natural desire shrinks and pulls back the hand because Nature seeks the preservation of it self But the reasonable desire saith rather than the whole body shall be consumed he will command the Chyrurgeon to cut off the hand Here is no repugnancie betwixt the natural and reasonable desire but a subordination Again A Martyr is carried to the stake to be burnt the natural desire shrinks but yet it submits it self to the spiritual desire which cometh on and saith Rather than dishonor God go to the fire and be burnt The Schoolmen say Nam pereunte uno desiderio suceedit alterum that Desires are not actually infinite because Nature tends always to some finite thing for no man desireth infinite meat Yet his desires are infinite by succession because these bodily things which we desire are not permanent Thus one desire being gone another comes in place of it It is better to moderate Desire at the first than afterwards to prescribe it a measure Let Desire be conversant about right objects He that pants after the dust of the earth shall always be indigent crying continually with the two daughters of the Horse-leech Give give But he that truly desires after Righteousness shall be satisfied Whosoever shall drink of this water John 4.13 14. shall thirst again But whosoever drinketh of the water that I shall give him shall never thirst Desertion It 's said of the Lioness that she seems to leave her young ones till they have almost killed themselves with roaring and howling but at last gasp she relieves them whereby they become the more couragious And Mothers use to leave their children or turn their backs upon them till they mourn and make moan after them Even so the Lord withdraws sometimes from his people and goes from them that with the Prodigal they may come to themselves and seems to forget them that they may remember themselves In Christs desertion there was not Divulsio unionis but Suspensio visionis He cried not out of Men or Devils why they did so and so unto him But My God my God why hast thou for saken me Oh! that came neer his heart In such a forlorne condition as this a poor Soul for regaining of his God can do no more than 1. Bewail the want of Gods gracious presence As Reuben for Joseph Heu quid agam I cannot find my God and I whither shall I go 2. Cry after him in fervent prayer As Elisha after Elijah My father my father Return O Lord how long and let it repent thee concerning thy servant 3. Wait his leisure if he please to hold off longer Sustaining himself with cordial places of Scripture Isa 50.10 cap. 64.4 cap. 30.18 In which estate should he be taken away by death his condition is like to be comfortable because the Spirit of Truth saith Blessed are all they that wait for him Epiphanius telleth of a bird Charadius But what joy at the breaking forth of the Sun after an Eclipse that being brought into the room where a man lieth sick if he look with a steady and fixed eye upon the sick man he recovereth Certainly in Gods favour is life but Aversio vultus Dei the turning away of Gods pleased countenance is the cause of all sorrow and sadness When he hideth his face Job 34.29 who then can behold him Thou didst hide thy face and I was troubled Psal 30.7 Calamity It was an easie thing said Bishop Hooper to hold with Christ Calamitaâ— virtutis occasio est whiles the Prince and the World held with him but now the World hateth him it is the true trial who be his Let us not then run away when it is most time to fight Remember none are crowned but they that fight manfully You must now turn all your cogitations from the peril you see and mark the felicity that followeth the peril either victory of your enemies in this world or else a surrender for ever of your right in the inheritance to come He calls the World the Miln and Kitchin Idem to grind and boil the flesh of Gods people in till they atchieve their perfection in the World to come The World saith one is not a Paradise but a Purgatory to the Saints It may be compared to the straits of Magellan which is said to be a place of that nature Heyl. Geogr. that which way soever a man bend his course he shall be sure to have the wind against him They may not here dream of a delicacy In the world ye shall have tribulation but be of good cheer Joh. 16.33 I have overcome the world Quatuor Novissima Mors. DEath Judgment Heaven and Hell are the Quatuor Novissima Discrimen inter beatos post resurrectionem primos parentes in statu innocentiae homines in statunaturae lapsae in quo nunc sumus est Quòd beati nunquam mori poterunt primi parentes poterant nunquam meri hemines in statu nature lapsae non possunt non mori The decree is out Fortâ—sse in omnibus si mè rebus bumanis sâ—d non in morte locum habet Bellarm. Resistitur ignibus undis serro resistitur regibus imperiâ—s venit una mâ—rs quis eiresistit Aug. Non torquate genus non te sacundia non te restituet pietas Horat. l. 4. Lex universa jubet nâ—sâ—i mori Senec. All must die Belshazzar's Emblem is upon every wall Mene mene tekel upharsin Yea this impress is upon all flesh Numeravit appendit divisit God hath numbred thy days he hath laid thee on the ballance and thou art found wanting thy Kingdom is divided Say Princes say Pesants say all Corruption thou art my father Worms ye are my sisters Grave thou are my bed Sheet thou art my shrine Earth thou art my cover Green grass thou art my carpet Death demand thy due and thou Gatheringhost-Dan come last and sweep all away Epictetus went forth one day and saw a woman weeping for her Pitcher of earth that was broken and went forth the next day and saw a woman weeping for her son that was dead and thereupon said Heri vidi fragilem frangi hodie vidi mortalem mori Life is but a sleep a shadow a bubble a vapour and as a tale that is told Aristotle spake these words at his death I rejoyce that I go out of the World which is compounded of contraries Because each of the four Elements is contrary to other therefore how can this Body compounded of them long endure Plato treating of the Souls of men could say The merciful Father made them soluble and mortal bands meaning indeed they should not always be held with the miseries of this life Death reigned from Adam to Moses And though Death shall not reign yet it shall live fight and prevail from Moses to the end of the world for then and not till then shall be brought to pass that saying that is written Death is swallowed
flax 3. Bountiful in Porrigendo giving all bread and breath and all things Elizabeth Yong Act. Mon. in the dayes of Queen Mary put in close prison for her Religion hearing that the Keeper was commanded to give her one day bread and another day water answered Sir if you take away my meat God I trust will take away my hunger It was B. Hooper's speech Nothing can hurt us that 's taken from us for Gods cause nor nothing can at length do us good that is preserved contrary to his will GOD is good 1. In himself none good but God 2. Towards others in his works of 1. Creation 2. Preservation 3. Redemption 4. Glorification Pareus coming out of his Study slipping many steps and receiving no harm thought on that promise He shall give his Angels charge over thee to keep thee in all thy wayes Psal 91 11 12. They shall bear thee up in their hands lest thou dash thy foot against a stone God rules by second causes Yet the creatures are instâ—umentum arbitrarium not necessarium Hence an argument against Atheists Let them but look and observe the dependance of causes and works of Providence And then according to the Poetical Allegory they will easily conclude and believe That the highest link of Natures chain must needs be tyed to the foot of Jupiters chair Multa sine voluntate Dei geruntur Orig. Hom. 3. in Genes nihil sine providentia Providentia namque est quâ procurat dispensat providet quae geruntur Voluntas verò est quà vult aliquid aut non vult hinc quid velit vel quid hominibus expediat indicat Si non indicet nec erit provisor hominis nec creditur curare mortalia Well spake a learned Divine We indeed pray to God Our Father in heaven Heaven is the throne of God but Heaven is not the prison of God Gods glory shines most in Heaven but God is never shut up in Heaven Therefore he that is every where Deut non minor est in minimis quà m in maximis can as well do all as any one thing Hence God acts in every thing that acts and there is not any motion in the creature but God is in it They who act against the revealed will of God are yet ordered by his secret will There is nothing done against the counsel and purpose of God though many things are done against the command and appointment of God The greatest confusions in the world are disposed of by the Lord and are the issues of his counsels That wherein we see no order receives order from the Lord. Hence many are as much puzzl'd to interpret what God doth as what he hath spoken In a word Gods Providence is punctual and particular extending even to the least and lightest circumstances of all our occurrences Deus sio curas universoâ— quasi singulos sic singulos quasi solos Aug. The Wheels Were full of eyes The eyes of the Lord are in every place Ezek. 1.18 Pro. 15.3 Mat. 10 2â—.30 beholding the evil and the good Are not two sparrows sold for a farthing and one of them shall not fall on the ground Without your Father But the very hairs of your head are all numbred Humane or rather Christian Providence We are to frustrate the Mines made to blow us up by our own Countermines of Prevention and Diversion Sooner may one prevent than cure a deadly sickness and easilier keep out than thrust out our unwelcom guest True of Sin Aegriùs ejicitur quà m non admittitur hospes As they say in Schools of Art It is easier to oppose than answer So we find it true in Christianity It is easier and safer to obviate and meet danger in the way than to tarry till it come home to our doors There is ever more courage in the assailer and commonly better success A prudent man foreseeth the evil and hideth himself Pro. 22.3 but the simple pass on and are punished Original Sin ATque homines prodigia rerum maxima So said our Saviour to the people of the Jews Spuria soboles Ye are a bastardly brood because utterly degenerate from your forefathers faith and holiness The like also may be said of Mankind once made upright but they have sought out many inventions Once planted a noble Vine wholly a right seed but now turned into the degenerate plant of a strange Vine O man thy silver is become dross thy wine mixt with water As all those little ones that ever might have descended from Abel Omnes peccavimus in isto 〈◊〉 homine quid omnes cramus isle unus bomo Aug. In Adamo tanquam in radice totum genus humanum computruit Greg. their blood cryed in his so all that descended from Adam have sinned in him As good parents may beget bad children The parents of the Blind man could see Grace is not hereditary So bad parents may beget good children Dumb Zachariah begat a Cryer But how are they good Not by generation but regeneration Adam ate one soure grape and all his childrens teeth are set on edge Vitrà radicem nihil querere â—portet Chinks are not to be sought where a gate is set wide open By Adam sin entred into the world O durus casus Alas what did man lose what did he find Anselm de laâ—u hominà Original Sin is that old tenant that Peccatum inhabitans which Paul speaks of which like a leprosie hath bespread all the sons of Adam à capite ad calcem beginning when we have our being like the man that Valerius Maximus speaks of who had a Quart fever from the day of his birth to the hour of his death We may now say of Man Quantum mutatus ab illo Homo lasciviâ supcrat equum impudentiâ canem astu vulpem furore leonem Yea we may say of all men Numb 32.14 as Moses of Gad and Reuben Ye are risen up in your fathers stead an increase of sinful men In a word This sin like Pandora's box opened through her curiosity filled the world full of all manner of diseases Man that Was in honour Psal 49.20 Jer. 31.29 Rom. 5.12 Heb. 12.1 and understood not is become like the beasts that perish The fathers have eaten a sour grape and the childrens teeth are set on edge By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Let us lay aside every weight and the sin which doth so easily beset us Actual Sin Austin defines sin to be factum aut dictum aut concupitum contra legem Dei. Contra Faustum l. 22. cap. 27. Holy Anselm said He had rather be thrust into Hell without than go into Heaven with sin The reason may be rendred Hell would be no Hell without sin and Heaven could be no Heaven with sin Sin is called in Scripture a Work of darkness for divers
Adam as thou damnest all by the first I say Zach. 3.2 thou art not love and shalt light short of my love O hellish blasphemy The Lord rebuke thee Our recreation or redemption is a greater might and mercy than all the rest for in the creation God made man like himself but in the redemption he made himselfe like man Māgna est redemptio cum et precium datur et pecunia non videtur Tertul. Illic participes nos fecit honorum suorum hîc particeps est factus malorum nostrorum In making the world he spake the word onely but to redeeme the world Dixit multa et fecit mira Passus est dura verba duriora verbera The Creation of the world was a work as it were of his fingers Psal 8.3 But redemption is called the work of his Arme Psal 98.1 Also it is a greater work to bring men from sin to grace than being in the state of grace to bring them to glory because sin is far more distant from grace than grace is from glory By Christ we have a plenary redemption of soul and body out of the clawes of Satan As the bird is in the fowlers net so were we in the Devils snare but we may say with them in the Psalme the net is broken and we are delivered yea we are delivered eternally we shall never fall into that bondage again The afflictions whereunto we are incident in this life viz. Sickness poverty malevolent tongues imprisonment death it self c. are temporal but our redemption and joy are eternal Let that comfort us in all the calamities of this life We love them that obtain a temporal redemption for us If a young man be bound prentise to an hard Master for fourteen or twelve yeares and if one should buy out his Apprentiship and set him free would he not take himself much beholden to him If thou wert a Gall-yslave under the Turk and one should rid thee out of it wert thou not much beholden to him We were bound Prentises to Sathan he kept us in his snare at his will and pleasure being his bondmen we should have remained in hell-fire world without end Now Christ Jesus hath redeemed us and made us the free-men of God and Citizens of heaven how are we indebted to him Christ hath brought us out of the Gally of sin and damnation therefore let us sound forth his praises all the dayes of our life In the work of redemption God layes naked to us the tendrest bowels of his Fatherly compassion For by giving us his Son he shewed us all his love at once as it were imbodyed All other spiritual blessings meet in this as the lines in the center as the streames in the fountaine If the Centurion were held worthy of respect because he loved our Nation said they and built us a Synagogue What shall we say of Almighty God who so loved our soules that he gave his onely begotten Son c. The end of our redemption is to serve God we are redeemed from our old conversation not to our old conversation we are bought with the blood of Christ not to serve the Devil our selves the flesh the world we have served them too much already from henceforth we must serve God Heb. 9.14 Christ hath therefore broke the devils yoke saith one from off our necks Servati sumus ut serviamus that we may take upon us his sweet yoke and not carry our selves as sons of Belial Serve we must still but after another manner as the Israelites did when brought out of the Egyptian bondage yet thou shalt keep this service saith Moses Exod. 12.25 Ye are not your own for ye are bought with a price therefore glorify God in your body and in your spirit which are Gods 1 Cor. 6.19 20 By his own blood Christ entred in once into the Holy place Hebr. 9.12 having obtained eternal redemption for us In whom we have redemption through his blood Eph. 1.7 Ye know that ye were not redeemed with corruptible things as silver and gold but with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1.18 19. Thou wast slain and hast redeemed us to God by thy blood out of every kindred Rev. 5.9 and tongue and People and Nation Reconciliation It is the note of Chrysostome upon the phrases of reconciling and making peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 3. in Colos that the one implieth an enmity the other a war and it is elsewhere asserted that the wrath of God is revealed from heaven against all unrighteousnesse and ungodliness of men and consequently against men for all their unrighteousnesse and ungodliness in this respect it is that all men by nature are children of wrath So long as man stood in his integrity there was Pax amicitiae a peace of amity and friendship between God and man but when man sought out many inventions God was most justly provoked to anger Thus at first and ever since sin hath proved the make-bate the kindle-coal that incendiary between the Creatour and his creature The meditation of which may convince us of 1. The odious nature of sin Pro. 6.19 No persons more abominable than the contentious Solomon justly declameth against him that soweth discord among brethren That beatitude of our Saviour Mat. 5.9 carrieth in it according to the rule of contraries a curse Cursed are the peace-breakers for they shall be called the children of the Devil But oh how accursed and hateful a thing is sin which hath broke the peace not between man and man brother and brother only but God and man father and son Let our anger wax hot against that which causeth his wrath to wax hot against us 2. The miserable estate of a sinner Caelestis ira quos premit miseres facit Sen. Trag. because he is under the wrath of God Divine anger is an unsupportable burthen No wonder if the Psalmist put the question who may stand in thy sight when once thou art angry Psal 76.7 Not Angels in heaven Jude 6. Nor great men on earth Rev. 6.15 16. David seeling some drops or sparks of this anger saith there was no rest in his bones by reason of it Those that do not feel have cause continually to be in fear Mind this against Socinians But now by Christ we are not onely reconciled to God but God is also reconciled to us there being a pacification of Divine wrath by Christs death Under the Law the High-Priest made an attonement for the people Levit. 16. So did Christ for his people God and man were fallen out Christ made us friends God was displeased with us he pacified his wrath towards us which the Father by an audible voice winesses from heaven Mat. 3.17 This is my beloved Son In quo hominibus bona volu◠Euthym. in whom I am well pleased That is as Cajetan and others Habeo in
