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A40889 Fifty sermons preached at the parish-church of St. Mary Magdalene Milk-street, London, and elsewhere whereof twenty on the Lords Prayer / by ... Anthony Farindon ... ; the third and last volume, not till now printed ; to which is adjoyned two sermons preached by a friend of the authors, upon his being silenced.; Sermons. Selections Farindon, Anthony, 1598-1658. 1674 (1674) Wing F432; ESTC R306 820,003 604

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apparitions that shall go before his second coming to the end that when they come we may not be dismayed and affrighted at the sight but may entertain them as Angels which bring us good tidings of good things that we may look upon them as Objects of joy rather then of amazement that they may not dead our spirits or change our countenances or trouble our joynts or make us hold down our heads like a bullrush but rowse up our hearts and fill us with joy and make us to say This is the day which the Lord hath made a day of exaltation and redemption a day of jubilee and triumph and so look up and lift up our heads And here methinks I see in my Text a strange conjunction of Night and Day of Brightness and Darkness of Terror and Joy or a chain made up as it were of these three links Terror Exultation and Redemption Yet they will well hang together if Redemption be the middle link For in this they meet and are friends Redemption being that which turns the Night into Day maketh affliction joyful and puts a bright and lovely colour upon Horror it self When these things come to pass Why these things are terrible It is true yet lift up your heads But how can we lift up our heads in this day of terror in this day of vengeance in this day of gloominess and darkness Can we behold this sight and live Yes we may The next words are quick and operative of power to lift up our heads and to exalt our horn and strength as the horn of an Unicorne and make us stand strong against all these terrors Look up lift up your heads for your redemption draweth nigh Not to detein you longer by way of Preface Four things there are which in these words that I have read are most remarkable 1. The Persons unto whom these words are uttered in the particle Your Lift up your heads 2. What things they are of which our Saviour here speaks in the first words of the Text Now when these things begin to come to pass 3. The Behaviour which our Saviour commends unto us in these words Look up lift up your heads 4. Last of all the Reason or Encouragement words of life and power to raise us from all faintness of heart and dullness of spirit For your redemption draweth nigh I have formerly upon another Text spoken of the two first points the Persons to whom and the Things whereof our Saviour here speaketh Before I come to the third point the Behaviour prescribed to be observed by them who see the signs foretold in this Chapter come to pass it will not be amiss a little to consider whence it comes to pass that in the late declining age of the world so great disorder distemper and confusion have their place And it shall yield us some lessons for our instruction And first of all it may seem to be Natural and that it cannot be otherwise For our common experience tells us that all things are apt to breed somewhat by which themselves are ruin'd How many Plants do we see which breed that worm which eats out their very heart We see the body of Man let it be never so carefully so precisely ordered yet at length it grows foul and every day gathers matter of weakness and disease which at first occasioning a general disproportion in the parts must at the last of necessity draw after it the ruin and dissolution of the whole It may then seem to fall out in this great body of the World as it doth in this lesser body of ours By its own distemper it is the cause of its own ruin For the things here mentioned by our Saviour are nothing else but the diseases of the old decaying World The failing of light in the Sun and Moon what is it but the blindness of the World an imperfection very incident to Age. Tumults in the Sea and Waters what are they but the distemper of superfluous humors which abound in Age Wars and rumors of wars are but the falling out of the prime qualities in the union and harmony of which the very being of the creature did consist It is observed by the Wise Libidinosa intemperans adolescentia effoetum corpus tradit senectuti Youth riotously and luxuriously and lewdly spent delivers up to old age an exhaust and juyceless and diseased body Do we not every day see many strong and able young men fade away upon the sudden even in the flower of their age and soon become subject to impotency and diseases and untimely death These commonly are the issues of riot luxury and intemperance Nor can it be otherwise Therefore we cannot but expect that the World should be exceedingly diseased in its old decaying age whose youthful dayes and