and whatsoeuer is not grounded vpon his promise hath but a sandy foundation whose promise doth establish euery mans right which houldeth his right from God and so professes This did Iacob know and this did he acknowledge It was the phrase of Esau his brother Gen. 33.9 and the manner of his speech that hee vses speaking of his possessions Brother I haue enough Like the rich miser in the Gospell Soule take thine ease thou hast enough laid vp for many yeares but Iacobs answer is in another tenor God hath had mercy on mee therefore I haue all things Doubtlesse euery good thing and euery perfect gift commeth downe from aboue from the Father of lights but shall wee obserue out of the Pronoune Tibi vpon whom this gift is bestowed It is that wherein the goodnesse and power and wisedome of God did most gloriously manifest it selfe 3 Tibi 1 To thee Iacob whom I haue chosen of purpose before thou wast borne that thou mayest giue all glory to mee Before thou hadst done good or bad I saide Iacob haue I loued 2 To thee I giue it whom I deliuered from the bloudy hands of Esau that sought thy life from the treacherous conspiracy of him whom I ordained to be thy seruant and to bow to thee and by this thy deliuerance I witnesse that thou art preserued for some excellent worke 3 To thee will I giue it to whom I haue reuealed this Ladder the onely true way to heauen by which the gate of Heauen is open vnto thee and a continuall commerce is had betwixt heauen and earth by which I standing at the toppe will bee thy GOD and my Angels shall bee thy fellowes Ascending and Descending to defend thee and thy Dominions To thee will I giue whom I haue so instructed in the knowledge of my Sonne CHRIST who is the onely Ladder that knits heauen and earth together the sole mediator betwixt God and man the foote of whose humanity standeth vpon earth the top of whose Diuinity reacheth vnto Heauen Endeuour more and more to settle and establish this Ladder in the land where thou sleepest and this Ladder shall establish the land to thee and thy seede for euer Thou well perceiuest what Ladder this is no peeced ladder as some dreamers haue dreamed but intire of it selfe the way to heauen is not peeced out eyther by Saint or Angel or any other but by Christ alone standing on earth reaching along vnto the highest Heauen Neither is this way so easie as some haue slaunderously reported that wee teach and as flesh and bloud is prone to beleeue wee shall not be carried to Heauen in a Fether-bed but we must climbe a Ladder If we be carried as Elias was in a chariot t' will be a fierie Chariot If we will climbe we must take paines for the way is long and the impediments many That our Church did euer teach a Theoricall Faith without practise is a meere slander Wee must apprehend and lay hold on this Ladder with the hand of Faith climbe euery steppe of it with the feete of our affections in being conformable to the Sonne of God or else wee shall neuer attaine that which we expect so hath God predestinated his to be Rom. 8.29 1 The first steppe is his Conception and Birth vnto which wee must bee conformable in our regeneration and new birth 2 To his Circumcision in the cutting the Foreskinne of our hearts that wee may bleed in remorse for our wicked life 3 To his infancy by conuerting and becomming as little children else we can neuer enter into the kingdom of God 4 To his Baptisme by our washing and purification from dead workes 5 To his Life by learning his humility meekenesse patience and obedience to his Fathers will 6 To his Death by mortification and fruites of repentance which if it bee a godly repentance What care will it worke What indignation What feare what zeale what reuenge euen to the crucifying of our selues vnto the World 7 To his Resurrection in newnes of life good works but here commonly wee make a stand as though wee were out of breath if one of the Sonnes of thunder do not vrge vs forward 8 To his Ascension by deuotion hauing our conuersation in heauen where Christ sits at the right hand of God From the foote of his conception to the height of his Ascension we must climbe if euer we meane to reigne with him this Ladder did God reueale to Iacob which Iacob did well consider therefore saith God to thee will I giue the land that thou maist settle this Ladder in the land 4 To thee Iacob will I giue it that thou maist bee as thy name is a supplanter or a wrastler to supplant Esau and all prophane Edomites out of the holy Land to wrastle with many crosses and all impediments which hinder GODS glory and good gouernment for the old Serpent is a supplanter still and will neuer leaue biting at the heeles to make vs fall backward from God Christians thought themselues secure when Gouernours who vsed before to persecute them were become Christians Great cause they had to reioyce but none to bee secure Imperatores factisunt Christiani sed nunquid Diabolus factus Christianus Though Emperors become