here for good men but there they shall be taken from good men For God will lighten things hid in darknesse and make the counsels of the heart manifest 1 Cor. 4.5 Christ discovered one traytor in this world by giving him a sop but God usually covereth rather then discovereth hypocrites by giving them sops of spiritual as well as of temporal blessings but though he feed them with the childrens bread for a while yet he cuts them off at the last and gives them their portion with hypocrites yea the devil who helps to hide them here will do his best to open them there for though he be the father of falshood yet he differs from false men in this they keep light and counterfeit peeces to shuffle them in in great payments But he though he falsifie Gods coyn here in the particulars as much as may be yet in that great and general Audit hee will not have one counterfeit go undiscovered And if he would he could not for all the covering wherewith he clotheth them will not hide them For many saith Christ will say to me in that day Lord Lord have not we by thy name prophecied and by thy name cast out devils and by thy name done many great works And then will I professe to them saying I never knew you depart from me ye that work iniquity Mat. 7.22 Therefore whiles we have time let us do good Let us be good for as that time finds us so it will take us If it finde us not good it will not make us good Now is the time of growing to day if ye will hear his voice harden not your hearts then will be the time of gathering And gathered the good into vessels c. 2. The second thing observed in this separation was By whom it is That is expressed in the exposition of this Parable namely that it is the Angels ver 49. The Angels shall go forth and sever the bad from among the just So afore ver 39. in the Parable of the tares the Reapers be the Angels The son of man shall send forth his Angels c. And so Mat. 24.31 Hee shall send his Angels with a great sound of a trumpet and they shall gather together his Elect from the four winds and from the one end of heaven to the other And no marvail that they have the gathering of us at the last who have the guarding of us at the first For that charge no doubt concerns not only Christ but all that are in Christ He shall give his Angels charge over thee Ps 91.11 And that not only in our life but in our death In our life for the Angel of the Lord tarrieth round about them that fear him and delivereth them Psal 34.7 whereof we have many examples in the Scriptures In our death for Lazarus his lot I doubt not shall be the lot of all the faithful his soul was carried by the Angels into Abrahams bosom Luk. 16.22 Which excellency of power and exactness of knowledge in their so generall guarding here and gathering there the elect of God though it doth not expresse any such infinitenesse in the Angels as to make us worship them for I doubt not this so absolute knowledge is not theirs properly and alwaies by creation but received for the present by special illumination For I read The Lord knoweth who are his 2 Tim. 2.19 but I read not that any Angel knoweth who are his Yet the consideration of this their general Ministry yeeldeth us a great deal of fear and a great deal of comfort A great deal of fear in our conversation considering their watchfulness over us and their frequent presence for what fear and shame what reverence and holyness what purity and cleanness may be sufficient for us in the presence of such holy blessed and glorious creatures For if St. Paul propose a rule of modesty to women because of the Angels 1 Cor. 11.10 why should not the same rule hold to all upon the same reason even because of the Angels It may be they come to guard and defend us as they did unto Elisha 2 King 6.16 It may be to converse with us as unto Abraham Gen. 18.2 It may be to pluck us out of some ill company as unto Lot Gen. 19.15 It may be to rid ue of some captivity as to the Apostles Act. 5.19 It may be to try or to exercise our strength as to Jacob Gen. 22. It may be to bring us some good news as to Zacharias to the Virgin Mary to the Shepheards Howsoever seeing they are ministring spirits and have frequent commerce with us let us fear alwaies to commit uncleanness that may annoy them and seeing God thus giveth us heaven upon earth in regard of the Angels ministring let us so pass the time of our dwelling here in fear that we may also on our parts make heaven upon earth by our holy conversing Again without fear here is also a great deal of comfort offered us in that the Angels are our continuall guardians for though the great dragon the old serpent the devil be come down upon the earth and hath great wrath Rev. 12. and walketh about as a roaring lyon seeking whom he may devour 1 Pet. 5.8 And hath many Angels of his own kind and instruments of our kind to annoy and vex us yet what of that This is Gods host saith Jacob when he saw the good Angels Gen. 32.2 And if Gods host and strength be with us no strength shall be able to hurt us Therefore let nothing in all our life terrifie us no nor yet in our death For Gods Angels are ready not only to conveigh our souls to heaven but even to conduct our bodies to the earth as appears in that Moses body was defended and protected against the devil by the striving of Michael the Archangel Jude 9. Yea as they guard us to our lying down in the grave so will they gather us at our rising up from thence and therefore against the fear of death and the grave and the corruption thereof we may say with comfort I will lay me down in peace and take my rest for it is thou Lord only that makest me dwel in safety Ps 4.8 3. The third and last thing observed in this separation is to what end it is And gathered the good into vessels but cast the bad away Here is a plain difference and dissimilitude as in most Allegories commonly there is for the casting away of the refuse fish into the sea again is their desired life and safety and the gathering of the good fish into vessels is their death and destruction Yet contrariwise the bad fish cast away doe here signifie the reprobate condemned and the good fish gathered do signifie the elect saved And gathered the good into vessels that is to good use and purpose to be reserved and saved as afore in the Parable of the Tares Gather my wheat into my barn but cast the bad away that is to
giveth her no other Mat. 1.18 Luk. 1.27 12. Q. Doe we then owe her no more honour then so A. Yes we are bound to honour her in praising God for her in reverent estimation and memory of her and imitation of her Virtues and Graces but without any trusting in her or worshipping of her 13. Q. VVhat learn you for practise out of this aforesaid of the third article A. That seeing God hath so honoured my nature as to unite it himself I must take heed of dishonouring it in my self or in others Secondly that I must doe good for evill because to redeem man that would be God God became Man Sect. 13. Of the fourth Article 1. Q. WHat is the fourth Article A. Suffered under Ponce Pilate was crucified dead and buried And some doe adde to this as part of Christs Humiliation He descended into Hell Others do refer it as part of his Exaltation to the fifth Article 2. Q. How could Christ suffer being God A. He was also man and suffered in his humane nature and so are those places to be understood Act. 20.28 Act. 3.15 1 Cor. 2.8 3. Q. VVho was Pontius Pilate A. The Roman Emperours Deputy Governour Luk. 3.1 4. Q. VVhat doe you gather from that A. That the Scepter being then departed from Judah Christ was the promised Messiah Gen. 49.10 5. Q. VVhat manner of suffering was Christs A. Besides many other he was Crucified 6. Q. VVhat was that A. He was nayled in his hands and feet to a wooden Crosse 7. Q. VVhy did he die this kind of death A. Partly to fulfill the foregone Signs and Figures of him viz. the Heave-offering Exod. 29.28 and the Brasen serpent Joh. 3.14 and partly to undergoe the curse of the Law for us Gal. 3 13. 