owne defence and in commiseration of a masterles people vers the 11. O Lord why does thy wrath wax hot against thy people which thou hast brought out of the land of Aegypt with great power and a mighty hand See how they be put off from one to another God will not owne them Moses cannot they be their owne they be themselues I haue seene this people and behold it is a stiffe-necked people saith God to Moses in the 9. verse and What did this people to thee that thou brought such a sinne vpon them saith Moses to Aaron verse 21. Thou knows this people that they are euen set on mischiefe saith Aaron to Moses vers the 22. Thus doe their sinnes fall vpon their owne heads they lost the glory of being Gods people they lost the honour of being the Children of Israell euen the Nobles of the Children of Israell cap. 24.11 Though men be neuer so well discended vice does taint the bloud it staines Nobility especially this of resisting gouernment they bee left to themselues alone a degenerate multitude they be neither Gods Children nor the Children of Israell this and the like are the fittest appellations of such a sinfull people 2. The occasion which mooued this people thus to doe was taken and not giuen Moses was absent what then was hee not about publique businesse receiuing Lawes and Ordinances from God for the gouerning of them such Lawes as no nation vnder heauen had the like did hee not acquaint them with all this before hee went more then Gouernours are bound to doe In the 24. chap. verse 14. Moses told them all the words of the Lord How far was he gone but into the mountaine leauing them at the foot He left them not alone without Iudges cap. 24.14 whosoeuer hath any matter let them come before them Yea but he tarried long before he came downe How long not six weekes in all So impatient so quickly haue they forgot the couenant made at their parting cap 24.3 All things that the Lord hath sayd we will doe repeated againe in the seuenth verse and ratified with sacrifices Is the impression of thunder and lightning so soone worne out will not the twelue pillers erected at his going at the foot of the hill bee sufficient remembrances for six weekes absence Children of Israel well might he call them children and Moses their nurse to carry them as sucklings in his bosome which he conceiued not euer crying and complaining neuer satisfied taking occasion where none is giuen There was great difference for a quiet contented heart when Moses was a Shepheard and when hee was the Gouernour of this people Nec abnuendum si dat imperium Deus nec appetendum 3. Moses is gone they wote not what is become of him 3 The Instrument or they will not know the power is in them somewhat some exployt must bee done and who must countenance the matter but Aaron One highest in authority and that should be holiest in life hee must bee the man and so hee was Omnis caro foenum If Aaron Moses Vicar amongst the people If Peter Christs Vicar in the Church who should bee Summi Pontifices If these fall so fowle that one denies his Lord the other preferres a Calfe before him let the Church of God neuer be built vpon that Rocke but vpon that which Aaron prefigured and that which Peter discouered in the sixteenth of Matthew Mat 6.16 Aug. vlt. D. tract in Ioh. Super hanc quam confessus es petram sayth S. Augustine vpon this Rocke which thou hast confessed will I build my Church God in Aaron would teach Israel that hee who was thus captiuate to sinne himselfe could not deliuer captiues from sinne by his sacrifices as the Apostle prooues at large in his Epistle to the Hebrewes Moses died in the wildernesse Aaron fell fowly in the wildernesse the mortality of the one and infirmity of the other were as Schoole masters of Christ the Lambe of God and Lord of life to deliuer vs from sinne and death 4. 4 The meanes But let vs not as the manner of the world is lay more imputation vpon Aaron then there is iust cause his infirmity was great yet was he no voluntary agent but a forced Instrument they assembled themselues against him tumultuously and vrged him in threatning manner vp make vs Gods True it did not excuse him more then Pilate who feared a tumult Matthew the 27. Hee should rather haue died a thousand deaths then haue yeelded yet see what pretty policies he hath to stay the businesse 1. Hee calles for golden eare-rings of their wiues sons and daughters in the second verse thinking women would by importunity bring any thing to passe rather then part with their iewels and ornaments there was some hope that either the couetousnesse of men or the pride of women might so farre preuaile that some domesticall dissention might hinder this great conspiracy against the God of heauen But as Sathan will not cast out Sathan so one sinne is hardly wrought against another especially those diabolicall sinnes of pride and idolatry There was no cost spared for all the people plucked off their iewels not one from another but from themselues in the third verse their Idoll was their Iewell they neuer yet bestowed such cost vpon the true God that brought them from the bondage of Pharaoh nor on Moses their Gonernour as now vpon the image of a Calfe 2. When there is no remedy he takes the Iewels casts them into the fire fashions a Calfe carueth it made a grauing toole to goe ouer it built an Altar proclaimed an holy-day whil'd the time that Moses might come downe or some accident befall to stay their fury so vnwilling was Aaron but they forced him 5. What to doe Make vs Gods to goe before vs Gods seruice is a reasonable seruice in the 12. of Romanes Rom. 12.1 but the seruice of sinne is most vnreasonable especially this of Idolatry that a God can be made that Aaron a sinnefull man can make a God that hee can giue it life and motion to goe before them Is it possible the people should bee so senselesse This poynt then will beare two Queries 1. What Gods they meant should bee made Make vs Gods 2. To what end to goe before vs. Some thinke they meant onely a sensible resemblance of the true God or an image to which some Diuine power might vpon consecration bee annexed but I doubt they troubled not their heads with such differences 1 They called them gods in heathen tearmes they were weary of one God and now they must haue a plurality though Elohim be vsually translated in the singular number yet in this place I take it plurally because St. Stephen does so reade it in the seuenth of the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7.40 Make vs gods Idolatry implies plurality a plurality a nullity dicite plures dicits nullum two infinites there cannot be eyther
