a Mat. 11.23 Venite ad me omnes Come all and b Ioh 6.37 Qui ad me venerit non ejiciam for as of them that come to me I will cast none out c 1. Tim 4.11 Servator omnium hominum the Saviour of all men and as the Samaritans said of him d Ioh. 4.42 Servator mundi The Saviour of the world of Samaritans Iewes Gentiles of Kings of Shepheards and all And there is yet more particularitie in this word CHRIST Three Offices did GOD from the beginning erect to save His people by and that by three acts The very Heathen tooke notice of them 1 Purgare 2 Illuminare 3 Perficere 1 Priests to purge or expiate 2 Prophets to illuminate or direct them 3 Kings to set all right and to keepe all right in that perfection which this world admitteth And all these three had their severall Annoyntings Aaron the Priest Levit. 8.12 Elisha the Prophet 1. Reg. 19.16 Saul the King 1. Sam. 10.1 In the Saviour which is CHRIST His will was all should meet that nothing in Him might want to the perfecting of this work That He might be a perfect Saviour of all He was all A Priest after the order of Melchisedek Psal. 110.4 A Prophet to be heard when MOSES should hold his peace Deut. 18.18 A King to save His people whose name should be IEHOVA Iustitia nostra Ierem. 23.6 David's Priest Mose's Prophet Ieremie's King And these formerly had met double two of them in some other Melchisedek King and Priest Samuel Priest and Prophet DAVID Prophet and King Never all three but in Him alone and so no perfect Christ but He but He all and so perfect By His Priest-hood to purge expiate save us from our sins being a propitiation to God for them By his Prophecie 1. Ioh. 2.2 to illuminate and save us from the by-paths of errour guiding our feet in the way of peace Chap. 1.79 By his Kingdome protecting and conducting us through the miseries of this life till He perfect us eternally by himselfe in the ioyes of His heavenly Kingdome Rightly then a Saviour which is CHRIST Now as in the name SAVIOVR there was so is there likewise Ioy in this Name CHRIST and that many wayes 1. First that we shall hang no more in expectation We shall be no longer Viâ—cti spâ—i Hopes prisoners He that should come is come The promised SAVIOVR Zach. 9.12 The Saviour which is CHRIST is now borne and when spes becomes 〈◊〉 then our ioy is full 2. That now there is a Saving Office erected one Annoynted to that end a professed Saviour to whom all may resort We shall not be to seeke there is a Name given vnder Heaven Act. 4.12 whereby we may be sure of salvation the name of CHRIST 3. That to this our saving we have the ioynt consent and good will of all parties in this Name CHRIST CHRIST that is the Annointed what person is He The SONNE the second Person Annointed by whom By â—he FATHER Quem vnxisti Acts 4.27 the first Person Annointed with what With the HOLY GHOST Acts 10.38 the third Person So a concurrence of all Persons in this Name all willing and well pleased with the worke of our Salvation 4. If we would be saved we would be saved vnctione by oyle not by vineger Cant. 1.2 Et vnguentum effusum Nomer Eius And His Name is CHRIST one that saveth by annoynting 5. And if by Oyle there be hot Oyles with a gentle bâ—niâ—tive Oyle And the Oyle which Hevseth wherewith He is annoynted is the Oyle of gladnesse Gladnesse therefore must needs go with this Name Which Oyle of gladnesse is not for Himselfe but for vs not for His vse but for ours So he saith himselfe in his first Sermon at Nazareth upon his Text out of Esay 61.2 The annoynting this Oyle of gladnesse was vpon Him to bestow it upon us and of us Vpon them especially that through a wounded conscience were troubled with the spirit of heavinesse to turne their heaviness into ioy Glad then that He is come that by His Office is to save and come with the good liking of all to save us by Oyle and that the oyle of gladnesse 3. Christ the LORD And yet to make our ioy more full the Angel addeth the third A Saviour which is Christ Christ the Lord. For neither is this all He is not Christ only We must not stay there For the Name Christ will agree hath been and may be imparted to others besides Many a King in Scripture hath had the honor to carry the Name of Christ But with a difference The King Christus Domini the Lords Christ He Christus Dominus the Lord Christ or Christ the Lord. Consider then Heb. 7.4 how great this Child is whose Annoynted Kings themselves are For if they be Christi Domini the Lords Annoynted His they are for He is the Lord. The Lord absolute without any addition ye may put it to what ye will Lord of men and Angels Lord of heaven and earth and all the Hosts of them Dominus Christorum and Dominus Dominorum Lord paramount ouer all But why The Lord Because this name of CHRIST will sort with men Nay as He is CHRIST that is Annointed He is man only It is his name as man for GOD cannot be Annointed But he that should save us would be more then Man and so more then CHRIST Indeed CHRIST cannot save us He that must save us must be the LORD For Heb. 7.28 such a Saviour it behooveth us to have as might not begin the worke of our Salvation and leave it in the middest but goe through with it and make an end too which the former Savioâ—rs could not do Formerly ever their complaint was that their Saviours their Christs dyed still and left them to seeke their Kings and Priests and Prophets dropt away still Heb 7.23.24 for they were not suffered to endure by reason of death But this Saviour this CHRIST because he is the LORD endureth for ever hath an everlasting Priesthood Kingdome and Prophecy and so is able perfectly to save them that come to GOD by him This is one reason why hither we must come at the last to Christ the LORD and till we be at it we be not where we should Els our Saviours will dye and leave us destitute But the maine reason is set downe by Esay Ego sum Ego sum saith GOD himselfe praeter me Esay 43.11 non est Servator It is I I that am the Saviour I am and besides Me there is no Saviour None indeed
This is the way the right way walke in it And in this way our guiding must be mild and gentle Els it is not Duxisti but traxisti drawing and driving and no leading Leni spiritu non durâ manu rather by an inward sweet influence to be led then by an outward extreme violence to be forced forward So did God lead this people heer Not the greatest pace I wis for they were a yeare marching that Deut. 1.2 Exod. 13 18. they might have posted in eleven dayes as Moses saith No not yet the neerest way neither as Moses telleth us For He fetched a compasse diverse times as all wise Governors by His example must doe that desire rather safely to lead then hastilie to drive forward The Spirit of God leadeth this people saith Esai as a horse is ridden downe the hill into a valley Es. 69. â—â— which must not be a gaâ—opp lest horse and ruler both come downe one over another but warily and easily And sicut oves still giveth us light seeing the text compareth it to a sheepe gate Touching which kinde of Cattell to very good purpose Iacob a skilfull shepheard answereth Esau who would have had Iacob and his flocks have kept company with him in his hunting pace Nay not so Sir said Iacob it is a tender cattell Gen 33.13 that is under my hands and must be softly driven as they may endure if one should over-drive them but one day they would all dâ—e or be layd up for many daies after Indeed 1. Reg. 10.11 Rehoboam left ten parts of his flocke behind onely for ignorance of this very point in Duxisti For when in boysterous manner he chased them before him telling them what yoâ—es he would make for them a farre unmeet occupation for a Prince to be a yokemaker they all shrunk from him presently and falsified his prophecie cleane For wherâ—as he told them sadly His little finger should be as bigg as his Fathers whole body it fell out cleane contrarie for his whole body prooved not so bigg as his Fathers little finger A gentle leading it must be and in the beginning such was the course Therfore yee have the Kings of Canaan in Genesis for the most part called by the name of Abimelech that is Pater Rex a King in place a Father in affection Such was Mâ—ses our leader heer a meeke man above all the men on the earth Num. 12.3 Such was David himselfe who full bitterly complaineth Ah these sonnes of Zervia are too hard 2. Sam. 3.39 too full of execution for me And to end this point thus describeth he his good Prince in the 72. Psalme He shall come downe not like hail-stones on a house top Psal. 72.6 but like the dew into a flecce of wooll that is sweetly and mildly without any noyse or violence at all Last of all All this reducing and right leading and gentle leading must end in an end they must not goe and go still in infinitum that is no leading but trying outright Psa. 23.2 It must be sicut oves whom the good Shepheard in the 23. Psal. leadeth to a place and to a place meet for them where there is green pasture by the waters of comfort So was it in this people heer They were led out of Aegypt to sacrifice to GOD and to learne His Law in the mount of GOD Sinai and from thence also to Sion it selfe His owne rest and holy habitation And even so our people are led from the wandrings of this world unto the folds of GOD 's Church where as the Prophet saith in the 73. Psalme first GOD will a while guide them with His counseile and after will receive them into His glorie Psa. 73.24 And this is the end of all leading To bring us all from the vaine proffers of the world which we shall all finde as Salomon found it vanitas vanitatum omnia vanitas to the sound comfort of His word in this Booke Eccles 1.2 which is indeed veritas veritatum omnia veritas in the knowledge and practice whereof when they shall have fulfilled their course heer GOD will bring them to His owne rest to His heavenly Ierusalem where is and ever shal be faelicitas faelicitatum omnia faelicitas But in this life heer we come no further then the borders of His Sanctuarie as he telleth us in the next Psal. in the way whereof if GOD lead us constanter constantly Psal. 78.54 not after our wanton manner out and in when we list all the other inferiour leadings shall acompanie this one For this leading leadeth them all He shall lead our Counselors that they shall advise the counseiles of his owne heart He shall lead our Iudges that they shall pronounce the judgements of His owne mouth He shall lead our forces into Edom the strong cities and holds of the enemie He shall lead our navie in the sea by unknowne pathes to the place it would goe and I can say no more Through all the dreads and dangers of the world through the perills of the red sea through the perills of the desert through the malice of all our enimies He shall safely lead us and sureâ—y bring us to His promised kingdome where we shall see the goodnesse of the Lord in the land of the living And this is the benefit Psal. 27.17 and thus much for that part The third part Popalum tuum The value of which benefit we shall the better esteeme if we consider the state of the Parties on whom it is bestowed set downe in these words Populum tuum which is the third part Populum Deut. 32.6 That all this good is for the people worthy not so much as the least part of it For what is the people Let Moses speake for he knew them Siccine popule stulte insipiens And Aaron too for he had occasion to trie them This people is even set on mischiefe Exod. 32.22 Psal. 68 3â— Exod. 32.9.33 3. And if you will David also Inter Belluas populorum And to conclude GOD Himselfe Populus iste durae cervicis est This is the people We may breefly take a view of all these Act. 19.32 Will you see the folly and giddinesse of this multitude ye may Act. 19. there they be at the Towne-house some crying one thing some another and the more part knew not why they were come togither Therefore Moses truly sayd it was a fond and giddy-headed people Will yee see the brutishnesse of the people In the 22. Acts you shall see them taking up a crie Act. 22.23 upon a word spoken by Saint Paule and casting of their clothes and throwing dust into the ayre as if they were quite decayed of reason that David truly might say inter belluas populorum Will ye see the spight and malice of the people In the 16. Numbers for Coreh's death they challenge Moses and Aaron Num. 16.41 yee