eo complacentiam ad redimendum reconciliandum genus humanum As the salt waters of the Sea when they are straitned thorow the earth they are sweet in the rivers so saith one the waters of Majesty and justice in God though terrible yet being strained and derived through Christ they are sweet and delightful In many things we offend all who then can be saved Our sins for number exceed the sands of the sea and the least sin is sufficient to throw us into hell without Christ But by Christ we are reconciled to the father and have peace with him Hence we may have a blessed calme lodged in our consciences as when Jonah was cast over board there followed a tranquility Let the meditation of this Eph. 4.32 cause a reconciliation amongst Christians forgiving one another even as God for Christs sake forgave you Consider 1. God himself offers reconciliation to us Jer. 3.1 and shall we be so hard-hearted as not to be reconciled one to another Let us be merciful as our heavenly Father is merciful 2. All we do is abominable in the sight of God without it Mat. 5.23 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee go thy way first be reconciled to thy brother Thou shouldst have done it before yet better late than never First seek the Kingdome of God God should be first served yet he will have his own service to stay till thou beest reconciled to thy brother If I speake with the tongues of men and Augels if I come to Church and heare never so many sermons talk never so gloriously of Religion c. and dwel in hatred be not reconciled I am but a tinkling cymbal 1 Cor. 13.1 3. We can have no assurance of our reconciliation to God without it Mat. 18.35 As the King dealt with his servant so God will cast such into the Prison of hell for ever This should make us all to quake 4 We have no certainty of our lives This night may our souls be taken from us Jovinian the Emperour supped plentifully went to bed merrily yet was taken up dead in the morning And if death take us before we take one another by the hand as a token of hearty reconciliation what shall become of us We should not suffer the sun to go down upon our wrath Johannes Eleemosynarius Arch-Bishop of Alexandria Eph. 4.26 Soc est in occasu vir maximè honorande being angry in the day with Nicetus a Senator towards night sends this message to him My honourable brother the Sun is in setting let there be a setting of our anger too If we do it not within the compass of a day yet let us do it within the compass of our lives Aculeus apis not Ataleus serpentis Let not our anger be like the fire of the Temple that went not out day nor night Let us not say with Jonah I do well to be angry even unto death Cap. 3.9 Let our anger be the sting of a Bee that is soon gone not the sting of a Serpent that tarries long and it may be proves lethall Christ is a merciful and faithful High-Priest Hebr. 2.17 in things pertaining to God to make reconciliation for the sins of the people He hath made peace through the blood of his Cross Colos 1.20 God hath reconciled us to himself by Jefus Christ 2 Cor. 5.18 19 20. and hath given to us the ministery of reconciliation viz. that God was in Christ reconciling the world unto himself and hath committed unto us the word of reconciliation We pray you in Christs stead be ye reconciled to God If when we were enemies Rom. 5.10 we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Glorie to God in the Highest Luke 2.14 and on earth peace good will towards men General Calling It is the estate and condition of Christianity For herein we are called to the service of God in all parts of holiness with promise of eternal reward through the merits of Christ So it is termed because the means by which God worketh upon us ordinarily is his Word or the voice of his servants calling upon us for amendment And because through the mighty working of the Spirit of Christ the voice of Gods servants speaking out of the Word is directed unto us in particular with such power and life and our dead hearts are so revived that the doctrine is as if God did speak to us in particular we receiving the word of the Minister as the very voice or word of Christ Thus the dead hear the voice of the Son of God and live As also because God would hereby note unto us the easiness of the work he can do it with a word As he made the world and calleth up the generations of men as the Prophet sheaketh so can he in an instant with a word convert a sinner He said Let there be light and there was light So if he say Let there be 〈◊〉 grace there is presently true grace There is a twofold calling 1. External that general invitation which by the preaching of the Gospel is made unto men to invite them to come in unto Jesus Christ most in the world are thus called both good and bad 2. Internal when the Spirit of God accompanies the outward administration of the Word to call a man from ignorance to knowledge and from a state of nature to a state of grace So that the first is alone by the outward sound of the Word But the other not by the trumpet of the Word alone ringing in the ear but by the voice of the Spirit also perswading the heart and moving us to go to Christ Of this calling spake our Saviour Christ No man cometh to me Inanis est sermâ— docentis nisi intus sit qui docet except the Father draw him namely by his Spirit as well as by his Word Judas was called He was not a Professor alone but a Preacher of the Gospel Simon Magus was called he believed and was baptized Herod wâ—s called He heard John Baptist sweetly and did many things that he willed him Sundry at this day come to Church hear Sermons talk of Religion that do not answer Gods call Therefore let us intreat the Lord to call us effectually by his blessed Spirit out of our sins to holiness and newness of life If we be thus called we shall receive the eternal inheritance which Christ hath purchased for us Let us be suiters to God that he would make us partakers of this calling that makes an alteration of us 1 Cor. 6.9 11. If we were Idolaters as Manasseh to call us out of our superstition and idolatry If persecutors as Paul to call us out of our persecuting If we are Adulterers as David to call us out of our uncleanness If Drunkards out of our dâ—unkenness If
Andronicus the old Emperour of Greece in his speech to his young Nephew said Forasmuch as I next unto God have been the Author of thy nativity and increase give me my life Turk Hist fol. 172. spare thy fathers head with violent weapon spill not that blood from which thou thy self hast taken the fountain of life Man truly beholdeth heaven and earth and heaven and earth behold mens actions Wherfore make not the heaven and the earth beholders of so wicked an outrage as never man ever committed If brothers blood long ago cryed out unto the Lord against Cain how much lowder shall the fathers blood cry unto the Lord and declare so great a wickednesse unto the earth the sun and starres and make it abhorred of all the Princes of the world Regard my miserable old age which of it self promiseth unto me shortly death Reverence the hands which have oftentimes most lovingly embraced thee yet crying in thy swathing clouts Reverence those lips which have oftentimes most lovingly kissed thee and called thee my other soul c. Charles the ninth of France Author of the bloody Massacre of Paris died of exceeding bleeding Richard the third of this Kingdome and Q. Mary had the shortest raigns of any since the conquest Absolom and Achitophel came to tragical and unhappy ends So did all the Primitive persecutors according to that Psal 55.23 Bloody and deceitful men shall not live out half their dayes Phidias painted the image of Minerva with his own that none could deface the one but both So hath God imprinted his own image upon man And though its true by the fall it is defaced and abolished yet are there some reliques thereof still abiding which God will not have destroyed Consider if hatred be so damnable what is murder It is the destruction of Gods image of a member of Christ for whom Christ died and a Temple of the Holy Ghost The land is polluted by it and cannot be expiated but by blood If Dives be in Hell for not saving life how shall they escape Hell that destroy it Whose sheddeth mans blood Gen. 9.6 by man shall his blood be shed for in the imagâ— of God made he man The Law is made for the lawlesse and disobedient for murderers of fathers 1 Tim. 1.9 and murderers of mothers Deliver me from blood-guiltiness Psal 51.14 O God Ingratitude Omne dixeris maledictum cum ingratum hominem dixeris To render good for evil is divine to render good for good is humane to render evil for evil is bruitish but to render evil for good is devillish While I hold up his chin to save him from drowning he with his heel should kick me under water Lycurgus the Lacedemonian law-giver would make no law against such Quod prodigiosares esset beneficium non rependere because it could not be imagined that any would be so unworthy as not to recompence one kindnesse with another And the old Romanes decreed that such as were found guilty of this fault should be cast alive to the Cormorant to be pulled in pieces and devoured Ingrato quod donatur deperditur saith Seneca And Amare non redamentem Ille non dignus est dandis qui ingratus est de datis Speed est amoris impendia perdere saith Hierom All 's lost that is laid out upon an unthankful person He buries benefits as the barren earth doth the seed He is as once was said of the Pope like a Mouse in a satchel or a Snake in ones bosom who do but ill repay their Hostess for their lodging An unthankful man is a naughty man nay he is an ugly man Therefore our Saviour fitly yokes them together To the unthankful and to the evil Luk. 6 35. Injury Qui nescit ferri injurias vivere nescit Socrates when one gave him a box on the eâ—r in the market-place said Quà m molestum est nescire homines quando prodire debeant cum gratiâ What an odd thing it is to go abroad without an head-piece Pestifera vis est valere ad nocendum saith Seneca And yet again bars revenge Hydrae uno capite resecto septem alia repullala bant Vnde Proverbium Hydram secaâ— For saith he Quemadmodum praecisae arboâ—es plurimis ramis repullulant ita crudelitas auget inimicorum numerum tollendo For it engageth all their relations against us in the quarrel In a matter of strise saith Basil he hath the worse that carries it And Aristotle himself yieldeth That of the twain it is better to suffer the greatest wrong than to do the least But how many have we like the angry Bee that care not to sting another though it be to the loss of their own lives Whiles we are thus busie in breaking those darts that men shoot from afar against us we are oppressed by the Devil near hand us Nay in thus resisting evil we give place to the Devil whom if by patience and forbearance we could resist he would flie from us Not rendring evil for evil 1 Pet. 3.9 Innocency After that Bajazet and his four sons were made away Turk Hist. fol. 782. at the command of Solyman the Magnificent there remained the youngest but new-born and at nurse who was now upon the death of his father commanded by his said Grandfather to be strangled also The Eunuch sent by Solyman to have done the deed and loth to do it himself took with him one of the Porters of the Court a desperate and otherwise an hard-hearted Ruffian a man thought fit to have performed any villany He coming into the chamber where the Child lay and fitting the bow-string to the Childs neck to have strangled him the innocent Babe smiled upon him and lifting up it self as well as it could with open arms offered to have embraced the Villain about the neck and kissed him Which guiltless simplicity so wounded the stony-hearted man that he was not able to perform the intended butchery of the poor simple Child but fell down in a swoun and there lay for dead Such is the rare force of Innocency Yet we must neither be Foxes nor Asses The Romane rule was Neâ— fugere nâ—â— soqui He that makes himself too much a Sheep shall scarce escape worrying with Dogs Columbine simplicity doth well when it is mixed with Serpentine subtilty A Serpents eye saith one in a Doves head is an excellent ornament Be wise as Serpents and harmless as Doves Mat. 10.16 Contentation Pirrhus being demanded of Cyneas What he intended after he had won his many great intended Victories answered Live merrily To whom he replied So he might do already would he but be content with his own It is not the great Cage that maketh the Bird sing Nor the great Estate that brings inward joy and cordial contentment As a Bird with a little eye and the advantage of a wing to soar with may see far wider than an Oxe with a greater so the Righteous
to the lustre or brightness in gold Godliness to the weightiness or that propension in it which in the motion of it carries it toward the center Holiness respects the nature and quality of the action and engageth to a serious and zealous rectitude in these Godliness respects the end of the action and carries the agent in his intentions herein upon God Besides they are different in their nature in that Holiness is ascribed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but never Godliness He is often said to be holy never godly And the holy Apostle exhorts to these as to two several graces 2 Pet. 3.11 Yet they are never divided in their subject For the holy man is stirred up of God to make God and his glory the soveraign end of all his ways which is Godliness To promote Holiness in the world God useth various engines viz. Precepts or commands Lev. 11.44 45. Motives and arguments 1. God himself is holy and he would have men communicate with him in his darling attribute 2. Men and women are brought into a capacity of being holy by the death of Jesus Christ 1 Pet. 1.17 3. God hath made many great and precious promises unto it wherein he stands engaged to the sons and daughters of men 2 Cor. 7.1 4. God is unable to bear the world in an aversness from holiness Heb. 1.14 5. The beauty and glory of it hence often called by that name 2 Cor. 3.18 Eph. 5.27 6. The peace it brings 7. And joy it begets Examples The Scripture in the memory of those that were holy seems to embalm them with honour to posterity on purpose that being preserv'd the world by them might learn and follow holiness in all succeeding generations It hath the superscription express and image of the glorious God upon it What manner of persons ought we to be 2 Pet. 3.11 in all holy conversation and godliness Civility As there are some things that glister but are not true Gold so some things shining which are not true Grace Civility and Morality are far from true Sanctity Yet herein it is not only possible but easie to mistake Learn therefore to difference them Civility and Morality hath respect only to the outward carriage and comportment but true Sanctity hath respect chiefly to the heart searching into the secret corners the very spirit of the mind So did good David when he prayed Cleanse thou me from secret faults That teacheth a man to avoid gross vices notorious offences scandalous enormities But it is only Holiness which causeth a man to make conscience of the least sins as well as the greatest Serm. 1. de Sp. â— To which Bernard saith excellently Hanc sollicitudinem non facit nisi Spiritus Sanctus qui ne minimam paleam intra cordis quod possidet habitaculum patiatur residere Holiness inlightens a man to look on the same sins which Morality and Civility discovereth with another and a cleerer aspect since whilst the Civil person only abhors them as enemies to his good name and the Moralist as repugnant to reason the Holy man loaths them as breaches of Gods law and offences to his Majesty Thus repenting David and the returning Prodigal looked upon their sins as against and before God Psal 51.4 Luk. 15.21 Civility restraineth sin but Holiness conquereth it Civility lesseneth the actings yet taketh not away the power whereas Holiness though not all at once yet by degrees subdueth the power of corruption Lastly This is the peculiar efficacy of true Holiness that it doth not only irradiate the understanding but inflame the will and affections with a love to God and zeal for his glory In which respect it is that they whom Christ purifieth to himself a peculiar people are said to be zealous of good works Tit. 2.14 The soul hath her senses as well as the body and these must be exercised Heb. 5.14 A Bristol-Stone looks like a Diamond We had need to try the things that differ that we be not cheated and so undone as many a man is by purchasing a counterfeit commodity at an unreasonable rate This I pray Phil. 1.9 10. that your love may abound yet more and more in knowledge and in all judgment That ye may approve things that are excellent Honesty By it generally all kind of duties are signified which men are mutually to practise one towards another without doing any uncomely or wicked thing An honest man had rather complain than offend and hates sin more for the indignity of it than the danger He hath but one heart and that lies always open All his dealings are square and above board he bewrays the fault of what he sells and restores the owner gain of a false reckoning He esteems a Bribe venemous and only to be gilded over with the colour of a Gratuity When his name is called in question his Innocency bears him out with courage His Conscience over-ruleth his Providence Finally he hates falshood worse than death He is a faithful client of Truth No mans enemy and it is a question whether more anothers friend or his own But contrariwise too many are like the Dragons of Armenia that have cold bodies and yet cast fire out of their mouths Like the Sea-fish which gapes as if she would swallow up the Ocean but being ript up and her entrails opened there is no water found in her belly Christians in shew Devils indeed In all godliness and honesty 1 Tim. 2.2 Liberty Deus operatur omnia in omnibus necessitate infallibilitatis non coactionis Zanar Metaph. Deus efficaciter in homine libero operatur sed tantùm abest quòd hac efficatia tollat libertatem quòd magis eam ponit voluntas non potest cogi servata sua natura Quia eâ—si Deus potest cogere voluntatem meam ut lucrem poenas meorum delictorum tamen hoc non esset ex vi meae voluntatis nec ex coactione intrinsica libera sed ex violentia intrinsicâ— impellentis Deus autem agere solet per concursum influxum naturam agentem modificantem ideo ei non infert violentiam Liberè operari dicitur dupliciter 1. Quoad electionem sic est libera quia potest eligere non eligere 2. Quoad executionem sic potest impedire ab extrinsico per multa impedimenta Quod probatur locis multis Scripturae Cor hominis disponat viam suam sed Domini est dirigere gressus ejus In homine reperitur triplex libertas 1. Prima dicitur libertas à culpa quia in libertate natura est non peccare 2. A poena quia possumus evadere angustias mala quibus premimur 3. A coactione in electione quia possumus liberè eligere Duas priores libertates per peccatum primi parentis amisimus si stemus in puris naturalibus solùm tertia libertas remanet Bern. de grat lib. arbitr Liberty though but bodily is such an inestimable good thing
constrained to fell one of his sons into perpetual bondage that he might thereby save the rest from a present famine who calling all his dear children unto him and beholding them as Olive-branches round about his table could not resolve which he might best spare His eldest son was the strength of his youth even he that called him his father and therefore not willing to part with him his youngest boy was his nest-chick whom he dearly beloved A third resembled his progenitors having his fathers bill and his mothers eye and for the rest one was more loving and another more diligent a third more manly c. Therefore he could not afford to part with any Like as a Father pitieth his children Psal 103.13 Mother The Greeks commonly called their children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine Chari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darlings and so they are especially to mothers which usually are most tender of them There is an Ocean of love in a parents heart a fathomlesse depth of desire after the childs welfare in the mothers especially I was my fathers son Prov. 4.3 tender and onely beloved in the sight of my mother Widow It is a calamitous name The word by which a widow is expressed in the Hebrew as well as her condition calls for help and pity It comes from a root that signifies either 1. To bind indeed the widow may be so called both because she is as it were bound about with afflictions and sorrows As also by the rule of contrary speaking bound that is she is not at all bound but free and loosed from her husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.1 2 3. 1 Cor. 7.39 Or 2. To be silent death having cut off her head she hath lost her tongue and hath none to speak for her When the Apostle saith of the widow indeed that she is desolate he seemeth to allude to the Greek word for a widow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolor destituo which comes of a verb that signifies to be desolate and deprived So the Latine Vidua à viduando God therefore pleads for such as his Clients and takes special care for them The Pharisees are doomed to a deeper damnation for devouring their houses Mat. 23.14 And Magistrates charged to plead for them Isa 1.17 And all sorts to make much of them and communicate to them Deut. 24.19 20 21. Plead for the widow Isa 1.17 Fatherless These two desolate names are often found alone but oftener as one in Scripture the widow who is dis-joyned from her husband and the fatherlesse who are bereaved of their parents Per viduam Pupillum omne genus miserorum hominum significatur Pined are commonly joyned together And in a large sense these two names signifie any that are in distresse and need out charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenebrae orphans are as it were darkling We are orphans and fatherlesse saith the Church Lam. 5.3 And we are all Orphans said Queen Elizabeth in her speech to the children of Christs Hospital let me have your prayers and you shall have my protection Judge the fatherlesse Isa 1.17 Infant As a tree by the roots is fastned to the earth and by the fibrae the little strings upon them draws nourishment from the earth so is it with an infant in the womb the Navel fastens it to the mother and by the veine and arteries in the Navel it fetcheth in nourishment and spirits Hence Plutarch likens the Navel to the roap and Anchor which stayes the Infant in that harbour of the mothers womb and when it is cut the Infant goes from harbour to the sea and stormes of the world Hence some make the Infants tears a presage of sorrows as if he wept to think upon what a shore of trouble he is landed or rather into what a sea of stormes he is lanching when he comes into the world such storms as he shall never be fully quit of till he is harboured in his grave Infants are not innocents Infantes non sunt insontes but estranged from the womb they go astray as soon as they be born Psal 58.3 The first sheet wherein they are covered is woven of sin and shame Vt uâ—tlea statim urit cancri retrecedunt â—â—hiuus asper ell Ezek. 16. Infants have sin though unable to act itâ— as Pauls viper stiffe with cold might be handled without harm yet was no lesse venemous But no sooner can they do any thing but they are evil-doing as young nettles will sting young crab-fish go backward and as the young urching is rough Therefore an Infant as soon as he liveth hath in him the seeds of death Not onely is man acting sin but nature infected with sin the subject of and subjected to the power of death Rom. 5.14 Sin is the â—eed of death and the principle of corruption God doth Infants no wrong when they die their death is of themselves for they have the seed of death in them The Macedonians being to conflict with the Grecians took their young King in his cradle and brought him into the field thinking either they could not be beaten their Soveraign being present or that none would be so inhumane as to hurt an helplesse infant Suffer little children to come unto me and forbid them not Luke 18.16 for of such is the kingdome of God Birth The first woman was in a sense born of a man Mulier dicitur virago quia de viro sumpta from which she receives her name but since all men are born of a woman That is the formation and production of man is from the woman in her the body of man is framed by the mighty power of God and all the pieces of it put together and in her man receives his life and quickning Hence it was that Adam who at first called his wife woman because she was taken out of man calls her afterwards Eve because she was the mother of all living And upon this ground some Nations have made a Law that all descents should be reckoned by the mother because the mother gives the greatest contribution towards the birâ—h and bringing forth of man Plut. de clar Mulâ—er cap. 9. Apud Lycios siquis percontetur quà familiâ ortus c. A matribus genus suum repetere solebant quod plurima substantia quâ constamus materna sit The birth of man speaks two things his 1. Frailty 2. Faultinesse For he is born of a woman the weaker vessel who both breedeth beareth and bringeth forth in sorrow a weak sorry man And is ante partum onerosa in partu dolorosa post partum laboriosa every way calamitous neither is the child in a better condition And as that which is weak cannot produce that which is strong so neither can that which impure send forth that which is clean An Heathen could say cum primum nascimur in omni continuo