it must bee quenched by water and bloud the worke of God and the course of Nature put out of ioynt by sinne therefore it must be reduced into order by the suffering for sinne Our Nature did thus offend therefore our Nature must thus suffer man sinned man must die thus far doth the iustice of God proceed 2 But that this suffering should be translated from one person to another from the offender to the innocent from vs vnto Christ is a worke of mercy of such mercy as was denied to our betters the Angels when they fell and suffered in their owne persons yet such a worke of mercy as doth not any whit crosse his iustice 1 First it is true that God saide by Ezekiel The same soule that sinnes shall die Ezek. 18.4 the punishment of one mans sinne shall not bee exacted of another but Christ the annointed Priest did willingly enter pose himselfe betwixt God and vs volenti non fit iniuria 2 T is true again that being innocent though he would in loue yet in duety hee may not offer himselfe to die for malefactors may not leaue his station Iniussu imperatoris may not offer that iniury to the publique body whereof he is a member but Christ the annointed king of heauen and earth hath absolute power ouer his life Iohn 10.18 I haue power to lay downe my life and power to take it vp againe 3 T is true that no creature admit he loued vs would suffer so that admit also he had liberty giuen to lay downe his life for vs yet no creature in heauen or earth could satisfie God for the least sinne but Christ the Son of the liuing God did conferre the dignity of his person vpon the passion of the humanity Oportuit Christum verbum Christ the annointed Priest of God did in loue sacrifice himselfe for vs Christ the annointed King had power in iustice to lay downe his life for vs Christ the Sonne of the liuing God was worthy in person to answere his Father for any offence committed against him Christ the Prophet told vs before his death and heere againe how it behoued him to suffer whereby that mystery is reuealed which the wisedome of flesh and bloud could neuer haue found How mercy and truth are met together how righteousnesse and peace haue kissed each other 3 Come wee to the third Sic pati so to suffer and wee find more in the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the tongues of men and Angels be able to expresse which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 26. verse ought not Christ to suffer these things and so it behooued Christ to suffer all one who list to looke effectually into Christs sufferings let him put his hand into his bosome and say Ita fecimus nos quae non oportuit ergo oportuit Christum haec pati We haue not so done as it behooued vs therefore so it behooued Christ to suffer for as sacrifices were proportioned to offences so in Christ the Truth it selfe so many and so great our sinnes therefore so many and so great his sufferings all sinne is vniust some inhumane some horrible For Christ an innocent to dye against iustice for doing good to dye is against humanity for the Sonne of the liuing God to die is horrible Some are sinnes of ignorance some of infirmity some wilfull sinnes As we sinne blindfold so did he suffer as we sinne of weakenesse so did Christ suffer such infirmity that an Angell comforted him we sinne willingly with what alacrity was he pained For shamefull sinne he suffred shamefull punishment for strange and vnnaturall sins a strange and vnnaturall griefe the sweat of bloud in a frosty night for excrable and cursed sinnes an execrable and cursed death the hanging vpon a tree Our sinnes as a Leprosie spread ouer all the powers of soule and body the vnderstanding darkened the will peruerted the affections infected the sences corrupted the members instruments of vnrighteousnesse vnto wickednesse Christs sufferings as generall His vnderstanding troubled in the 12. of Iohn How is my soule troubled what shall I say Father saue me from this houre his will distracted Not my will but thy will bee fulfilled his affections tormented his loue abused his compassions scorned his griefe intollerable all parts of his body afflicted his head with thornes his eyes with teares his face with buffets his eares with reproches his mouth with vineger his hands and feete with nailes his body furrowed with stripes and his heart diuided with a speare O Quid dicam Christ paid the transgression of euery commandement 1 Wee had forsaken the true God against the first commaundement Christ was forsaken of his Father 2 We bowed our knees to grauen images in dishonour of God Christ had knees bowed to him in derision 3 The name of God had beene taken in vaine of man Christ was so blasphemed that his diuine workes were ascribed to the Deuill 4 We had broken his Sabboth the precious body of the Sonne of God was subiect vnto death fettered in the bonds of Golgotha all the Sabboth long 5 Wee had dishonoured Father and Mother Christ to whom all honour is due submitted himselfe to the forme of a seruant 6 Man had committed Murder Christs bloud was shed for it 7 Man committed adultery Christ as an vncleane person was spit vpon 8 Man had stollen Christ hanged among theeues for it 9 Man bore false witnesse Christ had many false witnesses against him 10 Man coueted another mans goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee exhausted himselfe or as it is in the Prophet Daniel Hee had nothing to be coueted Phil. 2.7 Dan. 9.26 Illa fecimus nos quae non oportuit ergo oportuit Christum haec pati So many and so great our sinnes Therfore so many and so great his sufferings I cannot number how many shall I tell you how great Great bee the indignities that God receiued at their hands on whom he bestowed so many blessings enen then dishonoured when hee shewed mercy Christ suffered by them to whom he shewed much good euen then when he suffered Hee kissed Iudas while Iudas betrayed him hee healed Malchus eare while Malchus came to apprehend him hee prayed for them while they were crucifying of him he pleaded for them while they were scoffing at him hee saued them whiles they killed him There 's a mystery of iniquity a bottomlesse vnspeakeable vnconceiueable gulfe of sinne so were his sufferings when there was presented before him Death in his full strength Hell neuer mastred before by any that came within the confines of it the Deformity of sinne the heauy Wrath of God vnappeased when hee felt and saw himselfe flesh and bloud left alone to encounter all these for the Diuinity inseparably vnited to his humanity did notwithstanding contract her beames and deny the sweet influence of comfort This was the mystery of that passion which the hart of man can neuer bee able to
third will he raise vs vp and we shall stand in his sight may not the head of the Church and his onely Sonne challenge it much more Adde vnto this his tender loue to his small weake and distressed Church when the faith of his owne Disciples was going out I will not beleeue saith one wee had thought saith another this had beene hee that should haue redeemed Israel verily it was time to rise to strengthen these bruised reeds and cherish these smoaking flaxes vpon the day God was to giue sentence vpon men for sinne hee staid till the heat of the day was ouer in the third of Genesis Gen. 3.8 but vpon this day being to preach remission of sinne hee rose betimes while it was darke It was the loue of God and his tender affection to the Church which he had so lately and so deerely bought made him rise so soone and appeare so often the same day to minister comfort to distressed soules The summe of which comfort followeth That remission of sinnes might be preached Remission of sinnes which springeth naturally out of his resurrection The 2. fruit as repentance out of his passion for as Christ died for our sinnes that sinne might die in vs by repentance so did hee rise againe for our iustification which consists in remission of sinnes this is the summe of the Gospell defined in the first to the Romanes Rom. 1.16 to bee the power of God to saluation to all that beleeue for as the power of darkenesse shewed neuer more in force then at his