thus wounded thus afflicted and forsaken you shall then have a perfect Non sicut And indeed the Pâ—rson is here a weighty circumstance It is thrice repeated Meus Mihi Me and we may not leave it out For as is the Person so is the Passion and any one even the very least degree of wrong or disgrace offered to a Person of excellency is more then a hundred times more to one of meane condition So weighty is the circumstance of the Person Consider then how great the Person was And I râ—st fully assured here we boldly challenge and say Si fuerit sicut Ecce Homo saith Pilate first A man he is as we are And were he but a man Ioâ— 19. â— nay were he not a man but some poore dumb creature it were great ruth to see him so handled as he was A mâ—n saith Pilate and a Iust man saith Pilate's wife Have thou nothing to doe with that Iust Man Mat. 27.19 And that is one degree further For though we pitie the punishment even of Malefactors themselves yet ever most compassion we have of them that suffer and be innocent And he was Innocent â—uc 2â— 14. â—5 Ioh. 14.30 Pilate and Herod and the Prince of this world his very enemies being his Iudges Now among the Innocent the more noble the Person the more heavy the spectacle And never do our bowels yerne so much as over such Alas alas for that noble Prince Ier. 22.18 saith this Prophet the stile of mourning for the death of a great Personage And he that suffered heer is such even a principall Person among the sonnes of men of the race royall descended from Kings Pilate stiled him so in his Title Ioh. 19.22 and he would not alter it Three degrees But yet we are not at our true Quantus For he is yet more More then the highest of the sonnes of men for he is THE SONNE OF THE MOST HIGH GOD. Pilate saw no further Ioh. 19.5 Mar. 1â— 39 but Ecce Homo The Centurion did Verè FILIVS DEI erat hic Now truly this was the SONNE of GOD. And heer all words forsake us and every tongue becommeth speechlesse Wee have no way to expresse it but à minore ad Majus Thus. Of this book the book of Lamentations one speciall occasion was the death of King Iosias But behold a greater then Iosias is heer Of King Iosias as a speciall reason of mourning the Prophet saith Cap. 4.10 Spiritus oris nostri CHRISTVS DOMINI The very breath of our nostrills The LORD 's Annointed for so are all good Kings in their Subject's accompts He is gone But behold here is not CHRISTVS DOMINI but CHRISTVS DOMINVS The Lord 's CHRIST but the LORD CHRIST himselfe And that not comming to an Honourable death in battaile as Iosias did But to a most vile reproachfull death the death of Malefactors in the highest degree And not slaine outright as Iosias was but mangled and massacred in most pitifull strange manner wounded in body wounded in Spirit left utterly desolate O consider this well and confesse the Case is truly put Si fuerit Dolor sicut Dolor meus Never never the like Person And if as the Person is the Passion be Never the like Passion to His. It is truly affirmed that any one even the least drop of blood even the least paine yea of the body onely of this so great a Person any Dolor with this Meus had been enough to make a Non sicut of it That is enough but that is not all for adde now the three other degrees Add to this Person those Wounds that Sweat and that Crie and put all together And I make no manner question the like was not shall not cannot ever be It is farr above all that ever was or can be Abyssus est Men may drowsily heare it and coldly affect it But Principalities and Powers stand abashed at it And for the Quality both of the Passion and of the Person That Never the like thus much Now to proceéd to the Cause and to consider it for without it 1. Of the cause we shall have but halfe a Regard and scarce that Indeede set the Cause aside and the Passion as rare as it is is yet but a dull and heavie sight we list not much looke upon spectacles of that kinde though never so strange they fill us full of pensive thoughts and make us Melancholique and so doth this till upon examination of the cause we finde it toucheth us neere and so neere so many waies as we cannot choose but have some regard of it VVhat was done to Him we see Let there now be a quest of Inquiry to finde GOD. Luc. 22.53 who was doer of it Who who but the Power of darknesse wicked Pilate bloody Caiaphas the envious Priests the barbarous Souldiers None of these are returned heer We are too low by a great deale if we think to finde it among men Quae fecit mihi DEVS It was GOD that did it An houre of that day was the houre of the power of darknesse but the whole day it selfe is sayd heer plainly was the day of the wrath of GOD. GOD was a doer in it wherewith GOD hath afflicted me GOD 's wrath GOD afflicteth some in Mercie and others in Wrath. This was in his wrath In his wrath GOD is not alike to all Some he afflicteth in his more gentle and milde others in his fierce wrath This was in the verie fiercenesse of his wrath His Sufferings his Sweat and Crie shew as much They could not come but from a wrath Si fuerit sicut For we are not past Non sicut no not here in this part it followeth us still and will not leave us in any point not to the end The Cause then in GOD was wrath What caused this wrath GOD is not wroth Sinâ—e but with sinne Nor grievously wroth but with grievous sinne And in CHRIST there was no grievous sinne Nay no sinne at all Not His. GOD did it the text is plaine And in his fierce wrath he did it For what cause Ioh. 18 22. For GOD forbid GOD should do as did Annas the high Priest Gen. 18 25. cause him to be smitten without cause GOD forbid saith Abraham the Iudge of the World should doe wrong to any To any but specially to his owne Sonne That his Sonne of whom with thundering voice from Heaven he testifieth all his joy and delight were in him in him only He was well pleased And how then could his wrath wax hot to doe all this unto him There is no way to preserve GOD 's Iustice and CHRIST 's Innocencie both but to say as the Angell said of him to the Prophet Daniel The MESSIAS shall be slaine Dan. 9.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ve-en-lo shall be slain but not for himself Not for himselfe But oâ—her mens for whom then For some others He took upon
mind is worth all and love in it sheweth it selfe if not more as much as in the suffering it selfe but certainly more And this is his mind proposito sibi gaudio as cheerfully as if it had been some matter of joy Of both first jointly under one Then severally each by it self 1. The Crosse â—â—â—me jâ—iâ—tly Two things are to us most precious 1 our Life and 2 our Reputation Pari passu ambulant saith the Lawyer they goe arme in arme and are of aequall regard both Life is sweet The Crosse cost him his life Honor is deare Shame bereft him his honour In the race which before us and for us our Blessed SAVIOVR rann these two great blocks 1 Death and 2 Disgrace were in his way Neither stayed him to testifie his Love over both he passed Put his shoulders under the Crosse and endured it to the losse of his life Set his foot upon shame and despised it to the losse of his honour Neither one nor other life or honour held he dear to do us good O if we should hazard but one of these two for any creature living how much adoe would we make of it and reckon the party aeternally obliged to us Or if any should venture them for us we should be the better every time we saw him O that it might be so heer O that we would mete this Love with the like measure Certainly in his Passion the love of us triumphed over the love of his life and honour both One view more of both these under one and we shall by these two discover two other things in our selves for which very agreeable it was he should suffer these two that by these two of His for those two of ours he might make a full satisfaction It will shew a good congruitie between our sicknesse and his salve betweene our debt and his discharge The Mother-sinne then the sinne of Adam and Eve and their motives to it are the lively image of all the after-birthes of sinne and the baites of sinne for ever Now that which moved them to disobey was partly pleasure and partly pride Pleasure Gen. 3.6.5 O the fruit was delightfull to see and to taste Pride Eritis sicut Dij it promised an estate aequall to the Highest Behold then in his Passion for our pleasure his paine and for our pride his shame and reproach Behold him in his patience enduring pain for our wicked lust in his humility having shame powred on him for our wretched pride a Act. 3.15 The LORD of Life suffering death b 1. Câ—r 2.8 The LORD of glorie vile and ignominious disgrace c Ier. 11.19 Tanquam Agnus saith the Prophet of him as a Lambe pitifully slaughtered d Psal. 22.6 Tanquam vermis saith he of himselfe as a worme spitefully trodd upon So by his enauring paines and painfull death expiating our unlawfull pleasure and by his susteining shame satisfying for our shamefull pride Thus may we under one behold our selves and our wretched demerits in the mirror of his Passion Gregorie saith well Dicendum erat quantùm nos dilexit ne diffidere Dicendum erat quales ne superbire ingrati esse How greatly he loved us must be told us to keep us from distrust And what we were when he so loved us must be told us to hold us in humilitie to make us everlastingly thankfull Thus farre both under one view Now are we to part them 2. The Crâ—sse â—nd shame severally to see them apart We shall have much adoe to doe it they are so folded and twisted togither In the Crosse there is shame and in shame there is a Crosse and that a heavy one The Crosse the Heathen termed Cruciabile lignum a tree of torture but they called it also arborem infoelicem stipitem infamem a wretched infamous tree withall So it was in his Crowne the thornes pricked him there was paine the Crowne it selfe was a meere mockerie and matter of scorne So in his Robe his purple bodie underneath in great paine certainly His purple robe over it a garment of shame and disgrace All along the Passion thus they meet still togither In a word the prints of His Passion the Apostle well calleth Stigmata CHRISTI Both are in that word Gal. 6 17· not onely wounds and so grievous but base and servile markes and so shamefull for so are stigmata Thus shame and Crosse and Crosse and shame runne interchangeably Yet since the HOLY GHOST doth shew us them severally so to see them as he shewes them Enduring is the act of patience and patience hath paine for her object Despising shame is the propertie of humilitie even of the highest humilitie Not onely spernere se but spernere se sperni First then we must see the paine The Crosse. His patience endured that is meant by the crosse and then see the despising His humilitie despised that is meant by the shame First then of His crosse It is well knowne that CHRIST and his Crosse were never parted but that all his life long was a continuall crosse At the very Cratch his Crosse first began There Herod sought to doe that which Pilate did even to end his life before it began All his life after saith the Apostle in the next Verse was nothing but a perpetuall gain-saying of sinners Verse 3. which we call crossing and professe we cannot abide in any of our speeches or purposes to be crossed He was In the Psalme of the Passion the XXII in the very front of inscription of it he is set forth unto us under the terme of a Hart Cervus matutinus a morning Hart that is a Hart rowsed early in the morning As from his birth he was by Herod and hunted and chased all his life long and this day brought to his end and as the poore Deere stricken and wounded to the heart This was his last last and worst and this we properly call his Crosse even this daye 's suffering To keep us then to our day and the Crosse of the day He endured the Crosse. He endured Very enduring it selfe is durum Durum pati Especially for Persons of high power or place as the SONNE of GOD was For great Persons to do great things is no great wonder Their very Genius naturally enclineth to it But to suffer any small thing for them is more then to do many great Therefore the Prophet placeth his morall fortitude and the Divine his Christian obedience rather in suffering then in doing Suffering is sure the more hard of the twaine He endured If it be hard to endure it must be more hard to indure hard things And of all things hard to be endured the hardest is death Of the Philosopher's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five fearfull things it is the most fearfull And what will not a man Nay what will not a woman weak and tender in Physique in Chirurgerie indure not to endure Death He endured death
any glorie more glorious then other there it is on that hand on that side and He placed in it in the best in the chiefest the fulnesse of them both At GOD 's right hand is not only power power while we be heer to protect us with His might outward and to support us with His grace inward but at His right hand also is the fulnesse of joy for ever saith the Psalme Ioy and the fulnesse of joy Psal. 16.11 and the fulnesse of it for evermore This is meant by his Seat at the right hand on the Throne And the same is our blessed hope also that it is not His place only and none but His but even ours in expectation also The love of His Crosse is to us a pledge of the hope of his throne or whatsoever els He hath or is worth For if GOD have given us CHRIST and CHRIST thus given himselfe what hath GOD or CHRIST they will denie us It is the Apostle's owne deduction Rom. 8.32 To put it out of all doubt heare we His owne promise that never brake his word To him that overcommeth Apoc. 3.21 will I give to sit with me in my Throne Where to sit is the fulnesse of our desire the end of our race omnia in omnibus and further we cannot go Of a joy sett before Him we spoke yer-while heer is now a joy sett before us another manner joy then was before Him The worse was sett before Him the better before us and this we are to runne to Thus do these two theories or sights th' one worke to love th' other to hope both to the well performing of our course that in this Theater between the Saints joyfully beholding us in our race and CHRIST at our end ready to receive us we may fulfill our course with joy and be partakers of the blessed rest of His most glorious Throne Let us now turne to Him and beseech Him by the sight of this day by himselfe first and by his Crosse and Throne both both which He hath sett before us th' one to awake our love the other to quicken our hope that we may this day and ever lift up our eyes and hearts that we may this day and ever carie them in our eyes and hearts look up to them both so look that we may love the one and waite and hope for the other so love and so hope that by them both we may move and that swiftly even runne to Him and running not faint but so constantly runn that we faile not finally to atteine the happy fruition of Himselfe and of the joy and glory of His blessed throne that so we may find feele Him as this day here the Authour so in that day there the Finisher of our Faith by the same our LORD IESVS CHRIST Amen Printed for RICHARD BADGER SERMONS OF THE Resurrection PREACHED ON EASTER-DAY A SERMON Preached before the KINGS MAIESTIE AT WHITE-HALL on the VI. of Aprill A. D. MDCVI being EASTER-DAY ROM CHAP. VI. VER IX X.XI Scientes quod CHRISTVS c. Knowing that CHRIST being raised from the dead dieth no more death hath no more dominion over Him For in that He died He died once to sinne but in that He liveth He liveth to GOD. Likewise think or accompt ye also that ye are dead to sinne but are alive to GOD in Iesus Christ our Lord. THE Scripture is as the Feast is both of them of the resurrection And this we may safely say of it it is thought by the Church so pertinent to the feast as it ever hath beene and is appointed to be the very entry of this daies Service to be founded forth and soong first of all and before all upon this day as if there were some speciall correspondence betweene