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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13010	XI. choice sermons preached upon selected occasions, in Cambridge. Viz. I. The preachers dignity, and duty: in five sermons, upon 2. Corinth. 5. 20. II. Christ crucified, the tree of life: in six sermons, on 1. Corinth. 2. 2. By John Stoughton, Doctor in Divinity, sometimes fellow of Immanuel Colledge in Cambridge, late preacher of Aldermanburie, London. According to the originall copie, which was left perfected by the authour before his death.	Stoughton, John, d. 1639.; Burgess, Anthony, d. 1664.	1640 (1640)	STC 23304; ESTC S100130	130,947	258

Tygers feared but is become by his owne fault a slave of the creatures an heire of Hell a vessell of dishonour a child of the Divell in soule and body and both the very sinke of sinne and shame and misery Heu quantum Niobe Niobe distabat ab illâ Is not this the man from God Surely if the Heathen did not understand their owne meaning I cannot tell but their words are very good and I dare avouch with them out of better Oracles than Apollo's de Coelo descendit Know thy selfe I proceed he that teaches clearely of a strange marriage the Divine nature with the Humane and yet a stranger a marriage of justice and mercy a sweet marriage of a Virgin that was Mother of a God and an Infant that was God and Man of a God that was man beginning growing hungring thirsting ' wearie weeping bleeding and that which was the wonder of wonders dying of a man that was God rising from the grave powerfully ascending into Heaven triumphantly sitting at the right hand of God royally trampling under his feet sinne Hell and death and Sathan victoriously and returning to judge the quick and the dead gloriously is not this man from God To conclude he that teaches sweetly of humiliation by the law of vocation by the Gospell justification by Christ reconciliation with God sanctification from sinne resurrection from the dead the terrible day of judgement the glory of the Saints the torments of the wicked and the like I will not aske you any more but I tell you plainly that man is from God For behold in these truths not a beame of Divinitie such as Plato spied in all arts but a body or rather not a shadow for his beame was no more the word may be ambiguous but a perfect body of Divinity Neither is it possible that any man should invent or conceive these sublime mysteries by naturall reason since we see evidently that no man can so much as accept or receive them being taught without a supernaturall faith And therefore as Telemachus said when he saw a great light which guided his father and him in a darke roome surely there is some god in it So let every one confesse when he heares these things from the mouth of Gods Ambassadors Non vox hominem sonat Never any man spake as he spake as they said of Christ I might adde something of that divine precept of moralitie farre beyond the straine of Philosophy for though the Academicks Stoicks Peripateticks and Epicures travailed much in these Observations and went farre yet how short do they come For here we have Rules more naturall than the Epicures which made pleasure their Empresse and themselves her Parasites more humane then the Peripateticks which made Reason their Mistresse and themselves her Schollars more Heroicall then the Stoicks which made Vertue their Goddesse and themselves her Votaries more divine then the Academicks which made God there Idoll I understand their Idea which they did not understand and themselves his idolaters and so excelling every one of these great professors in their severall projects The end remaines which I will dispatch in a word It is the salvation of man the most noble and necessary worke in all the world and most beseeming the greatnesse and goodnesse and wisdome of God to take into his speciall consideration and providence man being his husbandry as the earth is mans And therefore it is absurd as Plutarch hath well observed to take the best things out of the compasse of Gods foreknowledg To shut up this it is absurd to thinke that Solon Lycurgus Numa published their lawes as the Heathen did from the gods and that Ministers doe not preach the Gospell from God since they brought many things against the rule of reason and nothing above the reach of nature but these teach nothing against the rule of nature but many things above the reach of reason It is absurd that every petty beuefactor of mankind should be deified and these founders I may terme them vilified that they should be esteemed gods even to the vilest vermine among the Egyptians and these should not be esteemed so much as Gods Ambassadors The blind Heathen could not choose but see some splendor of Divinitie in these things The Critick Longinus observed out of the description of the creation of the World in the 1. of Genesis that Moses was no ordinary man and besides that Imperatoria brevitas which Tacitus speakes of he saw so much majestie in the relation In the beginning God created the Heaven and the Earth and God said let there be Light and there was Light let there be Earth and there was Earth that he confesses that narration had a seemely character and cognizance of the Divine power set upon it The Platonick Ammonius also so admired the storie of the Divine generation of Christ in the first of S. Iohns Gospell In the beginning was the Word and the