may be equall as the Devill is a Spirit and a condemned soule a spirit yet that soule shall have a Body too to be tormented with it which the Devill shall not How little we know our selves which is the end of all knowledge But we hast to the next branch In the Resurrection we shall be like to the Angels of God in Heaven But in what lies this likenesse In how many other things soever this likenesse may ly yet in this Text and in our present purpose it lies onely in this Non nubent In the Resurrection they shall not mary But did Angels never mary or as good or at least as ill as mary How many of the ancients take those words That the sonnes of God saw the daughters of Men that they were faire and they tooke them wives of all which they chose to be intended of Angels They offer to tell us how many these maried Angels were Origen saies sixty or seventy They offer to tell us some of their names Aza was one of these maried Angels and Azael was another But then all those who doe understand these words The sonnes of God to be intended of Angels who being sent downe to protect Men fell in love with Women and maried them all I say agree that those Angels that did so never returned to God againe but fell with the first fallen under everlasting Condemnation So that still the Angels of God in Heaven those Angels to whom we shall be like in the Resurrection doe not mary not so much as in any such mistaking they doe not because they need not they need not because they need no second Eternity by the continuation of children for says S. Luke they cannot die Adams first immortality was but this Posse non mori that he needed not to have died he should not have died The Angels immortality and ours when we shall be like them in the Resurrection is Non posse mori that we cannot die for whosoever dies is Homicida sui sayes Tertullian he kills himselfe and sinne is his sword In heaven there shall no such sword be drawn we need not say that the Angels in heaven have that we when we shall be like them in the Resurrection shall so invest an immortality in our nature as that God could not inflict Death upon them or us there if we sinned But because no sinne shall enter there no Death shall enter there neither for Death is the wages of sinne Not that no sinne could enter there if we were left to our selves for in that place Angels did sinne And fatendum est Angelos natura mutabiles saies S. Augustine Howsoever Angels be changed in their Condition they retaine still the same nature and by nature they are mutable But that God hath added another prerogative by way of Confirmation to that state so as that that Grace which he gives us here which is that nothing shall put a necessity of sinning upon us or that we must needs sinne God multiplies upon us so there as that we can conceive no inclination to sinne Therein we shall be like the Angels that we cannot die And the nearer we come to that state in this life the liker we are to those Angels here Now beloved onely he that is Dead already cannot die He that in a holy mortification is Dead the Death of the righteous dead to sinne he lives shall we dare to say so yes we may he lives a blessed Death for such a Death is true life And by such a heavenly Death Death of the righteous Death to sinne he is in possession of a heavenly life here in an inchoation though the consummation and perfection be reserved for the next world which is our last circumstance and the Conclusion of all At the Resurrection we shall be like the Angels Till then we shall not and therefore must not looke for Angelicall perfections here but beare one anothers infirmities It is as yet but in Petition fiat voluntas Thy will be done in Earth as it is in Heaven And as long as there is an Earth it will be but in Petition His will will not be done in Earth as it is in Heaven when all is Heaven to his Saints all will be well but not all till then In the meane time remember all especially you whose Sacramentall that is Mysterious and significative union now is a Type of your union with God in as neare and as fast a band as that of Angels for you shall be as the Angels of God in Heaven That the office of the Angels in this world is to Assist and to supply Defects You are both of noble extraction there 's no defect in that you need not supply one another with Honour you are both of religious Education there 's no defect in that you need not supply one another with fundamentall instructions Both have your parts in that testimony which S. Gregory gave of your Nation at Rome Angli Angeli you have a lovelinesse fit for one another But though I cannot Name no nor Thinke any thing wherein I should wish that Angelicall disposition of supporting or supplying defects yet when I consider that even he that said Ego pater unum sumus I and the Father are one yet had a time to say utquid dereliquisti My God my God why hast thou forsaken me I consider thereby that no two can be so made one in this world but that that unity may be though not Dissolved no nor Rent no nor Endangered yet shaked sometimes by domestique occasions by Matrimoniall encumbrances by perversnesse of servants by impertinencies of Children by private whisperings and calumnies of Strangers And therefore to speake not Prophetically that any such thing shall fall but Provisionally if any such thing should fall my love and my duty and my Text bids me tell you that perfect happinesse is to be staid for till you be as the Angels of God in heaven here it is a faire portion of that Angelicall happinesse if you be alwaies ready to support and supply one another in any such occasionall weaknesses The God of Heaven multiply the present joy of your parents by that way of making you joyfull parents also and recompense your obedience to parents by that way of giving you obedient Children too The God of heaven so joine you now as that you may be glad of one another all your life and when he who hath joined you shall separate you againe establish you with an assurance that he hath but borrowed one of you for a time to make both your joies the more perfect in the Resurrection The God of Heaven make you alwaies of one will and that will alwaies conformable to his conserve you in the sincere truth of his Religion feast you with the best feast Peace of conscience and carry you through the good opinion and love of his Saints in this world to the association of his Saints and Angels and one
of rising as some exaltation of his power that he is to Judge And that place in the beginning of that Psalme many of the antients read in the future Dijudicabit God shall judge the Gods because the frame of the Psalme seems to referre it to the last Judgment Turtullian reads it Dijudicavit as a thing past God hath judged in all times and the letter of the text requires it to be in the present Dijudicat Collect all and Judgment is so essentiall to God as that it is coeternall with him he hath he doth and he will judge the world and the Judges of the world other Judges die likemen weakely and they fall that 's worse ignominiously and they fall like Princes that 's worst fearfully and yet scornfully and when they are dead and faln they rise no more to execute Judgment but have Judgment executed upon them the Lord dyes not nor he falls not and if he seem to slumber the Martyrs under the Altar awake him with their Vsque quo Domine how long O Lord before thou execute Iudgment And he will arise and Judge the world for Judgment is his God putteth downe one and setteth up another says David where hath he that power Why God is the Judge not a Judge but the Judge and in that right he putteth downe one and setteth up another Now for this Judgment which we place in God we must consider in God three notions three apprehensions three kinds of Judgment First God hath Iudicium detestationis God doth naturally know and therefore naturally detest evill for no man in the extreamest corruption of nature is yet fallen so far as to love or approve evill at the same time that he knows and acknowledges it to be evill But we are so blind in the knowledge of evill that we needed that great supplement and assistance of the law it self to make us know what was evill Moses magnifies and justly the law Non appropinquâ—vit says Moses God came not so neare to any nation as to the Iews Non taliter fecit God dealt not so well with any nation as with the Iews and wherein because he had given them a law and yet we see the greatest dignity of this law to be That by the law is the knowledge of sinne for though by the law of nature written in our hearts there be some condemnation of some sinnes yet to know that every sinne was Treason against God to know that every sinne hath the reward of death and eternall death annexed to it this knowledge we have onely by the law Now if man will pretend to be a Judge what an exact knowledge of the law is required at his hand for some things are sinne to one nation which are not to another as where the just authority of the lawfull Magistrate changes the nature of the thing and makes a thing naturally indifferent necessary to them who are under his obedience some things are sinnes at one time which are not at another as all the ceremoniall law created new sinnes which were not sinnes before the law was given nor since it expir'd some things are sinnes in a man now which will not be sinnes in the same man to morrow as when a man hath contracted a just scruple against any particular action it is a sinne to doe it during the scruple and it may be sinne in him to omit it when he hath devested the scruple onely God hath Iudicium detestationis he knows and therefore detests evill and therefore flatter not thy self with