the Day and it Two principall points are sett downe to us out of the two principall words in it One Scientes in the first verse Knowing the other reputate in the last verse Compt your selves Knowing and Compting Knowledge and calling our selves to accompt for our Knowledge Two points very needfull to be ever joyntly called upon and more then needfull 〈◊〉 our times â—eing 〈◊〉 much we know and 〈◊〉 we compt oft we heare and when we have heard smâ—ll reckonâ—ng we make of it What CHRIST did on Easter day wâ— know well what we aâ—e 〈◊〉 to do we give no great regard our Scientes is withoâ—t a Reputantes Now this Scripture ex totâ— Substantiâ out of the whole frame of it teacheth us oâ—herwise that Câ—â—tiaâ— kâ—â—â—ledge is not a knowledge without all manner of accompt but that we are accomptants for it that we are to keepe an Audite of what we heare and take accompt of our selves of what we have learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Auditor's tearme thence the HOLY GHOST hath taken it and would have us to be Auditors in both Senses And this to be generall in whatsoever we know But specially in our knowledge touching this Fâ—â—st of CHRIST 's resurrection where there are speciall words for it in the Text â—herein expresse termes an accompt is calld for at our hands as an essenâ—â—all duâ—y of the Day The benefit we remember is so great the Feast we hold so high aâ— though at other times we might be forborne yet on this day we may not Ver. 11. Now the summe of our accompt is set down in these words Similiter vos that we fashion our selves like to CHRIST dying and rising cast our selves in the same molds expresse Him in both as neere as we can To accompt of these first that is to accompt our selves bound thus to doe To accompt for these second that is to accompt with our selves whither we do so First to accompt our selves bound thus to doe resolving thus within our selves that to heare a Sermon of the Resurrection is nothing to keepe a feast of the Resurrection is as much except it end in Similiter vos Nisi saith Saint Gregorie quod de more celebratur etiam quoad mores exprimatur Vnlesse we expresse the matter of the Feast in the forme of our lives Vnlesse as He from the grave So we from sinne and live to godlinesse as He vnto GOD. Then to accompt with our selves whither we doe thus that is to sit downe and reflect upon the Sermons we heare and the feasts we keepe how by knowing CHRIST 's death we die to sinne how by knowing His Resurrection we live to GOD how our estate in soule is bettered how the fruit of the words we heare and the feasts we keepe doth abound daily toward our accompt against the great Audite And this to be our accompt every Easter-day The division Of these two points the former is in the two first verses what we must know the later is in the last What we must accompt for And they be joyned with Similiter to shew us they be and must be of aequall and like regard and we as
us He and we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is so grafted one into the other that he is part of us and we of Him So that as Saint Bernard well observeth Christus etsi solus resurrexit tamen non totus That Christ though He be risen onely yet He is not risen wholly or all till we be risen too He is but risen in part and that He may rise all we must rise from death also This then we know first That death is not a fall like that of Pharao into the sea that sunk downe like a lump of leade into the bottome Exod. 15.10 and never came up more but a fall like that of Iona's Ion. 1.17.2.10 Matt. 12.40.25 41. Esay 26.19 into the Sea who was received by a fish and after cast up againe It is our Saviour Christ's owne Simile A fall not like that of the Angells into the bottomelesse pitt there to stay for ever but like to that of men into their bedds when they make accompt to stand up againe A fall not as of a log or stone to the ground which where it falleth there it lyeth still but as of a wheate corne into the ground which is quickned and springeth up againe 1. Cor. 15.36 The very word which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth the two later 1 either of a fall into a bed in our chamber where though we lye to see to little better then dead for a time yet in the morning we awake and stand up notwithstanding 2 Or of a fall into a bed in our garden where though the seede patrifie and come to nothing yet we looke to see it shoote forth anew in the spring Which spring is as Tertullian well calleth it the very resurrection of the yeare and Christ's resurrection falleth well with it And it is saith he no way consonant to reason that man for whom all things spring and rise againe should not have his Spring and rising too But he shall have them we doubt not by this daies worke He that this day did rise and rising was seene of Marie Magdalen in the likenesse of a gardiner Ioh 20.15 this gardiner will looke to it that man shall have his spring He will saith the Prophet drop upon us a dew like the dew of herbs and the earth shall yeeld foorth her dead And so as CHRIST is risen from the dead Esay 26.19 even so shall we â— That Christ now dieth not Luk. 7.11.14 8.54 Ioh. 11.43 Our second Particular is That as He is risen so now he dieth not Which is no idle addition but hath his force and Emphasis For one thing it is to rise from the dead and another not to die any more The Widowe's Sonne of Naïm the Ruler's daughter of the Synagogue Lazarus all these rose againe from death yet they died afterward But Christ rising from the dead dyeth no more These two are sensibly different Lazaru's resurrection and Christ's and this second is sure a higher degree then the former If we rise as they did that we returne to this same mortall life of ours againe this very mortalitie of ours will be to us as the prisoners chaine he escapes away withall by it we shall be pulled back again though we should rise a thousand times We must therfore so rise as Christ that our resurrection be not reditus but transitus not a returning back to the same life Ioh. 5.24 but a passing over to a new Transivit de morte ad vitam saith he The very feast it selfe puts us in minde of as much It is Pascha that is the Passeover not a comming back to the same land of Aegypt Deut. 17.16 but a passing over to a better the land of Promise whither Christ our Passeover is passed before us and shall in his good time give us passage after Him 1. Cor. 5.7 The Apostle expresseth it best where he saith that Christ by His rising hath abolished death 2. Tim 1.10 and brought to light life and immortalitie not life alone but lifâ— and immortalitie which is this our second particular Risen and Risen to die no more because risen to life to life immmortall 〈◊〉 the third is yet beyond both these more worth the knowing 3. That from hence forth death hath no more dominion over Him more worthy 〈◊〉 accâ—mpâ— death hath no dominion over him Where as we before sayd one thing it was to rise againe another to dye no more so say we now it is one thing not to dyes another not to be under the dominion of death For death and deaths doâ—â—nion are two different things Death it selfe is nothing els but the very separation of the life from the body death's dominion a thing of farre larger extent By which word of dominion the Apostle would have us to conceive of death as of some great Lord having some large Signiorie Ver. 14.17.21 Even as three severall times in the Chapter before he saith Regnavit mors death reigned as if death were some mighty Monarch having some great dominions under him And so it is For looke how many dangers how many diseases sorrowes calamities miseries there be of this mortall life how many paynes perills snares of death so many severall provinces are there of this dominion In all which or some of them while we live we still are under the jurisdiction and arrest of death all the dayes of our life And say that we scape them all and none of them happen to us yet live we still under feare of them and that is deathe's dominion too Iob. 1â— 14. For He is as Iob calleth Him Rex pavoris King of feare And when we are out of this life too unlesse we pertayne to CHRIST and His resurrection we are not out of his dominion neyther For Hell it selfe is secunda mors so termed by Saint Iohn the second death Apoc 20.14.21.8 or second part of death's dominion Now who is there that would desire to rise againe to this life yea though it were immortall to be still under this dominion of death heer still subject still liable to the aches and paynes to the greefs and gripings to all the manifold miseries of this vale of the shaddow of death But then the other the second region of death the second part of his dominion who can endure once to be there There they seeke and wish for death and death flyeth from them Verily Rising is not enough rising not to dye againe is not enough except we may be quit of this dominion and rid of that which we either feele or feare all our life long Therefore doth the Apostle add and so it was needfull he should death hath no dominion over Him No dominion over Him No for He dominion over it For lest any might surmise He might breake through some wall or gett out at some window and so steale a resurrection or casually come to it He tells
them no it is not so Ecce claves mortis inferni see heer Apoc. 1.18 the keyes both of the first and second death Which is a playn proof He hath mastered and gott the dominion over both death him that hath power of death that is the devill 1. Cor. 15.55 Both are swallowed up in victorie and neither death any more sting nor hell any more dominion Sed ad Dominum Deum nostrum spectant exitus mortis Psal. 68 20. but now unto GOD our LORD belong the issues of death the keyes are at His girdle He can let out as manie as he list This estate is it which he calleth Coronam vitae not life alone Apoc. 2.18 but the Crowne of life or a life crowned with immunitie of feare of any evill ever to befall us This is it which in the next verse he calleth living unto GOD Ver. 11. the estate of the children of the resurrection to be the sonnes of GOD aequall to the Angells subject to no part of death's dominion but living in securitie joy and blisse for ever And now is our particular full 1 Rising to life first â— and life freed from death and so immortall 3 and then exempt from the dominion of death and every part of it and so happy and blessed Rise againe so may Lazarus or any mortall man doe that is not it Rise againe to life immortall so shall all doe in the end as well the uniust as the just that is not it But rise againe to life immortall with freedome from all miserie to live to and with GOD in all joy and glorie evermore that is it that is CHRIST 's resurrection Et tu saith S. Augustine speratalâ—m resurrectionem propter hoc este Christianus Live in hope of such a resurrection and for this hope 's sake carie thy selfe as a Christian. Thus have we our particular of that we are to know touching CHRIST risen And now we know all these yet do we not accompt our selves to know them perâ—â—ctly untill we also know the reasons of them And the Romans were a people that loved to sâ—e the ground of that they received and not the bare Articles alone Indeed it might trouble them why CHRIST should need thus to rise againe because they saw no reason why He should need to dye The truth is we can not speake of rising well without mention of the terminus à quo from whence He rose By meaneâ— whereof there two 1 CHRIST 's dying and His rising are so linked togither and their Auditis so entangled one with another as it is very hard to sever them And this you shall observe the Apostle never goeth about to do it but still as it were of purpose suffers one to draw in the other continually It is not heer alone but all over his Epistles ever they runne togither as if he were loth to mention one without the other And it cannot be denied but that their joyning serveth to many great good purposes These two â— His death and 2 His rising they shew His two Natures Humane and Divine â— His Humane nature and weaknesse in dying 2 His Divine nature and power in rising againe 2. These shew His two Offices His Priesthood and His Kingdome â— His Priesthood in the sacrifice of His death 2 His Kingdome in the glorie of His resurrection 3. They set before us His two mayn Benefits 1 Interitum mortis 2 and principium vitae 1 His death the death of death 2 His rising the reviving of life againe the one what He had ransomed us from the other what He had purchased for us 4. They serve as two Moulds wherein our lives are to be cast that the daies of our vanitie may be fashioned to the likenesse of the SONNE of GOD which are our two duetyes that we are to render for those two benefits proceeding from the two offices of His two natures conioyned In a word they are not well to be sundred for when they are thus ioyned they are the very abbridgement of the whole Gospell 1. The cause of His dying 1 His dying once Of them both then briefly Of His dying first In that He died He died once to sinne Why dyed He once and why but once Once He died to sinne that is sinne was the cause He was to dye once As in saying He liveth to GOD we say GOD is the cause of His life so in saying He died to sinne we say sinne was the cause of His death GOD of His rising sinne of His fall And looke how the resurrection leadeth us to death even as naturally doth death unto sinne the sting of death To sinne then He died Not simply to sinne but with reference to us For as death leadeth us to sinne so doth sinne to sinners that is to our selves And so will the opposition be more cleer and full He liveth unto GOD He died unto man With reference I say to us For first He died unto us and if it be true that Puer natus est nobis it is as true Esay 9.6 that Vir mortuus est nobis If being a child He was borne to us becomming a man He died to us Both are true To us then first He died because He would save us To sinne Secondly because els He could not save us Yes He could have saved us and never died for us ex plenitudine potestatis by His absolute power if He would have taken that way That way He would not but proceed by way of Iustice do all by way of Iustice. And by Iustice Sinne must have death death our death for the sinne was ours It was we that were to dye to sinne But if we had dyed to sinne we had perished in sinne perished heer perished everlastingly That His love to us could not endure that we should so perish Therfore as in Iustice He iustly might He tooke upon Him our debt of sinne sayd as the Fathers apply that speech of His Sinite abire hos Io. 18.8 let these go their wayes And so that we might not dye to sinne He did We see why He died once Why but once because once was enough ad auferenda saith S. Iohn ad abolenda saith S. Peter â— And but once Ioh. 1.29 Act. 3.19 Hebr. 9.28 ad exâ—auriâ—da saith S. Paul To take away To abolish To draw dry and utterly to exhaust all the sinnes of all the sinners of all the world The excellency of His â—erson that performed it was such The excellencie of the obedience that He performed such the excellencie both of His humilitie and charitie wherewith He performed it such and of such valew every of them and all of them much more as made that His once dying was satis superque enough and enough againe which made the Prophet call it copiosam Redemptionem a plenteous Redemption But the Apostle he goeth beyond all in expressing this in one place terming it 〈◊〉 〈◊〉