Word was with God and the Word was God that he judged those words worthy to be written in golden Letters and prefixed on the gates of all Temples The men of Lystri likewise in the Acts hearing the Apostles Paul and Barnabas were so convinced in their consciences that their Doctrine was divine that they were something transported in their judgements to thinke their persons were divine and therefore would needs have worshipped them as gods with Priests and Buls and Garlands and Sacrifice And if I would give you a short draught of some truths as they have degenerated into fables among the Heathen I might make them seeme with oce labour more perspicuous and more precious for as their unlikenesse to themselves crossing and thwarting one another confute themselves so their likenesse to the truth intimating and as it were acting it must needs confirme the truth The tales of the golden Apples and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hesperidum horti and Adonis Garden of the fiery Dragons that kept them answering either to the flaming sword of the Cherubim or the Serpent to the true Paradise the Garden of Eden to the Apples of the Tree of Knowledge of good and evel are sufficient for a taste But it were a shame for me once to name these fabulous legends since I did but name the Heavenly truth which they have adulterated To conclude I thinke none but Davids foole that hath said in his heart there is no God can find in his heart to say the messengers of these things are not Gods Ambassadors For as for the rule of happinesse it selfe which I touched in the last step of my former gradation I wonder not if men of the earth did errare toto coelo they were ignorant of the three forenamed grounds and it could not be therefore otherwise they could not take the height of Gods excellencie in his nature and workes and therefore could not sound the depth of mans misery in his fall they were ignorant of the

the Lord had not beene on our side they had swallowed us up quicke But thanks be to God in Christ Iesus the net is broken and we are escaped and behold they are dead that sought our lives The Divell like a Serpent in the Garden stirred Adam to sinne and Sinne like a Serpent in the Wildernesse stung Israel to the death but our Saviour hath overcome them all he tamed the Serpent in the wildernesse that tempted Adam in the Garden to sinne and he tooke out the sting of sinne the Serpent of the Desart by the desert of his suffering for sinne was the Serpent and the sting of sin was death and death he vanquished in the grave even in his owne denne even on his owne dunghill So that if death should now reason that he hath us still in captivitie because he hath us still in keeping we may say as Tully once to Atticus O mors ubi est acumen tuum or rather as S. Paul prompteth us O death where is thy sting ô grave where is thy victorie And thus was Christ the Lambe sltaine the price paid the propitiatory sacrifice for his chosen and this was his passive obedience whereby he suffered and overcame that which we should have suffered but could not have overcome satisfying even the rigorous exaction of Gods exact justice and these are both the parts of the payment which he tendred up to God in our behalfe and for our behoofe by which he hath not only freed us from our naturall misery which was the first part of Salvation and hath beene shewed hitherto but hath also filled us with all good things which as the former consists in two things Holinesse and Happinesse Both which Christ hath furnished us withall out of the rich storehouse of his merits for what he did he did for us and we are righteous in his righteousnesse and what he merited for us he merited and we are victorious in his victorie in a word he hath cloathed us with an undefiled immaculate robe of righteousnesse and crowned us with an immortall crown of glory even in incorruptible crowne of inconceivable glory with righteousnesse irreprehensible with glory incomprehensible And if any man doubt yet of the sufficiency of his satisfaction weighing the heinousnesse of our transgression let that man consider but who it was that did these things and what the things were that he did and suffered and then I hope he shall be sufficiently satisfied It was the Lord of glory that emptied himselfe into the forme of a servant it was the Lord of life that shed his precious blood for us he humbled himself to be a man yea a servant of whom it was every way true if ever it were true there is one servant only which is master of the house yea not a man a worme and no man he humbled himselfe to the death the death of the crosse the most ignominious and ignoble death of all other● he descended out of the bosome of blessednesse into the bottome of basenesse and therefore needes must his passion be very meritorious whose person was so magnificent his desert must needs be great whose descent was so glorious Neither need any man doubt of Gods acceptation for beside that which hath beene said that what he did and what he suffered it was for us because he was man he tooke not the nature of Angels upon him but of man and it was sufficient because hee was God which adds infinite value to both beside this I say who could be so fit to reconcile man to God as he who was both God and man Man quia solus Deus sentire God quia solus homo superare non potuit mortem quam pro nobis obire debuit yea and it was