a Tush God sees it not or Tush God cares not Doth it disquiet him or trouble his rest in heaven that I breake his Sabbath here Doth it wound his body or draw his bloud there that I swear by his body and bloud here Doth it corrupt any of his virgins there that I sollicit the chastity of a woman here Are his Martyrs withdrawn from their Allegeance or retarded in their service to him there because I dare not defend his cause nor speake for him nor fight for him here Beloved it is a degree of superstition and an effect of an undiscreet zeale perchance to be too forward in making indifferent things necessary and so to imprint the nature and sting of sin where naturally it is not so certainly it a more slippery and irreligious thing to be too apt to call things meerely indifferent and to forget that even in eating and drinking waking and sleeping the glory of God is intermingled as if we knew exactly the prescience and foreknowledge of God there could be nothing contingent or casuall for though there be a contingency in the nature of the thing yet it is certain to God so if we considered duly wherein the glory of God might be promov'd in every action of ours there could scarce by any action so indifferent but that the glory of God would turne the scale and make it necessary to me at that time but then private interests and private respects create a new indifferency to my apprehension and calls me to consider that thing as it is in nature and not as it is considered with that circumstance of the glory of God and so I lose that Iudicium detestationis which onely God hath absolutely and perfectly to know and therefore to detest evill and so he is a Judge And as he is a Judge so Iudicat rem he judges the nature of the thing he is so too as he hath Iudicium discretionis and so Iudicat personam he knows what is evill and he discernes when thou committest that evill Here you are fain to supply defects of laws that things done in one County may be tryed in another And that in offences of high nature transmarine offences may be inquir'd and tryed here But as the Prophet says Who measured the waters in the hollow of his hand or meted 〈◊〉 the heavens with a span who comprehended the dust of the earth in a measure or weighed the mountains in a scale So I say who hath divided heaven into shires or parishes or limited the territories and Jurisdictions there that God should not have Iudicium discretionis the power of discerning all actions in all places When there was no more to be seen or considered upon the whole earth but the garden of Paradise for from the beginning Deliciae ejus esse cum filiis hominum Gods delight was to be with the sons of men and man was only there shal we not deminish God nor speak too vulgarly of him to say that he hovered like a Falcon over Paradise and that from that height of heaven the piercing eye of God saw so little a thing as the forbidden fruit and what became of that and the reaching â—are of God heard the hissing of the Serpent and the whispering of the woman and what was concluded upon that Shall we think it little to have seen to have things done in Paradise when there was nothing else to divert
his eye nothing else to distract his counsels nothing else done upon the face of the earth Take the earth now as it is replenished and take it either as it is torn and crumbled into raggs and shivers not a kingdome not a family not a man agreeing with himselfe Or take it in that concord which is in it as All the Kings of the earth set themselves and all the Rulers of the earth take counsell together against the Lord take it in this union or this division in this concord or this discord still the Lord that sitteth in the heavens discernes all looks at all laughs at all and hath them all in derision Earthly Judges have their distinctions and so their restrictions some things they cannot know what mortall man can know all Some things they cannot take knowledge of for they are bound to evidence But God hath Iudicium discretionis no mist no cloud no darknesse no disguise keeps him from discerning and judging all our actions and so he is a Judge too And he is so lastly as he hath Iudicium retributionis God knows what is evill he knows when that evill is done and he knows how to punish and recompense that evill for the office of a Judge who judges according to a law being not to contract or extend that law but to declare what was the true meaning of that Law-maker when hee made that law God hath this judgement in perfection because hee himself made that law by which he judges and therefore when he hath said Morte morieris If thou do this thou shalt die a double death where he hath said Stipendium peccati mors est every sin shall be rewarded with death If I sinne against the Lord who shall entreat for me Who shall give any other interpretation any modification any Non obstante upon his law in my behalf when he comes to judge me according to that law which himself hath made Who shall think to delude the Judge and say Surely this was not the meaning of the Law-giver when he who is the Judge was the Law-maker too And then as God is Judge in all these respects so is he a Judge in them all Sine Appellatione and Sine judiciis man cannot appeal from God God needs no evidence from man for for the Appeal first to whom should we appeal from the Soveraign 〈◊〉 Wrangle as long as ye will who is Chief Justice and which Court hath Juris 〈◊〉 〈◊〉 over another I know the Chief Justice and I know the Soveraign 〈…〉 the King of heaven and earth shall send his ministring Spirits his Angels to the 〈◊〉 and bowels of the Earth and to the bosome and bottome of the Sea and Earth must deliver Corpus cum causâ all the bodies of the dead and all their actions to receive a judgement in this Court when it will be but an erroneous and frivolous Appeal to call to the Hils to fall down upon us and the Mountains to cover and hide us from the wrathfull judgment of God He is a Judge then Sine appellatione without any Appeal from him he is so too Sine judiciis without needing any evidence from us Now if I be wary in my actions here incarnate Devils detractors and informers cannot accuse me If my sinne come not to action but lye onely in my heart the Devill himself who is the accuser of the brethren hath no evidence against me but God knows my heart doth not he that pondereth the heart understand it where it is not in that faint word which the vulgar Edition hath expressed it in inspector cordium That God sees the heart but the word is Tochen which signifies every where to weigh to number to search to examine as the word is used by Salomon again The Lord weigheth the spirits and it must be a ready hand and exact scales that shall weigh spirits So that though neither man nor Devill nay nor my self give evidence against me yea though I know nothing by my selfe I am not thereby justified why where is the farther danger In this which follows there in Saint Paul He that judges me is the Lord and the Lord hath meanes to know my heart better then my self And therefore as Saint Augustine makes use of those words Abyssus Abyssum invocat one depth cals upon another The infinite depth of my sins must call upon the more infinite depth of Gods mercy for if God who is Judge in all these respects judicio detestationis he knows and abhors evill and judicio discretionis he discerns every evill person and every evill action judicio retributionis he can and will recompense evill with evill And all these Sine Appellatione we cannot appeal from him Sine judiciis he needs no evidence from us If this judgement enter into judgement with me not onely not I but not the most righteous man no nor the Church whom he hath washed in his blood that she might be without spot or wrinckle shall appear righteous in his sight This being then thus that Iudgement is an unseparable character of God the Father being Fons Deitatis the root and spring of the whole Deity how is it said that the Father judgeth no man Not that we should conceive a wearinesse or retiring in the Father or a discharging of himself upon the shoulders and labours of another in the administration and judging of this world for as it is truly said that God rested the seventh day that is he rested from working in that kind from creating so it is true that Christ says here My Father worketh yet and I work and so as it is truly said here The Father judgeth no man it is truly sayd by Christ too of the Father I seek not mine own glory there is one that seeketh and judgeth still it is true that God hath Iudicium detestationis Thy eyes are pure eyes O Lord and cannot behold iniquity says the Prophet still it is true that hee hath Iudicium discretionis because they committed villany in Israel and I know it saith the Lord still it is true that he hath Iudicium retributionis The Lord killeth and maketh alive he bringeth down to the grave and bringeth up still it is true that he hath all these sine appellatione for go to the Sea or Earth or Hell as David makes the distribution and God is there and he hath them sine judiciis for our witnesse is in heaven and our record is on high All this is undeniably true and besides this that great name of God by which he is first called in the Scriptures Elohim is not inconveniently deriv'd from Elah which is Iurare to swear God is able as a Judge to minister an oath unto us and to draw evidence from our own consciences against our selves so that then the Father he judges still but he judges as God and not as the Father In the three great judgements of God the