death so was the power of light at his resurrection that our Sauior Christ could go downe into the depth of death with so many milstones about his necke with the sinnes of the world vpon his backe and that hee could there shake them all off Rize vp the Sonne of righteousnesse like a Giant leaue all our sinnes in the bottome of the gulfe neuer to rise vp in iudgement to our condemnation This I say is the remission of sinnes and this is the power of God to saluation to all that beleeue And that we may beleeue it The mini stration we must preach it that Repentance and Remission of sinnes might be preached How shall ye beleeue in him of whom ye haue not heard how shall ye heare without a Preacher In the tenth to the Romanes Thankes be to God you heare Rem 10.14 and I make no doubt but you would bee glad to heare the glad tidings of saluation the remission of sinnes preached for it makes you happy Blessed is the man whose iniquities are forgiuen and whose sinne is couered but I beseech you consider the tenor and order of this commission you must heare of repentance before remission else wee shall build the roofe before wee lay the foundation for as sure as Christ did suffer before hee rose so must you suffer the passion of repentance before you can be iustified by remission Pardon me Right Honourable and well-beloued It is my taske to prouide the sharpe sauce the sowre hearbs of Repentance before you can tast and truely relish the Paschall Lambe at Easter you must weepe and mourne with Christ at the Crosse before you can reioyce with him at the resurrection you must put on sackcloath before Scarlet humble your selues before God before you can triumph with him that came from Edom in redde coloured garments from Bozra Esay the 63. and the first Thinke not that that austere doctrine of repentance did end with Iohn Baptist or that you can banish it out of the Citty into the wildernesse for as Iohn Baptist did beginne his preaching Matthew the 3. In the same manner did Christ begin his when Iohn was cast into prison Marke the first Repent and beleeue the Gospell for the kingdom of God is at hand So by his Example are we directed and so by his name are we authorized to preach to you 2 In his name 1 If you aske by what authority wee doe these things The authority my text is our warrant we come in his name At whose name euery knee doth bow both of things in Heauen and in Earth vnder the earth we are the Ambassadors of Christ the annointed King of Kings 2 If you take exception to our weakenesse beeing earthen vessels full of frailty men of polluted lipps like your selues Though of our selues wee are no more in vs then empty pitchers or Rams hornes yet we come in the name of our graund Captaine Christ who by the shining lampes of his Gospell in our empty pitchers can put our enemies to flight in the name of the praise of the high God who by blowing of these hornes with the powerfull spirit of his mouth is able to ouerthrow the walls of Iericho nay the very gates of Hell 3 If you thinke we take too much vpon vs that we are busie-bodies that we are they that trouble Israell disturb the Conscience more then needes we are sent in his name who hath laid this Oportet vpon vs So it behooued Christ to suffer and so it behooueth vs to preach equally are these two applied together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it behooued Christ to suffer who if he had not suffered euerlasting woe had lyen vpon you and so it behoueth vs to preach wee haue receiued the ordinance of God by imposition of hands we be set apart for this businesse wee haue put our hands to the plough there is a necessity lies vpon vs we may not be scared away with a white cloath Woe vnto vs if wee preach not the Gospell 4 If our message of repentance be vnwelcome because it sets your Conscience vpon the racke till you haue made a penitent confession of your sinne Remember wee come in his name who suffered greater torment for you to teach you mortification by his passion the sacrifice of a broken heart made acceptable to the bloudy sacrifice of his Sonne 5 And then but not till then behold we come in the name of him who rose from the dead to raise vp your soules by the spirit of consolation In the name of him who rose the third day betimes to bring speedy comfort to a troubled spirit 6 To conclude wee come in the name of Christ the Lord annointed whose name is a sweet oyntment powred out to cure your soules by gentlenesse we come not by force of armes compelling but by forcible perswasions alluring Iaphet to dwell in the tents of Sem yea wee beseech you in the name of Christ that you would bee reconciled vnto God So did Paul intreat the Corinthians and so doe wee desire you for the commission is without limitation extending to all Nations Among all Nations Before his death 3. The extent It was onely to the lost sheepe of the house of Israell but when the stone which the builders refused at his Death was become the cheefe corner stone at the resurrection then were two walles knit together the Iew and the
Cap. 10.4 change the name and the vision is ours twice or thrice hath hee risen from vs in that yeere of 88. In the death of our Soueraigne In the plague and now hee stands on the doore as though our abominations would driue him away looking vpon vs with a ruefull eye will yee driue mee quite away Shall I bee gone for all adoe yet hee dwelles amongst vs. And yet for all this what amendment doe you finde How many hearts haue bled How many teares haue beene shed what restitution of wrong gotten goods what vaine fashions and wanton attires haue your Dames of Sion cast off what crying sinnes haue beene strangled in the suburbs of this place doubtlesse the wrath of God is not appeased for our sinnes but is stretched out still O beloued presume not too much prouoke him not too often for when we are most secure at peace with all at home and abroad while wee least thinke of euill so long as this pitch of iniquity remaineth there may breede that in the bowels of the Church which may be her ouerthrow Now the God of peace and comfort who sent his sonne vnto vs to suffer these things for vs worke true Repentance by his blessed Spirit that his wrath may bee pacified towards vs and he pleased to dwell amongst vs while the Sunne and Moone endureth and that for his sonnes sake our blessed Redeemer to whom with the Father and the holy Spirit three persons and one immortall God be all honour and glory both now and for euer Amen FINIS THE WISDOME OF THE RICH. A Sermon at PAVLS Crosse Octob. 3. 