not only those but all other parts of its age have been spent in so much intemperance and disorder Scarcely had the World come to any growth and ripeness but that it grew to that height of distemper that there was no way to purge it but by a general Floud purgati baptisma mundi as St. Hierome calls it in which as it were in the Baptism its former sins were done away And after that scarcely had three hundred years past but a general disease of Idolatry over-spread and seized on all well-near Abraham and his Family excepted Yet after this once more it pleased God to take the cure into his hands by sending his Son our Saviour Jesus Christ the great Physician and Bishop of our souls But what of all this After all this was done tantorum impensis operum by so much cost and so much care his Physick did not work as it should and little in comparison was gained upon the World For the Many of us we are still the sons of our fathers Therefore we have just cause of fear that God will not make many more tryals upon us or bestow his pains so oft in vain Christ is the last Priest and the last Physician that did stand upon the earth and if we will not hear him what remains there or what can remain but a fearful looking for of judgment and fiery indignation which shall devour the world Ephraim is turned unto Idols let him alone I will spend no more labor in Hos 4. vain upon him Thus as Physicians when they find the disease incurable let the diseased go on unto his end so God having now as it were tryed his skill in vain having invited all and seeing so few come having spoken to all and so few hear having poured out his Sons bloud to purge the World and seeing so few cleansed for ought we know and it is very probable hath now resolv'd the World shall go unto its end which in so great a body cannot be without the disorder and confusion our blessed Saviour here speaketh of But you may peradventure take this for a speculation and no more and I have urged it no further then as a
vent it not in language to imagine I may vent so I do not strike and when I strike to comfort my self because anothers little finger is greater than my Loyns to commend the Rod because it is not a Scorpion to say of those sins which surprise me because I do not fear them as Lot did of Zoar Are they not little ones may I not commit them and yet my soul live to make my Not doing of evil an apology for my Not doing of good my Not thrusting my Neighbour out of his own doors a sufficient warrant for my Not receiving him into mind to think that any degree of Meekness is enough is to forfeit all and loose my title to the inheritance of the earth It is I confess a sad observation but too manifestly true that if Meekness be a virtue so proper so essential to the Church then the Church is not so visible as we pretend but we must seek for the Church in the Church it self For if Meekness have yet a place it must be which is very strange in the hearts of men in the inward man For to the eye every hand is lifted up every mouth open and they who call themselves the Members of the Church are very active to bite and devour one another And it is not probable that their hearts should melt within them and their bowels yearn whose mouths are as open Sepulchres and whose feet are swift to shed bloud Is Meekness a note of the Church Certainly we may distinguish Christians from the World by nothing surer then by Malice in which they surpass both the Turk and the Jew And where most is required least is found ODIUM THE OLOGORUM The Malice of Divines was in Luther's time a Proverb but now the Proverb is enlarged and will take in the greatest part of Christendome The Papist breatheth nothing but curses and Anathema's and maketh his way with sire and sword where Reason and Religion shut him out Others who are no Papists yet are as malicious and bloudy as they and persecute their Brethren under that name call them Papists and spoil them as the Heathen did of old who put Christians into the skins of Beasts and with Dogs baited them to death If you think not if you act not if you look not if you move not as they do you are a child of perdition devoted to ruine and death If you preach any other Doctrine then that which they receive then you are accursed though you were an Angel from Heaven Forgive you that were a sin not to be forgiven Heaven and Earth shall pass away rather then one tittle and jot of what they have set up shall fail I have much wondred with my self how men could so assure themselves of Heaven and yet kindle such a Hell in their breasts how they could appropriate a meek Saviour to themselves and even claim him as their peculiar as the Heathen did their Deities and yet breathe nothing but hailstones and coles of fire how they should call themselves Evangelicos the only Gospellers and yet be such strangers such enemies to that virtue which is most commended in the Gospel how they should forgive none on earth and yet so boldly conclude that their