washed in my own tears and either out of compunction for my self or compassion for others I passe through this world as through a valley of tears where tears settle and swell and when I passe out of this world I leave their eyes whose hands close mine full of tears too can these persons this Image of God this God himself this glorious God and this vessell of earth this earth it self this inglorious worm of the earth meet without disparagement They doe meet and make a mariage because I am not a body onely but a body and s oul there is a mariage and Christ maries me As by the Law a man might mary a captive woman in the Warres if he shaved her head and pared her nails and changed her clothes so my Saviour having fought for my soul fought to blood to death to the death of the Crosse for her having studied my soul so much as to write all those Epistles which are in the New Testament to my soul having presented my soule with his own picture that I can see his face in all his temporall blessings having shaved her head in abating her pride and pared her nails in contracting her greedy desires and changed her clothes not to fashion her self after this world my soul being thus fitted by himself Christ Jesus hath maried my soul maried her to all the three intendments mentioned in the secular mariage first in ustionem against burning That whether I burn my self in the fires of tentation by exposing my self to occasions of tentation or be reserved to be burnt by others in the fires of persecution and martyrdome whether the fires of ambition or envy or lust or the everlasting fires of hell offer at me in an apprehension of the judgements of God yet as the Spirit of God shall wipe all tears from mine eyes so the tears of Christ Jesus shall extinguish all fires in my heart and so it is a mariage In ustionem a remedy against burning It is so too In prolificationem for children first vae soli woe unto that single soul that is not maried to Christ that is not come into the way of having issue by him that is not incorporated in the Christian Church and in the true Church but is yet in the wildernesse of Idolatry amongst the Gentiles or in the Labyrinth of superstition amongst the Papists vae soli woe unto that single man that is not maried unto Christ in the Sacraments of the Church and vae sterili woe unto them that are barren after this spirituall mariage for that is a great curse in the Prophet Ieremy Scribe virum istum sterilem write this man childlesse that implied all calamities upon him And assoon as Christ had laid that curse upon the Fig-tree Let no fruit grow upon thee for ever presently the whole tree withered no fruit no leafes neither nor body left To be incorporated in the body of Christ Jesus and bring forth no fruits worthy of that profession is a wofull state too Vae soli woe unto the Gentiles not maried unto Christ and vae sterili woe unto inconsiderate Christians that think not upon their calling that conceive not by Christ but there is a vae praegnanti too wo unto them that are with child and are never delivered that have good conceptions religious dispositions holy desires to the advancement of Gods truth but for some collaterall respects dare not utter them nor bring them to their birth to any effect The purpose of his mariage to us is to have children by us and this is his abundant and his present fecundity that working now by me in you in one instant he hath children in me and grand children by me He hath maried me in ustionem and in prolem against burning and for children but can he have any use of me in adjutorium for a helper Surely if I be able to feed him and clothe him and harbour him and Christ would not condemne men at the last day for not doing these if man could not doe them I am able to help him too Great persons can help him over sea convey the name of Christ where it hath not been preached yet and they can help him home again restore his name and his truth where superstition with violence hath disseised him And they can help him at home defend his truth there against all machinations to displant and dispossesse him Great men can help him thus and every man can help him to a better place in his own heart and his own actions then he hath had there and to be so helped in me and helped by me to have his glory thereby advanced Christ hath maried my soul And he hath maried it in aeternum for ever which is the third and last Circumstance in this spirituall as it was in the secular mariage And here the aeternum is enlarged in the secular mariage it was an eternity considered onely in this life but this eternity is not begun in this world but from all eternity in the Book of life in Gods eternall Decree for my election there Christ was maried to my soul. Christ was never in minority never under years there was never any time when he was not as ancient as the Ancient of Days as old as his Father But when my soul was in a strange minority infinite millions of millions of generations before my soul was a soul did Christ mary my soul in his eternall Decree So it was eternall it had no beginning Neither doth he interrupt â—his by giving me any occasion of jealousie by the way but loves my soul as though there were no other soul and would have done and suffered all that he did for me alone if there had been no name but mine in the Book of life And as he hath maried me to him in aeternum for ever before all beginnings and in aeternum for ever without any interruptions so I know that whom he loves he loves to the end and that he hath given me not a presumptuous impossibility but a modest infallibility that no sin of mine shall divorce or separate me from him for that which ends the secular mariage ends not the spirituall not death for my death does not take me from that husband but that husband being by his Father preferr'd to higher titles and greater glory in another state I doe but goe by death where he is become a King to have my part in that glory and in those additions which he hath received there And this hath led us to our third and last mariage our eternall mariage in the triumphant Church And in this third mariage the persons are the Lamb and my soul The mariage of the Lamb is come and blessed are they that are called to the mariage Supper of the Lamb says S. Iohn speaking of our state in the generall Resurrection That Lamb that was brought to the slaughter and opened not his mouth
need not the Scriptures reason will evict it forceibly enough against all the world but when I come beyond all Philosophy that for Adams fault six thousand year agoe I should be condemned now because that fault is naturally in me I must find reason before I beleeve this and my reason is because I find it in the Scrpiture Nascimur filii Irae and therefore nifi renatus we are borne children of wrath and therefore must be borne againe That a Messias should come to deliver Mankind from this sinne and all other fins my reason is the Semen mulieris the seed of the woman for the promise and the Ecce agnus Dei Behold the Lambe of God for the performance That he should come I reft in that The seed of the woman shall bruise the Serpents head And that he is come I rest in this that Iohn Baptist shewed the Lambs of God that taketh away the sinnes of the world That this merit of his should be applied to certaine Men my reason is in the Semini two Gods Covenant to Abraham and to his seed That we are of that number included in that Covenant to Abraham my reason is in spiritu adoptionis the spirit of adoption hath ingraffed us inserted us into the same Covenant When my reason tells me that the Seale of that Covenant Circumcision is gone I am not circumcised and therefore might doubt my reason tells me too that in the Scriptures there is a new Seals Baptisme when my reason tells mee that after that regeneration I have degenerated againe I have fallen from those graces which I received in Baptisme my reason leades mee againe to those places of Scripture where God hath established a Church for the remession and absolution of sinnes If I have been negligent of all these helpes and now my reason beginnes to worke to my prejudice that I beginne to gather and heape up all those places of the Law and Prophets and Gospell which threaten certaine condemnation unto such sinners as I find my selfe to bee yet if my reason can see light at the Nolo mortem peccatoris at the Quandocunque resipiscct That God would not the death of any sinner That no time is unseasonable for repentance That scatters the clands of witnesses againe and to till my reason can tell me which it can never doe that it hath found places in Scripture of a measure and finitenesse in God that his mercy can goe no farther and then of an infinitenesse in Man that his finne can goe beyond God my reason will defend me from desperation I meane the reason that is grounded upon the Scripture still I shall find there that Quia which David delighted in so much as that he repears it almost thirty times in one Psalm For his mercy endureth for ever God leaves no way of satisfaction unperformed unto us sometimes he workes upon the phantasie of Man as in those often â—isions which he presented to his Prophets in dreames sometimes he workes upon the senses by preparing objects for them So he filled the Mountaine round about with horses and chariots in defense of Elisha but alwayes he workes upon our reason he bids us feare no judgment he bids us hope for no mercy except it have a Quia a reason a foundation in the Scriptures For God is Logos speech and reasone He declares his will by his Word and he proved it he confirmes it he is Logos and he proceeds Logically It is true that we have a Sophistry which as farre as concerns our owne destruction frustrates his Logique If Peter make a Quia a reason why his fellowes could