last His Resurrection this day what was it but a passage from death to life and His Ascension another de mundo ad Patrem from the world to his Father First and last a Passe-over He was But above all His death His offering was it then He was Pascha pro nobis indeed For then He passed over into the estate of us wretched sinners layd of His own as it were and tooke upon Him our person became tanquam vnus è nobis nay tanquam omnes nos Esay 53.6 For GOD tooke from us and layd them on Him Posuit super Eum iniquitates omnium nostrûm Layd upon Him our Passe-over the transgressions of us all 2. Cor. 5.21 Fecit peccatum made Him sinne for us there our Sinnes passed from us fecit maledictum Gal. 3.13 made Him a Curse for us there the Punishment of our sinnes passed from us to Him Then and there passed the Destroyer over us Over us to Him But when He came at Him he passed Him not Transeat à me calix would not be heard Matt. 26.39 and it was Pascha non pascha a Passe-over to us No passe-over to Him We had one He had none Him it passed not but light upon Him so heavie Luk. 22.44 that it made a sweat of bloudie dropps passe from Him yea life and soule and all yet it left Him At which His Passion He was a right Passe-over Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus pascha Then He was pro nobis then He was nostrum CHRIST CHRIST offered offered for us Of which passing our sinnes to Him and GOD'S wrath over us this day and the action of this day is a memoriall II. The Consequent And so let us passe over from the Antecedent to the Consequent which is Itaque Celebremus Therefore let us keepe a feast A Feast and Christ slaine and so handled as He was A fast rather one would thinke True but that we heard againe of ours so did not they of theirs For this He came againe safe and opened unto us a new passage by His second Passe-over All we spake of right now was done the third day since But we hold not our Feast till this day For till this day we knew not what was become of Him Passed He was hence but whither in His passage He had miscarried or no we knew not But now this day by His Resurrection we know He is well passed over and so omni modo a true Passe-over So now we hold our Feast as a feast should be holden with joy And a double Feast it is 1 One that by His suffering He passed from life to death for our sinnes 2 A second that by His rising againe this day Rom. 4.25 He passed from death to life for our iustification And so two Passe-overs in one He died and by His death made the Destroyer passe over us He rose againe and by it made death as the redd sea passable for us Itaque celebremus Itaque epulemur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epulemur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is one but two waies it is turned 1 Some read Celebremus â— Some other Epulemur Both well for first it is kindly when we keepe a feast we make a feast But this this feast is not celebrated sine hoc epulo If CHRIST be a propitiatorie sacrifice a Peace-offering I see not how we can avoide but the flesh of our peace-offering must be eaten in this feast by us or els we evacuate the offering vtterly and lose the fruit of it And was there a Passe over heard of and the lamb not eaten Time was when He was thought no good Christian that thought he might doe one without the other No Celebremus without Epulemur in it â— Immolâ—â—uâ— and Celeâ—râ—muâ— But first will ye lay the former and this together Immolatus and celebremus and see how well it falleth out with us Immolatus is His part to be slaine Celebremus is ours to hold a Feast Good-friday His Easter day Ours His premisses bitter our conclusion joyfull a loving partition on His part a happie on ours â— Immoâ—atuâ— and Epâ—leâ—â—r Againe will ye lay Immolatus to epulemur That the Passe-over doth not conclude in the sacrifice the taking away of sinne onely that is in a pardon and there an end But in a feast which is a signe not of forgivenesse alone but of perfect amitie full propitiation Ye may prepius ire draw neere vnto Him ye are restored to full grace and favour Heb. 10.22 to eate and drinke at His table Besides there was an offering in Immolatus and heere is another a new one in Epulemur Offered for us there offered to us â—eere There per modum victimâ—◠〈◊〉 per modum epuli To make an offering of To make a refreshing of For us 〈…〉 to us in the Sacrament This makes a perfect Passe-over We read both in the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sacrifice the Passe-over and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eate it Luk. 22.7 Matt. 26 17. Ioh 18.28 It 〈…〉 the paschall lamb and it was a sacrifice It cannot be denied there is a 〈◊〉 sent for it Exod. 12.27 Both propounded heere in the termes of the Text â— The Sacrifice in Immolatus â— The Supper in Epâ—leâ—ur Celebremus and Epulemur There be that referre Celebremus to the Day Epulemur to the Action and so it may well Both Day and Action have interest in this Text. And then the Text is against them that have never an Easter day in their Calendar But the Fathers vsually referre both to the Action Their reason Because in truth the Eucharist now in the Gospell is that the Passe-over was vnder the Law The Antitype answering to their type of the Paschall lamb It is plaine by the immediate passage of it from the one to the other that no sooner done but this began Looke how soone the Paschall lamb eaten presently the holy Eucharist instituted to succeed in the place of it forever And yet more plaine that this very Scripture of my Text was thought so pertinent and so proper to this Action as it was alwaies said or soong at it And I know no cause but it might be so still Two things CHRIST there gave us in charge 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remembring Chap 21.25 Chap. 11.29 and 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receiving The same two Saint Paul but in other termes 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing forth 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicating Of which Remembring and Shewing forth referre to celebremus Receiving and Communicating to epulemur heere The first in remembrance of Him CHRIST What of Him Mortem Domini 1 Celebremus In the Sacrifice 1. Cor. 11.26 His death saith Saint Paul to shew forth the Lord's death Remember Him that we will and stay at home thinke of Him there Nay shew Him forth ye must That we will by a Sermon of Him Nay it
Death Apoc. 1.18 Of Death to unlocke the graves Of Hell to locke up the old Dragon and his crew into the bottomelesse pit A great Lord For whither shall one goe Revel 20 3. to get out of His dominion Well if it be but to confesse this that is no great matter we will not sticke with Him who cannot say Iesus CHRIST is the Lord That can no man saith the Apostle say it 1. Cor. 12.3 as it should be said but by the Holy Ghost For confessing Him Lord we confesse more things by Him then one For two things goe to it 1. Saint Peter gives us one Matt. 14.30 Acts 9.6 2. Saint Paul the other 1 Domine salva pereo saith Saint Peter Save Lord I sinke A Lord to save 2. Domine quid me vis facere saith Saint Paul Lord what service wouldest thou I should doe A Lord to serve Saint Peter's we like well to succour and save us when we are in any danger He shall heare of us then But Saint Paul's Quid me vis facere when it comes to that then our confession fumbles and sticks in our teeth Nay then Psal. 12.4 Quis est Dominus noster we have no LORD we then So we play fast and loose with our confession fast at succor loose at service in at one out at the other But what speake I of doing His will when if He doe not ours in each respect if we have not this or that when we would we fall from confessing and fall to murmuring And it fareth with us not as if He were Lord and we to doe His will but as if we indeed were the Lords and He to doe ours As if there were nothing betweene us and Him but He to doe our turnes and then Tu autem Domine His Lordship were expired and at an end Vpon the point thus it is we confesse it the wrong way the Lord to be Iesus but not Iesus to be the Lord. O Lord be Iesus but not O Iesus be Lord. O Lord be Iesus to save us but not O Iesus be Lord to command us So that all our humiliavit still is without factus obediens Ye see then it is worth the while to confesse this as it should be confessed In this wise none can doe it but by the Holy Ghost Otherwise for an Ore tenus onely our owne ghost will serve well enough But that is not it Quid me vis facere is it that makes the Lord. He tels us so Himselfe and with a kind of admiration that any should thinke otherwise How call ye me Lord saith He and doe not as I will you Luk. 6.46 As much to say as It is to no purpose though you say Domine Domine double it and treble it too it will goe for no confession if a factis negant come in the necked of it if Matt. 7.21 Tit. 1.16 Saint Paul's Quid me vis facere be left out And this is yet more plaine by the last words of all Namely Confesse to the glory of GOD the Father that this confession is so to be made as it redound to the glory of GOD the Father Whose great glory it is that His sonne is Lord of such servants That men shall say See what servants He hath how full of reverence to His Name how free how forward to doe His will Herein is His Name much magnified As on the other side it must needs be evill spoken of and that among the very heathen when not a Knee Rom. 2.24 got to bow when this syllable LORD comes out of our mouth but no Quid me vis facere to follow it When they see how vn-service-like our service is how rude our behaviour toward Him and his Name whom we terme Lord indeed but vse Him nothing so But come hither into His presence and carie our selves here for all the world as the fellow did before Augustus of whom Mecaenas well said Hic homo erubescit timere Caesarem And so we as if we were ashamed to seeme to beare any reverence at all to Him or His Name It would not be thus I am privie there is no one thing doth more alien those that of a simple minde refuse the Church then this that they see so vnseemely behaviour so small reverence shewed this way But sure the Apostle tels us our cariage there should be such so decent as if a stranger or vnbeleever should come into our assemblies the very reverence He there seeth should make him fall downe and say Verily GOD is among us to see us 1 Cor. 14.25 so respectively beare our selves in the manner of our worship This Confession that Iesus is the Lord is to be to the glory of GOD the Father IESVS is the Lord to the glory of GOD the Father So we take it one way Or this Confession is to be that Iesus is the Lord to the glory of GOD the Father so another way And both well To confesse that He is the Lord that all His Lordship is not to His owne glory but to His Father's Thinke not then that Gloria filio shall abate ought of Gloria Patri The Sonne is Lord to the glory of His Father and not otherwise Let that feare then be farre from us that in exalting the Sonne we shall in the least minute eclipse the glory of His Father Here is no feare of emulation that it will prove the case of Iupiter and Saturne No so blessed is the accord of this Father and this Sonne as the Father thinketh it some blemish to His glory it so profound humilitie so complete obedience He had not seene highly rewarded with Super upon Super. And the Sonne will admit of no glory that shall impaire His Father 's in the least degree For loe He is Lord to the glory of God His Father This is the end of His of CHRIST 's And the same may be the end of all Exaltations that a SAVIOVR ever may be LORD hold that place and hold it and be Lord not to His owne but to the Glory of GOD even GOD the Father The conclusion Matt. 11.26 Ioh. 13.15 Luk. 2.12 The end of all And we must needs know and take that with us for which all this heere is brought And it is a Lesson even His Discite a me and it is a Paterne even His Exemplum dedi vobis to commend vnto us the vertue of the Text the Propter quod of the Feast even Humilitie Hoc erit signum it is His signe at Christmas As His signe then so His Propter quod now at Easter So the vertue of both Feasts I will offer you but three short points touching it 1. Humiliavit It is no humble man is set before us here it is the Sonne of GOD and Himselfe GOD Et quomodo non humiliatur homo coram humili Deo How is not the Sonne of man humble CHRIST'S Person and the Sonne of GOD is Even for