Christians and the most sincere Christians become Emperors so long as the Deuill is aliue and Walketh Iacob must wrestle still that hee may become Israell to preuaile with God and man Pray wee that our Iacob may so preuaile as Israell did not so much by his sword as by his true sincerity 5 To thee Iacob and thy seede Heere will I rest and proceede no further The promise was to thy progenitors in part but to thee intier I was the God of Abraham but in the line of Isaak only I made a promise to Isaak but in the line of Iacob but to thee and thy seede without limit The family of Abraham was diuided betwixt Isaak and Ismael whom men called Ismaelites The family of Isaak was diuided into Iacob and Esau and his were called Edomites but the family of Iacob vnited all the Tribes which became one Church one Body one Kingdome knowne by the name of Israel and doubtlesse had Salomon preserued that vnity and vniformity of Religion which before was established the house of Iacob had neuer beene diuided But Salomon diuided religion wherein Gods kingdome consisteth betwixt God and idols therefore did God in his iust iudgement rent his kingdome betwixt Ieroboam and Rehoboam But in Iacob it was vnited wherein hee was a type of the chiefe corner stone Christ Iesus who vnited many Nations into one euerlasting Kingdome A fit subiect for Simeons song Mine eyes haue seene thy saluation which thou hast prepared to be a light to lighten the Gentiles and to bee the glory of thy people Israell an admirable patterne for Princes how to carry themselues in their kingdomes For such was the dispensation of God that tooke away contempt on one side and enuy on
A TREATISE AGAINST THE Necessary Dependance vpon that One Head and the present Reconciliation to the Church of ROME TOGETHER WITH CERTAINE Sermons preached in publike assemblies VIDELICET 1. The want of Discipline 2. The possession of a King 3. The tumults of the people 4. The mocke of Reputation 5. The necessitie of the Passion 6. The wisdome of the rich By Roger Fenton Doctor of Diuinitie late Preacher of GRAIES INNE Aug Ser. 12. in Nat. Dom. Caput vestrum peperit Maria nos Ecclesia LONDON Printed by Edward Griffin for Nathaniel Butter 1617. TO THE RIGHT HONOVRABLE SIR FRANCIS BACON Knight Lord Keeper of the great Seale of ENGLAND and one of his Maiesties most honourable Priuy Counsell RIGHT HONOVRABLE THere are many controuersies in the Church euery one thinkes hee is in the Tower of Sion Some that conceiue themselues to bee inspired with the rushing winde would haue the Church like that Spirit to bee inuisible Some are so pure that they would haue it where it was first Some imagine a Church to reside vpon their wit Some will haue it in any place where there is no Roome and some the greater or more bend all their wits to Rome and to one Head in that Church like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Pythagoras or Aristotles Primum that must bee a Monarke by Power not by Gifts by Multitude not by Truth That must suppresse Schismes and determine Faith Their crie is great The Roes and Hindes of the field doe stand agast vpon the opening of euery Romish hound Cant. 2 7. The Consonants which speake for this onely Supremacie as their superior Vowels bid them and which cause men of tender consciences to make head they know not whither Others either of no Religion or such as would haue an exact Religion in an Idaea stand by and receiue none till all bee agreed But if wee listen to the Canonists as the Heathen made Terminus a God and such a God that would not yeeld to Iupiter so the Bishop of Rome must bee the end vnto which all diuisions in Religion wheresoeuer discussed must bee reduced from whom it is not lawfull to appeale to GOD. Many there are that follow him wee may take vp a Fathers complaint many which wee may flie none which wee may follow which flicker aloofe and suffer him to flie with his wings of vnlimited authoritie without a Quid iure posset Quid charitate debet and like an Eagle not in Rome but in the world to flie alone Emperours before were Lions but now in the mysterie of Sampsons Riddle mortified by Christ are become Nursing Fathers and no Lions The Bishops of Rome were Nursing Fathers now they are Lions that range alone that will brooke no equalitie either with man or with the world or with the Scripture or with any power but God So though God hath broken downe the wals of the old Ierusalem like the bankes of Paradise and hath let out the riuers of the Church to take their names from the Countreyes through which they passe yet hee hath made inclosure againe and will haue all to lose their name in him as the great Sea Thankes bee vnto God that one of the other side of the banke was lately driuen ouer the waters of Meribah and Separation by the Spirit of God as by a gentle gale of winde and is now vnited vnto vs in a commerce of Religion Mirante Roma gaudente Ecclesia The Church ingeminating the name of ANTONIVS