not bee drunke Because it was but nine a Clocke wee can find Men that can overthrow that reason and rise drunke out of their beds If Christ make a Quia a reason against fashionall and Circumstantiall christians that doe sometimes some offices of religion out of custome or company or neighborhood or necessity because no man peecethan old garment with new cloth nor puts new wine into old vessells yet since S. Augustine says well Carnalitas vetustas gratia novitas our carnall delights are our old garments and those degrees and beames of grace which are shed upon us are the new we do peece this old with this new that is long habits of sin with short repentances flames of concupiscence with little sparks of remorse and into old vessells our sin-worne bodies we put in once a year some drops of new wine of the bloud of our Saviour Christ Iesus in the Sacrament when we come to his table as to a vintage because of the season and we receive by the Almanack because it is Easter and this new wine so taken in breakes the vessells as Christ speakes in that similitude And his breaking shall be as the breaking of a Potters pot which is broken without pity and in the breaking thereof is not found a shard to take fire at the hearth nor to take water out of the pit No way in the Church of God to repaire that Man because he hath made either a Mockery or at best but a Civil action of Gods institution in the Church To conclude this all sin is but fallacy and Sophistry Religion is reason and Logique The devill hides and deludes Almighty God demonstrates and proves That fashion of his goes through all his precepts through all his promises which is in Esay Come now and let us reason together that which was in Iob is a bundantly in God That he did not contemne the judgment of his servant nor of his maid when they did contend with him Nec decet Dei judicium quicquid habere affine tyrannidi we may not think that here is any thing in God like a Tyran and it is a Tyrannicall proceeding as to give no reason of his cruelties so to give no assurance of his benefits and therefore God seales his promises with a Quia a reason an assurance Now much of the strength of the assurance consists in the person whose seale it is and therefore as Christ did we aske next Cujus inscriptio whose Image whose inscription is upon his seale who gives this assurance And it is the Lambe that is in the midst of the throne If it werethe Lion the Lion of the tribe of Iuda is able to perform his promises but there are more then Christ out of this world that beare the Lion The devill is a Lion too that seeketh whom he may devoure but he never seales with that Lambe with any impression of humility to a Lambe he is never compared in the likenesse of a lambe he is never noted to have appeared in all the Legends It is the Lambe that is in the midst thereby disposed to shed and dispense his spirituall benefits on all sides The Lambe is not immured in Rome not coffined up in the ruines and tubbidge of old wals nor thrust into a corner in Conventicles The Lambe
It was then his Deed and it was his gift it was his Deed of gift and it hath all the formalities and circumstances that belong to that for here is a seale in his blood and here is a delivering pregnantly implied in this word which is not onely Dedit he gave but Tradidit he delivered First Dedit he gave himselfe for us to his Father in that eternall Decree by which he was Agnus occisus ab origine mundi The Lamb slain from the beginning of the world And then Tradidit he delivered possession of himselfe to Death and to all humane infirmities when he took our Nature upon him and became one of us Yea this word implies a further operativenesse and working upon himself then all this for the word which the Apostle uses here for Christ giving of himselfe is the same word which the Evangelists use still for Iudas betraying of him so that Christ did not onely give himselfe to the will of the Father in the eternall Decree nor onely deliver himselfe to the power of death in his Incarnation but he offered he exhibited he exposed we may say he betrayed himselfe to his enemies and all this for worse enemies to the Iewes that Crucified him once for us that make finne our sport and so make the Crucifying of the Lord of life a Recreation It was a gift then free and absolute Hee keeps us not in fear of Resumption of ever taking himselfe from the Church again nay he hath left himself no power of Revocation I am with you sayes he to the end of the world To particular men he comes he knocks and he enters and he stays and hesups and yet for their unworthinesse goes away again but with the Church he is usque ad consummationem till the end It is a permanent gift Dedit and Dedit seipsum It was he that did it That which he did was to give and that which he gave was himselfe Now since the Holy Ghost that is the God of unity and peace hath told us at once that the satisfaction for our sins is Christ himselfe and hath told us no more Christ entirely Christ altogether let us not divide and mangle Christ or tear his Church in pieces by froward and frivolous difputations whether Christ gave his divinity for us or his humanity whether the divine Nature or the humane Nature redeemed us for neither his divinity nor his humanity is Ipse He himselfe and Dedit seipsum He gave himselfe Let us not subdivide him into lesse pieces then those God and Man and enquire contentiously whether he suffered in soul as well as in body the pains of Hâ—ll as well as the sting of Death the Holy-Ghost hath presented him unite and knit together For neither soul nor body was Ipse He himselfe and Dedit seipsum He gave himselfe let us least of all shred Christ Iesus into lesse scruples and atoms then these Soul and body and dispute whether consisting of both it were his active or his passive obedience that redeemed us whether it were his death and passion onely or his innocency and fulfilling of the Law too let us onely take Christ himselfe for onely that is said he gave himselfe It must be an Innocent person and this Innocent person must die for us seperate the Innocency and the Death and it is not Ipse it is not Christ himselfe and Dedit seipsum it was himselfe Let us abstain from all such curiosities which are all but forc'd dishes of hot brains and not sound meat that is from all perverse wranglings whether God or Man redeemed us and then whether this God and Man suffered in soule or in body and then whether this person consisting of soule and body redeemed us by his action or by his passion onely for as there are spirituall wickednesses so there are spirituall wantonnesses and unlawfull and dangerous dallyings with mysteries of Divinity Money that is changed into small pieces is easily lost gold that is beat out into leaf-gold cannot be coyned nor made currant money we know the Heathens lost the true God in a thrust they made so many false gods of every particular quality and attribute of God that they scattered him and evacuated him to an utter vanishing so doth true and sound and nourishing Divinity vanish away in those impertinent Questions All that the wit of Man adds to the Word of God is all quicksilver and it evaporates easily Beloved Custodi Depositum sayes the Apostle keep that which God hath revealed to thee for that God himselfe cals thy Talent it hath weight and substance in it Depart not from thy old gold leave not thy Catechism-divinity for all the School-divinity in the world when we have all what would we have more if we know that Christ hath given himselfe for us that we are redeemed and not redeemed with corruptible things but with the precious blood of Christ Jesus we care for no other knowledge but that Christ and Christ crucified for us for this is another and a more peculiar and profitable giving of himselfe for thee when he gives himselfe to thee that is when he gives thee a sense and apprehension and application of the gift to thy self that Christ hath given himselfe to thy selfe We are come now to his exchange what Christ had for himselfe when he gave himselfe And he had a Church So this Apostle which in this place writes to the Ephesians when he preached personally to the Ephesians he told them so too The Church is that Quam acquisivit sanguine suo which he purchased with his bloud Here Christ bought a Church but I would there were no worse Simony then this Christ received no profit from the Church and yet he gave himselfe for it and he stayes with it to the end of the world Here is no such Non-residency as that the Church is left unserved other men give enough for their Church but they withraw themselves and necessary provision And if we consider this Church that Christ bought and paid so dearly for it was rather an Hospitall then a Church A place where the blind might recover sight that is Men borne in Paganisme or Superstition might see the true God truly worshipped and where the lame might be established that is those that Halted between two Religions might be rectified in the truth where the Deaf might receive so quicke a hearing as that they might discerne Musique in his Thunder in all his fearefull threatnings that is mercy in his Judgments which are still accompanied with conditions of repentance and they might finde Thunder in his Musique in all his promises that is threatnings of Judgements in our misuse of his mercies Where the hereditary Leper the new borne Child into whose marrow his fathers transgression cleaves in originall sinne and he that hath enwrapped Implicatos morbos one disease in another in Actuall sinnes might not onely come if he would but be intreated to come yea