the first thing they doe they aske her why she wept so Both of them begin with that question And in this is love For if when CHRIST stood at Lazarus's grâ—ve's side and wept 〈◊〉 11 3â— the Iewes said See how He loved him may not we say the very â—â—me when Marie stood at Christ's grave and wept See how she loved Him Whose â—resence she wished for His misse she 〈◊〉 for whom she dearely loved while she 〈…〉 Amor amarè flens Love running downe the checâ—es The fourth in these And as she wept she stouped and looked in ever and anon That is she did so weepâ— as she did seeke withall Weeping without seeking is but to small purpose But her weeping hindred not her seeking Her sorrow dulled not her diligence And diligence is a character of love comes from the same roote 〈…〉 Amor diligentiam diligens To seeke is one thing not to giver over seeking is another For I aske why should she now looke in Peter and Iohn had looked there before nay beene in 〈…〉 makes no matter she will not trust Peter's eyes nor Iohn's neithe◠〈◊〉 she her selfe had before this 〈…〉 looked in too No force she will not 〈…〉 will suspect her owne eyes she will rather thinke she looked not well befoâ—e thâ—â— leave of her looking It is not enough for love to looke in once Thus we use this is our manner when we seeke a thing seriously where we have sought already there to seeke againe thinking we did it not well but if we now looke againe better we shall surely finde it then Amor quaerens ubi quaesivit Love that never thinkes it hath looked enough These five And by these five we may take measure of our love and of the true multum of it Vt profit nobis ejus stare ejus plâ—rare quaerere saith Origen that her standing her weeâ—ing and seeking we may take some good by them I doubt ouâ—s will fall short Stay by Him alive that we can juxta mensam but juxâ—a monumentum who takes up his standing there And our love it is drie-eyed it cannot weept it is stiff ioynted it cannot stoupe to seeke If it doe and we hit not on Him at first away we goe with Peter and Iohn we stay it not out with Marie Magdalen A signe our love is little and light and our seeking sutable and so it is without successe We finde not Christ no mervaile but seeke Him as she sought Him and we shall speede as she sped VER 12. And saw two Angells in white sitting the one at the head the other at the feete where the bodie of Iesus had lien For what came of this Thus staying by it and thus looking in againe and again though she saw not Christ at first she sees His Angells For so it pleased Christ to come by degrees His Angells before Him And it is no vulgar honour this to see but an Angels what would one of us give to see but the like sight We are now at the Angell's Part. Their appearing in this verse There are foure poiâ—ts in it 1 Their place 2 Their habit 3 Their site 4 and their order 1 Place in the 〈…〉 2 Habit in white 3 siâ—e they were sitting 4 and their order in sitting one at the head the other at the feete The Place In the grave she saw them and Angells in a grave is a strange sight a sight never seen before not till Christ's body had beene there never till this day this the first newes of Angells in that place For a grave is no place for Angells one would thinke for wormes rather Blessed Angells not but in a blessed place But since CHRIST lay there that place is blessed There was a voice heard from heaven Rev. 14 13â— Psal. 116.15 Blessed be the dead Precious the death Glorious the memorie now of them that 〈◊〉 in the Lord. And even this that the Angells disdained not now to come thitheâ— and to sit there is an â—â—spicium of a great change to ensue in the state of that plâ—ce Quid gloriosiâ—s Angelo quid vilius vermiculo saith Augustine Qui fuis 〈◊〉 locus est Angelâ—rum That which was the place for wormes is become a place for Angells 〈◊〉 Habit In white So were there diverse of them diverse times this day 〈…〉 white all in that colour It seemes to be their Easter day colour for at 〈…〉 they all doe their service in it Their Easter day colour for it is the 〈…〉 Resurrection The state whereof when Christ would represent vpon the 〈…〉 His raiment was all white no Fuller in the earth could come neer it And 〈…〉 it shal be when rising againe we shall walke in white robes and follow the Lambe whither soever He goeth Revel 7.9 Heâ—â—en mourned on Good-fryday the Eclipse made all then in blacke Easter day â—â—eioiceth Heaven and Angells all in white Salomon tells us it is the 〈…〉 And that is the state of ioy Eccles. 9 8. and this the day of the first ioyfull 〈◊〉 of it with ioy ever celebrated even in albis eight daies togither by them thâ—â— found CHRIST In white and sitting As the colour of ioy so the situation of rest So we sâ—y sit downe and rest And so is the grave made by this morning's worke a place of rest Rest not from our labours onely so doe the beasts rest when they â—he But as it is in the XVI Psalme a Psalme of the resurrection a rest in hope Psal. 16.9 hope of rising againe the members in the vertue of their head who this day is risen So to enter into the rest which yet remaineth for the people of GOD Heb. 4.9 even the Sabbath eternall Sitting and in this order sitting at the head one at the feete another where His bodie had lien 1. Which order may well referre to CHRIST Himselfe whose body was the true Arke indeed In which it pleased the GOD head to dwell bodily Col. 2.9 and is thereâ—ore heere between two Angells Exod. 25.19 as was the Arke the type of it between the two Cherubims 2. May also referr to Marie Magdalen She had annointed His head she had annointed His feete at these two places sit the two Angells Mat. 26 7. Ioh. 11.3 as it were to acknowledge so much for her sake 3. In mysterie they referr it thus Because Caput Christi Deus 1. Cor 11.3 Gen. 3.15 the God-head is the head of CHRIST and His feete which the Serpent did bruise His manhood that either of these hath his Angell That to Christ man no lesse then to Christ God the Angells doe now their service In principio erat verbum His God-head there an Angell Verbum caro factum His man-hood there another Heb. 1.6 And let all the Angells of God worship Him in both Even in His man-hood at His cradle the head of it a queer of Angells at His grave the feete of it Angells
would thinke to small purpose But sure to purpose it is The HOLY GHOST vseth no wast words nor ever speakes but to the point we may be sure His title The GOD of peace Let us see and beginne with his first title the GOD of peace GOD 's titles be diverse as be His Acts and His acts are as His properties be they proceed from And lightly the title is taken from the propertie which best fits the Act it produceth As Exod. 9.27 2. Cor. 1.3 Psal. 89 8. when GOD proceedeth to punish He is called the righteous GOD When to shew favour the GOD of mercie When to doe some great worke the GOD of power Now then this seemes not so proper Should it not rather have beene the GOD of Power which brought againe c To bring againe from death seemes rather an act of power then of peace One would thinke so But being well lookt into it will be found to belong rather to peace No power of His will be set on working will ever bring againe from death unlesse He be first pacified and made the LORD of peace Of His power there is no question Of His peace there may be some I shall tell you why For all the Old Testament thorough you shall observe GOD 's great Title is the LORD of HOSTS which in the New you shall never read but ever since He rose from the dead Rom. 15.13 Phil. 4.9 1. Thess. 5 23. 2. Thess. 3.16 it is instead of it the GOD of peace To the Romanes Philippians Thessalonians c and now heere to the Hebrewes and still the God of peace It is not amisse for us this change For if the Lord of Hosts come to be at peace with us His hosts shall be all for us which were against us while it was no peace So as make but God the God of peace and more needs not For His peace will command His power streight When His hosts were so about Him it seemed hostilitie How came He then to lay away that title of the Lord of Hosts to become Deus pacis That did He by thus doing He brought againe one from the dead and that bringing brought peace and made this change Stylo novo the God of peace â— The second Party Our LORD IESVS Pastorem The Shepheard This brings us to the other the second Party He is not named till all be done then He is in the end of the verse our Lord and SAVIOVR IESVS CHRIST But at first He is brought in as a Shepheard Thinke never the meaner of Him for that Moses and David the Founders of the Monarchie of the Iewes Cyrus and Romulus the Founders one of the Persian the other of the Romane Monarchie were taken al from the Sheepfolds The heathen Poet calls the great Ruler of the Graecian Monarchie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Shepheard of the people CHRIST gives it to himselfe and GOD doth not disdeigne it in the LXXX Psalme Psal. 80.1 And the name howsoever it falls to us of the Clergie now ab initio non fuit sic Secular men Ioseph Iosua and David were first so termed and are more often so termed in the Bible then we The terme of Shepheard is well chosen as referring to the God of peace Peace is best for Shepheards and for sheepe They love peace then they are safe then they feed quietly Yet not so but that Shepheards have ventured farre to rescue the Sheepe from the Beare and from the Lion as did King David and as the Sonne of David heere that ventured further then any who is brought in heere in Sanguine bleeding howsoever it comes But this Title was not so much for GOD as for us Pastorem ovium and in Ovium are we 1. Sam. 17.36 there come we in we hold by that word For so there is a mutuall and reciprocall relation betweene him and us that we thereby may be assured by this very terme relative whither and whensoever he was brought all he did or suffered it was not for himselfe For then an absolute name of his owne would have beene put All was for his Correlative for Ovium that is for us He is no waies considered in all this as absolutely put or severed from us His flock but still with reference and relation unto us But because others enter common in this and other his names with him Pastorem magnum the gâ—eat Shepheard he bears it with a difference Pastor Magnus the great Shepheard Not as Diphilus said to Pompeius Magnus nostrâ miseriâ Magnus es Great by making others little but Misericordiâ suâ Magnus by making Himselfe little to make us great The graduall points of his greatnesse in respect of others are these Great first For Totum is parte majus Greater is he that feeds the whole then they that but certain parcells of the flock All els feed but peeces So they be but petie shepheards to Him But he the whole maine entire flock He and none but he So He the great Shepheard of the great Flock Againe Greater is he that owes the sheepe he feeds then they that feed the sheep they owe not All others feed his sheepe None can say Pasce oves meas His they be Iob 21 16. Psal. 94.2.100.3 and reason For He made them they be the sheep of His hands He feeds them so the sheep of His hands and of his pasture both But this is not the greatnesse heer meant But Ecce quantam charitatem see the great love to his sheepe Others sell and kill theirs He is so farr from selling 1. Ioh. 3 1. or killing as he this Shepheard was sold and slaiâ—e for them though they were his owne Paid for them bought them againe and then he brought them againe It may be there were others had ventred thir lives but not lost them and so lost them as he did Which makes him not onely Great but Primae magnitudinis that is simply the Greatest that ever was Of which Greatnesse two great Proofes there are in the two words 1 Sanguis and 2 Testamentum Sanguis a great Price Testamentum a great Legacie Sanguis what He suffered Testamentum what He did for them The next word is in sanguine a Shepheard in His blood So In sanguine through the blood this Shepheard sweatt blood yer He could bring them back It was no easie matter iâ— cost blood and not any blood such as He could well spare but it cost Him His life-blood It could not be the blood of the Testament but there must be a Testament and a Testament there cannot be but the Testator must dye So He died He was brought to the dead for it This blood brought Him to His Testament which is further then blood We said there were two Acts 1 One exprest brought Him thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two Acts. 2 The other implied brought Him thether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But first