1611. LVC. 16.9 Make you friends of the vnrighteous Mammon that when you shall want they may receiue you into euerlasting habitations THis is the generall application or vse which Christ makes of a Parable a Parable standing betweene two other Parables The prodigall Son immediately before The rich Glutton following after This of the vniust Steward in the middest 1. The Prodigall spent his portion brought himselfe into misery his misery brought him to humility his humility found mercy because he had a Father 2. The Steward spent another mans goods hauing warning to giue accompt by wisdome preuented miserie else had he beene turned out of all because hee was but his Master 3. The Rich man had enough to spend abused it and himselfe dropt of a sudden into hell where the most louing father that euer was had no pitty on him This is the very frame wherein these Parables thus placed by the Euangelists were made for our instruction that wee should not seuer these three which the holy Ghost hath so ioyned together When men haue runne themselues out of breath in wickednesse and wickednesse hath brought misery vpon them they get this Parable by the end and while they are in the wine of their vanity all religion and resolution is but to make vse of this one Parable That when extremity and the feare of death is at hand then they purpose to goe to their Father and say Father I haue sinned against heauen and against thee and thinke the Father must needes heare them because of this Parable Therefore Christ annexed this second Parable of the vniust Steward who if hee had stayd till misery had seized vpon him as the Prodigall did he had been turned out of all and should haue had neither house nor tabernacle wherein to put his head Verse 3. His wisdome is heere commended vnto vs That wee would call our selues to accompt before hand take vp his Quid faciam what shall I doe I shall bee turned out of my Stewardship I wote not how soone may bee to night before to morrow Christ was borne Beloued in an Inne that Christians might accompt houses Innes heere to day and gone to morrow The holy Ghost hath euer taught to reckon our life by dayes and not by yeeres as one did in the twelfth chapter Cap. 12.19 for many yeeres but not only accompted a foole for so reckoning but his many yeeres were contracted into a peece of a day Stulte hac nocte To day then if we heare his voyce let vs not harden our hearts but euery one reckon with himselfe Quid faciam Thus and thus haue I spent my time strength wealth powers and faculties of soule and body not so much to the honour of my Lord and Master as to satisfie my humour and giue my selfe content if mine accompt bee taker I cannot answer one of a thousand Thus to cast and neuer leaue casting till we come to his Scio quid facians his resolution Verse 4. I know what He take another course then bitherto I le forsake my darling sinnes and naile them to the Crosse I le crucifie my sweetest affections by true repentance I le doe my poore endeauour while I liue to doe good I le get mee friends by Gods blessing and such friends as may stand mee in stead when I neede This is Christs aduice But wee are yet taking of the frame wherein my Text stands according to the olde rule Vide quid supra vide quid infra This Steward for all his wisdom in one point of wisdome was defectiue in that he deferred his resolution till his Master had giuen him warning Giue an accompt of thy stewardship Verse 2. for thou must be no longer Steward for if wee deferre our reckoning till sicknesse or some other Messenger of death arrest vs it may be we shall want either Time or Power to prouide for our soules Therefore followes the third Parable of one that fared deliciousty euery day had no admonition before Verse 19. neither misery to bring him home nor warning to prepare himselfe but died suddenly and went to the Diuell fearefull examples wee haue euery yeere of some that are snatched away by sudden death Qui in momento descendunt in Infernum take the easiest translation which in a moment doe descend downe into the graue Thus is the King of Heauen a Father to one a Master to another but a iust Iudge to the third To the penitent Conuerts a louing mercifull father as to the prodigall Sonne more ready to receiue vs then we to offer our selues I le goe to my Father sayes the Sonne the Father ranne to meet him the young man goes the olde man runnes runnes and fals vpon his necke and kisses him But if this tenderly and fatherly affection be abused and ouermuch presumed on then the second Parable makes him a Master that will call vs roundly to accompt and bid vs giue ouer our Stewardships and if the seruant of that Master deferre will not beleeue Moses and the Prophets but say his Master will bee long a comming then the Master of that seruant shall come in an houre when he lookes not and giue him his portion with the rich Glutton and Hypocrites Therefore it is good to bee wise in time and rather then faile to learne wisdome from the children of this world
her testimony in her owne cause for if Christ were content to lay by his testimony let it seeme a reasonable demand If shee aske how long we take exception to her testimony we answer iust so long as she hath made the same challenge as she doth and no longer 3 Since other testimony there is none besides the Church and Scripture which they do pretend I demand whether this point that shee is the onely Church wherein saluation may be found be there expressed or by tract of consequent Not expressely 4 Because a man is not bound to beleeue euery thing that by consequent is drawne out of Scripture I demand some cleere consequent for according to the degrees of euidence must we frame our Faith Now this consequent is so farre fetched that before they can perswade a mans conscience that hee is bound to ioyne with them and become subiect to the Bishop of that Sea he must of necessity demonstrate these 5. points 1 That Christ beeing the visible head of his whole Church so as without his Church there was no saluation they must proue that he left this to his Apostle Peter aboue the rest 2 That this power giuen to Peter did not die with him as the Apostleship did with the rest but continued in his successors 3 That Peter at his death did not impart it vnto many after him though it was a great charge and like to grow farre greater but heaped it all vpon one and that that one was the Bishop of Rome 4 That this Bishop who doth now raigne is not onely lawfully chosen but doth vndoubtedly succeede Peter in a direct succession for these fifteene hundred yeeres and aboue without any materiall interruption 5 This proued wee are neuer the neerer by their owne rule except it appeare that this Pope and present Church of Rome doth succeed Peter and his Church as well in Faith and Doctrine as place and person for they doe not exclude vs for want of succession our Records are true and cleere but as heretickes for not obeying their Faith Therefore if they doe not obey the Faith of Peter all the former points are to no purpose Let me therefore make a motiue vnto him who is vnseted in his resolution that hee would rest his soule where it is content himselfe with the plaine text of Christ and his Apostles agreed vpon till these fiue points be made cleere to his Conscience and before that I hope his soule shall be in Abrahams bosome Now that Christ left this power to Peter alone aboue the rest which is the maine foundation which if it faile the whole building must needs fall It is laid vpon foure pillars in foure texts which are repeated before For the first I haue proued that Rocke not to be Peters person as the head of the Church but that which Peter discouered by confession The Sonne of the liuing God and that Christ named Peter alluding to the signification of his name for that hee made a firme confession answerable to his name and should therefore be as a liuing stone vpon that Rocke Blessed art thou Simon Bar-iona for flesh and bloud hath not reuealed this to thee This wee haue proued by the Analogy of place by exact difference obserued betweene Petrus and Petra our originall and their vulgar by the practise of Peter and the rest in building