speake for him After that first and heavy curse of Almighty God upon Man Morte morieris If thou eate thou shalt die and die twice thou shall die a bodily thou shalt die a spirituall death a punishment which no sentence of any law or law-maker could ever equall to deterre Men from offending by threatning to take away their lives twice and by inflicting a spirituall death eternally upon the Soule after we have all incurred that malediction Morte moriemur we shall die both death we cannot thinke to scape any lesse malediction of any law and therefore we are all Intestabiles we are all intestable in all these senses and apprehensions which we have touched upon We can make no testament of our owne we have no good thing in us to dispose we have no good inclination no good disposition in our Will we can make no use of anothers testament not of the double testaments of Almighty God for in the Old testament he gives promises of a Messias but we bring into the world no Faith to apprehend those promises and in the New testament he gives a performance the Messias is come but he is communicable to us no way but by baptisme and we cannot baptize our selves we can profit no body else by our testimony we are not able to endure persecution for the testimony of Christ to the edification of others we are not able to doe such workes as may shine before Men to the glorifying of our God Neither doth the testimony of others doe us any good for neither the Martyrdome of so many Millions in the primitive Church nor the execution of so many judgments of God in our owne times doe restifie any thing to our Consciences neither at the last day when those Saints of God whom we have accompanied in the outward worship of God here in the visible Church shall be called to the right hand and we detruded to the left shall they dare to open their mouthes for us or to testifie of us or to say Why Lord these Men when they were in the world did as we did appeared and served thee in thy house as we did they seem'd to goe the same way that we did upon Earth why goe they a sinister way now in heaven We are utterly intestable we can give nothing we can take nothing nothing will be beleeved from us who are all falshood it selfe nor can we be releeved by any thing that any other will say for us As long as we are considered under the penalty of that law this is our case Interdicti intestabiles we are accursed and so as that we are intestable Now as this great malediction Morte marieris in volves all other punishments upon whom that falls all fall so when our Saviour Christ Jesus hath a purpose to take away that or the most dangerous part of that the spirituall death when he will reverse that judgment Aqua igni interdicitur to make us capable of his water and his fire when he will reverse the intestabiles the inteâ—â—ability and make us able to receive his graces by faith and declare them by works then as he that will reedifie a demolished house begins not at the top but at the bottome so Christ Jesus when he will make this great preparation this great reedification of mankind he beginnes at the lowest step which is that we may have use of the testimony of others in our behalfe and he proceeds strongly and effectually he produces three witnesses from heaven so powerfull that they will be heard they will be beleeved and three witnesses on earth so neare us so familiar so domestique as that they will not be denied they will not be discredited Three are three that beare Record in heaven and three that beare record in earth Since then Christ Jesus makes us all our owne Iury able to conceive and judge upon the Evidence and testimony of these three heavenly and three earthly witnesses let us draw neare and hearken to the evidence and consider three things Testimonium esse Quid sit and Qui testes That God descends to meanes proportionable to Man he affords him witnesse and secondly the matter of the proofe what all these six witnesses testifie what they establish Thirdly the quality and value of the witnesses and whether the matter be to be beleeved for their sakes and for their reasons God requires nothing of us but Testimony for Martyrdome is but that A Martyr is but a witnesse God offers us nothing without testimony for his Testament is but a witnesse Teste ipso is shrewd evidence when God says I will speake and I will testifie against thee I am God even thy God when the voice of God testifies against me in mine owne conscience It is more pregnant evidence then this when his voice testifies against me in his word in his Scriptures The Lord testified against Israel by all the Prophets and by all the Seers When I can never be alone but that God speakes in me but speakes against me when I can never open his booke but the first sentence mine eye is upon is a witnesse against me this is fearfull evidence But in this text we are not in that storme for he hath made us Testabiles that is ready to testifie for him to the effusion of our bloud and Testabiles that is fit to take benefit by the testament that hee hath made for us The effusion of his bloud which is our second branch what is testified for us what these witnesses establish First then that which a sinner must be brought to understand and beleeve by the strength of these witnesses is Integritas Christi not the Integrity as it signifies the Innocency of Christ but integrity as it signifies Intireness not as it is Integer vitae but Integra vita not as he kept an integrity in his life but as he onely is intirely our life That Christ was a person composed of those two Natures divine and humane whereby he was a fit and a full satisfaction for all our sinnes and by death could be our life for when the Apostle writ this Epistle it seemes there had been a schisme not about the Mysticall body of Christ the Church but even about the Naturall that is to say in the person of Christ there had been a schisme a separation of his two natures for as we see certainly before the death of this Apostle that the Heresie of Ebion and of Cerinthus which denied the divine nature of Christ was set on foot for against them purposely was the Gospell of Saint Iohn written so by Epiphanius his ranking of the Heresies as they arose where he makes Basilides his Heresie which denied that Christ had any naturall body to be the fourth herefie and Ebions to be the tenth it seemes that they denied his humanity before they denied his Divinity And therefore it is well collected that this Epistle of Saint Iohn being written long
of his word or in scantler measure not to be always a Christian but then when thou hast use of being one or in a different fashion to be singular and Schisâ—aticall in thy opinion for this is one but an ill manner of putting on of Christ as a garment The second and the good way is to put on his righteousnesse and his innocency by imitation and conforming our selves to him Now when we goe about earnestly to make our selves Temples and Altars and to dedicate our selves to God we must change our clothes As when God bad Iacob to goe up to Bethel to make an Altar he commanded all his family to change their clothes In which work we have two things to doe first we must put off those clothes which we had and appeare naked before God without presenting any thing of our owne for when the Spirit of God came upon Saul and that he prophecyed his first act was to strip himselfe naked And then sâ—condly we come to our transfiguration and to have those garments of Christ communicated to us which were as white as the light and we shall be admitted into that little number of which it is said Thou hast a few Namees in Sardis which have not defiled their garments and they shall walke with â—e in white And from this which is Induere vestem from this putting on Christ as a garment we shall grow up to that perfection as that we shall Inâ—â—ere personam put on hiâ— his person That is we shall so appeare before the Father as that he shall take us for his owne Christ we shall beare his name and person and we shall every one be so accepted as if every one of us were all Mankind yea as if we were he himselfe He shall find in all our bodies his woundes in all our mindes his 〈◊〉 in all our hearts and actions his obedience And as he shall doe this by impâ—tation so really in all our Agonies he shall send his Angels to minister unto us as he did to Eliâ—s In all our tentations he shall furnish us with his Scriptures to confoâ—â—d the Tempter as be in person did in his tentation and in our heaviest tribulation which may exâ—â—â—â— from us the voice of diffidence My God My God why hast 〈◊〉 forsaken me He shall give us the assurance to say In manus tuas câ— Into thy â—ands O Lord have I coâ—â—â—â—nded my spirit and there I am safe He shall use us in all things as his sonne and we shall find restored in us the Image of the whole Trinity imprinted at our creation for by this Regeneration we are adopted by the Father in the bloud of the Sonne by the sanctification of the holy Ghost Now this putting on of Christ whereby we stand in his place at Gods Tribunall implies as I said both our Election and our sanctification both the eternall purpose of God upon us and his execution of that purpose in us And because by the first by our Election we are members of Christ in Gods purpose before baptisme and the second which is sanctification is expressed after baptisme in our lives and conversation therefore Baptisme intervenes and comes between both as a seale of the first of Election and as an instrument and conduit of the second Sanctification Now Abscendita Dominâ— Dea nostro quae manifesta suâ—s nobis let no Man be too curiously busie to search what God does in his hedchamber we have all enough to answer for that which