8. Q. VVas Christs buriall part of his suffering A. Not properly but being part of his Humiliation it is an appurtenance of his suffering 9. Q. VVhat needed his buriall seeing death could not hold him long A. Besides the charitable respect both of dead and living alwaies had of all in use of burying it helped to prove and confirm the truth both of his death and resurrection 10. Q. VVhat is Christs death and buriall to us seeing we dye nevertheless A. It hath taken away the proper nature of death that is cursednesse Hos 13.14 2 Tim. 1.10 and hath turned it into a blessing and the grave into a bed oâ— rest Rev. 14.13 11. How is this interpreted He descended into hell A. Some take it for the locall descension of Christ soul and some for the hellish paines he suffered in thâ— Garden and upon the Crosse 12. Q. VVhat is out of question and of all sides confessed in and concerning this A. That Christ did suffer nothing after his death for at his death he said It is finished Joh. 19.30 and he fulfilled whatsoever was necessary to redeem us 1 Joh. 2.2 Heb. 1.3 11. Q. What doe you gather for practise out of all aforesaid of the fourth Article A. 1. That I must be ready to suffer for Christ whatsoever extremity and under whatsoever authority seeing he so suffered for us Rom. 8.17 Secondly that I must not fear death nor the grave seeing Christ hath taken away the curse and shame thereof Ps 4.8 Thirdly that I must imitate Christs death spiritually Rom. 6.4 1 Cor. 15.31 Sect. 14. Of the fifth Article or next following 1. Q. WHat is the fifth Article or the next following A. The third day he rose again from the dead 2. Q. How could Christ properly be said to rise being dead A. Because it was by his own power being God as well as man 3. Q. What proof is there of his bodies rising A. Besides his many appearances the Jews did prove it by their own lye Mat 28.13 4. Q. What especiall proofs did he himself shew A. His palpablenesse his wounds and his eating Luk. 24.39 c. 5. Q. Was his body then still a natural body A. Yes in respect of substance though spiritual in â—espect of accidents and qualities 1 Cor. 15.44 6. Q. And were his wounds still to be reserved A. Some think so that they shall be for convictioâ— of the wicked at the last day Rev. 1.7 Others think they were but for present purpose to confirm the Disciples as no doubt his eating only was 7. Q. Why did not Christ rise till the third day A. To confirm the truth of his death Mat. 18.16 and to fulfill the Figure foreshewed in Jonah Mat. 12.40 8. Q. What use is now made of Christs rising day A. It is ordained to be our Sabbath as appears both by the use of it Act. 20.7 1 Cor. 16.1 2. and by the name of it Rev. 1.10 For it is plain that Christ rose the first day of the Jews week Mat. 28.1 2. 9. Q. What benefit have we by Christs Resurrection A. We have the first Resurrection taught us and the second warranted us 10. Q. What mean you by the first Resurrection A. The rising of the soul from sin Rev. 20.6 Col. 3.1 11. Q. How is this taught us A. We are baptised into Christ therefore into the similitude of his death and resurrection Rom. 6.3 4. 12. Q. What mean you by the second Resurrection A. The rising again of our bodies from the Grave 13. Q. How is this warranted to us A. Because Christ being our Head and we his Members we are sure to partake of all his benefits and therefore to follow him in the resurrection 1 Cor. 15.12 14. Q. What learn you for practise out of this aforesaid of the fift article A. To feed spiritually and not carnally in the Sacrament because Christs body being still substantial cannot be in many places at once therefore not really in the Sacrament Secondly to use the Sabbath to the honour of the Son of righteousness Mal. 4.2 Thirdly to dye unto sin that I may rise unto righteousnesse Sect. 15. Of the sixth Article or next following 1. Q. WHat is the sixth article or the next following A. He ascended into heaven and sitteth on the right hand of God the Father Almighty 2. Q. What mean you by this He ascended into Heaven A. That in his humane nature soul and body he left the earth and went up into that third heaven or Paradise 2 Cor. 12.2 3. Q. How then is that fulfilled Lo I am with you alway unto the end of the world Mat. 28.20 A. He is alwaies present to his by his power providence protection and continuall work of his Spirit 4. Q. When did Christ ascend A. Forty dayes after his resurrection Act. 1.3 5. Q. Why no sooner A. Partly for more proof of his resurrection partly to provide for the setling of his Church in things pertaining to the order and government thereof Act. 1.3 6. Q. How did he ascend A. No doubt in glory and triumph 7. Q. How may that appear A. Partly as it is probable in the attendance of the raised bodies Mat. 27.52 but especially
doth not slightly neglect it Lazarus was carried by the Angels into Abrahams bosom as Christ testifieth Luk. 16.22 and Moses his dead body was protected and defended against the Devill by an Angel yea by Michael the Archangel as St. Jude testifieth Iude 9. Behold then your happiness all yee that serve God for when or where or howsoever death shall finde you God doth not then lose you your soul and body shall be parted but neither of them parted from God the one goes to joy the soul fleeth to God that gave it Eccl. 12.7 the other to rest Blessed are they that die in the Lord they rest from their labours Rev. 14.13 by whatsoever casualty or cruelty therefore thine own or thy friends death cometh grieve not lament not despaire not feare not for not onely the soules of the righteous are in the hand of the Lord Wisd 3.1 but their whole persons All Saints are in thy hand Deut. 33.3 Tyrants cannot kill the soul at all nor yet the body without Gods observance nor yet destroy it past his preservance but every faithfull one in every kind of death may comfortably yeeld himself unto God as unto a faithfull Creator 1 Pet. 4.19 with Davids assurance of safety Psal 4.8 I will lay me down in peace and take my rest for thou Lord only makest me dwell in safety And thus much for the first part of my Text Gods approbation of Moses Now for the latter part his ordination of Joshua Now therefore arise Ye may understand Joshua's name for it is to him spoken Note that God calleth Joshua and whereto he calleth him 1. That he calleth him and that Joshua stirreth not without bidding For Great places must have great and strong calling Moses was afraid to undertake his charge yea even contended with God by urging his disability Exod. 4. Jeremiah crieth out Behold I cannot speak for I am but a child Jer. 1.6 And of the Priesthood it is said No man taketh this honour to himself but he that is called of God as was Aaron Heb. 5.4 Yea who is sufficient for these things 2 Cor. 2.16 Woe be then to the corruption of our times in rising to places Doe they come without calling No for they call themselves I have not sent these Prophets saith the Lord yet they ran Jer. 23.21 But let unlookt for Guests beware of that unlookt for question Friend how camest thou in hither Mat. 22.12 Doe they rise without bidding No but it is in a contrary kinde to that which should bee for instead of Gods bidding them by the motions and bidding for them by the gifts of his spirit they bid for themselves by gifts and summes as the place is worth in a wordly eye But wo be both to the receivers and givers of such biddings To the receivers for what difference is there between Balaams going and their setting others to goe for reward Or what difference between Judas his betraying Christ and their betraying the Church the body of Christ for money May not all such taking bee justly called the wages of iniquitie To the givers for God hath ordained that spirituall things shall buy temporall If we have sowen unto you spirituall things is it a great thing if we reap your carnall things 1 Cor. 9.11 Not that temporal shall buy spirituall they that offer that are in the gall of bitternesse and in the bond of iniquity Act. 8.23 They may boldly say to their people Dearly beloved brethren for their charge cost them dear it was a dear bargain dear to their purses dearer to their consciences but dearest of all without repentance to their soules That is the right golden hook they fish withall And yet indeed they speake falsly in calling the people Dearly beloved for it is not the people but the profit that they love They cannot say with Saint Paul I seek not yours but you 2 Cor. 12.14 But contrariwise I seek not you but yours So much of Joshua's being called Now whereto he is called Arise This implyeth Honour and Labour 1. Honour For Great places yeeld honour to the possessors Joshua was at first Moses's Minister or servant now hee be the peoples head or governour Therefore he must arise that is take greater degree of honour Hereto agreeth that speech of lifting up He lifteth up the beggar from the dunghill to set him among Princes 1 Sam. 2.8 Thou art the lifter up of my head Psal 3.3 and this is confirmed by that 1 Pet. 2.17 Honour the King and by the Commandement Honour thy Father and Mother Let Superiours honour then bee maintained by themselves and by others By themselves the higher they are raised the more they are in the peoples sight the more care they need to take of themselves they are the light of the world and as a Citty set upon a hill that cannot be hid Mat. 5.14 By others For wee must give every man his due custome to whom custome fear to whom fear honour to whom ye owe honour Rom. 13.7 For God is not the author of confusion 1 Cor. 14.33 But he will have every man known and acknowledged in his degree to the fulfilling whereof he requireth a kinde of strife and contention who shall doe most In giving honour prevent or go before one