vpon this Rooke and by interpretation of Augustine Ambrose Hillary Cyrill Chrysostome Bede or else by Lyra the interlineall glosse Cusanus Petrus de Aliaco c. For Tibidabo claues that there is no more power meant in the Metaphor of the keyes promised to Peter then is after expressed in binding and loosing Bellarmine himselfe hath vndertaken it against Caittan and Stapleton whatsoeuer Christ did promise to Peter in Matthew is giuen to the rest in Iohn In sicut misit me Pater sic mitto vos As large a Commission and in as plaine termes as may bee As my Father sent mee Esay 61. To preach liberty to the Captiues and them that are bound the opening of the prison so send I you therefore whose sinnes ye remit they are remitted and whose sinnes ye retaine they are retained If there were power giuen by breathing where Christ breathed on all alike If in the sending of clouen tongues no more sate on Peters head then on the rest If as one of the twelue foundations Peter is no bigger then the rest If amongst the twelue precious stones he be no more precious then the rest vnlesse in our estimation Saphire as good as lasper then we may safely as yet determine against them that lay such snares on men soules concerning their saluation For Orabo pro te and confirma fratres Luk. 22.32 vpon examination we haue found no preheminence giuen to Peter at all sauing onely in the occasion which mooued Christ to speake particularly to Peter a prophecy of his denying of Christ in the 34 verse for Christ prayed for the rest as wel as for Peter in Iohn the 17. Father sanctifie them in thy trueth Ioh. 17.11 Now if Christ praied more for Peter it was not for his dignity but because he was in greater danger Christ tels him what neede there is that he should pray for him Confirma fratres He meanes all Christians to whom he preaches and writes as in the 2. of Peter 1. 10. If we will therefore haue Christ to meane his fellow Apostles doth not Paul confirme Peter more then euer Peter did Paul 4 Text. But Pasce Oues meas Galat. 2.11 is the place they lay the most weight on and it demonstrates three things faith Bellarmine 1 That it is directed to Peter alone by name Simon Ioanna and Diligis me plus his His excluding the rest and repeated three times 2 Pasce not onely to feede but also to gouerne expressed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath a third signification To eat It is well that Bellarmine leaues out that for Baronius against Segnorius of Venice an holy Father vses it for Kill and eate Acts 10.13 3 Oues meas there 's the Lambs that 's the Laity The little sheepe the Cleargy and the strong sheepe the Apostles Heretickes deny this diuision saith Bellarmine Nobis autem exploratum certumque est omnes omnino Christianos etiam Apostolos ipsos Petro tanquam ouiculas commendari cum ei dicitur Pasce Oues meas with all Christians and the Apostles themselues commended to his cure Then Peter and Peter alone must be the sole ordinary Pastor of the Church of Christ 1 True it is that this is spoken to Peter and onely to him and that three times The reason is because hee was singular in denying Christ and denying three times and if the place be rightly waighed it is rather a stay of his weakenesse then a note of his greatnesse Ominous it is that the Pope relieth most vpon those places which are grounded vpon Peters deniall 2 For Pasce heere 's no
REPVTATION A Publique Sermon GENESIS 3.22 Behold the man is become like one of vs. ALL story and discourse whatsoeuer endited by the spirit of Wisedome the more concise it is the more pithy is the sentence and the matter of more speciall note which Truth if it hold as like it doth in Diuine writte Lo heere the Acts and Monuments of a thousand six hundred and odde yeares comprized within the compasse of six small chapters the onely true Records of that Age containing story of more weight and worth then all the bookes and Chronicles of the Kings of Iuda which respect beside others common to holy scripture doth intimate vnto vs what vertue and pith the holy Ghost hath pressed and couched together within euery sentence of this Chronicle whereof my Text is one and such an one amongst the rest as is noted by the finger of the holy Ghost in the margent Behold the first word of wonder we finde pointing at some spectacle worth the beholding A spectacle not for men to gaze vpon but Man a spectacle to God and Angels who beeing placed by God in Paradise was by his folly put into a dreame of a deity aspiring in knowledge to become a God was in vnderstanding made like the beasts that perish turn'd out of Paradise into the open field amongst the beasts to be clad in Leatherne hides and skins of beasts wandering in this miserable plight Almighty God puts him in mind of his glorious Godhead Behold the man is become like one of vs a God and no man where indeede hee was a wretched worme and no man These wordes deliuered by God in a figuratiue speech and in the forme like nailes doe pierce deeper and sticke faster then an ordinary speech An ironie but vttered by a man of God 1 Kings 18.21 made Baals Priests lance themselues with kniues till the bloud followed A figure that being spoken as here it was to a proud man in misery is Death vnto him and cuts deeper then any knife vox tamen haec est non tam insultantis quam caeteros ne superbiant deterrentis God in this Ironie did not so much intend to wound a miserable man as to warne his posterity Wherefore Right Honourable Right Worshipfull welbeloued when I gaue all diligence to speake vnto you of those swelling humours that raigne in the Sonnes of Adam I was directed to this Scripture which for the Maiesty of it was deliuered by God himselfe in the solemne assembly of the blessed Trinity and holy Angels for the vse of it to the terror of all vs which lay in the loynes of Adam for the Vertue of it pointed with an Irony to pierce our affections and sticke fast in our memories That wee breake not Gods bonds asunder nor cast away his cords from vs least he that sitteth in Heauen laugh vs to scorne and the Lord should haue vs in derision The sentence it selfe like Christs garment may not bee diuided it is so wouen into one period that to dismember the words were to disgrace the figure yet to auoid confusion of speech and helpe our memories I will distinguish these two points 1 Mans purpose and aspiring minde to become a God 2 The shamefull misse of his purpose that indeede became nothing lesse Both which are insinuated in this figure and may naturally be branched out of this sentence Verse 22. Peccasse Adamum tam specie quam indiuiduo is a schoolepoynt very probable That Adam did not sin onely personally as a particular man but as bearing the person and nature of all mankind for that diuellish infection of an aspiring minde hath made as deepe an impression in Adams posterity as euer is did in himselfe Dan. 4.27 Acts 12.21 Nebuchadnezzar and King Herod the one for Power the other for Speech affecting a Diety are two fit Emblemes of man in this place Is not this great Babel that I haue built by the might of my power for the honour of my Maiesty spoken like God himselfe Is not this great Heauen and Earth which I haue built by the might of my power for the honour of my Maiesty but while the word was in the Kings mouth his Kingdom was rent from him himselfe turned out of his palace among the beasts