we have done in our bedchamber For Gods eternall decree himselfe is master of those Rolls but out of those Rolls he doth exemplifie those decrees in the Sacrament of baptisme by which Copy and exemplification of his invisible and unsearchable decree we plead to the Church that we are Gods children we plead to our owne consciences that we have the Spirit of adoption and we plead to God himselfe the obligation of his own promise that we have a right to this garment Christ Iesus and to those graces which must sanctifie us for from thence comes the reason of this text for all yeâ— that are baptized into Christ have put on Christ. As we cannot see the Essence of God but must see him in his glasses in his Images in his Creatures so we cannot see the decrees of God but must see them in their duplicats in their exemplification in the sacraments As it would doe him no good that were condemned of treason that a Bedchamber man should come to the Judge and swear he saw the king signe the prisoners pardon except he had it to pleade so what assurance soever what priâ—y marke soever those men which pretend to be so well acquainted and so familiar with the decrees of God to give thee to know that thou art elect to eternall salvation yea if an Angel from heaven comedowne and tell thee that he saw thy name in the booke of life if thou have not this Exemplification of the decree this seale this Sacrament if thou beest not baptized never delude thy selfe with those imaginary assurances This Baptisme then is so necessary that first as Baptisme in a large acceptation signifies our dying and buriall with Christ and all the acts of our regeneration so in that large sense our whole life is a baptisme But the very sacrament of Baptismeâ— the actuall administration and receiving thereof was held so necessary that even for legall and Civill uses as in the law that child that dyed without circumcision had no interest in the family no participation of the honor nor name thereof So that we see in the reckning of the Genealogy and pedegree of David that first sonne of his which he had by Bathshebae which dyed without circumcision is never mentioned nor toucht upon So also since the time of Mâ—ses law in the Imperiall law by which law a posthume child borne after the fathers death is equall with the rest in division of the state yet if that child dye before he be baptized no person which should derive a right from him as the mother might if he dyed can have any title by him because he is not considered to have been at all if he dye unbaptized And if the State will not beleeve him to be a full Man shall the Church beleeve him to be a full Christian before baptisme Yea the apprehension of the necessity of this Sacrament was so common and so generall even in the beginning of the Christian Church that out of an excessive advancing of that trnth they came also to a falshoodâ— to an error That even they that dyed without baptisme might have the benefit of baptisme if another were baptized in their name after their deathâ— And so out of a mistaking of those words Else what shall they doe Qui baptizantur pro mortuis which is that are ready to dye when they are baptized the Marcionites induc'd a custome to lay one under the dead bodyes
sinnes unconsidered unrepented uncorrected In that glistring circle in the firmament which we call the Galaxy the milky way there is not one Star of any of the six great magnitudes which Astronomers proceed upon belonging to that circle It is a glorious circle and possesses a great part of heaven and yet is all of so little stars as have no name no knowledge taken of them So certainly are there many Saints in heaven that shine as stars and yet are not of those great magnitudes to have been Patriarchs or Prophets or Apostles or Martyrs or Doctors or Virgins but good and blessed soules that have religiously performed the duties of inferiour callings and no more And as certainly are there many soules tormented in hell that never sinned sinne of any of the great magnitudes Idolatry Adultery Murder or the like but inconsiderately have slid and insensibly continued in the practise and habite of lesser sinnes But Parva non sunt parva nothing may be thought little where the consequence may prove great When our Saviour said that we shall give an account of every Idle word in the day of Judgement what great hills of little sands will oppresse us then And if substances of sinne were removed yet what circumstances of sinne would condemne us If idle words have this weight there can be no word thought idle in the Scriptures And therefore I blame not in any I decline not in mine own practise the making use of the variety and copiousnesse of the holy Ghost who is ever abundant and yet never superfluous in expressing his purpose in change of words And so no doubt we might doe now in observing a difference between these words in our text Image and likenesse and between these two formes of expressing it in our Image and after our likenesse This might be done but that that must be done will possesse all our time that is to declare taking the two words for this time to be but a farther illustration of one another Image and likenesse to our present purpose to be all one what this Image and this likenesse imparts and how this North scatters our former cloud what our advantage is that we are made to an Image to a pattern and our obligation to set a pattern before us in all our actions God appointed Moses to make all that he made according to a pattern God himselfe made all that he made according to a pattern God had deposited and laid up in himselfe certain formes patternes Idea's of every thing that he made He made nothing of which he had not preconceived the forme and predetermined in himselfe I will make it thus And when he had made any thing he saw it was good good because it answered the pattern the Image good because it was like to that And therefore though of other creatures God pronounced they were good because they were presently like their pattern that is like that forme which was in him for them yet of man he forbore to say that he was good because his conformity to his pattern was to appeare after in his subsequent actions Now as God made man after another pattern and therefore we have a dignity above all that we had another manner of creation then the rest so have we a comfort above all that we have another manner of Administration then the rest God exercises another manner of Providence upon man then upon other creatures A Sparrow falls not without God says Christ yet no doubt God works otherwise in the fall of eminent persons then in the fall of Sparrows For yee are of more value then many Sparrows says Christ there of every man and some men single are of more value then many men God does not thanke the Ant for her industry and good-husbandry in providing for her selfe God does not reward the Foxes for concurring with Sampson in his revenge God does not fee the Lion which was the executioner upon the Prophet which had disobeyed his commandement nor those two she-Beares which slew the petulant children who had caluminated and reproached Elisha God does not fee them before nor thanke them after not take knowledge of their service But for those men that served Gods execution upon the Idolaters of the Goden Calfe it is pronounced in their behalfe that therein they consecrated themselves to God and for that service God made that tribe the tribe of Levi his portion his Clergy his consecrated Tribe So Quiae fecisti hoc says God to Abraham by my selfe I have sworn because thou hast done this thing and hast not withheld thy Sonne thine onely sonne in blessing I will blesse thee and in multiplying I will multiply thee So neither is God angry with the dog that turnes to his vomit nor with the sow that after her washing wallowes in the mire But of Man in that case he says It is impossible for those who were once enlightned if they fall away to renew them againe by repentance The creatures live under his law but a law imposed thus This they shall doe this they must doe Man lives under another manner of law This you shall doe that is this you should doe this I would have you doe And fac hoc doe this and you shall live disobey and you shall die But yet the choise is yours Choose ye this day life or death So that this is Gods administration in the Creature that he hath imprinted in them an Instinct and so he hath something to preserve in them In man his administration is this that he hath imprinted in him a faculty of will and election and so hath something to reward in him That instinct in the creature God leaves to the naturall working thereof in it selfe But the free will of man God visites and assists with his grace to doe supernaturall things When the creature does an extraordinary action above the nature thereof as when Balaams Asse spake the creature exercises no faculty no will in it selfe but God forced it to that it did When man does any thing conducing to supernaturall ends though the worke be Gods the will of man is not meerly passive The will of man is but Gods agent but still an agent it is And an agent in another manner then the tongue of the beast For the will considered as a will and grace never destroyes nature nor though it make a dead will a live will or an ill will a good will doth it make the will no will might refuse or omit that that it does So that because we are created by another pattern we are governed by another law and another providence Goe thou then the same way If God wrought by a pattern and writ by copy and proceeded by a precedent doe thou so too Never say there is no Church without error therefore I will be bound by none but frame a Church of mine owne or be a Church to my selfe What greater injustice then to propose