another Rom. 12.10 2. Labour For Great places require great labours To arise argueth no sleepy idlenesse but painfull practise honos onus cannot be divided every honour hath its burthen the words sound alike and there is not much oddes in the letters nor in the number of them but one which is an aspiration the peoples breath his rising here is not as Exod. 32.6 The people sate down to eat and drink and rose up to play It is no play game but a matter of laborious consequence he must arise and goe over Jordan It was labour in leading more in ruling most in fighting It is said of Christ Is 9.6 The government is upon his shoulders and Exod. 28.12 Aaron likewise must bear the names of the twelve Tribes upon his two shoulders And it is generally true that Governement is a shoulder worke a burthen requiring strength and industrie Let every one therefore from the highest to the lowest that hath had any rising above others look to his labour and charge therein for even the meanest Master or Father that is risen to be over a Family is therein risen to labour Hee hath others to answer for as well as for himself Duxit uxorem altera cura nati liberi altera cura If he have married a Wife he hath another charge if he have children he hath another charge the greater his charge the greater his place is the greater is his labour and therefore the greater should be his care for hee may bee sure his accompt will bee greater and his reward will bee greater if he accompt well and his punishment greater if ill For to whomsoever much is given of him much shall be required Luk. 12.48 And now
suffer Indeed such a true and proper sufferer he was for so himself confesseth I lay down my life no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again Joh. 10.17 And again to say plainly he suffered what is it but to shew his innocencie that he had not offended For if hee had been a malefactor or offender it should have been said rather he was punished or he was executed And so it is most true for so it followeth in the next words of the Text the just for the unjust And again to say peremptorily he suffered what is it but to set him forth by the way of excellency for the chief and archsufferer and that not onely in respect of the manner of his sufferings that he suffered absolutely so as never did any but also in respect of the measure of his sufferings that he suffered excessively so much as never did any And so also wee may well understand and take it For to him doth well belong that lamentation of the Prophet Lam. 1.12 O vos omnes qui transitis attendite videte si dolor est ullus sicut dolor meus O all yee that passe by attend and see if there be any sorrow like to mine Behold then in saying nothing else but Christ hath suffered 1. He implyeth that he alwaies suffered constantly without intermission 2. That he onely suffered patiently without opposition 3. That he properly suffered voluntarily without compulsion 4. That he innocently suffered wrongfully without just condemnation 5. That he principally suffered excessively without comparison And is it not enough then that he saith Christ hath suffered but will ye yet ask what Nay but I pray you be satisfied and rather of the two ask what not For what sufferings can ye think on which he suffered not Sufferings in birth he suffered them Sufferings in life he suffered them Sufferings in death he suffered them Sufferings in body he was diversly tormented Sufferings in soul his soul was heavie unto death Sufferings in estate he had not where to rest his head Sufferings in good name he was counted a Samaritane and a devillish Sorcerer Sufferings from heaven he cryeth out My God my God why hast thou for saken me Sufferings from the earth he findeth for his hunger a fruitlesse Fig-tree Sufferings from hell he is assaulted and encountred with the Devill himself He began his life meanly and basely and was sharply persecuted he continued his life poorly and distressedly and was cruelly hated hee ended his life wofully and miserably and was most grievously tormented with whips thorns nails and above all with the terrors of his Fathers wrath and horrors of hellish agonies Ego sum qui peccavi I am the man that have sinned but these sheep what have they done So spake David when he saw the Angel destroying his people 2 Sam. 24.17 And even the same speech may every one of us take up for our self and apply to Christ and say I have sinned I have done wickedly but this sheep what hath he done Yea much more cause have we then David had to take up this complaint For David saw them die whom he knew to be sinners we see him dye who we know knew no sin David saw them dye a quick speedy death we see him die with lingering torments David saw them dye who by their own confession was worth ten thousand of them wee see him dye for us whose worth admitteth no comparison David saw the Lord of glory destroying mortall men we see mortall men crucifying the Lord of glory 1 Cor. 2.8 How then have not wee more cause then David to say I have sinned I have done wickedly but this innocent lamb what hath he deserved to be thus tormented But let us not goe on with Davids words to adde as he doth there Let thy hand I pray thee be against me and against my Fathers house Let us not desperately offer our selves to condemnation when we see redemption fairly freely fully offered unto us rather let us sing Maries Magnificat My soul doth magnifie the Lord and my spirit hath rejoiced in God my Saviour Let us take heart of grace courage and comfort in faith for Christ hath blotted out the hand-writing that was against us and hath nailed it to his crosse and hath spoyled Principalities and Powers and made a shew of them openly triumphing over them in the same cross Col. 2.14 And so much for the second generall part or branch of the Text his sufferings hath suffered The third and last part is the occasion of his sufferings for sins Look how largely he spoke before of his sufferings in a generall word hath suffered meaning all sufferings so largely he also speaketh of the occasion of his sufferings in a generall word for sinnes meaning all sins But take this all with this restraint namely for all mens sins And let this all againe bee thus expounded for all mens sins competently and sufficiently but onely for all the Elects sins actually and effectually For first it appeareth that he suffered for no sinnes of his own for the Text here denyeth him to have any in that it calleth him just the just for the unjust And it is also plain that he suffered not for lost Angels sins for he in no sort took the Angels but he took the seed of Abraham Heb. 2.16 And why not them as well as us seeing they were the more noble and excellent creatures They were celestial spirits we earthly bodies dust and ashes They were immediate attendants upon God as it were of his privy chamber we servants of his lower house of this world farther remote from his glorious presence Their office was to sing Haleluiahs songs of praise to God in the heavenly Paradise ours to dresse the Garden of Eden which was but an earthly Paradise They sinned but once and but in thought as is commonly held but Adam sinned in thought by lusting in deed by tastting in word by excusing Why then did not Christ suffer for their sinnes as well as for ours or if for any why not for theirs rather then ours Even so O Father for so it pleased thee Mat. 11.26 We move this question not as being curious to search thy secret counsels but that wee may the more fill our hearts with admiration of thy goodnesse towards us and be the more tankfull for thy favour joyfull in thy mercy and cheerfull in thy love acknowledging ourselves more bound unto thee for that we have received more bounty from thee then even thine Angels thy noblest creatures So then Christ hath suffered for the sinnes of Mankind onely and that as aforesaid of all Mankind if we respect the sufficiency of his sufferings so that if any be not benefited by it the defect and fault is not in it but in their not apprehending and applying it Else why is it thus largely said in this indefinite speech