pardon is sealed in Heaven that they should expect so much mercy from that God whom they proclaim so cruel as to damn men as they destroy their Brethren for no other reason but because he will I cannot here but wonder and lament and pray that this malice of their heart may be forgiven them for we cannot but perceive that they in the very gall of bitterness and the bond of iniquity And I bespeak you as our Saviour did his Disciples to beware of the leaven of the Pharisees For if a little leaven will leaven the whole lump what will such a lump of malice do Even infect the whole body of your Religion Your Hearing your Prayers your Fasts will taste of bloud Let us then mark and avoid them Let us devest our selves not of all power but of all will to hurt Let that alway sound in our ear which is as good Gospel as That Christ died for the World That if we forgive not we are in the number of Unbelievers and are condemned already Let us reserve nothing to our selves but that which is ours Meekness and Patience and leave to God that which is his Judgment and Retribution Commit all Jovi Vindici to the God of Revenge For he is the best Umpire for our patience If we put our injury into his hands he is our revenger if our loss he can restore it if our grief he is our Physician if our death he can raise us up again Quantum mansuetudini licet ut Deum habeat debitorem Lord what a power hath Meekness which maketh God our debtour for our losses for our contumelies for our reproaches for our death for all who hath bound himself to repay us with honour with riches with advantage with usury with the inheritance of the earth and with everlasting life The Fourth SERMON PART IV. MATTH V. 5. Blessed are the meek for they shall inherit the earth I Have bestowed many words upon this Virtue of Meekness But I have not yet said enough neither indeed can I licèt toto modio dimensum darem as he speaketh though I should give it you out by the bushel full measure pressed down and running over Nunquam nimis dicitur quod nunquam satìs discitur We cannot repeat that Lesson too often which we can never be so perfect in as we should And he certainly is no friend to Meekness who is impatient at her name though it sound never so often in his ear For can he love Meekness that is afraid of her picture and description Or can he stand out the shock of those evils which wait upon and follow every motion of his life who cannot bring a few hours patience to hear of that virtue which is the only buckler to quench those darts I would I could give you her in a full and compleat piece the whole Signature every line all her Dimensions I would I could present her naked before your eyes in all her rayes with all her beauty and glory her power in conquering her wisdom in defeating those injuries which press hard upon yea overthrow and triumph over all the power and policy of the world that so you might fall in love with her and fasten her to your souls and make her a part of them For then indeed we should see concurrere bellum atque virum every man strong against a battaglia every man chasing his ten thousand we should see a meek soul in contention with the world and by doing nothing treading it under foot And this we have attempted formerly to do but we have not done it in so full and fair a draugh as we desired Yet though you have not had the one half told you you have heard enough to move you with the Queen
duty to come out and not still to love our fetters because our Redeemer hath led Captivity captive But we may say truly of this first Redemption what some in St. Paul said falsly of the second Resurrection This Redemption is past already past on our Redeemers side nothing left undone by him only it remains on ours to sue out our pardon and make our Redemption sure Nor is it any derogation from our Saviours merit that we have a part in this work For would we have our Saviour redeem them from prison who will not go out free them from sin who are resolved to continue in sin because this grace hath abounded and will be more slaves because they had leave to be free or seal up their Redemption who will not sue it out But now this is but redemptio elevans as the Schools speak a Redemption which lifts us up from our former low condition and puts us in a fair possibility of enlargement nay in a certainty if we our selves hinder not But yet when it hath its proper and natural working when we do not ponire obicem when we hinder it not it works according to the capacity of the subject It works out Sin yet leaves us sinners it regulates our Passions let leaves us subject to them it works out Fear yet leaves us fearful The Old man is crucified but not yet dead the Passions are subdued but not quite extinguished The Inward man dare look Death and all the terrors of the world in the face but the Outward man turns away from such sight And therefore there is another Redemption that they call praeservantem which settles and establishes us preserves us in