midnight not to see where we all see him in the Congregation and to see him with terror in the Suburbs of despaire in the solitary chamber Man may sayes Scotus man must he cannot chuse sayes Thomas man hath seen God sayes the holy Ghost Man that is every man and that 's our last branch in this first part The inexcusablenesse goes over man over all men Because they would not see invisible things in visible they are inexcusable all Death passed upon all men for all have sinned All sinners all dead Is Gods right hand shorter then his left his mercy shrunk and his justice stretched no certainly certainly every man may see him Man cannot hide himselfe from God God does not hide himselfe from man not from any man Col-Adam Omnis home even in that low name that lowest acceptation of man as he is but derived from earth as he is but earth he may see God We have divers names for man in Hebrew at least foure This that makes him but earth Adam is the meanest and yet Col-Adam Every man may see God David cals us to the contemplation of the heavens Coeli enarrant and Iob to the contemplation of the firmament of the Pleiades and Orion and Arcturus and the ordinances of heaven but it is not onely the Mathematician that sees God Demini terra the earth is the Lords and all that dwell therein all in all corners of the earth may see him David tels us They that go down to the sea in ships they see the works of the Lord and his wonders in the deep but it is not onely the Mariner the discoverer that discovers God but he that puts his hand to the plough and looks not back may see God there Let him be filius terra the sonne of the earth without noble extraction without knowne place of uncertaine parents even Melchisedeck was so Let him be filius percussionis the sonne of affliction a man that hath inward heavy sentences and heavy executions of the law Let him be filius mortis the sonne of death as Saul said to Ionathan of David a man designed to dye nay let him be filius Belial the sonne of iniquity and of everlasting perdition there is no lownesse no naturall no spirituall dejection so low but that that low man may see God Let him be filius terrae the sonne of the earth and of no body else let him be Dominus terrae Lord of the earth busied upon the earth and nothing else let him be hospes terrae a guest a tenant an inmate of the earth halfe of him in the earth and the rest no where else this poore man this worldly man this dying man may see God To end this you can place the spheare in no position in no station in which the earth can eclipse the Sun you can place this clod of earth man in no ignorance in no melancholy in no oppression in no sinne but that he may but that he does see God The Marrigold opens to the Sunne though it have no tongue to say so the Atheist does see God though he have not grace to confesse it We have past through our first part and the three branches of that The object God in his works and the faculty that apprehends seeing that is knowing and the person indued with the faculty every man even Adam In our second part which is a tacite answer to a likely objection Is not God in the highest heaven afar off yes but man may see afar off we have the same three branches too and yet not the same the same object God but in another manifestation then in his worke in glory the same faculty seeing but with other manner of eyes glorified eyes the same person man but not man as he is Adam a meere naturall and earthly man but man as he is Enosh who by having tasted Gods corrections or by having considered the miseries of this world is prepared for the joy and glory of the next And in this part we will begin with the person man Man may behold it afar off How different are the wayes of God from the ways of man the eyes of God from the eyes of man and the wayes and eyes of a godly man from the eyes and wayes of a man of this world We looke still upon high persons and after high places and from those heights we thinke we see far but he that will see this object must lye low it is best discerned in the dark in a heavy and a calamitous fortune The naturall way is upward I can better know a man upon the top of a steeple then if he were halfe that depth in a well but yet for higher objects I can better see the stars of heaven in the bottome of a well then if I stood upon the highest steeple upon earth If I twist a cable of infinite fadomes in length if there be no ship to ride by it nor anchor to hold by it what use is there of it If Mannor thrust Mannor and title flow into title and bags powre out into chests if I have no anchor faith in Christ if I have not a ship to carry to a haven a soule to save what 's my long cable to me If I adde number to number a span a mile long if at the end of all that long line of numbers there be nothing that notes pounds or crownes or shillings what 's that long number but so many millions of millions of nothing If my span of life become a mile of life my penny a pound my pint a gallon my acre a sheere yet if there be nothing of the next world at the end so much peace of conscience so much joy so much glory still all is but nothing multiplied and that is still nothing at all 'T is the end that qualifies all and what kinde of man I shall be at my end upon my death-bed what trembling hands and what lost legs what deafe eares and what gummy eyes I shall have then I know and the nearer I come to that disposition in my life the more mortified I am the better I am disposed to see this object future glory God made the Sun and Moon and Stars glorious lights for man to see by but mans infirmity requires spectacles and affliction does that office Gods meaning was that by the sun-shine of prosperity and by the beames of honour and temporall blessings a man should see farre into him but I know not how he is come to need spectacles scarse any man sees much in this matter till affliction shew it him God made the ballance even riches may show God and poverty may show God let the two Testaments the old and the new be the ballance and so they are even the blessednesse of the old Testament runs all upon temporall blessings and worldly riches Blessed in the city and in the field blessed in the fruit of thy cattell and
calling by being personally here at these exercises of Religion thou art some kinde of witnesse of this light For in how many places of the world hath Christ yet never opened such doors for his ordinary service in all these 1600. yeers And in how many places hath he shut up these doors of his true worship within these three or foure yeers Quod citaris huc That thou art brought hither within distance of his voyce within reach of his food intra sphaeram Activitatis within the spheare and latitude of his ordinary working that is into his house into his Church this is a citation a calling answerable to Iohn Baptists first calling from his fathers dead loins and his mothers barren wombe and his second citation was before he was borne in his mothers wombe When Mary came to visit Elizabeth the childe sprang in her belly as soone as Maries voice sounded in her eares And though naturally upon excesse of joy in the mother the childe may spring in her yet the Evangelist meanes to tell an extraordinary and supernaturall thing and whether it were an anticipation of reason in the childe some of the Fathers think so though St. Augustine do not that the childe understood what he did or that this were a fulfilling of that prophecy That he should be filled with the holy Ghost from his mothers wombe all agree that this was an exciting of him to this attestation of his Saviours presence whether he had any sense of it or no. Exultatio significat sayes St. Augustine This springing declared that his mother whose forerunner that childe should be was come And so both Origen and St. Cyrill refer that commendation which our Saviour gives him Inter natos Mulierum Among those that were born of women there was not a greater Prophet that is none that prophecyed before he was borne but he And such a citation beloved thou mayest have in this place and at this time A man may upon the hearing of something that strikes him that affects him feel this springing this exultation this melting and colliquation of the inwardest bowels of his soule a new affection a new passion beyond the joy ordinarily conceived upon earthly happinesses which though no naturall Philosopher can call it by a name no Anatomist assigne the place where it lyes yet I doubt not through Christ jesus but that many of you who are here now feele it and understand it this minute Citaris huc thou wast cited to come hither whether by a collaterall and oblique and occasionall motion or otherwise hither God hath brought thee and Citaris hîc here thou art cited to come neerer to him Now both these citations were before Iohn Baptist was borne both these affections to come to this place and to be affected with a delight here may be before thy regeneration which is thy spirituall birth a man is not borne not borne againe because he is at Church nor because he likes the Sermon Iohn Baptist had and thou must have a third citation which was in him from the desert into the publique into the world from contemplation to practice This was that mission that citation which most properly belongs to this Text when the word came to the voyce The word of God came to Iohn in the wildernesse and he came into all the Countrey preaching the Baptisme of repentance To that we must come to practise For in this respect an Vniversity is but a wildernesse though we gather our learning