and whereto A. Out of darknesse into marvellous light 1 Pet. 2.9 Col. 1.13 8. Q. How A. Ordinarily by the Ministry of the Word Rom. 10.14 but not onely so for God is above means Psa 135.6 9. Q. VVhy is the Church called holy A. Because none are to be acknowledged therein but such as are holy at least in profession 10. Q. VVhat is the meaning of Catholike A. Generall or universal so the Church is in respect of time place and persons 11. Q. VVhat do you professe in saying The Communion of Saints A. That the Church that is the faithfull have a common share in Christ by faith Ioh. 1.16 and one with another by charity 1 Cor. 12.26 12. Q. VVhat learn you for practise out of all aforesaid of the ninth Article A. To ascribe my salvation wholly to Gods choosing and calling 1 Cor. 4.7 Secondly to make precious accompt of the ordinary means 1 Pet. 2.2 Thirdly to prove what I professe my self to be of the Church by my holiness 2 Pet. 1.10 Fourthly to take heed of breaking my professed Communion by breach of charity Sect. 19. Of the tenth Article or next following 1. Q. WHat is the tenth Article or next following A. The forgivenesse of sins 2. Q. VVhat is it to forgive A. To accompt a thing as not done which is done Rom. 4.7 3. Q. Doth forgiveness then take away the punishment with the fault A. Yes for Gods forgiving is forgetting Is 43.25 Ier. 31.34 4. Q. But doe we not after forgiveness of sins suffer many punishments A. Not properly punishments but chastisements or warnings to cut off or to prevent sin 1 Cor. 11.32 or else tryals and proofs Gen. 22.1 1 Pet. 1.7 Ioh. 9.3 5. Q. Doe our sins then go unpunished A. No for they are punished in Christ 1 Pet. 2.24 6. Q. And doth forgiveness of sins consist onely in not imputing it A. Properly and specially it doth yet so as that thereto necessarily belongeth infusion of grace and imputation of Christ 1 Cor. 6.11 7. Q. If we must believe forgiveness of our own and the Churches sins why must we pray for the same in the Lords Prayer A. Because Faith and Prayer must one help another 8. Q. Is any sin veniall A. Not properly of its own nature Rom. 6.23 9. Q. Is any sin unpardonable A. Not that it is incident to the Elect Mat. 16.18 10. Q. VVho may forgive sin A. Onely God whose will it transgresseth Is 43.25 Mar. 2.7 11. Q. But are we not taught in the Lords Prayer to forgive sins A. Yes so far as concerneth us 12. Q. And have not the Ministry power to remit and to retain sins Joh. 20.23.18.18 A. Yes but as the Levitical Priests not to make but to pronounce clean or uncleane Levit. 13. Not to forgive but to declare forgivenesse 13. VVhat doe you learn for practise out of all this aforesaid of the tenth article A. To bear afflictions patiently as being rather remedies then punishments of sin Secondly to take heed of renewing my sins Rom. 6.1 Thirdly to abhor Popish pardoning Sect. 20. Of the eleventh Article or next following 1. Q. WHat is the eleventh article or the next following A. The resurrection of the body 2. Q. VVhat is the meaning hereof A. That the bodies of all mankind shall be raised again from death 3. Q. How shall all be raised seeing all shall not die A. Their changing shall be unto them in stead of death and resurrection 1 Cor. 15.51 4. Q. Why must we die who have forgiveness of sins A. Not for punishment but for finishing of sinne Rom. 6.7 and for passage to glory Luk 16.22 5. Q. But shall the bodies of the reprobate and cursed rise also A. Yes Act. 24.15 for they must come to judgement Ioh. 5.28 29. 6. Q. If all must rise what needeth care of buriall A. That doth not crosse or disprove but express and confirm our hope of the Resurrection in that we doe our parts to prepare thereto 7. Q. VVhen shall this resurrection be A. At Christs coming to Judgement 1 Thes 4.16 Mat. 25.31 32. 8. Q. How shall this resurrection be effected A. By no naturall power or meanesi but by the supernatural force of the sound of the Trumpet 1 Cor. 15.52 and of the Archangels voice 1 Thes 4.16 and of Christs voice Joh. 5.28 9. Q. With what body shall they come A. The same that dyed in substance Job 19.25 though much changed in quality Phil. 3.21 1 Cor. 15.43 10. Q. What learn you for practise out of all aforesaid of the eleventh Article A. Not to fear mine own death for it is but a sleep Joh. 11.11 Secondly not to lament inordinately for others death 1 Thes 4.13 Thirdly not to be careless of my life as if all would be ended with death 1 Cor. 15.32 33. Sect. 21. Of the last Article 1. Q. WHat is the last Article A. And the life everlasting 2. Q. What doe you confess in this article A. The estate of the Elect after death 3. Q. And is it not the estate also of the reprobate A. No for though they also be raised and live yet so as it is not called life but death Rev. 21.8 4. Q. What is this life everlasting A. It cannot be expressed nor conceived 1 Cor. 2.9 5. Q. What is the means of it A. No means but God himself Rev. 21.23 2 Cor. 15.28 6. Q. But do we not read of Angels food Ps 78.24 25 A. Yes but that is figurative signifying either the excellency or the Ministry of that food 7. Q. What is the place of this life A. Heaven 1 Pet. 1.4 8. Q. What is the company A. The Saints the Angels Christ the Trinity Heb. 12.22 9. Q. What is the exercise A. Continuall praising God Rev. 4.8 10. Q. What is the continuance or endurance A. For ever 1 Pet. 1.4 Mat. 25.46 11. Q. What are the degrees and parts of it A. It is begun in this life by faith as by an evidence Joh. 5.24 it is entred by the soul at the hour of death Eccles 12.7 but is fulfilled and perfected at the resurrection 1 Thes 4.17 Heb. 11.40 12. Q. What learn you for practise out of all aforesaid of the last Article A. To endeavour to begin life everlasting while I am here both by faith Gal. 2.20 and by conversation Phil. 3.20 Secondly to rejoice in my change being so much for the better Luk. 23.43 Phil. 1.23 Thirdly to fear nothing after death Rev. 14.13 Sect. 21. Of Prayer in generall 1. Q. SEeing Faith is to be proved by its fruits what is the speciall fruit of it or the chief particular of good works A. Prayer 2 Cor. 4.13 2. Q. Why doe you make Prayer the principall part or point of good works A. For its dignities sake because it is drawing near to God Jam. 4.8 and for its generallities sake because serveth to all times persons and places c. 3. Q. What are the chief rules of Prayer
life A. Yes for the bruit creatures are given us for nourishment Gen. 9.3 6. Q. And doth it bind onely us to and concerning other men A. No but as all the second Table doth especially to our selves 7. Q. Is he taking away of mans life then absolutely unlawfull A. Our own self-killing must needs be so but not the taking away of others life in case of judgement just war and self-defence 8. Q. Is nothing here forbidden but killing and proceeding to death A. Yes even all degrees and means of wronging or impairing our own or our neighbours livelyhood 9. Q. And is the bodily life here onely to be understood A. No but also the soules which is much more precious 10. Q. But how can the soul be killed A. Not properly and naturally Mat. 10.28 but spiritually by sin Eph. 2.1 11. Q. Though there be no reason here expressed yet may there be none rendered for the equity of this precept A. Yes because we are Gods Image Gen. 9.6 and because one with another we are naturally one flesh Is 58.7 and mystically one body 1 Cor. 12.27 Eph. 5.30 12. Q. What doe you learn for practise out of all aforesaid of the sixth Commandement A. 1. To be carefull to avoid all degrees of blood-guiltynesse 2. To be ready to sustaine and comfort life naturall and spirituall 3. To begin with my self Sect. 39. Of the seventh Commandement 1. Q WHat is the seventh Commandement A. Thou shalt not commit Adultery 2. Q. How many parts hath it A. Two a Negative and an Affirmative 3. Q. What is the Negative part A. That which is expressed 4. Q. Is nothing for bidden here but Adultery A. Yes also Fornication and all acts of unchastity 5. Q. Are onely the acts of unchastity forbidden A. Nay but also all sinfull thoughts Mat. 5.28 2 Pet. 2.14 and all means occasions and helps to it 1 Thes 5.22 6. Q. What is the Affirmative part of this Commandement A. All that is contrary to that aforesaid the sum whereof is that we possesse our vessels in holinesse and honour 1 Thes 4.4 7. Q. Is not marriage here implyed in the Affirmative part A. It is appointed for a remedy against unchastity 1 Cor. 7.2 but not absolutely commanded for Christ alloweth single chastity Mat. 19.12 8. Q. Is it not as lawfull for Ministers to marry as for others A. Yes for Marriage is honourable among all Heb. 13.4 and to forbid Marriage is a doctrine of devils 1 Tim. 4.1 3. 9. Q. But is there no restraint of marriage to any A. Yes the respect of degrees of consanguinitie Lev. 18.6 and of precontract Mal. 2.15 and of parents consent Gen. 24.49 and of the parties own consent Gen. 24.57 10. Q. What reason may there be to shew the equitie of this Commandement A. Because our bodies are the Members of Christ and Temples of the holy Ghost 1 Cor. 6.15 19. 11. Q. What extraordinary reason can you shew to fright men from Adultery A. First because above other sins it hath certain and grievous punishment in this life Prov. 6.26 32 33. Eccl. 19.3 2. Because it is a self punishment of other sins and an effect of Gods rejecting and giving men up to sin Prov. 22.14 Eccl. 7.26 12. Q. If God give up the wicked to this sin then it followeth that he preserveth godly from it as also it appeareth in that Text Eccl. 7.26 can you then shew any instance hereof A. Yes Sarah though through her own and her husbands weakness she ran into great hazard of this sin yet by God was preserved Gen. 20.6 13. Q. But is every one then falleth into this sin absolutely rejected of God A. God forbid for he may rise and recover by repentance as David did 1 Cor. 6.9 10 11. 