watcheth stands sits upon thorns while he is here O mihi â—am longè mantâ—at pars ultima vitae because he panteth and desireth to be dissolved and to be with Christ We may desire life upon a threefold account To 1. Bring more glory to God 2. Get more grace 3. Do more good to others Epaminondas saith aptly We may salute Young men with Good morrow or welcom into the world Old men with Good night because they be leaving the world Only those of middle age with Good day Our pilgrimage on earth is called a Day for 1. The shortness of this life 2. That after this our day is spent we shall no longer work Magna vitae pars elabitur malè Senec. Epist. 1. agentibus maxima nihil agentibus tota aliud agentibus Similis an ancient man who lived seven years well caused this to be written on his tomb-stone Hîc jacet Similis cujus aetas Multorum annorum fuit Diu vixi diu peccavi ipse Septem duntaxat annos vixit Many and great are the miseries of this life Cogita unde veneris et crubesce ubi sis et ingemisce quò vadis et contremisce A mans life when it declines casts of the lees Qui bene latuit bene vixit Vivere est bene valere Non anto â—illam fortunam rudeâ—â—viâ—â— aptam Aurum sitisti aurum bibe Bernard speaking unto man saith Think from whence thou camest and be ashamed where thou art and sign for sorrow whither thou goest and themble with anguish Like unto him saith Austin Intelligas ergo in quantum sit ingressus tuâ—â— flebilis progressin tune debilis egress◠〈◊〉 horribilis The meer natural mans life is comforted in three things especially 1. Quiet rest 2. Liberal diet 3. Good apparel When one brag'd unto Lacon of the multitude of his ships and shipping he answered he little esteemed that felicity that hanged upon ropes and depended on cables But such is all mundane prosperity Crassus that so greedily hunted after the Paâ—â—â—â—ans gold perishing miserably had his head cast into a vessel of gold with this inscription or Motto Thou that hast thirsted after gold now drink thy fill Tertullian reports of the Indians and Ethiopians that they made no more account of gold than dirt Wise Solomon saith there is a time to be born and a time to die you do not hear him say a time to live Death borders upon our birth and our cradle stands in our grave We lament the losse of our Parents how soone shall our 〈◊〉 bewaâ—le ours Out of those words of Job c. 1.21 Nâ—ked came I out of my mothers womb and naked shall I return thither It plainly appears the life of man is nothing else but a coming and a returning here is nothing said of staying or â—â—â—ding We have here no continuing City while we are here we can hardly be said to continue here and after a few dayes we shall not be here at all It is but a coming and going Natura hic nobis diversorium commorandi dedit But this riddle passeth the worlding as the fisher mans did Homer Quae cepimuâ— reliquâ—mus quae non cepimus nobiscum portamus Mat. 10.39 Conâ—es â— Vita isâ—a in corpore umbra est vitae et imagâ— non veritas Ambr. in Psal 118. Jam. 4.14 it is but a â—â—oud and an ebbe and then we are carried into the Ocean of eternity It were well if the world were as our Tent yea as our Inne if not to lodge yet to bait in What shall a wicked man say when death comes fiercely and pulls him by the throat and summons him to hell Who can but tremble the messenger being terrible but the message worse Then the raging despairs of an evil conscience finding no peace within lesse without Contrariwise the gracious soul hath no leisure to care for sufferings that beholds her crown which if she were enjoyned to fetch it thorow the flames of hell her faith would not stick at the condition Austin doubted whether to call it a dying life or a living death Nescio an â—icenda sit vita morâ—alis an vitalis mors The whole course of life is but a flying shadow a little spot of time between two eternities So that it is improper to ask when we shall die but rather when we shall make an end of dying for first the infancy dieth then the childhood then the youth then age and then we make an end of dying This life in the body is a shadow and an image of life not the truth of it What is your life it is even a vapour that appeareth for a little time and then vanisheth away Age of Man De dinturnitaâ—e vitae humanae bifariam loquiâ— possumus Viz. 1. Ante Diluviam Zanard de gen et corrup cap. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disceptabis â—rem 2. Post Diluvium Loquendo de eâ ante diluvium notum est multos per multa secula vixisse ut sacra nos docent historia At loquendo de vita humana post diluvium jam audivimus dominum dicentem non permaâ—abit spiritus meus in homine quicaâ—o est suntque dies hominis centum viginti annorum But since then Scripture makes mention of seventy years So Solon in Lacresus and to the same sense speaketh Macrobius also saying Septiâ—s dein Anni 〈◊〉 Physicis creditur meta vivendi hoc vitae humanae perfectuâ—â— spaoium termiâ— natur c. The Fathers lived longer but as mans wickednesse increased so their dayes decreased and now their lives are daily shortned the generations dispatcht away that the world may sooner come to an end Lord make me to know mine end and the measure of my dayes what it is Psal 39 4. that I may know how fraile I am Old age This once come saith the Philosopher youth is no more to be expected as when once winter is come no more of the past summer As in an house Stillicidiâ— praecedunt râ—inam so in a man gray haires sore-signify deaâ—lâ— Therefore when the Palm-tree is full of blomes the map of age is figured in the forehead and the Calenders of death appear in the furrowes of the face then it is high time for a man to be think himself of death Annus octogessimus me admonor ut sarcenas colligam said Varre It is high time for me to pack up and to be gone out of this life Cleanthes was wont sometimes to chide himself Ariston wondering â—hereat Qui canos quiâ—â—â— habet sed mentem non habet asked him whom chidest thou Cleanthes laughed and answered I chide an old fellow who hath gray haires in deed but wants understanding and prudence worthy of them Such are sick of Ephraims disease Hos 7.9 Quò magis senâ—scunt cò maâ—is stultâ—sâ—unt Or of our neer neighbours disease if that of Erasmus who conversed among them be true The elder they are the foolisher they are
true things themselves Neither do they fill and satisfie the minde of man Pleasure is like lightning simul oritur moritur sweet and short And dolor est etiam voluptas Men first itch then scratch then smart Learning the more we know the more we would know Honour contents not the poor labourer would be written Yeoman the Yeoman a Gentleman the Gentleman a Knight the Knight a Baron the Baron a Lord the Lord an Earl the Earle a Marquesse the Marquesse a Duke the Duke a Prince the Prince a King the King a Caesar Aut Caesar aut nullus Caesar an Alexander and Alexander would be a God Vnus Pellaeo juveni non sufficit orbis Aestuat infoelix augusto limine mundi All the worlds army consists of two wings 1. Prosperity on the right hand 2. Adversity on the left hand And prosperity assaults more dangerously than adversity for as Anstin Homo victus in Paradiso victorim stercore Job Gregor Mundum oomparat nuci cassae quae si cultro veritatis aperiatur nihil intus invenire quam vanitatem inanitatem Et D. Johannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quo non aliter atquae in Medeae sinu versamur Orbis hic nihil aliud est quà m scelerum officina Publica in quâ vel Lycurgum ad nequitiam commoveri posse videâ—tur The world is so full of evils as that to write them all would require another world as great as it self Nam quid longa dies nisi longa dolorum colluvies Initio vitae cecitas oblivio possidet Progressu labor dolor exitu error omnibus It may be said of an old man as one of a marriner Nec inter vivos nec inter mortuos Epictetus spake more like a Divine than a Philosopher Homo calamitatis fabula infelicitatis tabula Though a King should conquer all the world yet he gets but a needle-point a mote a mite a nit a nothing The world promiseth many things but performes nothing All that is in the world is the lust of the flesh the lust of the eyes and the pride of life That is pleasure profit preferment the worldlings Trinity To the same purpose the Christian Poet Ambitiosus honos opes foeda voluptas Haec tria pro trino numine mundus habet Every sin we commit in this world will be as a fury to torment us in the next It was a clear heart that gave so bold a forehead to that holy Bishop who durst on his death-bed professe I have so lived as I neither fear to die nor shame to live Love not the world neither the things that are in the world 1 John 2.15 Kingdoms Remotâ justitiá quid sunt Regna nisi magna latrocinia quia ipsa latrocinia quid sunt nisi parva regna It was the Pirates answer to the great Macedonian Alexander who had taken him the King asking him how he durst molest the seas so he replied with a free spirit how durst you molest the whole world But because I do it with a little skip onely I am called a thief thou doing it with a great Navy art called an Emperor It is reported that it was a custom among the learned Nations Clem. Alex. l. 7. that he who should be King must also be a Priest so much they adjudged Religion to import the felicity of Kingdomes Hence the Persians counted them most happy that were most godly 8 Paâ— as testifieth Xenophon We may well say with Cicero why should we be inamoured with our selves since we have neither overcome the Spaniards with numbers the French with strength the Carthaginians with craft nor the Greeks with art but onely with Piety and Religion The Poets all acknowledge that the gods all forsook to succour Troy Dii multa neglecti dâ—deâ—e Hisperiae mala lactuosae Plutarch lib. â—e Exilio for the adultery of Paris The neglect of God brings many sorrowful evils to mankinde The Lacedemonian Ambassador commended his countrey to Ptolomy because that with them there was no envy for all were equal nor covetousnesse for all were common nor idlenesse for all did labour Which three will or may be in time the wrack and ruinous down-fall of any land Kingdoms after the manner other things have but their time to flourish in and so again decay For no Kingdom or Empire upon earth were it never so flourishing or great was ever yet so assured but that in the revolution of time after the manner of other worldly things it hath as a sick body been subject to many strange innovations and changes and at length come to nothing Yea and all the States in the world have their critical days and Clymacterical years beginnings and dissolutions at Gods appointment Ruines of Kingdoms may be known before-hand Junius Quast Pol. 5. not by Apodictical and demonstrative necessity but by Topical probability A skilful Physician by the cause of the disease doth fore-judge of the death of a sick Patient what sort it shall be and why then should not a wise Governour of the republick foresee the Sun-setting of a Kingdom yea in every City there are certain pulses from whose faint and languishing motions Suâ—â—onius we may divine fearful fates to hang over them Sith Seneca himself saith that the luxury of banquets and garments are the tokens of a sick City It is reported that before the death and destruction of Domitian a crow cried in the Capitol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are evil So also that vultures renting in pieces the young unfeathered Eagles portended death to Tarquinius superbus It is good for Kingdomes to have their eyes opened that they may see the day-break before the Sun-shine and dark night before the cock-crow The kingdoms of this world are become the kingdoms of our Lord Rev. 11.15 and of his Christ and he shall reign for ever and ever Not for a thousand years onely as the Millenaries Jews Upon their Nation is that fully verified Ingentia beneficia flagitia supplicia They were a people signally prosperous incorrigibly flagitious and God hath made them in publique judgements most notorious Abused mercy turns into fury Their dispersion for this sixteen thousand years and upwards is such as that one of their own Rabbines concludeth from thence that their Messias must needs be come and they must needs suffer so much for killing him O the severity of God! and O the obstinacy and misery of this hard-hearted people Such is their stubbornness that they curse us Christians in their daily prayers Maledic Domine Nazaraeis They stick not to say that rather than we should have any benefit by their Messiah they would crucifie him an hundred times over Yea they have been ever such bitter enemies to Christians and so they continue that among the Turks every Visier and Basha of State useth to keep a Jew of his private counsel Blunts Voyage p. 114. whose malice wit and experience
armour and weapons of a Christian souldier Eph. 6. Adde the Cannon-shot of deep sighs proceeding from a penitent heart the Arrows of bitter Tears and the two-edged sword of the Eternal Word Heb. 4.12 We are not to encounter with flesh and blood nor to fight with the Unicorns of Assyri◠nor the Bulls of Bashan nor the Beasts of Ephesus Neither absolute Atheists nor dissolute Christians nor resolute Ruffians But we are to war with Principalities and powers and spiritual wickednesses that are in high places Let Christians gather courage and be of good comfort What if the Serpents brood do bite the Beasts of Ephesus yell the fat Bulls of Bashan push gore and the Red Dragon rage storm march in hellish fury Christ is thy Captain and stronger than they all He can charm the old Serpent take away his sting and grind all our enemies to powder Put on the whole armour of God Eph. 6.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may be able to stand against the wile◠of the Devil Temptation There are three things wherein the greatest exercise of a Christian life confists 1. Prayer wherein man is seeking unto and working his heart towards God 2. Meditation wherein he is preparing himself by holy thoughts and divine considerations for his nearer addresses unto God 3. Temptation wherein he wrestles and strives with those enemies of his soul And truly mans life is a continual temptation Yea sometimes the violence of Satan's and the Worlds temptations are such that a child of God is weary of life instance in Job 10.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fastidit tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His soul would gladly be rid of the body that it might be beyond the reach and assults of the Devil and his assistants While we breathe in this Pilgrimage our life cannot be without sin and temptation because our progress is made through temptation Temptation is nothing else but Exploratio per experientiam saith Parisiensis Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pierce through Tentare est prop iè experimentum sumere de aliquo Diabolus semper tentat ut noceat in peccatum praecipitando secundum hoc dicitur proprium officium ejus tentare Aquin. Temptations are either 1. Good or 2. Ill. Of the good there are two 1. Men tempt and prove themselves 2. God tempts and proves men by sending afflictions Of ill temptations of suggestion there are three 1. Men tempt men 2. Men tempt God 3. Satan tempts men There are also temptations of 1. Affliction 1 Jam. 3.12 2. Persecution Mat. 13.21 Luk. 8.13 3. Concupiscence Jam. 1.14 The temptations of Concupiscence and the temptations of Sathan differ thus 1. The temptations of Satan are usually to things against Nature or against the God of Nature as Blasphemy Self-murther Sodomitry c. 2. They are usually sudden and fierce and violent like lightening leaving not a man time for deliberation 3. Those evils that are instantly disliked and in no measure assented to or approved So that a man doth not sin in the temptation till he be in some degree drawn away by it Again the Deviltempts 1. Either by way of seducement in which he excites our concupiscence rubs the fire-brand and makes it send forth many sparkles carrying us away by some pleasing object in this our concupiscence carrieth the greatest stroke Jam. 1.15.2 Or by way of grievance injecting into us horrid and hideous thoughts of Atheism Blasphemy Self-murther c. And herein himself for most part is the sole doer to trouble us in our Christian course and make us run heavily nowards heaven In every temptation there is an appearance of good whether of the body Omnis tentatio est assimilati◠boni Schoolm mind or state The first is the lust of the flesh in any carnal desire The second is the pride of the heart and life The third is the lust of the eyes To all these the first Adam is tempted and in all miscarried The second Adam is tempted and overcometh The first man was tempted to a carnal appetite by the forbidden fruit to pride by the suggestion of being as God and to covetousness in ambitious desire of knowing good and evil Satan having found all the motions so successful in the first Adam in his innocent estate will now tread the same steps in his temptations of the second 1. The stones must be made bread here is a motion to a carnal appetite 2. The guard and attendance of Angels must be presumed on here 's a motion to pride 3. The Kingdoms of the world must be offered here to covetousness and ambition Satan usually keeps his greatest and most violent temptations unto the last He tempts most at death One coming to visit a sick friend asked Hath Satan been with you yet The party answered No To whom the other replied Look to it he 'll have a bout with you ere you die When he thinks we are at the weakest then he cometh with his strongest assaults The Lord by Jeremy saith unto Jury c. 4.14 How long shall wicked thoughts harbour◠in thee He asketh not wherefore they come but wherefore they stay For many good men are oftentimes overtaken with evil thoughts but yet will not yield their consents thereunto Yet let a Giant knock while the door is shut Turpiùs ejicitur quà m non admittitur hospes he may with ease be still kept out but if once open that he gets in but a limb of himself then there is no course left to keep out the remaining bulk Intorto capite sequetur corpus We may admit if not pull in more with one finger than after thrust out with both shoulders Let us therefore be sober and vigilant 1 Pet. 5.8 Put on the whole armour of God Eph. 6. and resist him Jam. 4.8 Comforting our selves both in the example of Christ Heb. 2.16 4.15 and of Christians 1 Pet. 5.9 in Gods care for us 1 Cor. 10.13 and promises made to us in temptations 2 Cor. 12.9 10. Isa 27.1 Rom. 16.20 And let us be earnest in prayer Tactu qualitativo that either Satan may not tempt us or that he may not touch us at least as Cajetan expounds it 1 Joh. 5.18 with a deadly touch so as to alter us from our gracious disposition Simon Luk. 22.31 32. Simon behold Satan hath desired to have you that he may fift you as wheat But I have prayed for thee that thy faith fail not Demoniack If God chastise us with his own bare hand Lunaticus speculum miseriae humanae malitiae Satanae Pareus in Mat. 17.15 Act. 16 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vteres Pytlones or by men like our selves let 's thank him and think our selves far better dealt with than if he should deliver us up to the publike Officer to this Tormentor to be scourged with scorpions at his pleasure The Seventy Seniors usually call those who are possessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Devil spake