there our private meditation is but a wildernesse though we contemplate God there nay our being here is but a wildernesse though we serve God here if our service end so if we do not proceed to action and glorifie God in the publique And therefore Citaris huc thou art cited hither here thou must be and Citaris hîc thou art cited here to lay hold upon that grace which God offers in his Ordinance and Citaris hinc thou art cited from hence to embrace a calling in the world He that undertakes no course no vocation he is no part no member no limbe of the body of this world no eye to give light to others no eare to receive profit by others If he think it enough to be excrementall nayles to scratch and gripe others by his lazy usury and extortion or excrementall hayre made onely for ornament or delight of others by his wit or mirth or delightfull conversation these men have not yet felt this third citation by which they are called to glorifie God and so to witnesse for him in such publique actions as Gods cause for the present requires and comports with their calling And then Iohn Baptist had a fourth citation to bear witnesse for Christ by laying down his life for the Truth and this was that that made him a witnesse in the highest sense a Martyr God hath not served this citation upon us nor doth he threaten us with any approches towards it in the feare of persecution for religion But remember that Iohn Baptists Martyrdome was not for the fundamentall rock the body of the Christian religion but for a morall truth for matter of manners A man may be bound to suffer much for a lesse matter then the utter overthrow of the whole frame and body of religion But leaving this consideration for what causes a man is bound to lay downe his life consider we now but this that a man lays downe his life for Christ and beares witnesse of him even in death when he prefers Christ before this world when he desires to be dissolved and be with him and obeyes cheerefully that citation by the hand of death whensoever it comes and that citation must certainly be served upon you all whether this night in your beds or this houre at the doore no man knowes You who were cited hither to heare and cited here to consider and cited hence to worke in a calling in the world must be cited from thence too from the face to the bosome of the earth from treading upon other mens to a lying downe in your owne graves And yet that is not your last citation there is fifth In the grave Iohn Baptist does and we must attend a fifth citation from the grave to a Iudgement The first citation hither to Church was served by Example of other men you saw them come and came The second citation here in the Church was served by the Preacher you heard him and beleeved The third from hence is served by the law and by the Magistrate they binde you to embrace a profession and a calling and you do so The fourth which is from thence from this to the next world is served by nature in death he touches you and you sinke This fifth to Iudgement shall be by an Angell by an Archangell by the Lord himself The Lord himself shall descend from heaven with a shout with the voyce of the Archangell and with
a heavy heart That heavinesse makes him uncapable of Naturall of Morall of Civill of Spirituall comforts charme the Charmer never so wisely Heli heard that the Battell was lost and that his Sonnes were slaine and admitted so much sorrow for those that when the last was added The Arke was taken by the Enemy he was too weake for that and fell down and brake his neck It was his daughter in Lawes case too shee overcharged her soul with sadnesse for her husbands death and her fathers death and when the report of the Arke came she fell into labour and died and though the women told her Feare not thou hast born a Sonne yet shee answered not Though the Arke of God the worship of his Name bee at any time transferred from where it was despaire not thou of Gods reducing it for this despairing of others may bring thee to despaire in some accident to thy self Accustome thy selfe to keepe up the consideration of Gods mercy at the highest lodge not a sad suspition in any publique in any private businesse that Gods powerfull mercy can goe but thus farre hee that determineth Gods Power and his Mercy and faith here it must end is as much an Atheist as hee that denieth it altogether The Key of David openeth and no man shutteth The Spirit of Comfort shineth upon us and would not be blown out Monasterie and Ermimitage and Anchorate and such words of singularitie are not Synonymâ— with those plurall words Concio Coetus Ecclesia Synagoga Congregatio in which words God delivereth himselfe to us A Church is a Company Religion is Religation a binding of men together in one manner of Worship and Worship is an exteriour service and that exteriour service is the Venite exultemus to come and rejoyce in the presence of God If in any of these wayes God cast a Cloud upon our former joyes yet to receive good at Gods hand and not to receive evill to rejoice in the calme and not in the storme this is to breake at least halfe of the Commandement which is Gaudete semper And so from the first part which is the substance which we have passed by these steps That this rejoycing hath the nature of a Commandement it must bee maintained And that inward joy must be outwardly expressed even to the disgrace and confusion of Gods enemies and to the upholding of a joyfull constancy in our selves We passe now to the extent of the Commandement Gaudeâ—e semper Evermore Did God mean that we should rejoyce alwayes when he made sixe dayes for labour and but one for rest Certainly he did Sixe dayes we are to labour and to doe all that we have to doe And part of that which we have to doe is to rejoyce in our labour Adam in the state of Innocency had abundant occasion of continuall rejoycing but yet even in that joyfull state he was to labour to dresse and to keep the Garden After the fall when God made the labour of man more heavie in sudore vultus that he should not eat but in the sweat of his browe yet God gave him not that penalty that occasion of sadnesse till he had first imprinted the roote of true Joy the promise of a Messias that promise he made before he came to denounce the penalty first came the Ipse conteret and then in sudore vultus upon those words Thou shalt eat the labour of thy hand Debuit dicere fructum non laborem saith Augustine David should have said he shall eate the fruit not the labour of his hands Sed ipsi labores non sunt sine gaudio but the very labours the very afflictions of good men have joy in them Si labor potest manducari jucundari manducatus fructus laboris qualis erit And if labour it self affliction it self minister Joy what a manner what a measure of joy is in the full possession thereof in Heaven And as the consideration of the words immediately after the Text hath made more then one of the Fathers say Etiam Somnia justorum preces sunt Even the sleep of the righteous is a service to God and their very Dreams are Prayers and Meditations so much more properly may wee call the sleep and the bodily rest nay the bodily torments of the righteous joye rejoycing So that neither weeke day nor Sabbath day nor night labour nor rest interrupteth this continuall Joy Wee may wee must rejoyce evermore Gaudete in bonis Rejoyce when God giveth you the good things of this world First in Temporalibus when God giveth you the good Temporall things of this world Gaudete in Terra Rejoyce that God hath placed you in so fertill in so fruitfull a Land Gaudete in pace Rejoyce that God hath afforded you peace to till the Land Gaudete de Temporibus Rejoyce that God giveth good seasons that the Earth may give her increase and that Man may ioy in the increase of the Earth And Gaudete de amicitiis Rejoyce that God giveth you friendship with such Nations as may take of your superfluities and return things necessary to you There is a joy required for Temporall things for hee that is not joyfull in a benefit is not thankefull Next to that detestable assertion as Saint Augustine calleth it That God made any man to to damn him it is the perversest assertion That God gives man temporall things to ensnare him Was that Gods primary intention in prospering Noahs Vineyard That Noah should be drunken God forbid Doth God give any man honour or place Vt glorietur in malo qui potens est that his power might be an occasion of mischief and oppression God forbid God made light at first but wee know not what that light was but God gathered all light into the Sun and all the world sees it God infuses grace and spirituall blessings into a mans heart and no man sees that but the Spirit that is in that man but the Evidence the great Seale that he pleads in the Eye of the world is Gods temporall blessings When Assuerus put the Royall Vesture and Ring and Crown upon Mordecas it was to shew that hee was in his favour in the same intention proceeds God too when he gives riches or honour or favour or command hee would have that soul rejoyce in these as in testimonies of his favour God loves hilarem datorem a cheerfull giver but he that is not a cheerfull receiver is a worse natur'd man and more dishonours nay reproaches his benefactor They then disobey this Commandment of rejoycing in temporall things that employ not their industry that use not all good means to attaine them Every man is therefore planted in the world that hee may grow in the world and as venomous hearbs delight in the shade so a sullen retiring argues a murmuring and venomous disposition To contemn Gods temporall blessings or to neglect or undervalue those instruments those persons by whom God