of SPALATO as they did VICTORINVS of ROME Aug. confess 8.2 conuerted to publike profession by Simplicianus In Saint BERNARDS time it was A voce tonitrui tui formidantes The Pope spoke then something like the voice of God but now hee roares onely in a Bull and wee hope ere long all EVROPE will sit vpon him as a beast when they shall see such great Masters of the flocke forsake him The Author of this Treatise hath not confuted euery obiected Scripture Like Turkish Arras no large Imagerie is drawne but in foure knots hath folded all the colour which is pretended for the dependance vpon Rome An obscure resemblance of him yet his Sed cuius haec imago est It is the Posthumus of Doctor FENTON adorned with no other garments then he left it not so properly his Image but his Similitude in which there are the true lineaments that expresse the proportion of his former workes though not liu'd with those fresh colours yet his without addition or correction One there was it seemes of the Tribe of Dan something a kinne to the borderers in the North that after his death bit his booke of Vsurie by the heale Gen. 49.17 and drew his arguments as Cacus did the cattle of Hercules backward Ne qua forent pedibus vestigia rectis whose impudencie was dasht before it had scarce looked abroad by that watchfull and true Euangelicall Bishop the Diocesan of London It may bee those that Gossip into other mens labours onely for newes will dandle this a little in their hands to see whether it bee like the father or no Nazianz. in pacie 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to iudge but to depraue it And who will depraue that iudgement of his which was admired of euery side euen of those which in regard of our present gouernment haue their opinions slipt a little out of ioynt If there bee any the naked innocencie without affectation and the naturall maiestie of the stile like a Master Bee without a sting will defend it But as his booke against Vsurie had a Patron so next to him not in desire as Adam was to God nor in conceit as Nebuchadnezzar nor in voice onely as Herod but in integritie and honour and iudgement is this poore modell dedicated And now wee are sure that since God hath separated your light from darknesse Gen. 1.4 and drawne the Curtaine to discouer those secret excellencies lodging within you which because of some interpositions had not their full Epiphanie to the world you will cleere his cause and ours both concerning Maintenance and Countenance Not being of those which haue broild the Clergie with disgraces and slaueries Ier. 52.13 Gregor past cur 3. part cap. 20. as Nebuzaradan according to Saint GREGORIES sense did burne the Temple but keepe the gold some alas which haue kept Iustice but loued it not whose prosperitie cùm arrisit irrisit made them fooles that thought vs no better or else our pleas had neuer beene laught out of the Court with a plus facetiae quà m iustitiae Ber. de consid 3.2 nor these that were oppressed had lift vp their weeping eyes to behold how Iustice was become blinde as the Poets picture Loue with which it was growne too familiar But to your Honour which did euer commiserate our humilitie and releeue our miseries and reuerence our calling and patronize our labours doe I presume to present this booke which may be bold to offer praiers to God for
owne defence and in commiseration of a masterles people vers the 11. O Lord why does thy wrath wax hot against thy people which thou hast brought out of the land of Aegypt with great power and a mighty hand See how they be put off from one to another God will not owne them Moses cannot they be their owne they be themselues I haue seene this people and behold it is a stiffe-necked people saith God to Moses in the 9. verse and What did this people to thee that thou brought such a sinne vpon them saith Moses to Aaron verse 21. Thou knows this people that they are euen set on mischiefe saith Aaron to Moses vers the 22. Thus doe their sinnes fall vpon their owne heads they lost the glory of being Gods people they lost the honour of being the Children of Israell euen the Nobles of the Children of Israell cap. 24.11 Though men be neuer so well discended vice does taint the bloud it staines Nobility especially this of resisting gouernment they bee left to themselues alone a degenerate multitude they be neither Gods Children nor the Children of Israell this and the like are the fittest appellations of such a sinfull people 2. The occasion which mooued this people thus to doe was taken and not giuen Moses was absent what then was hee not about publique businesse receiuing Lawes and Ordinances from God for the gouerning of them such Lawes as no nation vnder heauen had the like did hee not acquaint them with all this before hee went more then Gouernours are bound to doe In the 24. chap. verse 14. Moses told them all the words of the Lord How far was he gone but into the mountaine leauing them at the foot