the counsell of the Lord that this should be the meanes to bring this to passe and therefore hee laid his wrath upon him which otherwise had beene injustice his wrath I say so heavily upon him that it wrung out strange words My God my God why hast thou forsaken me and therefore he that accounted him a sinner for our sakes must needs accept of the sacrifice that he offer'd for our sins Now when I review all that I have said for his sufficiency me thinks I need not have gone further off my text for demonstration of this truth for Paul saith he determined to know nothing but Christ Iesus and him crucified therefore he is Christ and Iesus and crucified therefore he is an alsufficient Saviour for these three like the three termes of a Syllogisme draw in a demonstrative Conclusion like the three tongues that were written upon the Crosse Greeke Latine Hebrew to witnesse Christ to be the King of the Iewes doe each of them in his severall Idiom avouch this singular Axiom that Christ is an alsufficient Saviour and a threefold cord is not easily broken He was that Christ which was annointed and appointed of God for that purpose and therefore filled and furnished with all graces fit for the accomplishment According to the smell of thine Ointments thy Name is an Ointment powred forth therefore the virgins love thee saith the Spouse in the Canticles His name is the Annointed and in him many graces concurred to make a full performance as in a precious ointment many spices concurre to make a sweete perfume Therefore the virgins love thee the virgins that are pure in heart hence they fetch Oyle for their Lamps and therefore they burne in love virgins love ointment for their beautie thy Name is an ointment powred forth therefore the virgins love thee the wise virgins love thee because they are wise and so would the foolish too but that they are foolish 2. This Christ was crucified for us there was the whole box of ointment broken and powred forth there all the spices gave their smell a sweet smelling savour which ascended into the nosthrils of the Lord and became to him a dutifull smell in which he is well pleased And therefore 3. He must needs be Iesus whether you derive the name from the Greeke as some have done to heale more finely then fitly and yet more fit then finely for he hath healed all our infirmities by the merit of his blood and the annointing of his Spirit or from the Hebrew as it is most truly for he hath saved us from our sinnes from all our sinnes and therefore is a true Iesus a Saviour a perfect Saviour for so the Angell that imposed his name expounded it And therefore is an Angell from Heaven preach any other doctrine then this let him be accursed saith S. Paul I need not heape up any more yet it will not be amisse to let you heare the voice of the Scripture where to omit the common consent of the whole frame and phrase of the booke and the murmure of every letter which all of them proclaime this truth and beside those words of note which note thus much every where as Grace

If you aske me whence this comes I answer as Christ in another case Ab initio non fuit sic for as I told you before and now tell you againe Man was created the most glorious piece of this goodly frame a Citizen of Heaven Inhabitant of Paradise Brother of the Angels Lord of the Creatures Sonne of the Almightie even the glorious image of the Lord of glory the lively picture of the living God his body being graced with many ornaments and his soule adorned with many graces so that Heaven and Earth might seeme to have beene maried in his making Now then man was no sooner made but he rebelled against his maker he that was right was fat and kicked against his Lord and we in him we were sonnes of prevarication and the sonnes of perdition Ex illo fluere from that fountaine springs all our miserie we have all sinned against the Lord and therefore this great evil is upon us hence it is that our minds are blind the Crowes of the valley have picked out our eyes our wil 's lame to any thing that is good our nature catcht a fall like Mephibosheth in the cradle of her infancie and we could never outgrow it hence it is that our bodies are subject to deformities infirmities death our soules and bodies to the wrath of God which lies heavie upon us here prosecuting us with armies of plagues and will never leave us till it hath brought us unlesse his mercy prevent us to eternall torments and sunck us into the bottome of Hell No marvaile then if Plato complaine that the soule hath broke her wings if Poets tell us of an iron age if whole volumes be filled with declamations of the brevitie of mans life and the miseries of mankind No I marvaile not if they who had but one eye saw these things even through the cloudes of obscuritie I marvaile rather that among Christians who have both their eyes the eye of reason and the eye of faith and besides live in the Sunneshine of the Gospell so few see this as they did or at least the reason of this which they could not I marvaile I heare no more cry out with S. Paul O miserable man that I am who shall deliver me from this body of death for if Paul so pathetically cryed out who could so triumphantly give thanks how much more justly may we if we cannot adde that which follows reiterate the same againe and say O miserable man that I am who shall deliver me from this body of death Ye see now the misery of a naturall man