14. Q. What do you chiefly observe and learn in all afore said of the seventh Commandement A. That seeing not only the acts of unchastity but also all occasions means and helps thereto are forbidden I must therefore take heed of giving occasions of it to others and of taking occasions of it from others and of being guilty of the means of it in and to my self by idleness 2 Sam. 11.1 or by drunkenness Prov. 23.33 Sect. 40. Of the eighth Commandement 1. Q. WHat is the eighth Commandement A. Thou shalt not steal 2. Q. How many parts hath it A. Two a Negative and an Affirmative 3. Q. What is the Negative part A. That which is expressed forbidding the wronging of our neighbours estate 4. Q. What is the Affirmative A. That which is implyed requiring the contrary 5. Q. Doth this Commandement respect and concerne only our neighbour A. Nay but also our selfe as other of the second Table do 6. Q. How may a man be a thief to or steal from himself A. 1. By idlenesse Prov. 10.4 18.9 20.4 2. By prodigalness in his own estate Prov. 21.17 Luk 15.13 3. By miserableness in denying our self the comfort of our labour Eocl 2.24 3.12 13. 4.8 4. By indiscreet medling with others estates 1 Thes 4.11 Prov. 6.1 7. Q. How may this Commandement be broken concerning our neighbour A. Directly or indirectly 8. Q. How directly A. 1. In things taken by force or by fraud 1 Thes 4.6 2. In things received for or in purpose of working pawn loan or trust Psal 37.21 Joh. 12.6 if they be wronged or not restored 3. In things neither taken nor received but wrongfully detained in whole or in part whether they be things found Lev. 6.1 2 3 4. or due by promise Psal 15.4 or by any other right Rom. 13.7 9. Q. How indirectly A. When we eat not our own but others bread by idlenesse 2 Thes 3.12 or unlawfull calling or practise as Sorcery Exod. 22.18 Act. 19.19 16.16 or Usury Deut 23.19 Ps 15.5 10. Q. Is there yet no other kind of thefe A. Yes of the heart in coveting Mar. 7.21 22 and of the tongue in lying and flattering 2 Sam. 15.1 2 3 4 5 6. 11. Q. Are we bound by this Commandement to help and relieve our neighbour A. Yes Mat. 25.42 1 Joh. 3.17 according to our ability Act. 11.29 1 Cor. 16.2 12. Q. What reason may there be rendered for the equity of this Commandement A. Even that aforementioned in the sixth Commandement viz. because naturally we are one flesh Is 58.7 and mystically we are one body 1 Cor. 12.27 and also because we cannot live one without anothers help 13. Q. What do you especially observe in all aforesaid of the eighth Commandement A. 1. That for keeping thereof first I must shun all wilfull wronging mine own estate Eccl. 14.5 2. That I must keep my heart and tongue as well as my hands from wronging my neighbours estate 3. That I must not only forbear hurting but also be ready in helping my neighbours estate in what I may Sect. 41. Of the ninth Commandement 1. Q. WHat is the ninth Commandement A. Thou shalt not bear false witnesse against thy
I conclude with Application This Text fits well with this time and place at least in the fore-part of it Moses my servant is dead That my Predecessor lately dead was a Moses and Gods servant it is needlesse for me to tell you that can tell so well and doe tell me so much even such a memory of him as that a better cannot be wisht so that I fear to speak much of him lest my much should bee too little lest I should faile in speaking so much good of him as others doe I will say all then in that which may serve as an Epitaph to set upon his grave even that Eze. 2.10 as the vulgar Latine readeth it and as I may construe it to my purpose Lamentationes carmen vae To his death belongs lamentation and song and woe Lamentation to you and to all his friends from whom hee is parted a song to him who having finished his course hath received no doubt the end of his faith the salvation of his soul and is gone into that place of heavenly singing Halle-laiahs songs of praise to God with the Quire of Angels But woe to his Successor for as much as his Worth was so great and his Memory is so good that there is little hope left to another to match so much desert or to find such an acceptance And in the other part also the Text is not unfit For though I arrogate not to my selfe the name and worth of Joshua yet now I must professe my selfe to be your Joshua your Leader into the heavenly Canaan your Guide and Captaine in your spiritual Warfare I professe also to have had like calling with him hereunto even to arise I professe like calling though not by an audible voice from heaven which now we must not expect Miracles being ceased yet by a fair and free calling as ever was any For never did any that asked at all make less suit or asking then I have done for this And if offers gifts services friendship kindred could have prevailed I could not have sped So that you must take mee as at the Lords sending what ever I am and I must say It is the Lords doing and it is marvellous in my eyes I professe also my calling to be to arise as in honour so in labour Which profession that I may fulfill and practise I desire you every one from the oldest to the youngest as many as can pray to help mee by your prayers not onely weekly here in publike but daily at home in private For if you lack wisdom you must ask it of God not of me for it descendeth from above Jam. 1. And if ye think it not worth the asking yee make your selves unworthy of receiving Ask therefore and you shall receive that your joy may be full Joh. 16.24 Which the Lord grant c. Finis Maii 19. 1633. Trino-uni gloria Per me Gulielmum Gaium A SERMON preached at Longleat at the Baptism of the late hopefull Spark too bright for this World Mr. THEOPHILVS THYNNE Text 1 PET. 3.18 For Christ also hath once suffered for sins THis Text doth give me occasion to tell you a dolefull tale very strange yet not more strange then true very like in some respects and yet also in some other respects very unlike to that Tragical story of the death of Absalom recorded 2 Sam. 18. 1 In some respects it is like it For Absalom there spoken of was the son of David a great and mighty King and Christ of whom I am to speak was the Son of God the King of Kings and Lord of Lords 2. Absalom was the beloved son of his Father else he would never have made so great lamentation for him as he did crying O my son Absalom my son my son Absalom and Christ was the beloved sonne of his Father else he would never have given so great commendation of him as he did saying This is my beloved son in whom I am well pleased 3. Absalom was excellent in corporall beauty from the sole of his foot to the crown of the head there was no blemish in him and Christ was absolute in spiritual beauty there was no spot or stain of sinne to be found upon him 4. Absalom died hanging up in the air on the bough of a tree and Christ dyed lifted up between heaven and earth upon the crosse 5. Absalom was thrust through with darts and Christs side was pierced with a spear 6. Absalom being dead was taken down and cast into a pit and a great heap of stones laid upon him and Christ being dead was taken down and laid in a sepulcher and a great stone rolled against him 7. Concerning Absalom there was one souldier that answered Captain Ioab Though I should receive a thousand sheekels of silver yet would I not lay my hand upon the Kings Sonne and concerning Christ there was one woman that sent unto Lieutenant Pilate saying Have thou nothing to do with that just man 8. When Absalom was slain his Father withdrew himself from the cruell Captains and shewed them no grace nor favour but displeasure and when Christ was slain his Father withdrew himself from the murthering Jews and to this day they have his wrathfull indignation according to their own imprecation His blood be upon us and upon our children But to make this Tragedy of Christ more pittifull and lamentable then that of Absalom behold also here great difference and dissimilitude 1. Absaloms Father had many more children but Christ was the only begotten son of his Father 2. Absalom was a rebellious and disobedient sonne and wilfully ran upon his own death contrary to his Fathers good will but Christ was so loyall and obedient a Sonne that hee would not so much as avoyd death without his Fathers good will for so he spake Not my will but thine bee done 3. Absalom did not only himself flee from his Father and rebell but hee drew others away with him but Christ did both yeeld himself unto his Father saying Into thy hands I commend my spirit and with himself hee drew others also saying to the Thief upon the Cross This day shalt thou be with me in Paradise 4. Absalom dyed unwillingly notwithstanding he suffered no punishment but his owne deservedly due unto him but Christ dyed willingly notwithstanding the punishments due unto all the world were undeservedly laid upon him 5. The hair of Absaloms head fastned in the bough of a tree was strong enough to bear the weight of him It is probable that his great bush of hair hung in a bough 2 Sam. 14.26 but Christ was loaden with so insupportable a burthen that his hands and his feet nailed to the body of the Crosse were little enough to hold him 6. Absalom hanging by his hair felt pain and torment no where but in his head till Ioab came with his darts to dispatch him but Christ both before he was crucified and while he was crucified was tormented and tortured in all his