He left them not alone without Iudges cap. 24.14 whosoeuer hath any matter let them come before them Yea but he tarried long before he came downe How long not six weekes in all So impatient so quickly haue they forgot the couenant made at their parting cap 24.3 All things that the Lord hath sayd we will doe repeated againe in the seuenth verse and ratified with sacrifices Is the impression of thunder and lightning so soone worne out will not the twelue pillers erected at his going at the foot of the hill bee sufficient remembrances for six weekes absence Children of Israel well might he call them children and Moses their nurse to carry them as sucklings in his bosome which he conceiued not euer crying and complaining neuer satisfied taking occasion where none is giuen There was great difference for a quiet contented heart when Moses was a Shepheard and when hee was the Gouernour of this people Nec abnuendum si dat imperium Deus nec appetendum 3. Moses is gone they wote not what is become of him 3 The Instrument or they will not know the power is in them somewhat some exployt must bee done and who must countenance the matter but Aaron One highest in authority and that should be holiest in life hee must bee the man and so hee was Omnis caro foenum If Aaron Moses Vicar amongst the people If Peter Christs Vicar in the Church who should bee Summi Pontifices If these fall so fowle that one denies his Lord the other preferres a Calfe before him let the Church of God neuer be built vpon that Rocke but vpon that which Aaron prefigured and that which Peter discouered in the sixteenth of Matthew Mat 6.16 Aug. vlt. D. tract in Ioh. Super hanc quam confessus es petram sayth S. Augustine vpon this Rocke which thou hast confessed will I build my Church God in Aaron would teach Israel that hee who was thus captiuate to sinne himselfe could not deliuer captiues from sinne by his sacrifices as the Apostle prooues at large in his Epistle to the Hebrewes Moses died in the wildernesse Aaron fell fowly in the wildernesse the mortality of the one and infirmity of the other were as Schoole masters of Christ the Lambe of God and Lord of life to deliuer vs from sinne and death 4. 4 The meanes But let vs not as the manner of the world is lay more imputation vpon Aaron then there is iust cause his infirmity was great yet was he no voluntary agent but a forced Instrument they assembled themselues against him tumultuously and vrged him in threatning manner vp make vs Gods True it did not excuse him more then Pilate who feared a tumult Matthew the 27. Hee should rather haue died a thousand deaths then haue yeelded yet see what pretty policies he hath to stay the businesse 1. Hee calles for golden eare-rings of their wiues sons and daughters in the second verse thinking women would by importunity bring any thing to passe rather then part with their iewels and ornaments there was some hope that either the couetousnesse of men or the pride of women might so farre preuaile that some domesticall dissention might hinder this great conspiracy against the God of heauen But as Sathan will not cast out Sathan so one sinne is hardly wrought against another especially those diabolicall sinnes of pride and idolatry There was no cost spared for all the people plucked off their iewels not one from another but from themselues in the third verse their Idoll was their Iewell they neuer yet bestowed such cost vpon the true God that brought them from the bondage of Pharaoh nor on Moses their Gonernour as now vpon the image of a Calfe 2. When there is no remedy he takes the Iewels casts them into the fire fashions a Calfe carueth it made a grauing toole to goe ouer it built an Altar proclaimed an holy-day whil'd the time that Moses might come downe or some accident befall to stay their fury so vnwilling was Aaron but they forced him 5. What to doe Make vs Gods to goe before vs Gods seruice is a reasonable seruice in the 12. of Romanes Rom. 12.1 but the seruice of sinne is most vnreasonable especially this of Idolatry that a God can be made that Aaron a sinnefull man can make a God that hee can giue it life and motion to goe before them Is it possible the people should bee so senselesse This poynt then will beare two Queries 1. What Gods they meant should bee made Make vs Gods 2. To what end to goe before vs. Some thinke they meant onely a sensible resemblance of the true God or an image to which some Diuine power might vpon consecration bee annexed but I doubt they troubled not their heads with such differences 1 They called them gods in heathen tearmes they were weary of one God and now they must haue a plurality though Elohim be vsually translated in the singular number yet in this place I take it plurally because St. Stephen does so reade it in the seuenth of the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7.40 Make vs gods Idolatry implies plurality a plurality a nullity dicite plures dicits nullum two infinites there cannot be eyther