out of their bellies For which cause also the Hebrews called them Oboth or bottles because the bellies of those women that were thus made use of by the Devil were swelled as big as bottles In the year of Grace 1536. a certain Damsel at Frankfort in Germany being possessed with a Devil and stark mad swallowed down pieces of money with much gnashing of her teeth which monies were presently wrung out of her hands and kept by divers Bucholc Chr. Luther's advice being requested it was this To pray hard for her Vrbanus Regius in a Sermon of his at Wittenberg made mention of a certain Maid possessed by the Devil and when she should have been prayed for in the Congregation the Devil made as if he had been departed out of her But before the next publike meeting Satan returned and drove the Maid into a deep water where she presently perished Melanchton tells a story of an Aunt of his that had her hand burnt to a coal by the Devil appearing to her in the likeness of her deceased husband And Pareus relates an example of a Bakers daughter in their countrey possest and pent up in a Cave she had digg'd as in a grave to her dying day Much like unto that poor creature mentioned Mat. 8.28 It is to be feared the Devil that was cast out of the Demoniacks bodies is got into many mens hearts oft casting them into the fire of Lust and water of Drunkenuess Athanasius had a conceit that the Devil may be driven out of a body by repeating the 68. Psalm Possessed with Devils Mat. 4.24 and lunatick Sorrow Secundum Deum 2 Cor. 7.10 Mundum 2 Cor. 7.10 For the first Sin bred sorrow and sorrow being right destroyeth sin as the worm that breeds in the wood eats into it and devours it So that of this sorrow according to God we may say as the Romans did of Pompey the Great Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is the fair and happy daughter of an ugly and odious mother But the sorrow of the world is that which carnal men conceive Act. Mon. fol. 1901. either for the want or loss of good or for the sense or fear of evil Thus Queen Mary who died as some supposed by her much sighing before her death of thought and sorrow either for the departure of King Philip or the loss of Calice or both Thus Nabal sorrowed To these may be added a third An hellish sorrow a desperate grief for sin Virtus nolentium nulla est as was that of Judas Fained or forced grief is nothing worth He grieved and yet miscarried It was squeezed out of him as verjuice out of crabs But Peter went forth to weep bitterly Gods people are commanded to afflict themselves with voluntary sorrow Some shadow of it we have in Epaminondas the Theban General who the next day after the Victory and Triumph went drooping and hanging down his head And being asked why he did so He answered Blur. Yesterday I found my self too much tickled with vainglory therefore I correst my self for it to day But we have a better example in holy David whose heart smote him and made him smart inwardly saith the text 2 Sam. 24.10 after he had numbred the people The soundness and sincerity of sorrow is shewed by the secrecy of it Ille dolet verâ— qui sine teste dolet He grieves with a witness that grieves without a witness Zech. 12.12 Sorrow is a breaker It breaks no bones but it breaks the heart Worldly sorrow breaks the heart to death Godly sorrow breaks the heart to life Sorrow shortneth the spirit of man that is Sorrow over-acted weakens the whole man and leaves him unable to put himself forth in action Joy is the dilatation or widening of the heart much joy makes the spirit free to act So sorrow is a straitner of it it makes a man narrow-hearted and narrow-handed it stops him in his actings or stays him from acting We commonly say Sorrow is dry 'T is so because it is a drier A broken spirit drieth the bones Pro. 17.22 Aristotle in his book of Long and short Life assignes Grief for a chief cause of death All immoderations saith Hippocrates are great enemies to health We have heard of some whose hearts being filled with vexing cares Quia spiritus tristis exiceat â—ssa have filled their heads with gray hairs in a very short time As some have an art to ripen fruits before nature ripens them so the Lord hath a power to hasten old age before nature makes us old Many troubles in one year may make a man as old as many years Grief is like Lead to the soul heavy and cold It sinks downward and carries the soul with it Mans Mind is like the stone Tyrrhenus which so long as it is whole swimmeth but being once broke sinketh David was decrepit with much grief at seventy years of age Jacob attained not to the days of the years of the life of his fathers as being a man of many sorrows And this some think was the reason our Saviour Christ at little past thirty was reckoned to be towards fifty Lam. 3.1 Joh. 8.57 He was the man that had seen affliction Mention is made of a German Captain at the Siege of Buda Anno 1541. Turk Hist. who seeing the dead body of his unfortunate but valiant Son presented to him a sudden and inward grief did so surprise him and strike to his heart that after he had stood a while speechless with his eyes set in his head he suddenly fell down dead The Casuists and Schoolmen affirm sorrow for sin to be the greatest of all sorrows In 1. Conatu 2. Extensione 3. Appreciatione 4. Intensione Though other Mourning coming down hill having Nature to work with it and nothing to hinder it make more noise Mine eye is consumed because of grief Psal 6.7 Heaviness in the heart of man maketh it stoop Prov. 12.25 When I remember these things I pour out my soul in me c. Have mercy upon me O Lord for I am in trouble Mine eye is consumed with grief Psal 42.4 yea my soul and my belly For my life is spent with grief and my years with sighing My strength faileth because of mine iniquity and my bones are consumed Psal 31.9 10. Desire It is a passion which we have to attain to a good thing which we enjoy not Est voluntarius affectus ut res quae bona existimatur deâ—st vel existat vel possideatur that we may imagine is fitting for us There is a threefold desire 1. Natural 2. Reasonable 3. Spiritual And every one of these by their order are subordinate to another and there is no repugnancie amongst them In Fevers we desire to drink and yet we will not And so in Apoplexies to sleep and yet we will not A mans hand is gangren'd a Chyrurgeon comes to cut it off The
flesh yet without sin to take away sin Heb. 2.17 18. Non ignara mali miseris succurrere disco In all things it behoved him to be mâde like unto his brethren that he might be a merciful and faithful High-Priest in things pertaining to God to make reconciliation for the sins of the people who being tempted might be able to succour them that are tempted Now to participate of the nature of Mankind by propagation he was as was requisite born of a Woman an unspotted Maid whose womb was the seminary of our happiness according to the prediction Gen. 3. The seed of the woman shall break the serpents head And not to participate of Mans sin but to be Holiness to the Lord Armin. He was conceived by the Holy Ghost Quo nativitas saith one qua erat supra naturam sed pro naturâ mirabili excellentiâ naturam superans eandem virtute mysterii repararet Whereby the Birth which was above the sphere of Natures activity yet for nature surmounting Nature through the excellence of a miracle might repair the same by the unparallel'd virtue of an admired Mystery Thus the Word was made flesh by whose powerful word Flesh and all things visible and invisible in Heaven and Earth were made To him the Father of Heaven gave the order of Priesthood determining to have no other consideration or price for the ransom of transgressors but his flesh His righteous soul poured out for them should save theirs This was the reason why the Angel named him by command from Heaven JESVS At which reverend and holy Name carrying in it an intimation of our Redemption we the redeemed of the Lord in remembrance of the benefit purchased for as by him 1 Cor. 6.20 with a religious lowliness ought to bow to him the soul the body for the Lord Jesus hath bought both So that I may justifie with a forein Doctor Quòd faelix videri culpa possit quae talem meruit habere Redemptorem That sin may seem somwhat happy that stood in need of and obtained so prevalent so worthy a Redeemer To make good what hitherto hath been said of the Lords Messias I must pitch my thoughts upon two points 1. Upon the manner of ordering Christ Jesus our High-Priest 2. Upon his efficacious execution of this office He was ordered our High-Priest by covenant by oath The first was usual in the ordination of the Levitical Priests Cap. 2.5 My covenant saith the Lord by the Prophet Malachy was with Levi of life and peace This other is peculiar to the Priesthood of the Son of God after the similitude of Melchisedeck's For those Priestwere made without swearing of an oath but this by an oath by him that said unto him The Lord sware and will not repent Thou art a Priest for ever after the order of Melchisedeck In the covenant on Gods side with Christ Jesus our High-Priest there are two things The demand of an act to be performed and the promise of a liberal remuneration The thing demanded of him was the laying down of life for the life of the world a voluntary submission to the death of the Cross to free us from the cross of the second death The thing promised upon performance was He should see his seed Isa 53.10 he should prolong his dayes the pleasure of the Lord should prosper in his hand He should remain a Priest time out of mind and that according to the order of Melchisedeck that is by the punctual exercise whereof he should be advanced to the Regal dignity The covenant again on our Saviours side with God consisted also in other two things answerable to the former A free promise of yieldance to the demand of his Father and the acceptation of the promised reward See his reply Heb. 10.9 Lo I come to do thy will O God Which done being the shedding of his blood for the remission of sins to the lowest step of humiliation and exact obedience God did highly exalt him unto glory to be King of righteousness and Prince of peace Mutus fit oportet qui non laudarit Herculem giving him a name which is above every name that at the name of JESVS every knee should bow of things in heaven and things in earth and things under the earth c. Such was his heroick spirit anointed with the oil of gladness above his fellows that He endured the cross and despised the shame for the joy that was set before him Of this joy we with others that believe in him shall one day have an exuberant fruition For to this very end such an High-Priest became us To this Covenant of grace and peace God addeth an Oath which hath its use in this blessed Contract It tends 1. To the ratification of this Priesthood to make it sure 2. To the demonstration of the immutability and dignity of it For the first Albeit no word of God coming from his mouth can be taxt of the least inconstancy yet is he pleased to imitate men in their manner of contracting in matters of moment 1. To raise up our weak hopes to a sublime pitch of assurance in him 2. That our High-Priest trusting to a double Anchor that cannot be removed the one of Promise the other of an Oath might with an undaunted confidence sleight the reproach and undergo the pain that was to befall him For the second Gods oath exempts both this Priesthood and the second Covenant from all immutability containing in it a peremptory implicit decree for their eternity Quicquid juramento confirmat Deus id aeternum est immutabile Whatever God confirms with an oath is perpetual and unchangeable The reason why the Lord did not establish Levi's Priesthood and the first Covenant of Works with the sacred religion of a solemn oath was because he intended it an alteration in time to make the Lord Jesus a Surety of a better Testament not after the Law of a tarnal Commandement but after the power of an endless life By my self have I sworne said Abrahams God to him in thy seed shall all the nations of the earth be blessed This Seed is Christ proceeding from him after many successions of ages and generations this Blessing is the Redemption of Man-kind by that seed term'd the Son of Man in the execution of his Priestly Office which is irrecoverable A Saviour in solidum by which he is able to save them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost that come unto God by him Faelices nos quorum causà Deus jurare voluit miseros si ne juranti quidem credimus Happy are we for whose sakes God would swear Most unhappy we if when he swears we believe him not but be disobedient It makes also for the dignity and honour of this Priesthood 't is of an higher estimation than that of Levi for unto that were sinners called to this onely the most Holy the Son of God The sacrifices of that though many
according as the Apostle writes Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree Being thus lifted up in the very gall of bitterness there was given him gall and vinegar to drink his last that so the second Adam might bear the punishment of the first Adams offence in tasting the juice of the forbidden fruit Neither did the malice of men fix it self here till they fixed both his hands and his feet to the Cross with nails which assures us of the blotting out of the hand-writing of ordinances that was against us both of the dissolution of all Ceremonial pactions and of the full cancelling of the Bond Moral for so much as concerns the forfeiting that lay upon us This did not satiate their cursed humours Col. 2.14 but a spear must be thrust through his side that we might find an open passage to the Heavenly Jerusalem for our selves cleansed with his blood that cleanseth from all sin and washt away with the water of Regeneration flowing from him as from a bottomless Fountain of eternal life Thus was our Saviour roughly handled in his last gasp till he gave up the ghost Therefore did he come That mundus ex mundo that he might minister and give his life a ransom for many Mat. 20.28 A ransom for all 1 Tim. 2.6 To be a Propitiation for our sins and not for ours only but also for the sins of the whole world 1 Joh. 2.2 even of them that deny him who bought them and bring justly on themselves swift destruction 2 Pet. 2.1 And such an High-Priest became us When this Oblation was finish'd 2. He made another of the same Body revived and raised from death but sprinkled with his blood This he did in the Heavens in the glorious presence of the Divine Majesty to be a perpetual remembrance and token of the payment of our Ransom of the impetration of our Redemption For Christ being come an High-Priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Heb. 9.11 12. So that he offered up himself first here below after above The first being done ceased For in that he died he died once to sin Rom. 6.10 The second is perpetuated Because he continueth for ever he hath an unchangeable Priesthood Heb. 7.24 He accomplish'd the first ut Agnus mactandus as a Lamb to be slain This he doth always at Agnus mactatus as a Lamb slain but quickned again by the Spirit That was consummated in the state of his Humiliation this continueth in the state of his Exaltation both prosecuted in the height of his love for the glory of God and the benefit of man For the first He was sanctified with the unction of the Spirit For the last He was consecrated by his manifold passions anointed with his own blood So that upon Earth he provided himself by the first to do the last in the Heavens being made higher than the Heavens And certainly such an High-Priest became us As this our High-Priest made himself an Offering for sin 1 Tim. 2.5 so made he also and ever makes intercession for transgressors Isa 53.12 If any man sin we have an Advocate with the Father Jesus Christ the righteous 1 Joh. 2.2 S. Paul calleth him the Mediator betwixt God and man who speaks a good word for us that we might be where he is and as he is free from condemnation Rom. 3.34 Tam recens mâ—bâ— nuâ—c Christus est acsi â—âc borâ fudiffet sanguinem Luth. For saith he Who shall condemn It is Christ which is dead yea or rather which is risen again who is also at the right hand of God making intercession for us and to that end ever liveth Hence will he never fail to do it in all ages because consecrated to iâ— for evermore All accusations are here hereby nonsuited and removed which either men or devils may make against us But lest some should vainly surmise that Christ intercedes for all promiscuously To prevent all such misconception remember what he saith I pray not for the world Joh. 27.9 but for them which thou hast given me Unbelievers and disobedient are excluded from the benefit of his Intercession as well as the merits of his Passion only the Elect faithful that are constant to the death and continue to the end shall be partakers of both And this is the second part of his Priesthood practised by him in the execution of it which is not done in the anguish of his soul or humbly bending of the knee or kissing of the hand as if he were prostrate at the feet of his Father but in confidence of his blood-shed which speaketh better things than the blood of Abel which he presents to his Fathers aspect as a never to be forgotten spectacle of a cursed death voluntarily suffered for the sins of men upon the value and worth whereof depends the whole efficacie of his function by which we have admittance to the Throne of grace and entrance into the place of the blessed Heb. 10.19 Hence Gods favour is established upon us and he not provoked against us Gods compassion is vouchsafed us in the times of distress the Devils power is restrained that he cannot hurt us our faith kept that it may not fail us our sins forgiven he pleading for us protection granted us against the worlds hatred our supplications and suits obtained our imperfections by degrees abolisht our hope of the heavenly glory within the vail made sure unto us needful blessings in the interim confer'd upon us for the Father alwayes heareth the Son and resteth well-pleased in him and through him in us I could wish the men of Rome would rest well pleased in him with whom the Father is well pleased would hear of no other meriting Intercessor but of him whom the Father heareth alwayes nor of any other Redeemer than of him only whom the Father appointed to bring us to him But such is their Sacrilegious bounty that in that office which is bestowed only on the Kings Son they most injuriously would employ the Kings servants A greater blurr cannot be put upon our Saviour to disparage him nor any thing sound more harsh in the ears of well-informed Christians they may not think they may put this off with honour with allowing him to be the only Mediatour of redemption but not of intercession their practice contradicts their speeches for they do not only beg the prayers of the Saints but their merits too to purge away their sins and supply their wants So they part the whole mediation betwixt God and man betwixt Christ and the Saints the Son of God and the sons of men But
became us For our better assurance of our High-Priests original and actual righteousness whereby he was harmless and undefiled he was being planted in a noble height seperate from sinners not but that he did communicate of the same common nature with all men but not of their guilt which is a necessary consequent of the violation of the heavenly law for where there is no transgression there is no guilt which is a binding over the offendor to receive a deserved puishment 'T is true One of those natural notions the Devil could never blot out of mans mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishment due to sinners was transfer'd to him but by his own voluntary submission thereunto as not for any sin of his own committing so without any guilt of his own contracting for had he been guilty before God the just Judge of all the world he could never be a propitiation for the sins of the whole world he could never satisfie the provoked justice of the Almighty thereby to appease his wrath and effect an eternal reconciliation betwixt him and us he could never obtain the free remission of our sins whereby to bring us into grace again neither were his intercession for transgressors any way available being subject to the same condemnation As he could not give a sufficient ransome for the redemption of mankind by the sacrificing of himself were he conscious of those crimes whereof sinners are So neither would his supplications prevail to benefit us for we know that God heareth not sinners Joh. 9.31 Wherefore to remove all rubs out of the way that might hinder his faithful execution of the Priestly function in all its parts and that there might no question be made of an absolute impetration and procurement of salvation to be confer'd upon as many as do beleave in him and obey him to the end he was as in respect of sin so in respect of guilt seperate from sinners This seperation was not local or in regard of place he dwelt among us and came to call sinners to repentance but vertuall in relation to his unstained condition and those divine qualities where with be was replemisht and whereof sinful men during their abode in the flesh are altogether uncapable By this means all his moral actions done in obedience to the supream authority which were infallible tokens of his inwrad pureness were meritorious for us Such is their unparalell'd worth that though them for the Authors lake the father is become propitions unto men Insomuch as for our everlasting comfort I may speak it Christ Jesus our high-Priest is able to save them to the utmost that come unto God by him Now there remaines no more but that with David we betake our selves to him q. d. abseis ergo ut de islâ—s quisquiliis sim anxius Beza with the words of the same King Now Lord what wait we for our hope it even in thee Psal 39.7 Our hope is in thee to take off from us the weight of our sins our hope is in thee to suppresse the dominion of death our hope is in thee to deliver us from the Tyranny of the Prince of darknesse and to bring us reconcil'd into the highest place where thy honour dwelleth where thou are made higher than the heavens Thus am I happily devolved to the speculation of the dignity to which our high-Priest as became both him and us is above all heavens advanced After our Saviours humiliation there followed his exaltation for as he descended from heaven to earth so when he had finisht what he came for he ascended from earth to heaven returning to the place whence he came Albeit he endured many a fierce combate here yet having at length obtained the victory be went in triumph leading captivity captive to the place of his glory Ascendit ad Caloâ— Ruffin in Symbol Apostel non ubi verbum Deus anté non fuerat sed ubi verbum care factum ante non sederas Saith Ruffinus he went up into heaven not where the Word that was made God never was before but where the Word made flesh never sate before Something was to be done above by the man Christ Jesus when glorified as well as here below when humbled This was the place for oblation specially but that for perpetuall intercession Here he died for our sins but rose again for our justification Ephes 4.10 and ascending up on high fitteth in Majestie at the right hand of God making intercession for us that so he might fulfil all things all things requisite for the salvation of man that were to be expected from a Mediatour So that now he is declared mightily not onely to be the onely Son of God but to be our High-Priest for ever In being made higher than the heavens Earth which is his foot-stoole was no fit place for his glorious presence but his throne which is heaven For had he taken up his rest here for ever then had he not entred into the holyest of all not of this building but eternal in the heavens Now that he entred but once for all unto this whereas the Priests of Aarons order entred once annually into the sepond Tabernacle which was within the vaile called the most holy place 't is an argument of the perfection of his Priesthood of the imperfection of theirs for as it is Heb. 9.24 Christ is not entred into the holy place made with hands which are the figures of the true but into heaven it self to appear in the presence of God for us having obtained eternal redemption What Priest of what order soever beside him ever came to this height Who as he hath done ever paid such a price as the eternal redemption of the wicked is worth Or by their own power passed into heaven to appear as an Advocate to plead in the be half of sinners we find none but this we find First that hereby the world sin death the grave and hell are past peradventure overcome he remained not under their dominion but when brought to the lowest â—â—be of a wretched estate up he gets again and gets all power both in heaven and earth Mat. 2.18 to be given to him So that better may this King of Kings say than the King of Spain Sol mihi semper lucet for he is Catholick Monarch Secondly hereby he hath opened the gates of heaven for all beleevers and made way for them to God wherein he hath shewed himself to be our Priest abundantly for if the were on earth he should not be a Priest saith the Authour to the Hebrewes Cap. 8.4 for if he had not gone before us it is impossible sin lying so heavily upon us we should have admission into his presence in which there is fullness of joy foâ— evermore but now he is there to prepare immortal mansions for them that come to him whereby they may dwell with him in happiness There saith Anselme Infirmitas Anselm de similitudin bus