brought thither before brought thence We vvill touch them both 1 Why brought thither and how 2 and why brought thence and how If when He was brought thence it was peace when He was brought thither Bought thither it was none How came it there was none What made this separation That did sinne Sinne brake the peace Why sinne touched not Him He knew no sinne True it was not for Himselfe 2. Cor. 5.22 nor for any sinne of His. Whole then heere are but two 1 Pastor 2 and Ovium Pastor He Ovium we If not the Shepheard's then the Sheep's sinne if not His ours Esa. 59.2 And so it was peccata vestra saith God in Esay and speakes it to us No quarrell He had to the Shepheard nothing to say to CHRIST as CHRIST But He would needs be dealing with Sheepe and His Sheepe fell to straying and light into the Wolve's denne◠and thither He must goe to fetch them if He will have them For Ovium then is all this adoe and that is for us For all we as Sheepe had gone astray I may say further all we as sheepe were appointed to the slaughter So it was we should have beene carried thither Esa. 53.6 and the Lord layd upon Him the transgressions of us all and so He was carried for us This Pastor became tanquam ovis as a sheepe for His sheep and was brought thither and the wolves did to Him whatsoever they would As if God had said away with these sheepe Incidant in lupos quia nolunt regià pastore to the wolves with them seeing they will be kept in no fold But that the Shepheard endured not but rather then they should He would When it came to this who shall goe thither Pastor or Ovium the Sheepe or the Shepheard Sinite hos abire they be His owne words Let them goe their way let the Sheepe goe and smite the Shepheard Ioh. 18.8 Sentence Him to be caried thither The Sheepe were to be they should have beene but the Shepheard was In sanguine nostro it should have beene In sanguine suo His Blood it was So to spare ours He spilt His owne 2. Brought 〈◊〉 thence Thither now He is brought Brought thither by His owne bloodshedding We can understand that well but not how He should be brought thence by His blood Yet the Text is plaine how He was brought againe in sanguine by His blood First then let us make God the GOD of peace and when He is so you shall so one see Him bring Him back againe That which broke the peace as we sayd the very thing that carried Him to the Crosse tooke Him downe thence dead carried Him to His grave and there lodged Him among the dead was sinne Away with sinne then that so there may be peace But there is no taking away sinne but by shedding of blood Chap 9.22 the blood either of Pastor or of Ovium one of them 3. In Sanguine By the blood Why then heer is blood even the Shepeheard's blood and shedd it is and by the shedding of it sinne is taken away and with sinne God's displeasure It is the Apostle's owne word Ephes. XI XVI Hatred was slaine and so hatred being slaine Ephes. 2.14 Col. 1.20 peace followed of her owne accord He was our peace saith the Apostle in one place He made our peace or pacified all by his blood in another Now then upon this peace He that was before carried away was brought backe againe And so well might be For all being discharged He was then to be inter mortuos liber Psal. 88.5 no longer bound but free from the dead not to be kept in prison any longer but to come forth againe And by his very blood to come forth againe For it was of the nature of a Ransome which being layd downe the Prisoner that was brought thither is to goe thence whither He will For a Ransome hath potestatem eductivam or reductivam a power to bring forth or bring back againe from any captivitie 1. Sam. 2.6 In both these bringings God had His hand God bringeth to death and bringeth back againe True if ever in this Shepheard Brought him to the dead as the Lord of hosts brought him from the dead as being now pacified and the God of peace Out of His justice God smitt the Shepheard out of His love to His sheepe the Shepheard was smitten But quem deduxit iratus reduxit placatus whom of His iust wrath against sin He brought thither now having fulfilled all righteousnesse He was to bring thence againe And so brought back He was and the same way that He was carried thither Carried the way of justice to satisfie for them He had undertaken for And having fully satisfied for them was in very Iustice to be brought back againe And so He was GOD accepted his passion in full satisfaction gave present order for His raising againe And let not this phrase of God's bringing back or of CHRIST 's comming back of GOD 's raising Him or of CHRIST 's rising any thing trouble you The Resurrection is one entire Act of two joint Agents that both had their hands in it Ascribed one while to CHRIST Himselfe that He rose that he came back to shew that he had power to lay downe his life and power to take it againe Another while to God Ioh. 10.18 that he raised him that he brought him back to shew that God was fully satisfied and well pleased with it reacht him his hand as it were to bring him thence againe To shew you the Benefit that riseth to us by this his rising Brought thither he was to the dead so it lay us upon if he had not we should We were even carrying thither and that we might not he was Brought thence he was from the dead So it stood us in hand if he had not beene brought thence we should never have come thence but beene left to have lien there world without end Brought thither he would be he and not we he without us So carefull he was not to spare himselfe that we might be spared Brought thence he would not be not without his sheepe we may be sure he would bring us thence too or he would not be brought thence without us You may see him in the Parable comming with his lost sheepe on his shoulders That one sheepe is the image of us all So carefull he was Luc. 15.5 as he layd him on his owne neck to be sure which is the true pourtraiture or representation of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That if the God of peace bring him back he must bring them also For he will not come back without them Vpon his bringing back from death is ours founded in him all his were brought back In his person our Nature in our Nature we all Thinke you after the payment of such a Price He will come back himselfe alone He will let the sheepe
Husai as with a foule fault Chap. 16 1â— for forsaking his friend himselfe then being in armour against his owne Father was not so very fitt a man to do justice No matter so he tooke himselfe that was enough to rise 2 The other out of revenge the case of Bigthan and Thares and of our two Eâ—ter 2 21. as is thought They were angrie aâ— somwhat it is not said what nor it skills not what but voluerunt insurgere rise they would for it that they would These did not wish government quite taken away onely the King's person they heaved at Him for some purpose they must needs have out of the way By this time we know these parties reasonable well Be these they whom GOD Angels and Saints hold for execrable They whom Cushi may pray against and we with him These be they It was Core one of the crue against whom Moses prayed they might be visited with a strange visitation and not by the common death of other meâ— No more he did It was Achitophel another of them Num. 16.29 against whom David penned the Psalme of bitter imprecations They of Meroz whom the Angell giveth warrant and charge both to curse wherefore was it Because they came not to helpe the LORD that is Debora the Lord's Lievetenant against the forces of Madian If to be cursed because they layd not their hand to helpe Him much more I trow if they would seek to lay their hands on him to mischiefe and make him away It was Iudas Mar 14.21 Gen. 3 14. he was one of these against whom CHRIST cryed Vaeper quem And it was the serpent whom GOD cursed and why what was his fault What but that he sought to withdraw our parents from their due subjection to rise against GOD to be GODS themselves and never acknowledge Him or any for their Superiour These be they certainly against whom GOD Angells and Saints approving it we may say Cushi-his prayer every syllable of it May nay ought are even bound to it Yet to give full satisfaction that there be no striving but that all may say Amen to it it shall not be amisse if I may with your good favour lay before you some reasons and those so enforcing that we shall hold our selves so bound as that we cannot avoyd but yeeld to it I care not much if I keep the number of Absalon's darts they are three The reasons of this cursing First I hold it for cleere if we knew any were GOD 's enemie we would none of us make any question but say with Cushi we need not it is sett downe to our hands So perish all thine enemies ô LORD Because the eâ—emies of God Iud. 5.31 So how Even as Sisara little difference in effect between him and Absalon Sisara perished with a nayle driven into his head Absalon with a dart thrust through his heart To the enemies of GOD you see we have warrant But they that rise against the King are GOD 's enemies for GOD and the King are so in a league such a knott so streight between them as one cannot be enemie to the one but he must be to the other This is the knott They are by GOD Exod. 4.20 Iud. â— 20 1. Chro. 29.23 Psal. 82.6 of or from GOD for or in stead of GOD. Moses's rodd GOD 's Gideon's sword GOD 's David's throne GOD ' s. In His place they sitt His Person they represent they are taken into the fellowship of the same name Ego dixi He hath said it and we may be bold to say it after him They are GOD s and what would we more Then must their enemies be GOD 's enemies Let their enemies know then they have to deale with GOD not with them It is His cause rather then theirs they but His agents It standeth Him in hand it toucheth Him in honour He can no lesse then maintaine them then hold their enemies for his owne Saint Paul is plaine He that resisteth them resisteth God he that the regall power the divine ordinance Rom 13 2. The enditement was rightly framed in judgement of all Writers though it were mis-applied 1. Reg 21· 13. Naboth maledixit Deo Regi Naboth did neither therefore it was evill applied But if he had done the one he had done the other and so it was truly framed Even as he in the new Testament framed his confession aright I have sinned against heaven and against thee For no man can trespasse against a lawfull superiour but withall he must do it against heaven first Luke 15.18 and so he must confesse if ever he have his pardon for it But there is no more praegnant reason to prove God's enemies they be these that rise against Kings then this ye shall observe still they are called the sonnes of Belial Chap. 20.1 Belial God 's professed enemie Sheba is so called in expresse termes in the next Chapter save one that rose up against David And indeed what was the drift of the first tentation but onely to have made Adam and Eve the adopted children of Bâ—lial that is to be under no yoke not GOD 's much lesse mans to brooke no superior They are all his by adoption that carrie such minds It cannot otherwise be And if it were the Spirit of GOD 1 Chro. 12 18. that fell on Amasa when he sayd Thine are we ó David and on thy side thou sonne of Isai what spirit could it be but of Belial or whose sonne Sheba but his that cryed We have no part in David nor any portion in the Sonne of Isai If it were the finger of GOD that touched their hearts that went after Saul their lawfull Liege Lord whose claw must it be the print whereof was in theirs who rose and went against him 1. Cor. 2.15 Whose but Belials Et quae conventio CHRISTI et Belial CHRIST and Belial so out so at odds that no hope of ever agreeing them Now then being the sonnes of Belial and they and Belial their father GOD 's enemies make we any doubt but we may say after the Holy Ghost So perish all thine enemies O Lord This one might be enough But there were three darts in Absalon's heart 2. The enemies of Mankind one would have served the turne so this one would suffice but I will cast yet a second and third at them If then secondly we knew any that were not onely Hostis Dei but hostis humani generis would we yet doubt to pray he might be as Absalon I trust not especially seing we should therin but follow GOD 's own example He curseth the Serpent even for this cause that he was enemie to the woman and all her seed Gen. 3.14.15 and sought the utter ruine of both Those that are such well may all men pray against them for at all mens hands they well deserve it Now thus reasoneth Saint Paul Rulers not onely come from GOD but they come
those will make that our joy no man shall take from us â—HIS is the Day This Why are not all daies made by Him I. Of the Day Such daies there be Is there any daies 〈◊〉 made by Him Why then say we This is the day the Lord hath made Divide 〈◊〉 the daies into naturall and civill the naturall some are cleere and some are cloudie 〈◊〉 some are luckie daies and some dismall Be they faire or foule gladd or sadd 〈◊〉 Poet calleth him the Great Diespiter the Father of daies hath made them both 〈◊〉 we then of some one day above his fellow This is the Day c 〈◊〉 difference at all in the dayes or in the moneths themselves by nature they are 〈◊〉 No more in November then another moneth nor in the fifth then in the 〈◊〉 All is in GOD'S making For as in the Creation we see all are the workes 〈◊〉 a plaine difference betweene them for all that in the manner of making Some 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sit Lett there be light a firmament drie land Some with â—aciamus Gen. 1.14.26 〈◊〉 â—ore adoe greater forecast and framing as man that master-peece of His works 〈◊〉 therefore in a different sense it may be said This is the Creature which GOD 〈◊〉 made suppose after a more excellent manner In the very same manner it is 〈◊〉 daies All are His making all aequall in that but that letteth not but He may 〈◊〉 a speciall Faciamus upon some one day more then other and so that day by 〈◊〉 prerogative said To be indeed a Day that GOD hath made 〈◊〉 for GOD'S making it fareth with daies as it doth with yeares Some yeare 〈◊〉 the Psalme GOD crowneth with His goodnesse maketh it more seasonable Psal. 65.11 〈◊〉 fruitfull then other And so for dayes GOD leaveth a more sensible 〈◊〉 of His favour upon some one more then many besides by doing upon it 〈◊〉 mervailous worke And such a day on which GOD vouchsafeth some speciall 〈◊〉 est some great and publique Benefit notable for the time present memorable 〈◊〉 the time to come in that case of that Day as if GOD had said Faciamus diem 〈◊〉 shewed some worke-manship done some speciall cost on it it may with an â—ccent with an emphasis be said This verily is a Day which GOD hath made in comparison of which the rest are as if they were not or at least were not of His â—â—king As for blacke and dismall dayes dayes of sorrow and sadd accidents they are and 〈◊〉 be counted saith Iob for no dayes Nights rather Iob. 3.3.6 as having the shadow of death 〈◊〉 them or if dayes such as his were which Sathan had marrd then which GOD 〈◊〉 made And for common and ordinarie daies wherein as there is no harme so not 〈◊〉 notable good we rather say they are gone forth from GOD in the course of nature 〈◊〉 were with a fiat then made by Him specially with a faciamus So evill dayes no 〈◊〉 or daies marrd and common daies daies but no made daies Only those made 〈◊〉 crowned with some extraordinarie great Favour and thereby gett a dignitie and 〈◊〉 above the rest exempted out of the ordinarie course of the Calendar with 〈◊〉 est Such in the Law was the Day in the Passe over made by GOD Exod. 12.2 the head 〈◊〉 yeare Such in the Gospell of CHRIST 's Resurrection made by GOD Dies 〈◊〉 and to it do all the Fathers applie this verse And we had this day our 〈◊〉 over and we had a Resurrection or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isaac had But Heb. 11.19 I forbeare to goe 〈◊〉 in the generall By this that hath beene said we may see there be daies of 〈◊〉 it may be safely said This is the day c and in what sense it