Dauid will haue God to put off his sacke-cloth and gird him with gladnesse must himselfe put it on and mourne with sorrow Capernaum sayes our Sauiour which art lifted vp to heauen shalt bee brought downe to hell for if these things which are done in thee had beene done in Tire and Sidon they would haue repented in sacke-cloth and ashes therefore the onely way to keepe Capernaum out of hell is sacke-cloth and ashes when the Iudge of the world shall giue sentence at the last day see the goodnesse of God to mankinde euen in the sentence of condemnation Goe yee cursed into hell fire prepared for whom for you no for the Diuell and his Angels when thou wilt become one of Lucifers Angels mount thy selfe into the seat of God Esay 14. Ero similis altissimo become a God like one of vs Then shalt thou fall from heauen like lightning pierce the clouds as a thunderbolt and come downe with such a vengeance Therefore let vs tread the steps of our Lord that hath broken the Ice and trod out the way for vs who desires vs to learne but one lesson of humility for the rest of our soules It may seem a strange speech deliuered from Christ When I am lift vp I will draw all men vnto me Iohn 12.31 signifying what death he should die is it like that himselfe hanging vpon the crosse could entise others to that cursed tree It must be a great humiliation surely and so it must be Non decet sub spinoso capite membrum esse delicatum If the head of Christ wore a crowne of Thornes It is no dishonour for the foot to catch a thorne let it not grieue vs to tread the steps of the eternall Sonne of God and king of glory but learne of him euen of him that ridde vpon an Asse was mounted vpon a Crosse to be humble and so you shall finde rest vnto your soules The peace of God which passeth all vnderstanding shall possesse your humble soules and the Prince of Peace descend like a shower into a fleece of wooll into your meeke and gentle soules Then shall the dew of heauen water your contrite and broken soules with all celestiall graces Then shall we reape euery graine we haue sowed in teares and these soules that haue mourned and turmoy led themselues in this cloddy and mirie earth of sinful flesh shall returne with ioy to the Father that gaue them carry their sheaues with them from which sorrow to which ioy hee deliuer vs and bring vs that hath redeemed vs and bought it for vs les us Christ the righteous to whom with the Father and the blessed Spirit be all honour and glory from this time forth and for euermore Amen THE NECESSITY of the PASSION A Sermon on good Friday at the Crosse LVKE 24.46 So it is written and so it behoued Christ to suffer and to rise againe from dead the third day and that repentance and remission of sinnes might be preached in his name among all nations beginning at Ierusalem THIS is one of the little Gospels of Christ reuealed now in plain words hidden before in Moses and the Prophets euen from the Apostles and Disciples till it pleased our Sauiour Christ to open their vnderstanding that they might vnderstand the Scriptures and then to deliuer these words which now by Gods prouidence in the Euangelicall writings be come vnto our hands For God in his Diuine dispensation thought it meete that Moses face should shine through the vaile that the Arke of the Couenant should be couered that the Tabernacle should bee ouershadowed with a Cloud that there should be a vaile of the Temple which should bee as a wall before the Holy of Holies vntill the fulnesse of Time came that his owne Sonne should bee manifested in the flesh to speake face to face to vs. Vntill the couer of the Arke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is called Romanes the 3. should be opened at the Passion that we might looke into it Rom. 3.25 and see what it behooued Christ to suffer vntill the Sonne of righteousnesse should rise againe the third day to dispell the cloud of the Tabernacle vntill the vaile of the Temple should be rent that wee might behold the Mercy-seate of God in stead of iudgement that we might see the Cherub with stretched wings ready to flie with the glad tidings of Remission of sinnes to all Nations beginning at Ierusalem So that the Remoouing of those vailes was nothing but the reuealing of these mysteries which my Text declares That Sonne of God our Sauiour who opened the vnderstandings of the Disciples to see so much remooue the vaile from your hearts that you may discerne as much and rightly apply the same And that it may the better sticke by vs and worke vpon vs obserue the order of the Holy Ghost in the Text deliuered in foure distinct points The Proofe of the Redemption The Worke of the Redemption The Fruites of the Redemption The Ministration of the Redemption 1 The Proofe a Testimony of Scripture So it is written 2 The worke consisting in two things the Suffering 2 The worke consisting in two things the Resurrectiō 3 Out of these two