body 7. It was but an Oaken bough wherein Absaloms head was entangled but it was a sharp thorny bush wherewith Christs head was wreathed 8. In a word Absaloms story was a right Tragedy for it began merrily he invited his brethren to a Feast but it ended mournfully he and his followers were put to the sword but Christs story was more and worse then tragicall for his birth his life his death began continued ended with no mirth at all but with continuall mournfull misery But that I may proceed orderly in this my discourse I propose these three chief parts or points of the Text to be observed 1. The sufferer Christ 2. His sufferings hath suffered 3. The cause of his sufferings for sins Concerning the sufferer we are to consider who hee was and what he was who in his person what in his office The former the Prophet plainly sheweth Is 9.6 Unto us a child is born and unto us a Sonne is given Parvulus a Child that noteth his humanity Filius a Sonne that noteth his Deity Parvulus a Child even man of the substance of his Mother born in the World Filius a Sonne even God of the substance of his Father begotten before the World Parvulus a Child behold his humility She brought forth her first born Son and wrapped him in swadling clothes and laid him in a manger Luk. 2.7 Filius a Son behold his dignity When he bringeth in his first begotten Son into the world he saith and let all the Angels of God worship him Heb. 1.6 That hee was man there is proof It is enough to the purpose to say seeing it is a saying undenyable he was born he lived he dyed That he was God there is proof St. Peter saith They killed the Prince of life Act. 3.15 and St. Paul saith they crucified the Lord of glory 1 Cor. 2.8 Yea that God hath purchased his Church with his own blood Act 20.28 That he should be man there was reason For man had sinned therefore man must be punished By a man came death therefore by a man must come the resurrection of the dead Man was the offender therefore man must be the satisfier Angels could not do it they had no bodies to suffer the bruit sensible creatures could not do it they had no soules to suffer The insensible creatures could not doe it they had no sense to suffer therefore man having body soul and sense must do it for he had sinned in all and he could suffer in all That hee should bee God there was reason yea double reason First that his sufferings might be sufficient and againe that his merits might bee sufficient That his sufferings might be sufficient For the sin of man was infinite I mean infinitely punishable If not infinite in number infinite offences yet infinite in nature every offence infinite because against God who is infinite No creature could therefore satisfie for it but the sufferer must be God that so his infiniteness might be answerable to the infiniteness of mans yea all mens offences And again that his merits might be sufficient he must bee God for sufficient merit for all Mankinde could not be in the person of any meer man no not in Christ himself considered only as a man For so all the grace he had he did receive it and all the good he did he was bound to doe it for he was made of a woman and made under the Law Gal. 4.4 therefore in fulfilling it hee did more then that which was his duty to doe he could not merit by it no not for himself much lesse for others considered only as man therefore he must also be God that the dignity of his person might adde dignity and virtue and value to his works In a word Deus potuit sed non debuit homo debuit sed non potuit God could but he should not man should but he could not make the satisfaction therefore he that would doe it must be both God and Man Terris crutus ab igne as the Prophet speake h Zac. 3.2 Is not this a firebrand taken out of the fire In a firebrand there is fire and wood inseparably mixed and in Christ there is God and Man wonderfully united He was God else neither his sufferings nor his merits could have been sufficient And if his could not much lesse any mans else for all other men are both conceived and born in original sin and also much and often defiled with actuall sin Away then with all such doctrines of prayers and Masses for the dead and whatsoever other merit or satisfaction of man for no man may deliver his brother nor make agreement to God for him for it cost more to redeem their souls so that he must let that alone for ever Ps 49.7 He was man even God became man by a wonderfull unspeakable and unconceivable union Behold God is offended by mans affecting and coveting his wisdom and his glory for that was the Devils temptation to our first Parents ye shall be as Gods and man is redeemed by Gods assuming and taking his frailty and his infirmity Man would be as God and so offended him therefore God becomes man and so redeemeth him Away then with all pride and disdain scorn and contempt of our brethren despise not hate not revenge not him that compares himself unto thee or lifts himself above thee pursue him not with fury prosecute him not with rage but rather seek to reconcile and winne him with kindnesse meeknesse and humility so did God deal with man his proud daring and too too high comparing creature Because man in pride would be a God therefore God in love became a man And so you have one particular concerning the sufferer namely who he was in his person God and Man Again as aforesaid we are to consider what hee was in his office the Text doth yeeld it in the name Christ This name or title Christus was wont to be given to three sorts of dignities or degrees Namely to Kings Priests and Prophets and that because the signification of that name that is Anointed did belong to them for those three degrees were wont to be consecrated and confirmed with the ceremony of Anointing so was Aaron Anointed to be a Priest Jehu to be a King Elisha to be a Prophet And of them all the Psalmists words may be understood Psal 105.15 Nolite tangere Christos meos Touch not mine Anointed But never was this name so properly given to any as to him of whom my Text speaketh For if any were Anointed with material oyl hee was Anointed with spiritual oyl the oyl of gladness if any were Anointed abundantly he was Anointed superabundantly above his fellows if any were Anointed temporally he was Anointed eternally Thou art a Priest for ever saith the Psalmist Whose Kingdom shall have no end saith the Nicen Creed If any were Anointed for any of those three dignities or degrees it was for one of them or but for two at
fragrant field unto the Lord. I speak not this to perswade any man wilfully to make himself miserable for our Saviour himself hath pronounced it to be A more blessed thing to give then to receive Neither doe I speak to commend or justifie the counterfeit zeal of those that mock the world with a false shew of wilfull poverty whiles shutting themselves up in a Cloister that they may seem to forsake the world they do indeed enjoy it in all superfluity Or at the least the worst of their misery is no more then that which that holy man prayeth for Pro. 30.8 Give me neither poverty nor riches feed me with food convenient for me If they have no excesse they are sure to feel no want but to be sufficiently provided for both for back and belly so long as they live there and are they not then very zealous think you in binding themselves to such a misery But my speech is to hearten all those with comfort on whom God hath layd affliction that they may bee so far from impatience as rather to rejoyce in tribulation Rom. 5.3 because it was their Masters common lot and portion for the Disciple is not above his Master nor the servant above his Lord it is enough for the Disciple to be as his Master and the servant as his Lord. Yea not onely the afflictions of life but death it self and the grave should be welcom and acceptable to us for Christ also hath passed them and by suffering hath sanctified them unto us so that the curse of death is turned into a blessing and the grave is become a bed of rest Rev. 14.13 and that Prophecie Is 11.8 is fulfilled The sucking child shall play upon the holt of the Asp