of the field Herod after hee had made a smooth oration in a great assembly for assenting to the peoples applause The voyce of God and not of man became a prey to the wormes these two beare the Image of the olde Adam who being in honour like Nebuchadnezzar was cast out of Paradise amongst the beasts that perish and for listening to the Serpents voyce Eritis sicut Dij like Herod became mormes meat Dust thou art and to dust thou shalt returne But what do I tel you of Kings and Monarches that of the Poet Est Deus in nobis is common in euery mans conceipt no affection so ridiculous which vaine man hath not made a God 't were vaine to stand vpon particulars shall I tell you of the God of Gods exalted aboue heauen and earth It is the God of honour and reputation amongst more A God mighty and terrible a iealous God and a consuming fire a God more honoured of English Gallants then euer was Iehouah in Iudaea or Iupiter amongst the Grecians Si quoties peccant homines Iupiter is very sparing of his thunder-bolts though often dishonoured of mortall men and the God of Israel when hee was in his greatest fury and most prouoked to execute iudgement yet is sayd to seale vp his plagues amongst his treasures Deu. 32.34 as though hee were loth to spend them God is patient and yet God is prouoked euery day but if our honours bee touched neuer so little agitante calescimus illo out goes a challenge presently hee shall die the death Thus as vengeance were ours miserable men will bee Gods to die for it By your patience Honourable and worshipfull sauing your Honours and Reputations giue me leaue to estimate them one degree below Gods honour and your owne saluation Happily you will obiect It is our honour and wee stand vpon it more precious and deere to vs then life it selfe for that is the life of our mortall liues and preserues vs liuing after our death life without honour is no life and honour after life makes death no death wherefore in this respect no lesse honourable is our Resolution then Razis the father of the Iewes commended in the Machabees 2 Machab. 14.42 in chusing rather to die manfully then suffer reproach vnworthy his noble stocke 'T is true God forbid we should deny but that honour in a noble minde is to bee preferred before a thousand liues if our liues were altogether in our nostrils if our Essence did returne into the wombe of the first Chaos as things of baser being if our spirits did vanish into the light aire like the spirits of beasts then were this reason without exception But wee must remember that besides
this word Honour which is commended to the fauourable opinion of the world to bee blowen to and fro with the breath of mens nostrils there is an heauenly substance to bee disposed of to bee placed after death according to thy death either in euerlasting Tabernacles or perpetuall torments Wherefore endangering thy selfe in single combat not onely to die but to die the death not onely to perish but to perish and come to a fearefull end not onely to be cut downe but cut downe and cast into the fire Then poize these two the blemish of honour with the hazard of euer lasting life in the ballance of thy iudgement and accordingly make resolution I presume none will deny but in our vsuall and daily quarrels the danger is great and rufull for any Christian to consider but in a case of necessity when otherwise neyther Court can cleare me nor the deuise of man giue remedie there laying apart all personall respects abandoning all affections of Honour without any desire of reuenge only for triall of right I le commend my cause to the proofe of Armes and sentence of weapon to be directed by Diuine iudgement If your resolution be such let mee commend vnto you a double consideration of cause and person 1 Is thine iniury so hainous as may not be borne and the triall so difficult as neyther can bee manifested by Record of Writte Ier. 32.44 nor decided by testimony of two or three witnesses established by our Sauiour nor indeed by Oath Ioh. 8.17 which the Apostle makes the vpshot of all controuersies amongst men If thy quarrell be such Heb. 6.16 thou appealest to the iudgement of Weapon 2 Then in the second place examine thy selfe if respecting the priuate iniury and blemish of honour thou canst meet thine enemy in the field and leaue all sinister affections at home if thou canst carry Christian Charity in thine heart and the weapons of Death in thy hands If thou canst commend a prepared soule to thy Sauior intend to shed that bloud for which his bloud was shed on the crosse If thou canst expect the reward of Gods saints in heauen determine to cast out thy brothers soule in a wrong cause then see you haue warrant and keepe thy resolution but vnderstand that this thy passage into heauen if there be any such after all honest pretences mans witte can deuise all the Differences the Law can afford are bestowed vpon it will prooue as hard and narrow a passage for thy soule as a Nedles eye for the huge Cammell What shall we say then Is there no redresse for the blemish of honour and reputation Yes beloued there will come a day when the most secret cause will be made manifest when all the Courts in the world shall be iudged ouer againe till which time God hath reserued many causes vntried for his owne Court. Therefore saies St. Paul 1 Cor. 3.5 Iudge nothing before the time till the Lord come who will lighten things that are hidde in darkenesse and then shall euery man haue praise of God haue patience then till the trumpe blow and the walls of Iericho fall flatte to the ground Till the Heauens passe with a noyse and the elements melt with feruent heate then shalt thou meet the iudge of the world and receiue sentence according vnto right then shall thine honour bee restored seuen fold in the sight of Men Angels there meane while resolue thy selfe like a Christian if thy supposed honour affect thee in case of Gods honour or the safety of thy soule cast it off better it is for thee to enter heauen lame in honour maimed in reputation in the sight of the world then hauing all sound to be cast into hell fire I speake not after the manner of men else would I perswade that it were not a world could ecclipse true honour Well true or supposed honour shall I suffer disgrace till the last trumpe This is an hard interim I would to God I could releeue you Shall I with S. Augustine adfratres in Eremo commend vnto you the example of our Sauiour who beeing disgraced and shamefully dishonoured of his enemies the first oblation he offered vpon the Altar of the Crosse was prayer for his enemies that were not so fit it was writ adfratres in eremo but I know to whom I speake Shall I commend the Prophet Dauids example who dishonourably reuiled of Shimei reuenged not againe but dealt honourably with lame Mephibosheth the remnant of his enemies house Yea but Dauid was a Prophet altogether swallowed vp with diuine contemplation we are not of that precise coat yea but Dauid was a Prince and well wist what true honor meant a valiant Prince whose arme would encounter a bow of steele and by the might of his God spring ouer a wall yet herein was his glory to shew kindnes to his deadly foe 2 Sam 9.3 Remaines there not one saith Dauid of the house of Saul on whom I may shew the saluation of God Honourable Dauid that thought it the most honour to be likest God in shewing mercie to his enemies