spring two fruites Repentance out of the Passion 3 Out of these two spring two fruites Remission out of the Resurrection For as the Passion of Christ workes in vs Repentance which is the Passion of a Christian so the Resurrection dissoluing the bands of Death doth absolue vs from the chaines of sinne which is the Resurrection of a Christian 4 The ministration of it to the world by publique proclamation The text calls Preaching 2 This preaching with authority in his name 3 This authority giues a large commission to all Nations 4 Yet not confusedly but in orderly proceeding beginning at Hierusalem This I conceiue to be the most easie and plaine tract of this Scripture So it is written and so it behooued c. So it is written The proofe This sword of the Spirit Christ did take vnto him when hee first entred the lists with Sathan in the 4. of Matthew and so now after his resurrection taking his leaue off the Church armeth his Disciples with the same sword So it is written and as Sathan at the first laboured to wrest it out of the hands of Christ so euer since hee hath endeauoured to driue vs from it knowing it to bee safest for vs and the most deadly weapon against him So it is written 1. Great Loue of God Magnus amor that hee vouchsafed to feede his Church in the infancy so famlliarly with Reuelations but a greater Loue when the is Reuelations are vpon record that posterities might haue recourse vnto them to iudge of Reuelation and decerne of Spirits by So it is written No maruell therefore though writing the Law made the Diuell so madde that he set the people a madding vpon a Calfe hoping by that stratagem to put their Captaine Moses into
it must bee quenched by water and bloud the worke of God and the course of Nature put out of ioynt by sinne therefore it must be reduced into order by the suffering for sinne Our Nature did thus offend therefore our Nature must thus suffer man sinned man must die thus far doth the iustice of God proceed 2 But that this suffering should be translated from one person to another from the offender to the innocent from vs vnto Christ is a worke of mercy of such mercy as was denied to our betters the Angels when they fell and suffered in their owne persons yet such a worke of mercy as doth not any whit crosse his iustice 1 First it is true that God saide by Ezekiel The same soule that sinnes shall die Ezek. 18.4 the punishment of one mans sinne shall not bee exacted of another but Christ the annointed Priest did willingly enter pose himselfe betwixt God and vs volenti non fit iniuria 2 T is true again that being innocent though he would in loue yet in duety hee may not offer himselfe to die for malefactors may not leaue his station Iniussu imperatoris may not offer that iniury to the publique body whereof he is a member but Christ the annointed king of heauen and earth hath absolute power ouer his life Iohn 10.18 I haue power to lay downe my life and power to take it vp againe 3 T is true that no creature admit he loued vs would suffer so that admit also he had liberty giuen to lay downe his life for vs yet no creature in heauen or earth could satisfie God for the least sinne but Christ the Son of the liuing God did conferre the dignity of his person vpon the passion of the humanity Oportuit Christum verbum Christ the annointed Priest of God did in loue sacrifice himselfe for vs Christ the annointed King had power in iustice to lay downe his life for vs Christ the Sonne of the liuing God was worthy in person to answere his Father for any offence committed against him Christ the Prophet told vs before his death and heere againe how it behoued him to suffer whereby that mystery is reuealed which the wisedome of flesh and bloud could neuer haue found How mercy and truth are met together how righteousnesse and peace haue kissed each other 3 Come wee to the third Sic pati so to suffer and wee find more in the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the tongues of men and Angels be able to expresse which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 26. verse ought not Christ to suffer these things and so it behooued Christ to suffer all one who list to looke effectually into Christs sufferings let him put his hand into his bosome and say Ita fecimus nos quae non oportuit ergo oportuit Christum haec pati We haue not so done as it behooued vs therefore so it behooued Christ to suffer for as sacrifices were proportioned to offences so in Christ the Truth it selfe so many and so great our sinnes therefore so many and so great his sufferings all sinne is vniust some inhumane some horrible For Christ an innocent to dye against iustice for doing good to dye is against humanity for the Sonne of the liuing God to die is horrible Some are sinnes of ignorance some of infirmity some wilfull sinnes As we sinne blindfold so did he suffer as we sinne of weakenesse so did Christ suffer such infirmity that an Angell comforted him we