and the weaned child shall put his hand upon the Cockatrice hole There is now no danger to Gods children in the hole of death that is the Grave for death hath lost his sting and cannot hurt us so that we may triumph and say O death where is thy sting O Grave where is thy victory The sting of death is sin and the strength of sin is the Law but thanks be to God which hath given us the victory through our Lord Jesus Christ 1 Cor. 15. In the last place let us learn not onely to admire Christs love to us nor onely to love him again nor only to love those that are like to him in suffering nor onely to love his sufferings themselves but withall to hate sin which was the occasion of his sufferings Sin was the occasion of Christs sufferings for had not Adam sinned Christ had had no cause or need to suffer If therefore wee love him wee cannot chuse but hate that which was to him the occasion of such a miserable life and such a shamefull painfull and cruell death David 2 Sam. 23. being an high Captaine though he longed for the water of Bethleem yet would not tast it when hee had it because it cost his three souldiers the hazard of their lives thathe might have it Much more we being servile souldiers though our soules long for the sweet waters of sin yet should we forbear to tast it because it cost our high Captaine Christ not the hazard but the very loss of his life that we might not have it God shewed Moses a tree wherewith he might make the bitter waters sweet Exo. 15.25 but behold I shew you a tree wherewith ye may make the sweet waters of sin to become bitter Look upon the tree of Christ remember his Cross and the pains he suffered thereon and the false sweetnesse of sin will quickly vanish and ye shall rightly rellish the bitterness of it If the delight of any sinne offer it self unto you cast Christ his Cross into it do but remember his sufferings for sin and all sin will presently grow distastfull For how can it choose but be hatefull to us if we consider how hurtfull it was to him The Jews would not put those thirty peeces into their Treasury because they thought them to bee the price of blood Mat. 27.6 but therein I must say they were deceived for Judas for that money did rather sell himself and his own soul then Christ or Christs blood For Christ was sold before even God had sold him before to death for the sin of man For when in the fall of man the devil offered sin unto God then did God threaten Christ unto him namely That the seed the woman should break the serpents head Gen. 3. And had not Christ been so sold before to death for sin not all the treasure in Jerusalem nor in all the world could have bought him Seeing then that Sin was the true and proper price for which Christ was sold how unworthy are wee the name of Christians yea how much worse are we then Jews if we suffer this price of blood to come into the treasury of our hearts If therefore any motion of pride arise in thy mind answer and tell it thou art the price of blood If any temptation of lust be offered to thine eyes answer and tell it thou art the price of blood If any provocation of anger or revenge be urged to thy hands answer and tell it thou art the price of blood If any greedinesse of gain move thee to wrong or oppression answer and tell it thou art the price of blood And whatsoever sin thou art tempted to answer and tell it thou art the occasion of my Saviours death thou art the price of Christs blood thou mayst not therefore come into the treasury of my heart O blessed Lord and sweet Saviour we do even with astonishment admire thy passing great love towards us we pray thee also by the fervent fire of thy great love that is upon us to kindle in us true love to thee again yea to all that are like thee in thy sufferings yea to thy sufferings themselves that we may patiently bear them whensoever they befall us But make us truly to hate sinne that was the occasion of thy sufferings We beleeve O Lord that by thy blood thou hast washt us from the guilt of sin wee beseech thee also make us more and more effectually find and feele that by thy spirit thou doest purge us from the love of sin that so our consciences may be comforted in all our life and especially in our death and our soules and bodies eternally saved in the life to come by and thorough thy all-sufficient sufferings and satisfactions For which unto thee with the Father and the Holy Ghost three persons one eternall God wee render all possible praise and thanksgiving and desire all honour and glory might and majesty may be ascribed for ever and ever Amen Finis Serm. 2. Trino-uni gloria Per me Gulielmum Gaium Martial At male si recites incipit esse tuus A SERMON preached at the Visitation held at Campden May 4. 1636. Text. JOH 13.17 If ye know these things blessed or happy are ye if ye doe them
other faculties and acted other exercises yet in the Psalmes we find him very frequent in the meditation and contemplation and examination of mans estate and condition which indeed was the knowledge of himselfe And it seemes he had studied this point so far that he was gone beyond himself in it and had learn'd more then he was able to utter But hee doth set it forth as far as possibly he can and as far as words may significantly expresse it For in the 144th Ps ver 4. he saith Man is like unto Vanity And in the 39th Psa ver 5. he goes farther and saith Every man at his best state is altogether vanity And yet farther in the 62. Psa ver 9. he goes farther and spares neither high nor low but saith Surely men of low degree are vanity and men of high degree are a lie to be laid on the ballance they are altogether lighter then vanity Like vanity At the best altogether vanity Altogether lighter then vanity And yet farther and beyond all in this Psalme and in this verse of the Psalm hee goes farther for he doth not here say what man is but hee makes a question of it he brings it to a question As if he could not tell what to say of it as if it were a thing not possible to be told What is man that thou art mindfull of him This passionate exclamation of the Prophet concerning man groweth and ariseth from his considering the Heavens the Moon and the starrs as appeareth in the verse next foregoing And it so ariseth necessarily and by good consequence For in those admirable and excellent creatures whether he considered their place and situation or their influence and operation or their uncessant and untired motion or their long undecaying durance and continuaation very just cause had he to say What is man And on the other side whether hee considered that they are all made for mans use and service the Sun to rule the day the moon and the Starres to govern the night Psa 136. or whether he considered that man shall one day be placed higher then they and be advanced in glory above them all very just cause had he then to adde the other words also and say that thou art mindfull of him Here therefore I take it we have three things offered to our consideration 1. The vilenesse or baseness of man 2. The unworthinesse of man 3. The providence of God For in that out of the consideration of the heavens the moon and starres he raiseth the question What is man we may gather that he intimateth mans vilenesse in respect of their excellencie And in that he makes the question with mention of Gods providence wee may gather that he aimeth at mans unworthinesse in reference to Gods goodnesse and mercie And in that hee makes mention of Gods mindfulnesse we may plainly see he sets forth Gods good providence to man notwithstanding his vilenesse in himself and his unworthinesse towards God To begin with the first mans vilenesse or baseness This will be discovered in a twofold consideration namely of what we are or belongs unto us in our corporall and what in our temporall state and condition each of them again have a double reference or respect First for our corporal state and condition our vilenesse therein will appear in respect both of our beginning and of our ending First for our beginning If I should speak of our next and nearest natural beginning I mean our conception and birth I fear I should then make it too plain and more offend your eares then edifie your soules I should scarce I doubt find words modest and civill enough to bring me off with good manners It is a subject so unseemly for discourse that it may be enough if not too much for my present purpose onely to have named it Passing therefore that let us look I pray you on our first and primary beginning namely in Adam or rather on Adams beginning For though he was the beginning of all us yet he was not the beginning of himself No he had his beginning as well as other men And whence was it yee may see Gen. 2.7 The Lord God formed man of the dust of the ground Loe then here is our noble parentage our high descent of dignity our honorable house Yea this is the very