All my Fathers house saith Mephibosheth to Dauid were but dead men before my Lord the King Posse nolle nobile To reuenge a quarrell argues skill and courage but to forgiue or not regard an iniury that is right Honourable Wherefore to conclude this point Mar. 8.35 that which our Sauiour Christ pronounced in the Gospell of Marke is as truely to be meant of honour as of life Whosoeuer will saue his honour shall loose it and whosoeuer shall lose his honour for my sake and the Gospels shall saue it Be it then farre from dust and ashes to seate himselfe in Gods place crying vengeance is mine I will repay it to extoll his owne honour before Gods least he that sits in heauen laugh them to scorne and the Lord should haue them in derision This is one point in which vaine man the Sonne of Adam does affect to become a God Like one of vs. If it would please Almighty God to looke downe from Heauen vpon the sonnes of men Psal 13.2 hee might behold more presumptuous and aspiring gods amongst men or would hee come downe from heauen to make triall of these cries that are come vp to him Gen. 18.21 as himselfe speaketh in the 18. of Genesis would it please him to take a view of his own dwelling place the holy house of his habitation he should perceiue one of Adams vnhallowed sonnes seated in his roome houzed within the holy stones of Sion his chambers chaires adorned with the Churches robes himselfe and his family fed with Tithes and Offrings would not this prouoke Almighty God to take my text for good sooth and say behold the man is become a god like one of vs harboured in our sanctuary and serued with our Priests like one of vs honored and worshipped in consecrated Tithes and holy offerings like one of vs whiles
we may take vp our lodgings with Baucis or Philemon or content our selues with ten shekels of siluer and a suit of apparell Then sure blessed must that house be where God is so wel regarded saies that idolatrous miscreant Micah Iud 17. ver vlt. As for Tithes and Offerings they be but Leuiticall customes ceremonies and shadowes vanished away at the Sunshine of the Gospell thus are wee content to haue our mouthes musled and our tongues tied The Romane Orator plaid his prizes neuer worse then in his owne cause and I know not how it comes to passe either we are ouer-modest to pleade for our selues least wee might seeme partiall or too timerous wee are content at Balacks becke neyther to blesse nor curse or which is worst of all if euer wee meane to enter Gods house our selues must come like Gods like Iupiter himselfe in a goulden shower or stand without ô aur eum orationis flumen these be the golden streams of eloquence that make the Preachers voice the voice of a God But as I begun to say we are vnfit Orators for this theam will it please you to heare almighty God speake in his own person Malac. 3.8 Will a man spoyle his gods but you haue spoyled me saith the Lord A strange speech for the God of heauen to speake to mortall men You haue spoyled me and that made the people of Israell to wonder Lord wherein haue we spoyled thee God answers in Tithes and Offerings parturiunt montes a ceremony a shadow a toy no beloued almighty God fights not with shadowes nor is so zealous for a ceremony there is more in it then all they account for these are not Mint and Annise we talke of but matters of greater moment All the wonders the Apostles wrought vpon the earth were sauing wonders restoring men to their health and perfection but when they mette with sinne of alienating Church goods in Ananias and Saphira their wonder was an extraordinary iudgement no lesse then present death When the Lambe of God walked vpon the earth hee is obserued neuer to haue wrought any thing by force or violence but all with gentle perswasions and fatherly admonitions so obserueth S. Augustine in one booke Vera relig c. 16. Cap. 13. yet the Father was deceiued for himselfe doth retract that point in his booke of Retractions and does confesse that indeed when hee met with this sin of Marchandize in the Church of God then his patience was mooued to vse some Discipline then and onely then in all his life did the Lambe of God play the Lion of the tribe of Iuda for himselfe alone with a three-stringed whip draue the Marchants out of the Church Now if these Marchants shall quit him with his owne and through their marchandize driue Christ out of the Church they are no more to look for a whip of cords but a rod of iron to break them in peeces like a Potters vessel If they will needs meddle with forbidden fruit as Adam did they must looke to turne Gods as Adam did in whom I beseech you a little to looke your selues as in a glasse Man hauing his choyce of all the pleasant fruits in Paradise only except the forbidden fruit whereof if hee eat the same day he must die the death was visited by the Serpent yea hath God indeede sayd ye shall not eat indeede sayes the woman we eat of the trees of the Garden but of the fruit of the tree in the middest of the garden there is a tree in the middest of the garden worth all the rest of the fruit of that tree God hath sayd Yee shall not eat neither shall ye touch it lest yee die Die sayes the Serpent yee shall not die die the same day yee shall not die at all die the death yee shall liue most happy liues yee shall bee Gods but what became of them we all know by wofull experience So you beloued are by Gods goodnesse heere placed in a land like Eden for pleasure and plenty blessed like Ifrael with the deaw of heauen and fat of the earth enriched like Tyrus whose Marchants were Princes and Chap-men the Nobles of the land sucking the abundance of the sea and treasure hid in the sand onely the forbidden fruits of the Church touch not least ye die the Death Then comes the Serpent hath God indeed said ye shall not eate of these fruits Indeed answers flesh and bloud we eat of the fruits of the Land and aboundance of the Sea but there be certaine Holy fruites of the Land worth all the rest Tithes and Offrings the flower and fat of the land pleasant springs Orchards Gardens for recreation goodly stones that wold build vs stately houses and towers whose top might reach vnto heauen were we but possessed of these we should be gods vpon earth Thus stollen waters are sweete and the bread of deceit is pleasant to a man but afterwards saies Salomon it turnes to grauell in the mouth and then you know what followes a gnashing of teeth when almighty God shall come to giue sentence Adam where art thou Hast thou eaten of the forbidden fruit whereof I saide thou shouldst not eat Thou shalt be cast out of the Paradise of this world not in Letherne skins among the beasts of the field but starke naked among the fiends of Hell where shall be weeping and gnashing of teeth Then he that sits in Heauen shall laugh them to scorne and the Lord shall deride them with a bitter Irony Behold the man is become like one of vs Sonne remember thou in thy life time hadst a paradise of pleasure no dwelling would please thee but the sanctuary and habitation of God no lands and liuings content thee but those hallowed and dedicated to God no bread sweet and pleasant vnto thee but Tithes Offrings and holy things of God This shall be the Lords derision this is that fearefull sentence whereto my text is but a warning peece and the fall of Adam but a figure and so wee haue done with the second generall point wherein the Sonne of Adam affecteth to become a God like one of vs. Out of the last words Vnus è nobis it is agreed that almighty God directed his speech to the persons in Trinity whence it may bee demanded to which of the three persons man affected to bee like like one of vs though indefinitely it may be vnderstood of any yet the Schoole determines Hee affected not so much to bee like the Father in power or the spirit in loue as in knowledge to resemble the second person who is the wisedome of his Father for it followes like one of vs knowing good and euill The sum of which is that man created in perfect reason endued with great measure of knowledge according to his kind yet in time was to attain to greater perfection but vnwilling to stay his time and expect the meanes appointed by God thought to take a shorter out but tast an