sinne willingly with what alacrity was he pained For shamefull sinne he suffred shamefull punishment for strange and vnnaturall sins a strange and vnnaturall griefe the sweat of bloud in a frosty night for excrable and cursed sinnes an execrable and cursed death the hanging vpon a tree Our sinnes as a Leprosie spread ouer all the powers of soule and body the vnderstanding darkened the will peruerted the affections infected the sences corrupted the members instruments of vnrighteousnesse vnto wickednesse Christs sufferings as generall His vnderstanding troubled in the 12. of Iohn How is my soule troubled what shall I say Father saue me from this houre his will distracted Not my will but thy will bee fulfilled his affections tormented his loue abused his compassions scorned his griefe intollerable all parts of his body afflicted his head with thornes his eyes with teares his face with buffets his eares with reproches his mouth with vineger his hands and feete with nailes his body furrowed with stripes and his heart diuided with a speare O Quid dicam Christ paid the transgression of euery commandement 1 Wee had forsaken the true God against the first commaundement Christ was forsaken of his Father 2 We bowed our knees to grauen images in dishonour of God Christ had knees bowed to him in derision 3 The name of God had beene taken in vaine of man Christ was so blasphemed that his diuine workes were ascribed to the Deuill 4 We had broken his Sabboth the precious body of the Sonne of God was subiect vnto death fettered in the bonds of Golgotha all the Sabboth long 5 Wee had dishonoured Father and Mother Christ to whom all honour is due submitted himselfe to the forme of a seruant 6 Man had committed Murder Christs bloud was shed for it 7 Man committed adultery Christ as an vncleane person was spit vpon 8 Man had stollen Christ hanged among theeues for it 9 Man bore false witnesse Christ had many false witnesses against him 10 Man coueted another mans goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee exhausted himselfe or as it is in the Prophet Daniel Hee had nothing to be coueted Phil. 2.7 Dan. 9.26 Illa fecimus nos quae non oportuit ergo oportuit Christum haec pati So many and so great our sinnes Therfore so many and so great his sufferings I cannot number how many shall I tell you how great Great bee the indignities that God receiued at their hands on whom he bestowed so many blessings enen then dishonoured when hee shewed mercy Christ suffered by them to whom he shewed much good euen then when he suffered Hee kissed Iudas while Iudas betrayed him hee healed Malchus eare while Malchus came to apprehend him hee prayed for them while they were crucifying of him he pleaded for them while they were scoffing at him hee saued them whiles they killed him There 's a mystery of iniquity a bottomlesse vnspeakeable vnconceiueable gulfe of sinne so were his sufferings when there was presented before him Death in his full strength Hell neuer mastred before by any that came within the confines of it the Deformity of sinne the heauy Wrath of God vnappeased when hee felt and saw himselfe flesh and bloud left alone to encounter all these for the Diuinity inseparably vnited to his humanity did notwithstanding contract her beames and deny the sweet influence of comfort This was the mystery of that passion which the hart of man can neuer bee able to
third will he raise vs vp and we shall stand in his sight may not the head of the Church and his onely Sonne challenge it much more Adde vnto this his tender loue to his small weake and distressed Church when the faith of his owne Disciples was going out I will not beleeue saith one wee had thought saith another this had beene hee that should haue redeemed Israel verily it was time to rise to strengthen these bruised reeds and cherish these smoaking flaxes vpon the day God was to giue sentence vpon men for sinne hee staid till the heat of the day was ouer in the third of Genesis Gen. 3.8 but vpon this day being to preach remission of sinne hee rose betimes while it was darke It was the loue of God and his tender affection to the Church which he had so lately and so deerely bought made him rise so soone and appeare so often the same day to minister comfort to distressed soules The summe of which comfort followeth That remission of sinnes might be preached Remission of sinnes which springeth naturally out of his resurrection The 2. fruit as repentance out of his passion for as Christ died for our sinnes that sinne might die in vs by repentance so did hee rise againe for our iustification which consists in remission of sinnes this is the summe of the Gospell defined in the first to the Romanes Rom. 1.16 to bee the power of God to saluation to all that beleeue for as the power of darkenesse shewed neuer more in force then at his death so was the power of light at his resurrection that our Sauior Christ could go downe into the depth