may be said Such 〈◊〉 then that this of ours one of them that if it be we may so hold it and 〈◊〉 that pertaine to it II. David's day was such David's day heere was one certainely dictante Spiritu and they that are like it to be holden for such so that if oâ—râ— be as this was it is certainely dies à Deo factus Now then to take our rule from the former verse Factum Domini facit diem Domini It is GOD 's deed that maketh it GOD 's day and the greater the Deed the more GOD 's day There must be first Factum est some doing and secondly it must be à Domino He the doer and thirdly that somewhat must be somewhat mervailous and fourthly not in it selfe so but in our eyes These foure goe to it these foure make any day a day of GOD 's making Let us see then these foure First in David's heere and then in our owne and if we finde them all boldly pronounce This is the Day c. In it there was 1 A factum est A deâ—â—â—erancâ— First the factum est in David's what was done sett downe at large in the fore-part of the Psalme It was a deliverance all the Psalme runneth on nothing els Every deliverance is from a danger and by the danger we take measure of the deliverance The greater that the greater the Deliverie from it and the greater the Deliverie the greater the Day From danger and the more likely to be of GOD 's owne manufacture His danger first Verse 10.11.12 what should have been done He was in a great distresse Three severall times with great passion he repeats it that his Enemies 1 came about him 2 compassed him round 3 compassed and kept him in on every side were no swarme of bees so thicke That they gave a terrible lift or thrust at him Verse 13. to overthrow him and verie neere it they were And at last as if he were newly crept out of his grave out of the very jawes of death and despaire he breakes forth and saith I was very neere my death neere it I was Verse 17. but non morâ—ar Die I will not now for this time but live a little longer to declare the workes of the LORD This was his danger and a shrewd one it seemeth it was From this danger he was delivered This the factum est 2. A Domino By GOD not by man But man might do all this and so it be man's day for any thing is said yet Though it were great it maketh it not GOD 's unlesse GOD GOD I say and not man but GOD himselfe were the Doer of it and if He the Doer He denominates the Day This then was not any mans not any Prince's doing but GOD 's alone His might His mercie Verse 8.9 that brought it to passe Not any arme of flesh but GOD 's might not of any merit of His but of His owne meere mercie This was done by His might Thrise he tells us of it It was the right hand of the Lord that brought this mightie thing to passe This was done by His
bosome wide open to receive them Lazarus in a rich man's bosome is a goodly sight in heaven and no lesse goodly in earth And there shal be never a rich man with Lazarus in his bosome in heaven unlesse he have had a Lazarus in his bosome heer on earth The poore are of two sorts Such as shal be with us alwayes as CHRIST saith to whom we must do good by relieving them Ioh. 12.8 such is the comfortlesse estate of poore Captives the succorlesse estate of poore Orphanes the desolate estate of the poore Widowes the distressed estate of poore Strangers the discontented estate of poore Scholars all which must be suffered and succoured too There are others such as should not be suffered to be in Israël whereof Israël is full I meane beggers and vagabonds able to worke to whom good must be done by not suffering them to be as they are but to employ them in such sort as they may do â—ood This is a good deed no doubt and there being as I heare an honourable good purpose in hand for the redresse of it GOD send it good successe I am as â—ne in part of my charge to exhort you by all good meanes to helpe and further it Me thinketh it is strange that the exiled Churches of Strangers which are harboured heer with us should be hable in this kind to do such good as not one of their poore is seene to aske about the streets and this Citie the harborer and maintainer of them should not be able to do the same good Hable it is no doubt but men would have doing good too good cheape I know the charges will be great but it will quitt the charges the good done will be so great Great good to their bodies in redeeming them from diverse corrupt and noysome diseases and this Citie from danger of infection Great good to their soules in redeeming them from idlenesse and the fruit of idlenesse which is all naughtinesse no where so rife as among them and this Citie from much pilfering and losse that way Great good to the Common-wealth in redeeming unto it many rotten members and making them men of service which may heereafter do good in it to the publique benefit and redeeme this Citie from the blood of many soules which perish in it for want of good order Last of all great good to the whole Estate in bringing the blessing of GOD upon it even that blessing Deut. 15.4 that there shall not be a begger in all Israël So much for doing good Laying up in store c. That is your worke shall not be in vaine in the end The last point The Reason but receive a recompense of reward which is a prerogative the which GOD 's Charges have above all other In mans there is death to the Offender but if any have kept his charge he may claime nothing but that he hath Onely the Lord's Charges are rewarded So that besides the two reasons which may be drawen out of the former 1 one of the uncertaintie 2 the other of GOD 's bounty 1. Of the Vncertainty Da quod non potes retinere That we would part with that that we cannot keepe long that we must part with yer long whither we will or no 2. Of the Bounty of GOD De meo peto dicit CHRISTVS That GOD which gave asketh but his owne but of that He gave us a part to be given Him and we if there be in us the heart of David will say quod de manu tuâ accepimus 3. Besides these a third 1. Chro. 29.40 Though GOD might justly challenge a free gift without any hope of receiving againe He will not but tells us His meaning is not to empoverish or undoe us but to receive these which He gave us and came from Him every one and those that within a while forgoe we must to give us that we shall never forgoe That is that he teacheth us commandeth not our losse but commendeth to us a way to lay up for our selves if we could sâ—e it not to leese and leave all we know not to whom Well said Augustine preaching on these very words At the very hearing these words Part with and distribute the covetous man shrinkes in himselfe at the very sound of parting with as if one should poure a bason of cold water upon him so doth he chill and draw himselfe together and say Non perdo he saith not I will not part with but I will not lose for he counteth all parting with to be losing And will ye not lose saith Saint Augustine yet use the matter how you can lose you shall for when you can cary nothing away of all you have do you not lose it But goe to saith he be not troubled hear what followes shut not thy heart â—gainst it Laying up for yoâ—r selves I know Iudas was of the mind Laying up for â—our selves that all that went besides 〈◊〉 bagg was Vtquid perditio and so be all they that be of his spirit But Saint â—aul is of that mind that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay out to good uses is to lay up to our owne uses that â—n paâ—â—ing thus with it we do not dimittere but praemittere not lose it by leaving it heer from whence we are going but store it up by sending it thither before whither we are going And indeed one o◠〈◊〉 two we must needs either leave it behind and lose it for ever or send it befoâ—â— and have it our owne for ever Now choose whither you will hold of Iudas's or Paule's For indeed it is not laying up Saint Paul findeth fault with but the place where not building or obteining or purchasing all which three are specified and the Apostle speaketh in your owne termes and the things you chiefly delight in but the laying up in the flesh which will rott and with it whatsoever is laid up with it or in the world which is so variable now and will be consumed all to nought and with it whatsoever is said up in it But he would have us to lay it up in heaven which besides that it is our owne countrey and this but a strange land is the place whither we passe leaving this place behind and from whence we must never passe but stay heer and either for ever want or have use for ever of that we part with heere And to say truth Vt quid respicimus With what face can we look up and look upon heaven where we have laid up nothing or what entertainment can we hope for there whither we have sent no part of our provision but for ought of our sending the place is cleane empty You will say how can one reach heaven to lay any thing there I will aske you also another question How can a man being in France reach into England to lay any thing there By exchange And did you never hear of our exchange Cambium coeleste You know that to
a pardon or m Gal. 4.4 being justified from those things which by the Lawe we could not All these wherein for the most part this is still expressed What speake they but that the sense of this Name cannot be rightly understood nor what manner of righteousnesse is in question except we still have before our eyes This same Coram Rege justo judicium faciente 2. And againe by way of opposition For usually where iustifying is named there condemning which is a term meerly judiciall is set against it In the Law n Deut. 25.1 When there shal be strife the matter shall come before â—hee and sentence to be given see the righteous be iustified and the sinner condemned o Psal. 17.15 To iustifie the wicked and condemne the innocent both are alike abhominable before GOD. p 1. Reg. 8.22 If man cannot iudge heare thou from heaven condemne the wicked and iustifie the righteous In the Gospell q Mat 12.37 By thy words shalt thou be iustified and by thy words condemned r Rom. 8.34 It is GOD that iustifieth who shall condemne s Rom. 5.16 Grace to iustification as sinne to condemnation All these shew manifestly we must imagine our selves standing at the Barre or wee shall never take the state of this question aright nor truely understand the mysterie of this Name For it is not in question whither wee have an inhaerent righteousnesse or no Or whither GOD will accept it or reward it but whither that must be our righteousnesse Coram REGE iusto iudicium faciente Which is a point very materiall and in no wise to be foâ—gotten For without this if we compare ourselves wiâ—h our sâ—lves what heertofore we have beene or if we compare our selvâ—s with others as did the Pharisee we may take a phansie perhapps and have some good conceipt of our inhaerent righteousnesse Yea if we be to deale in Schooles by argument or disputation we may peradventure argue for it and make some shew in the matter But let us once be brought and arraigned Coram Rege iusto sedente in Solio let us set our selves there we shall then see that all our former conceipt will vanish streight and Righteousnesse in that sense will not abide the triall Bring them hither then and aske them heere of this Name and never a Saint nor Father no nor the Schoolemen themselves none of them but will shew you how to understand it aright In their Commentaries it may be in their questions and debates they will hold hard for the other But remove it hither they forsake it presently and take the Name in the right sense t â—ob 1.18 Hast thou considered my servant IOB saith GOD to Satan how just perfect he is This just and perfect IOB standing heere u Iâ—b 9.15.10.15 Though I be iust saith he I wil not hold up my head or as they say Stare rectus in Curiâ will never plead it or stand upon it but putt up a Supplication to be releeved by IEHOVA iustitia nostra David hath the witnesse to have been w 1. Sam. 13.14 a man according to GOD 's owne heart For all that he dareth not stand heere But desireth GOD would not enter into judgement with him For that x Psal. 143.2 In conspectu tuo in His sight not he nor any other living which S. Bernard extendeth to the Angells shall be justified But if he must come as thither we must come all then y Psal. 70.16 Memorabor justitiae tuae solius he will never chaunt his owne righteousnesse but make mention only of this Name IEHOVAH justitia nostra DANIEL z Dan. 9.4 Vir desideriorum as the Angell termed him even he that man so greatly beloved after he saw the a Dan. 7.9 Ancient of dayes sett downe in his Throne and the bookes open before him then b Dan. 9.7 Tibi Domine justitia nobis autem confusio faciei c 9.18 Non in justificationibus nostris Not in our righteousnesse yet was that righteousnesse à Iehovâ but heer it would not serve he must waite for the MESSIAS and the d Dan. 9.24 everlasting righteousnesse which he bringeth with him And e Esai 6.1 Esay likewise at the vision of the LORD sedentis super thronum and the Angells covering their faces before him crieth out f Esai 6.5 Vae mihi Wo is me I am a man of polluted lippes Woe is me for I have held my peace and there he seeth the very sinnes of his lipps and the very sinnes of omission will be enough to condemne him though he had never in act committed any To end this point S. Paul a Vessell of Election So g Act. 9.15 GOD himself doth name him saith plainly if it were before the Corinthians or any Assize of man he would stand upon his righteousnesse But seeing h 1. Cor. 4.4 Qui me judicat est Dominus he will give it over and confesse that though Nihil mihi conscius sum and so had justitia à Domino yet for all that in hoc non sum justificatus it is another righteousnesse and not that must acquite him Thus do the Saints both of the Old and of the New Testament take this Name And do not the Fathers the like Saint Augustine's report it is of S. Ambrose that being now at the point of death he alleadged that the Cause why he feared not death was Quia bonum habemus Dominum and doth he not give this note upon it that he did not presume De suis purgatissimis moribus of his conversation though most holy and cleane but only stood on the goodnesse of the LORD the LORD our Righteousnesse And doth he not in his owne case flye to the same against Cresconius the Donatist That he shunned not to have his life sifted to the uttermost by any Donatist of them all Yet in the eyes of GOD Cum Rex iustus sederit in Solio these very words he alledgeth he saith plainly he dare not justifie himselfe but rather waited for the overflowing bounty of his grace then would abide the severe examination of his judgement And Bernard in his CCCX Epistle the very last he wrote a little before his death to the Abbot of Chartres concludeth he not Calcaneum vacuum meritis curate munire precibus Abandoneth he not then his justitia à Domino and confesseth his heele meaning the end of his life is bare of all merits and desireth to have it by prayers commended to Iehova iustitia nostra Thus doe the Fathers conceive of it Yea the very Schoolemen themselves take them from their Questions Quodlibetts and Comments on the Sentences let them be in their soliloquies meditations or devotions Anselm interrogat Bonaventura in Breviâ—oquio Gers. in Agone and specially in directing how to deale with men in their last agony quando Iudex prae foribus est then take Anselme take Bona venture take