Calfe shall become a God That great Oxe Nabuchadnezzar lifted vpon a Monarchy had his saluters at hand O King liue for euer as if it were not impossible but a Monarke might bee immortall like God Hi homines prorsus exstultis insanos faciunt Our Parents Adam and Eue went a fooling after a Godhead and heere comes the Deuill with an Eritis sicut Dij ye shall be Gods and carries them headlong like an heard of Swine into vtter perdition Atque sic homo factus est Deus thus did the man become like one of vs. The Serpent hauing his prizes is fled away and Man heares no more of him his Oracle prooues true but in a wrong sence their eyes were open but to their own shame They had the knowledge of good and euill but by wofull experience And for the third he said they should be Gods and children to the most high God but they died like men and fell like one of the Princes like the Prince of Babell from the worlds dominion to the beasts of the field like the Prince of Angels from glory and ioyfull blisse to extreame misery and torment of conscience like Prince Herod from a conceipt of a god to a pray for wormes Here ends the tragedy of wofull man wallowing in the pitte of endlesse perdition vexed by God from heauen with a tanting Ironie Behold the man is become like one of vs. It were great pittty to leaue man in this miserable case will our text leade vs no further but iumpe to the pit of perdition No sweetnesse to bee sucked out of Gods Ironia but all bitternesse and wormewood Yes beloued The Father of all creatures delights not in tanting vexing or tormenting of any The God of all consolation who in the middest of Iudgement thinkes vpon Mercy was neuer more ready and quicke to show mercy then at this present For before euer hee did pronounce iudgement vpon man at the 16. verse of this Chapter he promised the seed of the woman should breake the serpents head in the 15. verse giues promise of redemption before the sentence of condemnation the reason of which redemption may bee gathered out of the last words of my text vnus è nobis according to the premised doctrine In Matthew the 12 Mat. 12 32 He that sinneth against the Sonne shall be forgiuen but he that sinneth against the holy Ghost shall neuer be forgiuen in this world nor in the world to come Sathan in this act sinned directly against the holy Ghost of meere enuy maligning the state of man and therefore his fall was without redemption but man offending more directly against the second person affecting in knowledge to be like the Sonne of God the wisedome of his Father wherefore almighty God saies S. Barnard in the fury of his wrath seeing his sonne so dishonoured and as it were thrust out of his throne by the aspiring minde of man cries vengeance is mine and I will repay it I le reuenge my sonnes iniuries vpon Adam and his posteritie for euer nay father replies the Sonne in tender zeale to his Fathers glory Let it neuer be said thou madest man for nought and the sons of men for endlesse perdition thou that madest the Heauen for thy perpetuall seate and established the earth neuer to bee remoued Thou that in wisedome hast created all things for some happy end willt thou bring man the image of heauen and glory of the earth the collection of creatures and mappe of nature the impression of diuine essence to shame and confusion Let that malitious Serpent neuer boast himselfe that he hath disgraced the workemanship of thy hands and defaced thy diuine Image that he made the Prince of Paradise a vassall of hell and the Lord of Creatures a bondslaue to Sathan And for mine owne iniury Si propter me haec tempestas orta sit If I bee the occasion of all these troubles and tumults take mee father and cast mee out of thy presence into the Sea of that troublesom world that thereupon may ensue a calme let the deepe swallow me vp and the water of affliction goe ouer my soule that many soules may peaceably arriue at the Hauen of eternall happinesse If for tasting the forbidden fruite of Paradise the whole earth must be barren and cursed with vnfruitfulnesse let the plowers plow vpon my backe and make long furrowes whereout man may reape most ioyfull fruites of my bitter passion If in the sweate of his browes he shall eat his bread let mee by mine agony and bloudy sweat become that bread of life whereof if he feede he shall liue for euer Let mee be crown'd with those thornes which the cursed earth for his sake brought forth since it hath pleased thee for my sake to take his figge leaues from him put him into Leatherne skins to salute him with this Irony behold the man is become like one of vs let mine enemies for his sake take mine owne garments from mee and put vpon mee Scarlet Robes to mock deride me with Haile King of the Iewes If man for affecting mine image in knowledge bee for my sake cast amongst the fiends of Hell let me for his sake take vpon me the image of man that man by me may be exalted among the Angels in heauen If for eating of the tree in the garden hee shall die the death let mee be made that fruit hanging vpon that cursed tree in Golgotha wherof if he eat he shall liue the life that euerlasting life wherby in glory and true happinesse hee shall indeed become like one of vs If for affecting that faire seeming fruit of Paradise man shall become an exile from the place of plasure let me be made a pleasant fruit of a new promised land Grapes of Canaan growing out of a withered and deformed stocke without forme or fashion that goodly cluster of grapes carried vpon the barre of the crosse pressed out into most precious liquor a pleasant wine that makes glad the heart of man and does him good at the soule Father since it is thy good pleasure in tender zeale to mine honour thus to bring forth miserable man for a wonderment and gazing stocke to the whole hoast of Heauen with an Ecce Since nothing else will pacifie thy wrath and heauy displeasure for thy sonnes sake I my selfe will bow the heauens and goe downe inuest my selfe with a vaile of flesh and couer of skin the shape of a seruant that mortall men may in trueth salute me not without a wonder Behold the God of heauen is become a mortall man like one of vs Aeternity it selfe is born and immortality put into the graue like one of vs. Behold the eternall Sonne of God begotten of his Father before all worlds without a Mother brought forth of his Mother into the world without a Father He that built heauen and earth a Carpenters Sonne and the Prince of Heauen spoyld of his royalty become a sucking babe like one of vs