of death with so many milstones about his necke with the sinnes of the world vpon his backe and that hee could there shake them all off Rize vp the Sonne of righteousnesse like a Giant leaue all our sinnes in the bottome of the gulfe neuer to rise vp in iudgement to our condemnation This I say is the remission of sinnes and this is the power of God to saluation to all that beleeue And that we may beleeue it The mini stration we must preach it that Repentance and Remission of sinnes might be preached How shall ye beleeue in him of whom ye haue not heard how shall ye heare without a Preacher In the tenth to the Romanes Thankes be to God you heare Rem 10.14 and I make no doubt but you would bee glad to heare the glad tidings of saluation the remission of sinnes preached for it makes you happy Blessed is the man whose iniquities are forgiuen and whose sinne is couered but I beseech you consider the tenor and order of this commission you must heare of repentance before remission else wee shall build the roofe before wee lay the foundation for as sure as Christ did suffer before hee rose so must you suffer the passion of repentance before you can be iustified by remission Pardon me Right Honourable and well-beloued It is my taske to prouide the sharpe sauce the sowre hearbs of Repentance before you can tast and truely relish the Paschall Lambe at Easter you must weepe and mourne with Christ at the Crosse before you can reioyce with him at the resurrection you must put on sackcloath before Scarlet humble your selues before God before you can triumph with him that came from Edom in redde coloured garments from Bozra Esay the 63. and the first Thinke not that that austere doctrine of repentance did end with Iohn Baptist or that you can banish it out of the Citty into the wildernesse for as Iohn Baptist did beginne his preaching Matthew the 3. In the same manner did Christ begin his when Iohn was cast into prison Marke the first Repent and beleeue the Gospell for the kingdom of God is at hand So by his Example are we directed and so by his name are we authorized to preach to you 2 In his name 1 If you aske by what authority wee doe these things The authority my text is our warrant we come in his name At whose name euery knee doth bow both of things in Heauen and in Earth vnder the earth we are the Ambassadors of Christ the annointed King of Kings 2 If you take exception to our weakenesse beeing earthen vessels full of frailty men of polluted lipps like your selues Though of our selues wee are no more in vs then empty pitchers or Rams hornes yet we come in the name of our graund Captaine Christ who by the shining lampes of his Gospell in our empty pitchers can put our enemies to flight in the name of the praise of the high God who by blowing of these hornes with the powerfull spirit of his mouth is able to ouerthrow the walls of Iericho nay the very gates of Hell 3 If you thinke we take too much vpon vs that we are busie-bodies that we are they that trouble Israell disturb the Conscience more then needes we are sent in his name who hath laid this Oportet vpon vs So it behooued Christ to suffer and so it behooueth vs to preach equally are these two applied together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it behooued Christ to suffer who if he had not suffered euerlasting woe had lyen vpon you and so it behoueth vs to preach wee haue receiued the ordinance of God by imposition of hands we be set apart for this businesse wee haue put our hands to the plough there is a necessity lies vpon vs we may not be scared away with a white cloath Woe vnto vs if wee preach not the Gospell 4 If our message of repentance be vnwelcome because it sets your Conscience vpon the racke till you haue made a penitent confession of your sinne Remember wee come in his name who suffered greater torment for you to teach you mortification by his passion the sacrifice of a broken heart made acceptable to the bloudy sacrifice of his Sonne 5 And then but not till then behold we come in the name of him who rose from the dead to raise vp your soules by the spirit of consolation In the name of him who rose the third day betimes to bring speedy comfort to a troubled spirit 6 To conclude wee come in the name of Christ the Lord annointed whose name is a sweet oyntment powred out to cure your soules by gentlenesse we come not by force of armes compelling but by forcible perswasions alluring Iaphet to dwell in the tents of Sem yea wee beseech you in the name of Christ that you would bee reconciled vnto God So did Paul intreat the Corinthians and so doe wee desire you for the commission is without limitation extending to all Nations Among all Nations Before his death 3. The extent It was onely to the lost sheepe of the house of Israell but when the stone which the builders refused at his Death was become the cheefe corner stone at the resurrection then were two walles knit together the Iew and the