consisting in the conscience of sinne and the consequence of sinne the fault and the guilt malum culpae malum poenae this is the miserie of man which estranges him farre from the state of happines and out of this ye may gather what salvation is For every Salve supposes a Sore and the sore is sinne and paine and therefore the salve is that which will free us from this horrible condition and restore and re-estate us into the favour of the Lord and so into our former felicitie This is that which I meane by Salvation And thus am I falne into the second point That Christ is a sufficient Saviour The Sunne shines not so cleare in his strength as this truth I hope shall shine though through my weaknesse for to let passe all that might bee alleadged for it and to make use of those grounds onely which have beene laid already Yet it will be more then evident for as you heard Salvation is the redeeming us from that miserable condition in which by nature we lie plunged most deservedly and restoring us to that happy state which we should have enjoyed had we continued in our integrity But Christ Iesus hath performed both these for us therefore he is a sufficient Saviour The proofe of the Proposition was provided for before the Assumption I will make good in the parts For first Christ hath redeemed us from all our misery whether sinne the roote or punishment the fruit be considered 1. He hath taken away all sinne both our originall impuritie by the originall purity of his manhood which was therefore sanctified in his conception by the worke of the Holy Ghost that it might be exempted from the common condition of corruption and our actuall impietie by the actuall observance of the whole Law of God The Pharisees could not take him tripping in a word though they laid many traines to intrap him The High Priests could lay nothing to his charge though they hired false witnesses against him Pilate himselfe was constrained through the innocencie of his cause ceremonially to justifie him by washing his hands though he were constrained through the importunitie of his enemies judicially to proceed against him and so spill blood guiltlesse Thus was Christ Iesus the Lambe without spot the Israelite without guile fairer then the children of men that so he might take away the pollution of our nature with which we were wholly defiled And this was his active obedience wherein hee did that which we should have done but could not exactly fulfilling even the rigorous exaction of all Gods Commandements 2. The Punishment of sinne he tooke away likewise by suffering and overcomming that which we must have suffered but could not overcome even the full viols of Gods wrath and the weight of his hand the heavie weight of his heavie wrath which was due to us for our offences for he tooke not on him our nature only but the infirmities of our nature hee that was rich became poore for our sakes that we which were poore might be made rich hee that was cloathed with majestie as with a garment became naked that we might be decked with the robes of his righteousnesse he that was annointed with the oile of gladnesse above his fellowes wept that all teares might be wiped from our eyes he whose throne was in the Heavens wandred and had not whereon to rest his head that he might lead us who had lost our selves in the Labyrinth of sinne to eternall rest and fix us like starres in the Firmament Doe you believe in him for these things as he once said to Nathaniel follow me a little with your attention and you shall see greater things then these For he tooke upon him the chastisements of our sinnes and bare the burden of our iniquities he was accused that wee might be acquitted he was condemned that wee might be condoned he was accursed that wee might be acquitted he was hanged upon the Crosse and accounted a sinner that our sinnes might be crossed out of the booke of accounts and we might be accounted holy and righteous and wholly righteous Who now shall lay any thing to the charge of Gods elect Take a view of all the enemies they were three like the three sonnes all terrible Gyants terrible to all the sonnes of Adam Sinne Death and Hell If the Lord had not beene on our side may we now say if

Iuda till Shilo come Crucified As the Serpent was lifted up in the Wildernesse Dead The Messiah shall bee slaine saith Daniel Buried Thou wilt not leave my soule in grave said David in his person the third day he rose againe for it was impossible that the paines of death should hold him as was signified in Ionas comming out of the Whales bellie He ascended into Heaven as Enoch and Elias types of him had done Sitteth at the right hand of God the Father so David the Lord said unto my Lord sit thou at my right hand untill I make thine enemies thy footstoole 2. Because Christ crucified more specially makes for our purpose consider it of his passion in speciall he was betrayed he that eateth bread with me my familiar in whom I trusted saith David sold for thirty pieces of silver some would have it to answer to the price of the ointment that Mary powred upon his feet because Iudas murmured and so that hee did it ut impleretur that the bagge might be filled thus the covetous Traitor should have sold the annointed of the Lord to have gained the ointment but this was not it here was the true reason ut impleretur that the Scripture might be fulfilled that said so much Zach. 11. 