that soul alone that hath Christ it hath the Spirit of Christ Happy that soul alone that hath the Spirit of Christ it hath God Happy that soul alone that hath God it hath all things The sins of true Believers and all their imperfections do like the Morning-dew at the Suns approach vanish away and dissolve into nothing by the beams of the Sun of Righteousness by whom we have access by faith into his grace wherein we stand and rejoyce in hope of the glory of God Here 's a remedy to stanch a bleeding heart here is rest for a troubled spirit here is a Cordial restorative for a Christian soul that aforetimes did surfeit with the luscious bewitching pleasures of a sinful life and after trembled at the killing fears of the pangs of Hell To say something more how our peace with God was wrought which is worthy of all observation Know the condition of the Obligation of the first Covenant was this Do this and thou shalt live the transgression whereof by necessary consequence must have brought death To reduce us then into grace with God again after our desertion Doing and Suffering was requisite the one serving to give us life the other to save from death both for expiation of our offences and satisfaction of the offended Justice Our peace then is made by Christ's 1. Doing 2. Suffering By Christ's doing For if by our ill doing we undid our peace our peace must be mâ—de up by well doing which we being unsufficient for Christ whose grace is abundantly sufficient for us performed in our stead His conversation iâ— the days of his flesh besides his unspotted and pure Conception was unblemished He came to fulfill all righteousness and did so In the volume of the book it is written of me Heb. 10.9 saith our Saviour Lo I come to do thy will O God I can quickly impannel a sufficient Jury out of the three Kingdoms the Kingdom of this World the Kingdom of Grace and the Kingdom of Glory some friends others foes by their just verdict given up already to justifie the Innocency of our Blessed Redeemer An Angel in the 9. of Daniel calls him The most Holy And the same Angel tells his Virgin Mother that That Holy thing which should be born of her should be called the Son of God The Prophet Isaiah by Divine inspiration saith That he did no sin neither was there guile found in his mouth S. Peter saith He was a Lamb without blemish and without spot The Apostle to the Hebrews describes him to be Holy harmless undefiled separate from sinners S. John insorms us that We have an Advocate with the Father Jesus Christ the Righteous He is said by the Spouse in the Cantieles to be white and ruddy Ruddy in respect of his bloody Passion and whire in regard of his unstained Innocence Pilate though Christs enemy ingenuously professeth that he could find no fault in him Traiterous Judas when the fact was done confesseth that he did betray the innocent blood Habemus consitentem reum There was Herod's action in causing him to be arrayed in a gorgeous white robe as an implicite testimony of his innocence Pilate's wife bids her husband sitting on the seat of Judgment to have nothing to do with that Just man The Thief upon the Cross condemning himself and his fellow makes this his last and his best confession This man hath done nothing amiss The Centurion when he saw what fell out upon the death of Christ concluded with himself Verily this was the Son of God Luk. 4.34 or as S. Luke hath it Of a truth this was a just man The Devil too I know thee who thou art the Holy one of God For more evidence I can produce from heaven a cloud and innumerable company of witnesses as that Rev. 15.3 Part of the Saints heavenly song is Just and true are thy ways thou King of Saints Lastly take with us the sentence of the just Judge of all the world uttered from Heaven This is my beloved Son in whom I am well pleased I need to say no more in it 't is a plain case here 's a threefold cord Vox Dei vox populi vox populi Dei The voice of God the voice of the people the voice of the people of God Now for our comfort know thus much Christ's active righteousness was meritorious for our salvation for our peace wherefore Christ is said to be made to us of God righteousness and sanctification and that he knew no sin that we might be made the righteousness of God in him By Adam's fatal disobedience the peace was broken by Christs perfect and absolute obedience the peace is renewed As by the disobedience of one man the first Adam many were made sinners and so enemies to God so by the obedience of one man the Man Christ Jesus the second Adam many are made righteous and so reconciled to God Our peace then is made by Christs doing in fulfilling the Law in every point which in every point we did unrighteously violate He did work upon the Earth to work our peace in Heaven Which in like manner he did by suffering as well as doing Which I will by Divine assistance also briefly prosecute Were we not sinners Christ had no need to suffer Had he not now suffered we should not be saved because sinners All our deaths could not have wiped away one sin much less all our sins and therefore not made our peace Eternity of torments is satisfaction indeed to Gods Justice but then what hope of mercy of peace of life What we therefore could not do by suffering eternally Christ hath effected for us by a timely death Rom. 5.10 Act. 20.28 1 Joh. 1.7 We being sinners Christ died for us and being enemies we were reconciled to God by the death of his Son Hence he is said to have purchased his Church that is the peace of his Church with his own blood and his blood to cleanse us from all sin Divine Truth terms him The Lamb of God that taketh away the sin of the world The sin of the world that takes away the world from God the removing where of out of the way makes way for grace and so for peace for a world of men Princeps vitae est interfectus ut nos ad vitam restitueret Dominus gloriae crucifixus est ut nos ad gloriam exaltaret The Prince of life was put to death to restore us from death of life The Lord of glory was ignominiously crucified to exalt us unto glory He was content to be for saken of his Father and to bear his indignation to make peace for us through the blood of his cross to reconcile us who were sometimes aliens and enemies in the body of his flesh through death to present us holy and unblameable and unreproveable in his sight Col. 1.21 22. Eph. 5.2 For this very purpose he became a Peace-offering for us Christ loved us and hath
given himself for us an offering and a sacrifice to God for a sweet smelling savour Oh the unsearchable depth of my loving Saviour's love and the infinite value of my Redeemer's death upon whom fell the chastisement of our peace and on whom the Lord laid the iniquity of us all Oh who would not in a full eareer run and leap out of himself into the bosom of my crucified Lord in whose arms we may receive the solacing embracements of his infinite love None but he can bring us unto God for none but he can grant rest unto our souls As I live I will never seek any other Peace-maker among Angels or Saints in heaven or earth to make my peace with Heaven than him that is the King of the Saints Who though he accounted it no robbery to be equal with God yet for our sakes for my sake did humble himself to death even to the death of the Cross whereby having made our peace be hath freed us from all that 's ill and hath made us partakers of all that 's good He hath freed us from all that 's ill The blessed fruit of an happy peace is a well grounded security which whosoever is at peace with God enjoys Num. 17.23 enjoys a safe protection under his wings Surely there is no enchantment against Jacob neither is there any divination against Israel Subtilty cannot prevail against those whom the Lord hath resolved to bless nor power overcome whom the Lords stretched out arm will support What forces of arms of the mightiest man can resist the powerful arms of the Almighty or what wisdom of the wisest worldling can oppose the wisdom of the wisest God And if all these fail what can the Accuser of the brethren invent whereby to bring us into condemnation The Serpents head is bruised by the Womans Seed and Sin hath lost its sting for there is no condemnation to them that are in Christ Jesus Condemnation nor separation from the love of God Satan and the world may assault but with little good success The flesh and sin may labour to entice us but to little purpose Death and the grave may seise upon us but 't is but for a short time In all these things we are more than conquerors through him that loved us And thanks be to God that giveth us the victory through our Lord Jesus Christ Forasmuch then as that the Lord hath troden the wine-press of his Fathers wrath alone to free us from all ill Be ye oh be ye who are the Lords redeemed cautelous and circumspect in your conversation that by the errors of your ways and continual transgressions you incense not his wrath against you nor provoke the eyes of his glory Sudden destruction will assuredly surprise that soul that sin keeps at odds with God and Hell gapes wide open for such as will not be reclaimed It was Joram's proposition to Jehu Is it peace And it was Jehu's reply to Joram What peace so long as the whoredoms of thy mother Jesabel and her witchcrafts are so many Out of doubt while we persist in wickedness adultery idolatry pride avarice sacriledge extortion oppression bribes perjury I might be endless we cannot be at peace with God and therefore lie ever open to the shot of general dangers As we are unfit through our obliquities to press into Gods presence here so is it impossible for us keeping the same path to be admitted into his glotious presence hereafter or to escape that deserved vengeance that comes swiftly from him to whom vengeance belongeth that driveth more furiously than did Jehu the son of Nimshi Break off then your sins to be at peace with God and Gods peace be with you So shall you receive large immunities as to be free from all ill so to be partakers of all good which is the second effect of this peace The largeness of my Gods bounty and my Saviours merits are not to be comprehended by humane capacity it is infinite Ponder the Apostles reason for this ample favour extended unto us and then let our souls rejolce Gods liberality is propounded in this wise He that spared not his own Son Rom. 8.32 but delivered him up for us all how shall he not with him also freely give us all things It cannot enter into my head to conceive how that the Lord will withhold what tends to our felicity being he gruâ—g'd not to give us what he loved best his onely Son He gave him without our demand and will therefore give all things without our desert What Paul said to the Corinthians 1 Cor. 3. I say to you that are reconciled to God All things are yours whether things present or things to come and ye are Christ's and Christ is God's The Lord giveth grace and glory saith the Psalmist Grace here Glory elswhere In a peaceable Commonwealth all things flourish men do plentifully enjoy themselves and plenty of all things without interruption whereas the discord and dissentions of factious Licentiates by rebellion against their Prince lays a gap open for ruine to enter upon them So when upon our address to God we have obtained a peaceable condition when we have laid down our arms or weapons intending no more to sight against Heaven when the Mediator of the New Testament by interposing himself betwixt God and us hath concluded an everlasting and unchangeable peace then then in very deed no good thing will be denied us There is no want to them that fear him Psal 34. This is most true For by this peace we are adopted the sons of God and heirs of glory whereby there is conveyed unto us by the eternal constitution of the Possessor of all things a just title to all things to blessings both temporal and eternal the treasures of his graces are conferred upon us the storehouse of his riches is ever open to us and the pure crown of immortality and royal diadem of glory is laid up for us For us who shall depart in peace according to Gods word and whose eyes shall see his salvation One word to you to whom a sinful life is far more pleasing than that that befits a Christian's Your iniquities separate between your God and you and deprive you of all that 's good I call you from Isaiah what he did from the Lord Children of transgression and a seed of falshood whose end cannot be good whilst you walk in those crooked paths wherein whosoever goeth shall not know peace Rectifie your ways alter your wild courses conform your selves to the will of God your Creator accept the Covenant of peace and live accordingly so shall your souls live Isa 55.7 Let the wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Then blessed shall ye be in the city and blessed shall ye be in the field blessed shall ye be in the
short of an invention how to scape his sury and obtain his favour how to satisfy his justice and redeem our lives from hell and death Behold before the foundation of the world was laid he resolved to send his own only Son begotten by an eternal generation who should quell the power of our afflicting enemies stop the mouth of the roaring lyon overcome the world sin death the grave and hell and lay open a plain passage into the Kingdom of heaven Which eternal resolution was in the fulness of time perfectly effected for God then sent forth his Son into the world to assume our nature that we might assume his grace to suffer for our sins what we should of merit suffer to be obedient to the cursed death of the crosse that we might escape the curse of God and not be subject to the second death And albeit hereby he made himself of no reputation who thought it no robbery to be equall with God yet by this meanes he did make way to be highly exalted to get a name which is above every name and to be glorified with the glory which he had with the Father Ne Jesum quidem aâ—ias gloriosum nisi videris crucisixum Luther to Melanchton before the world was This he himself in a conference with some of his Disciples after his resurrection wherein doubtless he did recapitulate his several sufferings certified to the world Ought not Christ to have suffered those things and to enter into his glory Luk. 24.26 This Scripture points at Christ considered in part of his twofold state 1. His state of humiliation quoad mortem as touching his death Christ's suffering or passion 2. His state of exaltation quoad resurrectionem as touching his resurrection In his humiliation we find him ignominiously crucified and made a curse for us In his exaltation gloriously raised that he might be supereminently glorified and our selves blest in him for ever In this he shall judge as in the former he was judged My pen is now conversant about the first part Wherefore assistance O my souls Saviour and Soveraign I intreat thee that in all humility of soul I may declare what for our salvation thy Majesty didst suffer in all humility And first of my Saviours humiliation in general Of all the works of God done for and to the children of men Some are Opera potentiae works of power Some opera pietatis works of mercy Some opera justitiae works of justice all righteous works Yet if we seriously fix our thoughts upon the humiliation of our alsufficient-Redeemer we shall find it to be a work of 1. Power 2. Mercy 3. Justice All these that otherwise are disperst in his several works are compacted and meet together in this one First then it is a work of power 1. In it self 2. Towards us In it self 't is a work of power God was made man but not sinful man which none could bring to passe but God that first made man without sin The Creator of all made himself a creature which none could do but the Creator of all Whereupon it was that at the conception of the Son of God in the Virgins womb Luk. 1.35 the holy Ghost came upon her and the power of the most high did overshadow her Hence saith one after God had made man he left nothing but to make himself man A dignity to which the Angels are not call'd wherewith our nature above all is blest Tom. 10. Pag. 595. It is Austins speech In creatione mundi homo factus est ad imaginem Dei in nativitate Christi ipse factus est ad imvginem hominis when the world was created man was made in the image of God when Christ was born God was made in the image of man Both which are to be refer'd to divine Omnipotencie For that God and man might be one in Covenant Lib. 2. Institut Ood used his power to make himself and man both one in person Non communicatione gratiae fed naturae veritate non consusione substantiae sed unitate personae saith Trelcatius not by communication of grace Epiphanius but by reality of nature not by an undistinct confusion of substance but by a personal unity So that as Epiphanius speaks Christ was homo in veritate natus Isa 7.14 Deus in veritate existens true God and true man in one and the same person which is implied by the Prophet calling him Immanuel that is God with us or God in our nature Luk. 1.35 Exprest by the Angel calling him the Son of God that should be born of the Virgin Mary And manifested by the Apostle averring him to come of the Fathers as concerning the flesh Rom. 9.5 and yet to be over all God blessed for ever This might seem exceeding strange yet it proves not more strange then true God and man who stood at an infinite distance are now everlastingly linkt together in one person according to the mighty working of his power Thus Christ's humiliation in being incarnate is a work of power in it self It is likewise a work of power towards us Since Adams rebellion we were all captives unto sin and Satan untill God incarnate did vindicate our liberty We were extremely weakened our spirits fail'd us until the Lords anointed the mighty God of Jacob did infuse into our hearts the strength of his Spirit His Incarnation made way for our salvation and his taking unto him our humanity makes us by faith to partake of his Divinity Anselme moves three questions Anselm Meditat c. 8. to which he gives one solid resolution the questions are these 1. What offence could man commit which the Son of God made man could not exprate 2. Who could be so much swell'd up with that uncharitable vice of pride which so great humility could not pull down 3 What dominion could death have over us which the death of the Son of God could not destroy for us The answer 's this Certainly if the iniquity of sinful man and the grace of my unspotted Lord were wigh'd in an even ballance the East is not so much distant from the West nor the lowest hell from the highest heaven as my Redeemers goodnesse in his humility doth exceed the wickednesse of a sinner To this I adde he hath shewn greater power in this act for our redemption than the malice of all the Devils in hell could put in practice for our confusion Thus Christ's humiliation is a work of power towards us And so much the rather he being after this sort humbled was once offered to bear the sins of many Again it is a work of mercy Deus propter hominem sactus est homo ut esset redemptor qui est Creator ut de suo ridimeretur homo saith Austin Aug. Manual c. 26. God for mans sake was made man that he might be our Redeemer who is our Creator and so we have of our own wherewith to be redeemed