foundation of the house we dwell in houses of clay whose foundation is in the dust Job 4.19 And what can be more vile and contemptible then the dust of the earth which is troden under foot of all creatures which is scattered abroad of every blast of wind which beareth no herb nor fruit which serveth for no use to any creature unlesse for meat to the most cursed creature that is the serpent Thou art cursed above all cattell upon thy belly shalt thou go and dust shalt thou eat saith God to the serpent Gen. 3.19 But if any man or woman in the pride of their beauty or other excellencie will not apprehend their vilenesse by considering from whence they came yet let them apprehend and own and acknowledge it by considering whereto they shall shortly return What can be more odious to a living man then the carcasse of a dead man what can be more loathsome to his slight more noisome to his smell more infectious to his body And yet such we all are I may say we are For indeed we are so by natures judgement disposition and inclination I may say such we are for certainly such we shall be and onely God knowes how soon such must every man and womans body be be it never so strong and able never so sound and healthful never so fair and beautifull And as the generation of man originally was from the dust which is serpents meat so for farther expresse of our vilenesse as some naturalists note the corruption of a man is the seed or generation of a serpent For so they write Ex spina humana corrupta out of the corrupted Carcas of a man is ingendred a serpent And Aug. de morib Manic ca. 17 saith Scarabaeus ex fimo aper ex bove anguis vel scorpio ex homine other things and other corruptions but of mans corruption comes a snake or scorpion I may therefore well cry out with the Son of Sirach Why is Earth and ashes proud For when a man is dead he shall inherit creeping things beasts and worms Why doth not this teach us rather to be humble and lowly and not to have so proud a conceit of our bodies as too commonly we have nor to be so excessively curious in the delicate feeding and pampering of them in the soft and tender lodging of them in the superfluous trimming and adorning of them For it is but dust for the feeding whereof so many creatures suffer death It is but dust for the lodging whereof wee spend so much time in building tabernacles It is but dust for the clothing whereof we teare both surface and bowels of the Earth
work perfectly good but the best man doth many works absolutely evill I say the best man For if it be true of the best then it must needs hold true of all the rest And though Saint August upon this Psalme by man in the first place doth understand the old man the naturall man And by filius hominis the Son of man doth understand the new man the regenerate man yet his purpose being far enough from mine and yet not contrary to mine I may safely enough take man in the former place at large and indefinitely so as including all men even the best man And yet though I say the best man I do not include our Saviour Christ to whom I know this text is applyed and of him understood Heb 2.6 he was more then a man God and man but I speak of man naturally and properly the best meere man cannot do one work perfectly good the best man doth many works absolutely evill First the best man cannot do one work absolutely or perfectly good This may sufficiently appear by the many expressions which the scripture hath to that purpose as that Ps 143.2 In thy sight shall no man living be justified and that Ps 62.9 surely men of low degree are vanity and men of high degree are a lie and Rom. 3.11 They are all gone out of the way they are altogether become unprofitable there is none that doth good no not one And Rom. 7.18 I know that in me that is in my flesh dwelleth no good thing But that one place is instar omnium Is 64.6 we are all as an unclean thing and all our righteonsnesses are as filthy rags This Isaiah was a Prophet and therefore if not the best man yet to be ranked and reckoned in the number of the best And yet his workes yea his best works his righteousnesses yea not onely his but all other mens we may take here to be included All our righteousnesse hee affirmeth to be defiled and so defiled that the translators have for modesty have waived that foulness which is in the propriety of the originall and have given it but that indefinite expression of filthy raggs And to this plain evidence of scripture reason it self must needs subscribe For all our good works and righteousnesse do arise and flow from our faith hope and love But our faith our hope and our love being in this life but in part and unperfect 1 Cor. 13.9 It must needs be that all that proceedeth from them must be likewise unperfect And howsoever the holy Ghost who is in himselfe most perfect be the originall Author of all our goodnesse yet is our goodnesse in it self but unperfect For as a young scholler in his writing discovers his owne defect and unskilfulnesse though a skilful master holdeth his hand so we in all our righteousnesse do discover our own imperfection though the Holy Ghost that perfect workmaster be our Author and guide And as water proceeding out of a pure Fountain passing through a filthy channel loseth its purity and becomes defiled so our holinesse and righteousnesse though it proceed from the pure fountain of grace yet passing through our corrupt will and affections doth lose its purity and becomes defiled according to that Job 14.4 who can bring a clean thing out of an unclean not one I shut up this point therefore with the saying of Saint Augustine Aug. conf lib. 9. ca. 13. vae etiam laudabili vitae hominum si sine misericordia discutias eam Woe be even to the laudable life of man if thou meaning God shouldst search and examine it Which saying is confirmed and made up by that of the Psalmist Ps 130.3 If thou Lord shouldest mark iniquities O Lord who shall stand Again our unworthinesse to Godward appeares as our indisposition to good in that we cannot do one work perfectly good so also in our disposition to evill in that the best man doth many absolutely and truly evill many sinnes If I should goe about to make proofe of this I should but light a candle to the Sun or cast water into the Sea I should take but a needlesse work in hand So plentifull and pregnant is the Scripture in this case and so powerfull is every ones conscience even as a thousand witnesses that we have every one cause enough to cry out with Manasses in his prayer I have sinned above the number of the sand of the Sea my transgressions O Lord are multiplyed my transgressions are exceeding many And with David Ps 38.4 Mine iniquities are gone over mine head as an heavy burden they are too heavy for me And with Saint Paul Rom. 3.23 All have sinned and come short or as some read it are deprived of the glory of God deprived of glory and invested with shame for to us belongeth confusion of face Dan. 9.7 Vse This may make us all to start at the fight of our selves as of the most terrible and fearfull thing for what can be more terrible then to be under the power of sin and consequently of death and condemnation And such an one shall the best man see himself to be if with a single eye hee look simply on himself And at his best he cannot see himself clean without sinne For who can say I have made my heart clean I am pure from my sinne Prov. 20.9 The holy man Job because of the grievous sores that were upon his body cryed out factus sum mihimet ipsi gravis I am become a burden to my selfe Job 7.20 And shall not we being all over-spread not in body onely but also in soul not with sores but with sinnes shall not wee much more cry out and say I am become a burden to my self Did the leprosie of his body make him so grievous to himself and shall the leprosie of our soules nothing disquiet us Was he so oppressed with a pestred carcasse and shall we feel no weight of a festred conscience His body was not himself yet he saith the sores of that make him a burden to himself our soul is our selfe Anima cujusque est quisque every mans soul is himself shall not we say the sinns of that do make us a burden to our self Flie therefore from thy self and run away from thy selfe and never leave running till thou hast run out of thy self and run into Christ till thou hast lost thy selfe and found Christ till thou hast put off thy selfe and put on the Lord Jesus till thou hast gotten thy worthinesse of hell laid upon his Crosse and his worthinesse of Heaven laid upon thy back So Saint Paul in doing what he would not and willing what did not became a burden to himself and cries out Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death And so running out of himself hee runs into Christ saying I thank God through Jesus Christ our Lord. And so I come to the third and last generall part of the text viz. Gods