12. So they weighed my price thirty pieces of silver a goodly price that I was prized of them he was Crucified betweene two Thieves for so saith the Scripture with the wicked was he counted 3. Nay even petty things were not omitted he thirsted well might he thirst who was so scorched with the heat and pressed with the weight of Gods wrath that he sweat water and blood and therefore well might he say he thirsted ut impleretur that he might quench it but this was the maine cause ut impleretur that the Scripture might be fulfilled for it was meat and drink for him to doe his fathers will they gave him vinegar to drinke so David They cast lots for my garments so said he upon my vesture have they cast lots his side was peirced with a spear even that speare was guided by a prophesie so saith David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Zacharie they shall see him whom they have pierced I might be infinite and Matthew alone hath gathered thirty two prophecies and applyed them to him with this burden or undersong ut impleretur quod dictum erat per Prophetas I end this point with that of Peter Act. 10. 43. To him give all the Prophets witnesse that through his name whosoever believeth in him shall receive remission of sinnes the place is very plaine and those words of the Prophets are thrise repeated in the third of that booke for all the Prophets are many times Boanerges sonnes of thunder and then indeed they fetch all from Mount Sinai where there were thunder and lightning and earthquakes when the Law was given but all these stormes usually end in some calme of consolation and when they would be Barnabas sons of consolation they fetch all from Mount Sion the sweet promises of the Messiah and steepe all their words in his blood Thus Christ is the scope of the Propheticall part of the old Testament I should shew the same in the new also but it will be needlesse every letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the very sound as the Orator speakes avouches this truth The foure Evangelists what are they but the storie of his life and death Let Iohn speake for them all These things are written that ye might believe in Christ Iesus and believing have everlasting life through his name I will not hunt for comparisons nor shew what reference they have to the foure beasts in Ezekiel but me thinkes all the rest aime at his humanitie more principally Iohn only like the Eagle is quicker eyed and as though he had some window into his breast as well as he leaned on his breast hee peirceth through the vaile of his flesh to his Divinity and draws his pedigree from heaven through eternitie And the Providence of the Lord is worth observation that he would have foure to write this storie all in a most celestiall harmony two of which the two Apostles Matthew and Iohn were ocular and two the two Evangelists Mark and Luke auricular witnesses of that which they wrote that all pretext of doubting might be excluded The Acts have nothing but the same Christ preached among the Gentiles for he brake downe the wall of separation And as after the flood there was a confusion of tongues to hinder the building of Babel so was there the effusion of the gift of tongues to further the building of the heavenly Ierusalem that all knees might bow and all tongues confesse that Iesus is the Lord. All the Epistles have no other argument but salvation by Christ as may appeare out of the salutation Grace and peace in Christ Iesus grace the beginning and peace the perfection of all happinesse and both by Christ Iesus And it is observed that the very name of Iesus is used by Paul alone above five hundred times and no wonder for there be in it a thousand treasures as Chrysostome said yea all the treasures of wisdome and knowledge and comfort are hid and lockt up in him The whole Revelation what is it but a Commonitorie for the observation of the government of the Church by Christ the King thereof and the expectation of his glorious comming as the conclusion of all evidences Come Lord Iesus come quickly Tanquam habeat scriptum tota tabella veni That I may didicate an Egyptian Jewell to the service of the Tabernacle And thus I shut up this part that Christ is the summe of both Old and New Testament in these three differences as to come in the Old and in the New as come and to come againe to judgement And me thinks those two are like the two Cherubims that shadowed one Mercy-seat their faces were one toward another and their wings but both toward Christ the Mercy-seat like Ezekiels vision where the foure creatures stirred and stood still both together whose wheels were as it were one wheele within another and Christ in all like the Spies that returned to Moses out of Canaan for as they brought the clusters of Grapes a map of that good Land betweene them so the two Testaments bring nothing but Christ betweene them now Christ is the true Vine as himself sayes like the clusters of Grapes as the Spouse speaks and his blood is the Wine of the Sacrament the wine that maketh glad the heart of the faithfull which was scruzed out of his body upon the Crosse the Winepresse of Gods wrath where you may behold him excellently tanquam uva passa Christ Crucified And therefore Christ is like the hinges upon which the whole frame of time upon which the bifores valvae of the house of the Sunne the two Tabernacles the two gates of Heaven doe hang and turne themselves