John 12.31 1 John 3.8 for this purpose the Son of God was manifested to destroy the works of the Devil The works of the Devil are sin and death for by him came sin into the world and death by sin Again we are hereby freed from the punishment of sin which is death He did bear our griefs and carried our sorrows Isa 53. He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his striper we are healed He poured out â—is soul to death and bare the sin of many Now we are freed from the punishment of sin two wayes 1. Directly because his passion was a sufficient and superabundant satisfaction for the sins of the whole world Wherefore Thomas-Aquin Exhibita satisfactionâ— sufficienti tollitur reatus paenae saith Aquinas upon the exhibition of a sufficient satisfaction the punishment is quite taken away So that God cannot punish that again in his servant that he hath already punisht in his Son 2. Indirectly Ambros super Beati immacalati in as much as the passion of Christ is the cause of the Redemption of sin which is the cause of punishment Ille suscepit mortis servitutem ut tibi tribueret aternae vitae libertatem Moreover by the sufferings of Christ our reconciliation with God is wrought and our peace is made with him for ever We were reconciled to God by the death of his Son Rom. 5.10 and that two wayes 1. By removing of sin whereby we were made his enemies Ephes 5.2 2. By offering up himself for us an offering and a sacrifice to God for a sweet smelling savour Lastly hereby the gate of heaven is open for us We have boldness to enter into the holyest by the blood of Jesus Hebr. 10.19 for he went before us to prepare a place for us that where he is we might be also So that now he hath obtained for us eternal salvation By way of desert he hath deserved that by him we should be saved By way of satisfaction for the greatness of his love out of which he suffered for the dignity of his life which he laid down for us it was the life of God and man and for the generality and weight of sorrows and paines that he suffered for us hence he is a sufficient satisfaction called the Propitiation for our sins Heb. 9.26 Verse 15. At Paris ut vivat regnetque beatus cogi posse negat Hor. Epist 1. 1 Joh. 2.2 By way of sacrifice which was meritorious deserving life for whom he suffered death In the end of the world hath he appeared to put away sin by the sacrifice of himself And by way of redemption for he was engaged for us and paid the utmost farthing for which end he was sent into the world God sent not his Son into the world to condemne the world but that the world through him might be saved Joh. 3.17 Saved from sin from the power of Satan from death Hence called our Redemption and we come to be at peace with God and in that peace we enter into heaven to be partakers of those joyes that are at Gods right hand for evermore Having waded thus farre I seale up this discourse with a pathetical conclusion in way of application O how far is the love of God extended to us miserable sinners He was provident before our fall to find out away whereby to be saved after we fell His Son must die to save us from death He must fall into the hands of sinners that we may not fall into the hands of Satan And if he have thus given us his Son how shall he not with him give unto us all things We may conclude for certain we shall want nothing for the furtherance of our salvation since that he with-held not his onely Son from us Let this love of God to us extract love from us to God As he bought us dear with the losse of his Son so must we think nothing too deare to part withal to gain our God We must be content to lose our life and all than to lose our God who is all in all for the gaining of life and all Seeing that Christ ought to have suffered for our sins we may well grieve that we should be the authors of his death and yet rejoyce that we have escaped Gods fearful vengeance by his sufferings Grieve then my beloved for your sins for which Christ died Royard in Postill and go and sin no more And let your soules magnify the Lord and rejoyce in God your Saviour Non gaudere ingratitudinis est non dolere crudelitatis saith Royard not to be glad for Gods mercy and Christ's love in redeeming us is a point of ingratitude not to grieve that we gave occasion of his death is a point of the greatest cruelty Let us then grieve together with him that we may reigne and rejoyce together with him Gods decree is unutterable he ordained that Christ should die and Christ did die He promist it and 't is fulfill'd He revealed it and 't is so come to passe He is as good as his word Heaven and earth shall passe away but not the least tittle of his word shall go unfulfilled What therefore soever God hath determined concerning any one shall certainly fall out so there is no avoidance What he hath denounced against sinners let them expect it for they shall surely have it Our God is a God of truth You may collect out of this discourse that Christ is a perfect and sufficient Redeemer Heb 10.14 on whom alone dependeth our salvation For by one offering he hath perfected for ever them that are sanctified As Moses said to the children of Israel the Lord shall fight for you and you shall hold your peace So I may say that Christ onely fought for us we did nothing whereby to acquire a life that is endless Wherefore if we will be perfectly saved rely upon the Redeemer of Israel for he is onely the Captain of our salvation Look up as sometimes the Israelites on the brazen serpent upon him stretched out upon the crosse where he is ready to receive all that come unto him and beleeve in his name Caput Christi inclinatum ad osculandum cor apertum ad diligendum brachia extensa ad amplexandum totum corpus expositum ad redimendum August lib. de virginit he hath his head bended down to kisse you his heart opened to love and affect you his armes stretched forth to embrace you his whole body exposed to redeem you Consider of what great consequences these things are that Christ hath done for your soules weigh them in the ballance of your hearts Vt totus vobis figatur in corde qui totus pro vobis fixus fuit in cruce that he may be wholly fastned to you in your hearts who was wholly fastned for you on the crosse Let us go forth therefore unto
him without the camp bearing his reproach for here we have no continuing City Heb. 13.13 14 15. but we seek one to come by him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name who is the Author and finisher of our salvation through Jesus Christ our Lord to whom with the Father and the Holy Spirit be ascribed all honour glory power and dominion in heaven and in earth by men and Angels both now and for ever world without end Amen The Necessity of CHRISTS PASSION AND Resurrection ACTS 17.3 Christ must needs have suffered and risen again from the dead GLory which is the proper scope of a noble disposition and the intended end of honourable intents did Christ make to be the necessary consequence of his fore-running passion His life seem'd to the worlds eye inglorious in that he affected not popularity so did his death to those that knew not the mystery of our Redemption By general judgment he was reputed the most unhappy breathing he was rejected and despised of men Yet in this his rejected and contemptible condition was sowen his immortal happiness which indeed was sowen in weakness but was raised in power sowen in dishonor but raised in glory For as by the eternal constitution of the Almighty he ought to have been brought to the lowest degree of misery by suffering divers and fearful punishments so ought he not perpetually to abide in that state but at length to be elevated thence to the highest pitch of glory In order to which as Christ must needs have suffered so also must he rise again from the dead The point now by divine assistance to be discust is part of Christs exaltation a theame of an high nature And herein first of the person exalted Christ Christ was exalted according to both natures 1. In regard of his Godhead 2. In regard of his Manhood The exaltation of the Godhead of Christ was the manifestation of the Godhead in the Manhood mightily declaring therein that he was the Son of God Which manifestation was altogether active no way passive the effects produced by him having no other proper agent but God For who could overcome Satan death the world the grave but God And albeit the Divine nature be thus exalted yet it is without all manner of alteration For to speak properly in it self it cannot be made the subject of exaltation but as it is considered joined with the Manhood into the unity of one person For albeit Christ from the very time of the assumption of our nature whereby he was incarnate was both God and man and his Godhead all the time he liv'd dwelt in his Manhood yet from the hour of his Nativity unto the hour of giving up the Ghost and a while after the Godhead did little shew it self The glorious majesty of his Deity whiles he was in the for me and low state of a servant lay hid under the vaile of his flesh as the soul doth in the body when a man is sleeping And in the time of his passion the brightness of the glory of the sun of righteousnesse was obscured as the sun running in the height of heaven oftimes over clouded or eclipsed by a darker body thereby in 〈◊〉 humane nature to undergo the curse of the law and perfect the work of our redemption in subjecting himself to the death even the cursed death of the crosse But as soone as this work was finished and happily accomplished he began by degrees to make known the power of his Godhead in his Manhood And so to rise again Secondly Christ was exalted in regard of his Manhood which consisteth in these two things In depositione servilis suaâ—conditionis in laying down and quitting himself from all the infirmities that 〈◊〉 mans nature which he submitted himself unto except sin so long as he remained in the state of a servant he was subject to weariness to hunger to thirst to fear to death from all which in this state of exaltation he is perfectly delivered his natural body is a glorious body those wounds and stripes which in his body he suffered for our sins remain not in him as testimonies of that compleat conquest to be obtained over his and our enemies But are rather quite abolished because they were a part of that ignominious condition wherein our Saviour was upon the crosse whereof in his glorified state he is not to be partaker Yet if they still remain as some think they do they are no deformity to the glorious body of the Lord but are in him in some unspeakable and to us unknown manner glorified In susceptione donoxum in receiving such graces and qualities of glory as bring with them ornament beauty perfection happiness exceeding the or 〈◊〉 beauty perfection and happiness of any other creature in heaven or earth 〈◊〉 to his soul and body As for his soul look upon the intellectuall part you shall find a mind enrich with as much knowledge and understanding as well in respect of the act as the habit as a creature can possibly be capable of the measure of it being more than all men and Angels put together have Look upon his will and affections you shall find them furnished with the fulness of grace and compleatly adorned with the invaluable riches and incomparable gifts of Gods holy Spirit As for his body it is not now subject to dissolution from being natural it is become spiritual not by the destruction of the essence but by the alteration of the qualities Aquinas Est ejusdem naturae sed alterius gloriae said Thomas for God would not suffer his holy one to see corruption The nature and essential proprietles of a true body as length breadth thickness locality still remain in him the addition of glory and brightness not changing the nature of it so that it is free from all bodily imperfections and made bright and glorious a resemblance whereof was his transiguration on the mount Matth. 17. where his face did shine as the sun and his rayment was as white as the light the purity whereof is unblemished the agility whereof such as is indifferent to move upward or downward the brightness thereof cannot be obscured nor the strength thereof match't by any creature For by his power he shall change our vile body that it may be fashioned like unto his glorious body Hhil 3.21 according to the working whereby he is able even to subdue all things unto himself These gifts of glory in Christ's body are not infinite but bounded within limits because his humane nature being but a creature and therefore finite could not receive infinite graces and gifts of glory To make then infiniteness ubiquity and omnipotency incommunicable attributes of God attributes of Christ's glorified body is to destroy the nature of a body and say that the body of Christ is transformed into the Deity or Deified and that he is all
God no man all spirit no body And besides it argues an impossibility for no creature can be changed into the Creatonr no finite body into an infinite and eternal substance It sufficeth us to know that Christ's soul and body were conditioned according to the description given when he entred into his glory And thus much of the person exalted Christ who for the joy that was set before him endured the crosse despising the shame Hebr. 12.2 and is set down on the right hand of the throne of God We are next to consider Christ's exaltation the degrees of which are threefold the first degree is his Resurrection answering to the first degree of his humiliation which was his death The second degree is his ascension answering the second of his humiliation which was his burying The third degree which is the height of his exaltation is his sitting at the right hand of God opposed to the lowest of his humiliation which was his descâ—nt into hell his remaining in the state of the dead By these degrees Christ entred into his glory My text limits me to the first degree of his exaltation which is his Resurrection from the dead It was a cruel conflict that Christ had upon the crosse he had his own Father against him taking vengeance upon him for the sins of the world he had Satan against him who out of a malicious disposition plotted and attempted his ruine he had the world against him in bruing their hands and their hearts in his blood his blood be upon us and our children say the Jewes The chief Priests the Scribes the common people the souldiers bandied themselves together against the Lord and against his annointed So close was their pursuing of him that indeed he received the foile they pierced his hands and his feet with nailes and his sides with a speare in the end they ended his dayes the height of their malice But not long after he reviv'd for the third day he rose again which he did for his own greater glory for his and our enemies more shamefull overthrow and for his disciples firmer consolation This was foretold by himself this was testified by men and Angels and is beleeved that he rose the third day Our faith in this is underpropt not only by the testimony of Angels and men Luk. 24.46 but also by Scripture and Arguments Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day By Arguments containing manifest demonstrations of the truth of his resurrection drawn from 1. His body 2. His soulâ— In that which is drawn from his dody Christ doth declare three things 1. That his body was a true real substantial and sollid dody And not framed onely in the imagination or compos'd all of an airy substance Feele and see saith he a spirit hath not flesh and bones as ye see me have 2. That his body was a humane body by shewing how that he had the true and perfect effigies and expressions or a man to be seen by the eye 3. That it was the very same numerical body which he hâ—d before by laying open to the view the grievous wounds which he suffered in his body Behold my hands and my feet that it is my self The wounds in his body discover the naked truth of his resurrection In the Argument which is deducted from his soul reunited to his body his resurrection is proved and that by the operations and works of the threefold life proceeding from the soul whereof man is partaker 1. By the works of the nutritive life in that he did eat and drink with them 2. By the works of the sensitive life his answers to his disciples giving evidences of his hearing his discerning them from others of his seeing 3. By the works of the intellective life in his discourses and explications of the profound mystery of the crosse Moreover the time when he rose was the third day He lay not dead in the grave three compleat dayes under the dominion of death for then he should not have risen till the fourth day So that he was but one day and two pieces of two dayes in the grave for he was buried in the evening before the Sabbath and rose in the morning the next day after the Sabbath The Friday evening he was buried the sunday morning he rose again which was the first day of the week and is now our Sabbath observed in memory of his glorious rising who is the Sun of Righteousness from death unto life And as in the first Day of the first World Light was commanded to shine out of darkness upon the deeps So in the first Day of this new World made new by Christ this glorious Sun after its Eclipse come to its period appeared in the brightness of his glory and gives light for ever to those that sit in darkness and dispels those clouds of obscurity that were under the Old Testament from the Christian world So long he rested in the grave as three days yet not full for a demonstraiton of the truth of his death And no longer that his body might not see corruption For had he risen presently we might doubt of the truth of his death Had he remained longer in the grave or unto the end of the world his body would according to the course of nature be corrupted and we might doubt of the truth of his Divinity which required for the manifestation of his power a quick resurrection of his body and a reuniting of the soul thereunto To confirm therefore our faith in both He rose the third day from the dead to enter into his glory As for the power by which he was raised it was not by any other than his own Though this act be attributed to the Father Act. 2.24 yet it is his power too For whatsoever is the Father's is his because He and the Father are one It was the power of his Divinity Superas evadere ad auras Hic labor hoc opus est that effected this great work Destroy this temple and within three days I will raise it again Joh. 2.19 I have power to lay down my life and I have power to take it again cap. 10.18 Secundum Divinitatis virtutem corpus resumpsit animam quam deposuerat anima corpus resumpsit quod dimiserat sic Christus propriâ virtute resurrexit saith Aquinas According to the mighty working of the Godhead his body reassumed the soul which it did resigne and the soul that body out of which it parted and thus Christ by his own proper power did rise from the dead For indeed it was not possible that he should be holden of it Act. 2.24 for then should he not enter into his glory Here come two points occasioned by these words to be treated of Viz. 1. The Necessity of Christ's Resurrection 2. The Ends thereof Of the Necessity of his Resurrection As it was necessary that Christ should