an Angelical state free from Sin from Passions from Fear And when this comes we shall sin no more hope no more fear no more All sins shall be purged out all hope shall be fulfilled all tears shall be wiped from our eyes and all trembling from our hearts And this is the Redemption here meant the only trust of the Christian the expectation of the faithful the water of life to refresh them in this valley of tears the only cordial for the passion of the Heart the only rock for Hope to anchor at the true fountain from which the waters of Comfort and Salvation are to be drawn But then I must tell you this Fountain of comfort is like the pool of Bethesda it is not medicinable till an Angel hath stirred it For our own carnal Imaginations may be as so many evil Angels to trouble it and then we draw bitterness and poyson instead of comfort For a little to change St. Paul's words Why should it be thought a thing incredible why should it be thought a thing desirable with some men that the world and all that is in the world should have an end Why should they desire the coming of Christ Should he come to meet the Hypocrite with his form of Religion his feigned sighs and cheating grones as he is acting his part and playing Judas in the shape of Peter Should he meet Balaam when he is not so wise as his Ass or Jonah when he runs from Niniveh to Tarsus Should he come to us at midnight when we are in our beds of lust and sensuality Can there be any comfort to the wicked in that fire which devours before him or in that tempest which is round about him But if we be qualified as we ought to be if we repent of our sins and bring forth fruits worthy of amendment of life if we keep our loins girt and our lamps burning if we be doing our Masters will and waiting for his coming then the signs of his coming that fill the hearts of others with dread will fill ours with joy Then when the ungodly shall cry to the mountains to cover them we shall look up with confidence and lift up our heads for our redemption draweth nigh The Twelfth SERMON Preached before the HONORABLE JUDGES AT AN ASSIZES HELD AT Northampton ROM XIII 4. He beareth not the sword in vain THE words are St. Pauls And it sounds well when an Apostle blows the trumpet before the Magistrate and proclaims his power But as the sound was good so was it now high time it should be heard Christianity was at the bar and the Gospel arraigned of high Treason Christ and Caesar were set at odds and as if his Disciples had forsaken him to follow Judas the Acts 5. Galilaean and of Christians were turned Gaulenites the rumor was that this new doctrine endangered the State and one Kingdome was set up to ruin another and the knitting of a Church was the untying of civil Society This was one of the Devils first assaults against the Church And he made it not but upon advantage For a sect of people there were who as Josephus saith would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Lord but God no King but the King of Kings and all this under the fair pretense of maintaining their priviledge and freedom They would have heard with delight St. Paul speak of a quiet and peaceable life but his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be subject was a word which bored their ears and changed their countenance What sell their freedom to buy their peace and after an entail of Liberty yield their neck to the yoke of Subjection This was not for the honor of a Galilaean or a Jew of those who had Abraham to their father This coat of Disobedience you see was made up by others but some said Christianity did wear it Therefore the Apostle here presents her in an humble posture upon the knee bowing to the Sword and kneeling to Authority And he proceeds like a perfect Methodist In the former Chapter he laid open and unfolded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that large body of Philosophy those numerous precepts of mutual conversation He levelled the hills and raised the valleys he disarmed men of all instruments of private revenge and he points in this Chapter to the higher Powers and enjoyeth Loyalty and Obedience And having laid his ground work and drawn that first and fundamental axiome That all Power and Jurisdiction is from God he brings in the Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●● a souldier with a Sword in his hand and the motto is NON FRUSTRA For he beareth not the sword in vain We no sooner hear of a Sword but we think of Power When the Angel held one at the East-side of Paradise it was to keep the way of the tree of life When Abraham drew one for recovery of his Nephew Lot he had jus gladii the power of the Sword and so had David when he smote his enemies on the hinder parts Do we hear the Word called a sword It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty in operation Is the Spirit a sword That Sword is power So saith St. Ambrose Spiritus gladius verbi verbum gladius Spiritûs The Word is the sword of the Spirit and the