six pounds Of which to Pembroke-Hall for the erection of two Fellowshipps and other uses mentioned in the Codicill a thousand pound to buy fiftie pound land per Annum to that purpose Besides a Basen and Ewer like that of their Foundresse and some Bookes To buy two hundred pound per Annum foure thousand pound Viz. for aged poore men fiftie pound per Annum for poore widowes the wives of one husband fiftie pound for the putting of poore Orphans to prentise fiftie pound to prisoners fiftie pound He was alwaies a diligent and painefull Preacher most of his Solemne Sermons he was most carefull of and exact I dare say few of them but they passed his hand and were thrice revised before they were preached and he ever misliked often and loose preaching without studie of Antiquitie and he would be bold with himself and say when he preached twice a day at Saint Giles he prated once And when his weakenesse grew on him and that by infirmitie of his body he grew unable to preach he began to goe little to the Court not so much for weakenesse as for inabilitie to preach After he came to have an Episcopall house with a Chappell he kept monethly Communions inviolably yea though himselfe had received at the Court the same moneth In which his carriage was not only decent and Religious but also exemplary he ever offered twice at the Altar and so did every one of his Servants to which purpose he gave them money lest it should be burthensome to them Now before I come to his last end give me leave to tell you that privately he did much find fault and reprove three sinnes too common and reigning in this later age 1. Vsury was one from which what by his Sermons what by private conference he withdrew many 2. Another was Simony for which he endured many troubles by Quare Impedit and Duplex querela as for himselfe he seldome gave a Benefice or preferment to him that petitioned or made suit for it he rather sent for men of note that he thought wanted preferment and gave them Prebends and Benefices under Seale before they knew of it as to Master Boys and Master Fuller The 3. and greatest was Sacriledge which he did abhorr as one principall cause among many of the forraine and Civill warres in Christendome and invasion of the Turke Wherein even the reformed and otherwise the true professors and servants of CHRIST because they tooke GOD 's portion and turned it to publique prophane uses or to private advancements did suffer just chastisement and correction at GOD 's hand And at home it had been observed and he wished some man would take the paines to collect how many Families that were raised by the spoyles of the Church were now vanished and the place thereof knowes them no more And now I draw to an end GOD 's House is truly called and is indeed Domus Orationis the House of prayer it accompanies all acts done in GOD 's House Of this Reverend Prelate I may say vita ejus vita orationis his life was a life of prayer A great part of five houres every day did he spend in prayer and devotion to GOD. After the death of his Brother Master Thomas Andrewes in the sicknesse time whom he loved deerely he began to foretell his owne death before the end of summer or before the beginning of winter And when his Brother Master Nicolas Andrewes died he tooke that as a certaine signe and prognostick and warning of his owne death and from that time till the houre of his dissolution he spent all his time in prayer and his prayer-booke when he was private was seldome seene out of his hands and in the time of his feaver and last sicknesse besides the often prayers which were read to him in which he repeated all the parts of the confession and other petitions with an audible voice as long as his strength endured he did as was well observed by certaine tokens in him continually pray to himselfe though he seemed otherwise to rest or slumâ—er And when he could pray no longer voce with his voice yet oculis manibus bâ— lifting up his eyes and hands he prayed still and when nec manus nec vox officium fâ—ciunt both voice and eyes and hands failed in their office then Corde with his heâ—rt he still prayed untill it pleased GOD to receive his blessed soule to himselfe And so hujus mortalitas magis finita quam vita his Mortality had an end and he died peaceably and quietly in the Lord but his life shall have no end yea then his life did begin when his Mortalitie made an end that was Natalis his birth-day September XXV being Moonday about foure of the clocke in the morning So dyed he aliâ—rum majore dâ—â—no quà m suo with greater dammage to others even to all this English Church and all Christendome then to himselfe And GOD grant that many Ages may be so happy to bring forth and enjoy such a Prelate so furnished with all endowâ—ents of learning and knowledge with innocence and holinesse of life and with such pittâ—e and charitie as he shewed in his life and death â—y conclusion is short I have spoken somewhat of this most Reverend Prelate but much short of his graces and worth In summe thus much In his life he was Concionator Scriptor potentissimus a most powerfull Preacher and Writer in his deeds and actions he was potentior diuturnior more powerfull and lasting Death hath bereaved us of him but his life and his works of learning and his workes of piety and charity I doubt not but GOD in his goodnesse will make them Monumentum aere perennius a Monument more lasting then brasse and stone even to the comming of our LORD CHRIST For no doubt while he lived he sowed the sincere Word of life in the soules of men and in his life and death posuit cleemosynam in sinu pauperis he put his Almes into the bosome of the poore and shall I say Oravit pro eo it prayed for him and by it he procured himselfe a strong Army and bellatores fortes valiant soldiers whose many prayers and blessings GOD could not resist the rather because they knew him not that is too short and the Text goes further Exoravit it shall pray and prevaile too and he and they have prevailed and he is now at rest and peace in heaven and followes the Lambe wheresoever he goes And after him let us al send this blessing which the voice from heaven uttered Write Blessed are the dead Apoc. 14.13 which die in the Lord. For the Lord there was no cause he should die but he died in the Lord because he alwaies lived to the Lord and a happy death must needs accompanie and crowne such a life From henceforth saith the Spirit they rest from their labours all teares are wiped from their eyes and all sighes from their hearts and their workes follow
turne into a serpent and sting them Yea if need so require sting them to death by the power secular For Nachah is leading and the sound remaining Nacah is smiting and a necessarie use of both The one for thy people like sheepe who will be led the other for the strange children like goates who will not stirre a foot further then they be forced And this is the iâ—terest But now againe when they be brought thus farre to be like sheepe they are but liâ—â— sheepe though that is a wâ—ake and unwise cattell farre unable to guide themsâ—lâ—es Which sheweth them their need of good government and though they be the pâ—oâ—le of GOD yet that Moses and Aaron be not superfluous For a feeble poore beaâ—t we all know a sheepe is of little or no strength for resistance in the wâ—rld and therefore in danger to be preyed on by every Woolfe And as of liâ—tle strenâ—â—â— so of little reach None so easily straieth of it selfe None is so easily lâ—d awrie by others 〈…〉 2â— 2â— Everie strange whistle maketh the sheepe Everie Ecce hîc mâ—keth the pâ—oâ—le cast up their heads as if some great matter were in hand These two dâ—fâ—cts do mainly enforce the necessitie of a Leader For they that want sight as blind-men and they that want strength as little children stirre not without great perill except they have one to lead them And both these wants are in sheepâ— and in the people too If then they be sicut Oves like sheepe What is both their wisedome Sure to be in the uniâ—ie of a flocke and what is their strâ—ngth Truly to be under the conduct of â— Shâ—pheard In these two is their safetie For if either they single themselves and stâ—aâ— from the folâ— or if they be a fold and yet want a shepheard none more miseâ—aâ—â—e thâ—n they And indeed in the HOLY GHOST 's phrase it is the ordinarie nâ—te â—f a private mans miserie 〈…〉 to be Tanquam ovis erratica as a stray sheepe frâ—m the 〈◊〉 〈◊〉 9 36. and of the miserie of every Estate politique to be Tanquam grex abâ—â—ue Paâ—â—oâ—e as a fâ—ocke without a Shepheard Therefore guiding they need both the 〈…〉 uâ—itie Bandâ— to reduce them from straying 〈◊〉 1â— 7 and the staffe of order Beautie to leaâ— them so reduced And would GOD they would see their owne feeblenessâ— anâ— shallownesse and learne to acknowledge the absolute necessitie of this benefit 〈…〉 Oves Ducti sumuâ— sicut Oves in all dutie recâ—iving it in all humility praying for the continuance of it that GOD breake not the fold and smite not the Shepheard for the flockes unthaâ—kfâ—lnesse By the hands of Moses and Aaron This part of the verse that is behind The fourth Part. Per manus MOSIS AARONIS and conteineth the Meanes by whom GOD conveigheth this benefit to His people had had no use but might well have been left out and the verse ended at populum tuum if Author alienae potentiae perdit suam had been GOD 's rule For He needed no meanes but immediatly from Himselfe sine manibus could have conveighed it without any hands save those that made us that is His almighty power but without any arme or hand of flesh without Moses or Aaron without men or Angells He was hable Himselfe to have ledd us And a principio fuit sic For a time He did so Of Himselfe immediately and of His owne absolute sovereigntie held He court in the beginning and proceeded against Adam Eve Cain the old world and there was none joyned in commission with Him He onely was our King of old saith the Psalmist and for a space the justice that was done on earth He did it Himselfe Psal. 74 12. And as He held court before all so will He also hold one after all Veniet Veniet qui malè judicata rejudicabit dies There will come a day there is a day comming wherein all evill judged eases shal be judged over againe To which all appeales lye even from the daies of affliction in this world as sometimes they be to the day of judgement in the world to come This estate of guiding being wholy invested in Him there being but one GOD and one Guide He would not keepe it unto Himselfe alone as He might but it pleased Him to send Moses His servant and Aaron whom He had chosen Psal. 105.26 to associate them to Himselfe in the Commission of leading and to make hominem homini Deum One man a Guide and God to another And those whom He thus honoreth 1 First the Prophet calleth God's hands Per manum by whom He leadeth us 2 and secondly telleth us who they be MOSES and AARON God's hands they be For that by them He reacheth unto us Duxisti and in it Religion and counseile and justice and victorie and whatsoever els is good He sendeth His word to Moses first and by him as it were Psal. 103.7 through his hand His statutes and ordinances unto all Israël And not good things only but if they so deserve sometimes evill also For as if they be vertuous such as Moses and Aaron they be the good hand of God for our benefit such as was upon Ezra so if they be evill such as Balaac and Balaam they be the heavie hand of GOD for our chastisement such as was upon Iob. But the hand of GOD they be both And a certaine resemblance there is betweene this government and the hand For as we see the hand it selfe parted into diverse fingers and those againe into sundry joints for the more convenient and speedy service thereof so is the estate of government for ease and expedition branched into the middle Offices and they againe as fingers into others under them But the very meanest of them all is a joint of some finger of this hand of GOD. Nazianzen speaking of Rulers as of the Images of GOD compareth the highest to pictures drawne cleane through even to the feet the middle sort to halfe pictures drawn but to the girdle the meanest to the lesser sort of pictures drawn but to the necke or shoulders But all in some degree carie the Image of GOD. Out of which terme of the hands of GOD the people first are taught their dutie so to esteeme of them as of GOD 's owne hands That as GOD ruleth them by the hands of Moses and Aaron that is by their ministerie so Moses and Aaron rule them by the hands of God that is by His authoritie It is His name they weare it is His seate they sitt in it is the rod of God that is in Mose's and Aaron's hands If we fall downe before them it is He that is honored if we rise up against them it is He that is injuried and that Peccavi in coelum in te must be our confession Luc. 15.27 against heaven and them but first against heaven and God himselfe when we commit any