the ordinance of God for He did all things well Wherefore to shew that God keeps his word and that the truth of his promises is infallible He rose again from the dead In regard of us the end of his Rising is threefold Viz. 1. For our Example 2. For our Justification 3. For our Faith c. First for our Example tending to the information of us in the ways of righteousness in the paths of life That like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life that the body of sin might be destroyed Resurectione Domini configuratur vita quae hic geritur and that henceforth we should not serve sin Rom. 6.4.6 The Resurrection of Christ from the dead should be a pattern for us wherein there is some effective vigor to raise us from the death of sin to a gracious life The power of effecting both is in God A Dâ—o est quod unima vivat per gratiam corpus per Animam That the soul lives by grace and the body by the soul comes from God Aquinas who is the Author of life And saith Ames Christ rising from death is tum demonstratio quam initiatio as well a demonstration as the initiation or beginning of our Rusurrection by whom we pass from death unto life Secondly for our Justification They are the express words of the Apostle He was raised again for our justification Rom. 4. ult For now that he hath gotten the victory over death by reviving he applies by the vertue thereof all the benefits of the Gospel unto us to the exceeding great consolation of our souls Lastly for the establishment of our faith concerning the obtaining of life everlasting For indeed if the Head be risen the members may be sure to rise too and if the Head receive life and glory doubtless the members which have their proper dependunce of him shall receive the like perfection for a glorified Head cannot be without a glorified body Now Christ is the head of the body the Church Col. 1.18 who is the beginning the first-born from the dead that in all things he may have the preheminence Of the fulness of whose glory in the day of our perfect redemption we shall all receive a full measure For a Conclusion Communi naturae lege moriuntur homines The sons of men composed of dust and ashes die by the common law of nature Eternity is proper to another world not to this to this Inconstancie The Son of the most High himself when he became the Son of man was subjected to Mortality He pleaded no Prerogative royal to be exempted from that end which God setled in the course of nature Our times upon the Earth may be said to be lasting but not everlasting though in the hands of God Heaven decreed a period to our Lives which we cannot prevent and to which Christ at the appointed houre did submit himself with all obedience not able to avoid it Necessity was laid upon him to pay the dubt to Nature which might serve for a payment of our debt to God yet not respectu peccuti Wâ—ems Protralcture of Gods image in man pag. 43. but respectis poenae this necessity was not in respect of sin He was a Lamb without blemish and without spot but in respect of that punishmenâ— which he did oblige himself to undergo for the sins of men Est illata necessiaâ— Adamò innata necessit as nobis assumpta necessitas in Christo Necessity of death was laid upon Adam for his sin necessity of death is imbred in us and by a voluntary assumption there was a necessity of death in Christ A man willingly gives his word for such a summe for his friend but when he hath willingly given it he must of necessity pay it So Christ willingly took this debt upon him and in the fulness of time when 't was exacted paid it down even his life to God and nature But albeit he thus parted from the world yet God hath raised him up Etiam animalula quaedam typâ— Resurrectionis sunt Lavat in Job 14.12 having loos'd the paines of death because it was not possible that he should be holden of it So though the hand of fate by Natures unconfused order reduce us to our first principles yet shall we rise again by the mighty power of our eternal Maker The Judge of all the word hath appointed a day wherein to judge the world to which all must rise And as all must die and after death come to judgment so Christ was once offered to bear the â—ius of many and unto them that look for him shall be appear the second time without sin unto salvation THE BLESSED AMBASSADOR OR THE Best sent into the Basest GALATH. 4.6 And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father GODS love wherewith he hath embrac'd the sons of men in his onely Son is of such large extent as cannot be limited as cannot be measured the breadth and length and depth and height thereof Eph. 3.18 19. doth passe our knowledge Doth passe our finding out The length the breadth the depth of the earth the sea the heavens Mathematicians by their speculations do conjecture but the love of God the most ingenious and judicious cannot it so exceeds so much as conjecture much lesse perfectly know because infinite Would a man part with his only son and alone darling and he content he should die a most ignoble and ignominious death to ransome his servants his cantives his slaves rebels that would cut his throat I cannot be perswaded the world affords such a man such a Phenix there was but one in all the world Abraham found willing to slay his son to rip up his bowels that spruug out of his own when God commanded it Yet the Lord of heaven and earth whose mercies are over all his works sent his only Son to save sinners to dye that by his death we may live Though servants Cantives slaves rebels yet by his Son made Kings Priests Prophets sons and heirs of an eternal inheritance O the depth the height and length and breadth of Gods love He sent his Son forth from him to bring us to him he freely gave him to redeem us from the insulting power of Sathan from the captivity and dominion of sin from the oppressing tyranny of the world to bring us into the glorious liberty of the Sons of God This liberty this sonship is obtained by faith for to as many as beleeve in his name hath he given power to become the Sons of God All ye then that beleeve are no more servants but sons not sons of wrath but sons of God not sons by nature but sons by grace And because sons behold the Lords bounty is enâ—arged toward you the treasures of his graces are open for you the store-house of his riches is
sic jubeo then there is Reason that thinks of the means to compass the intent of the Will which being found there is a Power which is still in action till the Will as I may so say gets its will and obtains its end whence is drawn a similitude to express the profound mystery of the Trinity The Father is compared to the Will for he is the beginning of the action the Son to Reason for to him is given the dispensation of all things and he is the Wisdom of the Father the Holy Ghost to the Faculty or Power of effecting it who is the Perfecter of every act called The Power of the most High These three saculties are in the soul of man yet one soul not three and 't is a question never satisfactorily decided since first moved Whether these essentially and really differ from the soul or no If then these three faculties of the soul be one soul and one soul these three faculties why may not the Essence of the Godhead be communitated to three Persons and these three Persons remain one onely God Thus the glimmering light of Nature hath given us some light in this matter Lombard lib. 1. dist 12. E. which as the Master of Sentences saith Etsi sensu non percipiam tamen teneo conscientià Though unperceptible to mine outward sense yet in my conscience I hold for true Rules of Divinity exceeding our capacity are to be embraced by Faith not to be discussed by Reason And thus much for the Person sent the Spirit of the Son I proceed to the Person sending which is said to be God God the Father by his Son sent forth the Spirit of his Son In which discourse as much compendiousness as may be All that we enjoy in the time of our pilgrimage here on Earth are sent us from God the Giver of every good and perfect gift What Earth cannot afford us Heaven supplies The mission or donation of the Holy Ghost comes not within the reach of any mortal or immortal creature Wherefore the Father considering we cannot have a we being in this life but our condition should be without him miserable He sent us the Holy Ghost the onely Comforter of our distressed souls the onely Supporter of our future hopes of happiness to strengthen us and fill our hearts with joys unspeakable O the wonderful mercy of Almighty God! Qui misit unigeâ—â—tum immisit spiritum promisit vnltum quid tandem tibi negaturus est Bâ—rn de temp Nihil unquam ei negasse credendum est quem ad vitull bortatur esum Hierom. He sent his Son to save us and his Sons Spirit to comfort us God sent forth the Spirit of his Son into our hearts He denies us nothing that may further our good but sends us all things even his Spirit who deserve a denial of all things It is believe it it is his Mercy that is over all his works He makes our misery the object of his goodness our necessities the object of his bounty hence the Apostle discourseth thus God gave us his Son when we were enemies and how shall he not with him give unto us all things even to the Spirit of his Son God sent forth the Spirit of his Son It is counted a great gift that Jacob sent by the hands of his servants to paciâ—ie his brother Esau Gen. 32.14 15. It is counted a great gift that Joseph sent to Jacob his father Gen. 45.22 23. and that he gave to Benjamin It is counted a great gift that Pharaoh gave to Joseph giving him rule over all the land of Egypt Gen. 41.43 It was a Princely gift that Hiram King of Tyre sent to King Solomon 1 King 9.14 and that the Queen of Shtha gave him 1 King 10.10 It was a Princely and magnificent gift that King Ahasuerus sent to Mordecai by the han is of Haman it is registred Esth 6. It was a gift royal that the three Wise-men presented to our Saviour Christ Gold Myrrhe and Frankincense Mat. 2. But it is a far greater and more magnificent gift that the God of Heaven sends into the hearts of the children of men the Spirit of his Son Those are but poor gifts in respect of this for infinite is the difference betwixt them and it They are subject to mutability loss and corruption but God sends forth the immortal and eternal Spirit of his Son very God of very God into our hearts They could not sanctifie them to whom they were sent and given but this doth cleanse those souls from all pollution of sin to whom God sends him They only made them great in the eyes of men this makes men great in the eyes of God Who but a blind man cannot discern the tender affection and exceeding care of Almighty God our heavenly Father towards us who gives us all things to the utmost of his power he thinks nothing too good for us He gives us his Spirit and in giving him he gives himself God over all blessed for ever What greater gift can God give to the sons of men what greater gift can the sons of men expect of God Enough enough Lord thou art God Alsufficient we can ask no more and thou canst send no greater than the Spirit of thy Son into our hearts I will not part from this point till I clear one doubt In that God sends the Spirit of his Son some infer that God and the Holy Spirit are unequal the Sender must ever be greater than the Messenger the Giver than the Gift But by their leaves 1. This is a Principle underâ—â—able That there is no inequality in the Deity 2. Common experience in Civil affairs is able to demonstrate this That equals may send forth equals it is usual 3. S. Cyril Cyrils rule is most forcibly true That Missio obedientia non tollunt aqualitatem Mission and submission nullifie not equality The Father sent his onely begotten Son into the world in the form of a servant and was obedient unto death even the cursed death of the Cross Yet equal to the Father He thought it no robbery Phil. 2. So the Holy Ghost in equality is not a jot diminished nor his authority any thing abated though sent of the Father The Father is not greater than the Son nor the Holy Ghost less than either because all three are one and the same God Infinite in Essence and Lord of all and in Unity there is no Inequality Here I put a period to my discourse of this point and proceed to the next to wit to the Mission or sending of the Holy Ghost the Spirit of the Son God sent forth the Spirit of his Son The sending of the Spirit is either in a visible or invisible manner Visibly he is said to be sent when there are significant signs of his presence Not that the Spirit in its own nature is visible to the eyes of man When he confers his saving graces by the use of external Symbols working
up to Jerusalem Here then in this part of the History we have set down unto us 1. The time of Pauls journey Then three years after 2. His journey I went up to Jerusalem 3. The end or purpose of his journey To see Peter 4. The time of his residence there fifteen dayes I abode with him fifteen dayes All these prove manifestly that the Gospel was not revealed unto him by flesh and blood whether those of his own Nation or the Apostles but onely by the revelation of Jesus Christ Then after three years that is when three years were expired after his inspiration Not seeing so much as an Apostle much lesse hearing in preaching the Gospel up and down Damascus and Arabia he went up to Jerusalem In Arabia If Arabia the happy made now more happy by the Gospel if Arabia the stony mollifying the stony hearts of the inhabitants if Arabia the desart Christ takes possession of it by Paul his messenger Three years did he continue preaching the Gospel in Arabia and Damascus ere he came to Jerusalem The Apostle we see yields an account of his time spending both of years and of days to teach all especially the Ministers of Gods Word to keep an account of their time This is the doctrine in general drawn from the example of the Apostle That we must have a care how we spend our time that it be not consumed in trivial affairs matters of no weight of no consequence but on high and profound matters such as well as belong to our everlasting salvation as those of our ordinary calling God hath appointed that every man should have a double calling one respecting God another man The first without the last cannot be the last without the first may be but miserable Our service unto God sanctifies the creatures service unto us And as we cannot be without the first except we turn Atheists so not without the last except we turn beasts A Christian of all other hath most to do he having so many improvements of reason so many reasons of faith which is above reason had he no other calling he of all other hath least reason to be idle And that for these reasons If he consider the preciousness of time Time is precious as every gist of God is Time is the most precious flower in the garden of this world Tempore saith Simonides fiunt sapientes Simonides in time men are made wise men and Thales makes time to be omnium Sipientissimum therefore precious time It learns it teaches it alters all things In the fulness of time was our Redemption wrought and in the end of time shall be accomplished Head and hands make a perfect natural man counsel and action a perfect civil man faith and good works a perfect spiritual man for all these things there must be a time Therefore precious time The book of nature doth furnish with a knowledge of the power and wisdom of a most powerful of a most wise God in time hence time makes a perfect humanist God gives us a head for contemplation hands for action and time for all things In this book of nature there are delivered unto us Principles of morality God gave us time enough to learn them but we through sin made it short and our selves forget him his and our selves and therefore he writ the moral law rather in tables of stone than in the table of our hearts as more faithful registers of his Law and withal to shew that our hearts are harder than stones Stones suffering ravings in time our hearts never therefore our hearts being so hard God must raise himself children out of stones Hence comes counsel and action and an understanding heart all in good time There is a book called the book of God out of which Ministers are to preach the Word and to be instant in season and out of season To preach with Paul to pray daily with Cornelius Centurion of the Italian band to conferre like Philip with the Eunuch Treasurer to Candaoâ— the Ethiopian Queen and to be always in action The calling teacheth them to be still calling of men to repent and beleeve The Prophets are called Seers and Watchmen of Israel to shew that Ministers should have their spiritual eyes alwayes open ever in the act of seeing Neither is this book made for Ministers only but for all with David to meditate upon day and night God gives time for this also Another reason is if we consider our brittle estate the shortness of our life-time Here we are clad with clods of dirt our mud-wals begin to moulder in our conception Our whole life is but an active death Earth we were earth we are and to earth we shall must returne God not we can tell how soon Job 14. Martis habet vices quae trahitur vita gemitibus Gen. 47. Man that is borne of a woman hath but a short time to live yet uncertain our life is but little enough Jacob was an hundred and thirty years old when his son Joseph set him before King Pharaoh yet like a good old man did he say few and evill have the dayes of the years of my pilgrimage been We are but poor pilgrims in this world Pilgrims remain not long in one place no more do we no more can we in this world Our life is but a vapour Jam. 4.14 so is death soon come soon gone How like then unto death is our life and a vapour is the Hierogliphique of both This should animate us and set us forward to lay hold on eternal life Josh 10. in time while time is Time will stay for no man Joshuah could command the sun and moon Sun stand thou still upon Gibeon and thou I soon in the valley of Ajalon but he could not command time to make a stand Hesekia by his prayer unto God 2 King 20. made the sun run back ten degrees in the firmament but time runn'd on forward We have as much to do as we can do while we live Another reason is if we consider what advantage the grand enemy of our salvation Satan gets by our idlenesse Then is his only time to clap wicked suggestions into our hearts When we are most idle than the devil is as busie as a butler about us then doth he make an assault with his wicked spirits hell's black guards to tempt us to under go this or that devilish complot When our minds are wandring in the ayre we know not where nor what about the devil enters in True it is there is a time for all things but no time to be idle A time to be born Eccles 3. a time to dy a time to plant and a time to pluck up that which is planted a time to kill and a time to heale a time to break down and a time to build up a time to weep and a time to laugh a time to mourn and a time to dance a time to cast away stones and a time to
from One unchangeable God on whom if we rest contented not overruled with prejudicate opinions never shall fear distract us Plura sunt quae nos terrent Senec. ep 13. saepius opinione laboramus quà m re I borrow this from Seneca Many things terrifie us and we are oftner vext and pain'd in opinion by furmises than in very deed by truth But it is otherwise with the well-inform'd Christian who ponders all events and examineth the causes the defect whereof sets some at their wits end 'T is ignorance and rashness that makes way for misprision and misprision for fear The best things sometimes scare us Gods merciful goodness not understood puts us to a stand his very favourable presence which should move joy did and shall move fear in some I do not think there lives that man this day on earth so resolute did God appear not in flaming fire in thundering and lightening to render vengeance but in a soft wind as to Elijah or as here another way to Jacob in every respect full of respect but would be sore afraid Devout Jacob whose dream portended nothing but happiness at the end of his Divine rapture was afraid What he saw and fear'd was no other but a welcom prediction of his future glory and perpetual safety and yet was afraid That magnificent greatness and blessed eminency to which the Lord promised to advance him left him not undaunted Yet this must I needs say he was more afraid than hurt 'T is a certain truth though God terrifie his children yet he harms them not No disadvantage is taken to undo them by it but to raise their spiritual fortunes After the fall of their courage one way at the brightness of his Majesty he puts spirit into them another way to further their exaltation thorugh a sense of his mercy Thus he doth with this religious man whose fear gave the occasion of my writing Here men may admire so good a man would be taken napping and then fear when he had most reason to rejoice The Father of Heaven did from Heaven look upon him with a benigne aspect yet he trembles Observe what ensues and cease to wonder Religious hearts are in a continual awe of God yet not bereft of comfort 'T is their blessedness Pro. 28.14 that they always fear Happy is the man that feareth always So it is to be referr'd the well ordering of our conversation aright Piety puts all things straight in us that rectifies all the passions of the soul directeth our hearts to the fear of the Lord which brings in time a crown of rejoycing Hence he requires it of us upon our Allegiance to his Supremacie Royal which should we deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timor were no less than Rebellion than Atheism The Greeks therefore derive the Name of God from a word that signifies fear intimating that God above all must be feared of all as well as acknowledged Hereupon the Heathen Latine Poet grounded his invention Primus in orbe Deos fecit timor Fear first made Gods on earth Divine Truth sometime calleth God by the name of Fear Jacob sware by the Fear of his father Isaac Gen. 31.53 that is by that God whom his father Isaac feared If any desire to know what kind of fear this of Jacob's was I dare not entangle better thoughts in the perplexing briars of School-niceties sprung out of the rank grounds of acute Philosophers but will use my endeavours to satisfie expectation by painting out a smoother way of far less danger and of more profit This holy Pilgrim as he was deckt with the ornaments of Grace so was he clogg'd with the infirmities of Nature As he was of a good heart so withal without disgrace of a timorous disposition His fear might well consist with his goodness It was not carnal or worldly arising out of an afflicting distrust of Gods providence Nor yet humane begotten by an excessive desire to this fugitive life Nor servile as proceeding from self-love so from the threatned judgments of an angry God for the violations of his pure sanctions This with the rest is sever'd from grace Gregor Mag. Ignorat mens gratiam libertatis quam ligat servitus timoris saith Gregory in his Pastorals The grace of liberty proper to the sons of God is unknown to the mind tyed to the slavery of a base fear A Divine calls it Esau's with which Jacob had no medling he bought his brothers birthright not his vices Jacob's fear was natural initial filial Natural whereby he declined hurtful objects when presented to him initial whereby for the love of God he rejected all desire of sinning filial whereby his obedience to the Highest Power was kept sound and entire None of the sons of men are exempted from the first since the first man The first man had it not actually in his Integrity because there was nothing to hurt him his Apostacie gave it a being in time Our blessed Saviour the Lord Jesus had it but without sin 't was long of sinful men he was so weak so infirm Who foreseeing the bitter Cup he was to drink to the Worlds health Aug. Enchir. cap. 24. his heart drew back his soul was heavy even unto death Austin defines it Fugitantis animi motum the motion or passion of a yielding mind which is no more separable from us than our nature This makes good that expression of it in the Book of Wisdom A betraying of the succours which Reason offereth Wisd 17.12 So powerful is our weakness above the strength of Reason that the very suspition or conceit of approaching evil puts us oft out of heart Nothing almost lays open our imperfections to the worlds eye more than it Faintness of heart at the sight of unavoidable mischiefs seifeth upon our choicest metallâ—d men upon our most heroick spirits Wherefore Origen upon the Book of Judges notes it to be Humanae fragilitatis indioium Orig. in cap. 7. lib. Judic Hom. 9. a bewraying note of humane insufficiency Take it in the excess it unmans a man and makes him like a Sword-fish to which Themistocles compar'd a Coward which hath a weapon but wants a heart Take it in the mediocrity and just temper it subscribes to what Reason dictates and then doth us good If Religion moderate it as it allays the â—orce of its corruption so it gives it a purer essence and brings us off with a greater grace This I believe in part was Jacob's case who frightned with the suddenness of such an unaccustomed spectacle as was presented to his view gave place to fear which be knew not speedily how to shun Yet without doing Jacob wrong we may not say this was his onely fear but as he was by nature thus inclin'd so was he by a spiritual emanation of grace above nature indued with initial fear All that are born of God have by the transcendent working of his Almighty power all that is old in them renewed and
another end the supream which will be acquired Gods glory and their salvation The head and the members agree in continuity So man and wife single themselves out from all the world and by an indissoluble conjunction until death according to the Divine Ordinance of God the first instituter of this Order are made one one in body one in affection by a loving consent on both sides Ephes 5.3 They two shall be one flesh saith Saint Paul and he that hateth his wife hateth his own soul which in nature is most monstrous No earthly unity is comparable to this Where whom God doth thus joyn together let none attempt to put asunder it was never the intention of the prime efficient of this sacred Ordinance that who were lawfully knit together hand-fasted and heart-fasted should be ever parted or really dis-joyned but should continue one and the same unto their dying day Ephes 5.23 Sic equidem ab initio so I am sure it was from the beginning Thus the husband is the head of the wife as Christ is the head of the Church And thus much for the first point in what respects the man is the head of the woman The second part of my discourse shall be concerning the Offices mutually to be performed by man and wife I will begin with the wife it is the Apostles exhortation unto them Wives submit your selves to your own husbands as it is fit in the Lord. Colos 3.18 Ephes 5.24 And in another place as the Church is subject unto Christ so let wives be to their own husbands in every thing This submission this subjection doth import three things 1. An internal act of the heart conceiving and acknowledging their inferiority to their husbands albeit for nobility of birth and honourable descent for riches or vertue or prudence they may perhaps excel Hence doth proceed as from its proper fountain outward subjection which cannot be without the former but either forced or feigned This disposition of the heart discovered by outward expressions the Apostles speech seems to reflect upon And the wife see that she reverence her husband For wives to be in subjection to their own husbands Ephes 5. last was the fashion in the old world thus Sara obeyed Abraham calling him Lord 1 Pet. 3.6 Let it O let it ye that are the daughters of pious Sara as long as ye do well be the fashion now So shall not the resolute combination of your faithful hearts admit an interruption nor your hearty harmony the least jarring 2. This subjection of wives imports an endeavour of conforming themselves to their husbands humours in all lawful and different matters It is indeed a difficult task but so much the more laudable when the work consummated An ingenuous nature will quickly effect it Hence saith the Apostle She that is married careth for the things of the world how she may please her husband The principal way to attain present felicity and undisturb'd contentation in this life for a woman is 1 Cor. 7.34 to be industrious in framing her disposition and composing her affections in that manner as that her actions may be correspondent to her good mans desires When the rib whereof Eve was made was taken out of Adam Adam was in a deep sleep free from perturbation or pain intimating as one wittily observes that women must be neither troublesome nor painful unto their husbands but ever good and pleasing 3. This subjection hath this importance that the love wives ought to bare their husbands ought to be entire The care of their estates and children perpetual their bearing with their infirmities patient their application of comfort in every condition Sicut in ligno vermis ita perdit virwn suum uâ—or malefica Hierom. constant And if any husband be of dissolute behaviour it is the part of a pious Matron by prayer and sweet conversation to endeavour a reformation A woman thus vertuous is a crown unto her husband Prov. 12.4 Contrariwise she that maketh ashamed is as rottennesse in his bones Wherein the wise man expresseth the mischief of an evil wife by an apt similitude And that of Hierom is not much behind it As the worm eats into the heart of the tree and destroys it so doth a naughty wife her husband Now secondly ye men whom God hath blest with the happinesse of a wife and ye that intend this holy estate observe your duties also It is an Apostolical Edict dictated by the Spirit of Truth husbands love your wives and be not bitter against them A twofold Precept the one commanding love the other prohibiting bitternesse Your love must be pure and upright according to the example of our Saviour urged by the Apostle Ephes 5.25 Husbands love your wives as Christ also loved the Church and gave himself for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lov'd the Church there 's the affection of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gave himself for it there 's the effect of that affection First then you must love and bestow your hearts upon them and because that the demonstration of your love doth consist in the exhibition of effects there must be secondly an expression of the inward affection in outward acts which may be reduced to these three A joyful and contented cohabitation with your Consorts your presence unlesse necessity force your absence is much desired Christ promised that He would be with his Church unto the end of the world Inter utrunque ardor amoris summus ut Opianus de cervis agens scribit Prov. 5.18 19. So be ye with your espoused wives until death shall work a seperation Rejoyce saith Solomon with the wife of thy youth let her be as the loving Hind and pleasant Roe let her breasts satisfie thee at all times and be thou ravisht with her love Velut extra sis rerum aliarum obliviscare saith Mercer An instruction of them in all things that tend either to the procuring of temporal felicity in this life or the compassing of eternal glory in the suture If they learn any thing let them ask their husbands at home 1 Cor. 14.35 You are their Tutors and Supervisors whose directions are not limitted to secular affairs wherein they are your co-partners but extend also to religious employments and the divine matters of a more glorious and everlasting Kingdom Vxoris vitium aut tollendo aut tollerando Varro whereof with you they are co-heirs Dwell with them saith Saint Peter according to knowledge giving honour unto the wife as unto the weaker vessel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being heirs together of the grace of life 1 Pet. 3.7 There is for further expression of love in man required a careful and sollicitous provision of all things necessary for their wives He that provides not for those of his houshold is worse than an infidel Our Saviour supplies his Church which is his Spouse with what conduceth to the happinesse thereof So do
Socer and after banished into France with his wanton Herodias died an Exile The Jews that persecuted Christ and his Apostles what punishments they had their lamentable wars and more lamentable destruction is a sufficient testimony Herod Agrippa that put James John's brother to death was put to death by vermine as his Grandfather was If we take a slight view of the Ten Persecutions Nero who robb'd Peter and paid Paul Peter of his life Paul with death was his own death kill'd himsel Domitian that banished John into Pathmos and crucified Simon Bishop of Jerusalem that put Publius Bishop of Athens to death was killed and his statues and monuments taken quite away Trajan that caused Simeon Bishop of Alexandria to be crucified and Ignatius Bishop of Antioch to be devoured of wild beasts suffered many miseries in his time Tiber overflowed all Rome Pantheon burnt with thunderbolts Cities in Asia shaken with grievous Earthquakes and the whole Empire almost wasted by a most wretched dearth Adrianus in whose Persecution Alexander Bishop of Rome with Hermes his wife children and household to the number of twelve hundred and fifty persons were burnt all in a furnace and Theodorus a Deacon had his tongue cut out of his head his hands and feet cut off afterwards beheaded and was cast to dogs at this time there were ten thousand crucified in Mount Ararat round with thorns and their bodies pierced through with darts at last he died doubting of the life to come Antoninus Verus and his brother Luâ—us persecuted Polycarpus Bishop of Smyrna and Justin the Philosopher put to death but in their time there did an unheard of Plague spread over a great part of their Empire Severus a most severe Emperor in persecuting the Christians caused Irenaeus Bishop of Lions and Calixtus Bishop of Rome to be martyred but after he himself was slain and the Roman Empire afflicted with Civil wars Maximinus who martyred Hypolitus Bishop of an head City in Arabia was killed by his soldiers Decius in whose reign another Bishop of Antioch suffered death died miserably in the Scythian war suffocated in a fen In the persecution under Valerian died Cypriun Bishop of Carthage that Caesar of the Christian But he was vanquished by Sapor King of Persia and served instead of a footstool when the Persian took horse I had almost forgot one thing A Judge in the time of Severus condemned one Agapeius a youth of fifteen at whose execution the Judge fell down from his seat and cried his bowels burnt within him and so died Dioclesian and Maximian raised a Persecution which like a flood ran over all the Roman Provinces Syria Tyre Egypt c. But at last Dioclesian in his old days poyson'd himself and Maximian died a dogs death he was hang'd up for a sign of Gods wrath by Constantine Thus in these Ten Persecutions Gods Ministers run through fire and water as the Prophet David speaks of the afflictions of Gods children and were not spared But God spared not to punish those wicked Emperors the raisers of them Then after Julian the Apostate plays the devil but God the Lord of Hosts for the Persian got the honor of the day and Julian wounded sprinkling his blood up toward heaven died blaspheming Vicisti tandem puer Galilee Vulence seduced by the Arrians made havock of the Church but being taken of the Gothes in a Cabin whither he fled was burnt there I could proceed The Mahumetan Persecution I need not insist on Only The Saracens they are vanished Selymus the first Turkish Emperor rooted out of that Nation and the Turks they never are at ease but at continual war whose end by the judgment of the more learned is at hand Neither need I and therefore will not insist on the Persecutions continued under the Popes in Italy Germany Spain France England and in the Eastern tract of the world But who knows not the state of that Church from whom are hidden what deaths many and most of them died Take one for all Boniface the 8. of whom it is reported He came in like a Fox he reigned like a Lion and died like a Dog Let these Examples be as so many arguments to induce Gods Ministers howsoever persecuted to rejoice for Blessed are you when for Christs sake ye suffer persecution for yours is the kingdom of heaven Mat. 5. They that will not receive your crying aloud without sparing shake the dust off your feet against them Sodom and Gomorrah shall be in a better case at the last day than they Mat. 10.14 cap. 11.22 cap. 12.42 It shall be more tolerable for Tyre and Siaon than for them The Ninevites and the Queen of the South shall rise up in judgment against them Therefore tell them their own soundly and fear not Though ye be among scorpions as the Lord said to Ezekiel spare not for fear of the ensuing dangers For whosoever spareth incurs his own destruction and the destruction of the people both shall be overwhelmed in the flood of Gods wrath both shall sink into the gulf of everlasting perdition both being as the Prophet Jeremy speaks sifted in the sieve of vanity Yea Press things home to the Conscience and spare not though no hope of amendment of their life appear God bids thee and duty birds thee because God bids thee 1.2 Though ye will not be believed as Jeremy was not where Azariah Johanan and all the proud men said to him Thou speakest falsly Yet cry aloud and spare not leave the event to God Go saith he to Ezekiel and tell this people whether they hear or hear not If they do they shall have life if not judgments are prepared for scorners and stripes for the back of fools Prov. 19. ult For if they heir not you when you cry from God to them God will not hear them when they cry to him or you for them Jer. 7.16 Now God Almighty enable embolden and encourage all his Ministers to cry aloud to those whose minds are wandring that their hearts may turn to God to those that are in pursuit of their own wicked lusts that they may be reclaimed to those that are afar off that they may hear and return homeward to God to those that are asleep in sin that they may awake to righteousness to those that stop their ears that they may open them with gladness to those that hear carelesly that they may hear diligently to those that are dead in sins that they may arise and be quickned with the life of grace to the life of glory Again As we must take heed of our Doctrine so we must take heed of our Lives that we be unspotted of this wicked world Mundamimini qui fertis vasa Domini Ye that carry the vessels of the Lord be clean The Breast-plate of the Priest had this inscription HOLINESS TO THE LORD signifying that we should have Holiness imprest in our hearts Remember the Orders ye have taken they are holy Holy Orders Be
in the salvation of penitent and beleeving soules the glory of his justice in the condemnation of obdurate and perverse malefactors As it is a perfect law so it is a law of liberty oppos'd to the Mosaical which is lex senvitutis a law of thraldome The liberty of this law in respect of our twofold condition is twofold 1. Gracious here in the life of grace wrought by Christ the Son of the everliving God if the Son make us free we are free indeed Joh. 8.36 Wherefore we have a free accesse at all times to call upon the Father of mercys imploring his powerful assistance in holy actions and invincible protection from all evil 2. Glorious in the life of glory called Vindicationis libertas the liberty of compleat redemption the creature being delivered from the bondage of corruption into the glorious liberty of the children of God Phrasis qulgatissima est Deum colere Non secus at que agri fertiles inprimis optimi sic Dei cultus fâ—uctus fert ad vitam aternam uberrimos Of this twofold liberty there are these parts 1. A liberty from sin our submission to the Gospel and faithful embracing of the promises of God in Christ frees us both from the raigning power of sin and from the condemning power For being made free from sin we become servants to God and have our fruit unto holiness and the and everlusting life Rom. 6.22 2. A liberty from the yoke of the ceremonial law and bondage of the morall From the yoke of the ceremonial law which was so ponderous as that neither we nor our fathers were able to bear but now by Christ and the law of faith it is blotted out quite abolished and taken out of the way And from the bondage of the moral law in these ensuing particulars 1. From the curse and consequently from the punishment of sin the transgression of the law Christ hath redeemed us from the curse of the law being made a curse for us Gal. 3.13 Rom. 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Apostle certifies us that there is no condemnation to them that are in Christ Jesus 2. From the rigour and exaction of the law requiring of us for our justification perfect righteousness inherent in us and perfect obedience to be practis'd by us 3. From the terrour and coaction of the law which ingendereth servile fear in those who are under it and compelleth them through the horror of torment as bond-slaves by the whip or rack to the outward though unwilling performance of it But those that are under the law of grace are zealously addicted to good works and services of God which are over done by them with the free consent of a plous mind the original cause whereof is not any natural disposition but the love of God shed abroad in our hearts by the holy Ghost which is given unto us 4. from the instigation of the law for which reason saith Pareus on 1 Cor. 15.56 it hath got the name of the strength of sin whereby sin appears more sinfull which is not caused by any fault in the law in it self good and condemning sin but through the viciousness of our unregenerate nature that takes occasion from the sacred prohibitions of it to transgresse which irritation is accidentall not essentiall to the undefiled law of the righteous Lord. Another part of this liberty is a liberty from death which is twofold the first and the second They that are effectually in subjection to the Gospel the glad-tidings of peace are free from the first death as it is a punishment And from the second over them the second death shall have no power Tollitur morâ— non ne fiat sed ne obsit Aug. To them the nature of the first death is changed and made but transitus ad vitam a passage from death to life it is the end of sin and misery and the beginning of our unspeakable happiness the high-way from the vale of teares to the Kingdom of glory and Celestiall joyes the Period of a mortall life and the innitiation of a life immortal Last of all there is a liberty from Sathan and the world granted to the sons of God adopted in the Son of God the Son of God hath over come the strong man Not imperium Principis but Carnificis à Lapide and bound him as being stronger than he thorough death he destroyed him that had the power of death that is the Devil and delivereth them who through fear of death were all their life time subject to bondage Heb. 2.14 Get thee behind us Satan as Christ said to Peter and let the wicked world follow thee which Christ hath over-come Joh. 16. ult And since O loving Saviour we live free men free from sin reigning condemning free from Satan and the world under the easy yoke of thy Evangelical Law and under the protection of thy wings We will with thy disciples follow thee whithersoever thou goest and run after thee whither thy good Spirit shall lead us Thus it is apparent how the Gospel of Christ is a perfect Law of liberty into which whoso looketh and continueth therein he being not a forgetfull hearer but a doer of the work shall be blessed in his deed From the bottome of the stairs or ladder we now go up the steps the first whereof is speculation whoso looketh into the perfect law of liberty Joh. 5.39 Audite saeculares comparate vobis Biblia animae Pharmaca Chrysost Prono capite propenso collo accurate in trospieere 1 Pet. 1.12 It was a good advice blest be the mouth that gave it Search the Scriptures which is made good by the reasons rendred for in them ye think ye have eternal life and they are they which testify of me saith our Saviour hence this search must not be slight this speculation not vain this looking not perfunctory our Knowledge of Christ and eternal life depending on it This is intimated in the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying an exact and accurate prying into a thing as if one to find out somewhat difficult to find out should stand in this posture with his body or head bended towards the earth his eyes contracted and fixed upon some object as if he did intend to look it through and so to inform himself fully Thus when we attempt to look into the abstruse mysteries of divinity to acquaint our selves with the sacred Principles of Religion a superficial view is of no avail Profound matters require a serious and frequent meditation an indefatigable study hence the Apostle St Peter describing the desire of the Angels to know the hidden mysteries of salvation expresseth it by the same word the Angels desire to look narrowly into the things revealed to us by the Holy Ghost a work worthy their and our pains not to be posted over with a careless run but to be stuck close unto and prosecuted until finished and the mind in
up in victory We may easily perceive Mille modis laethi miseros mors una fatigat Et tum quo que cum crescimus vita decrescit Sencc how all this our Contexture is built of weak and decaying pieces Tully writeth of Hortensius that after his Consulship he decayed in his rare faculty of Eloquence though not so sensibly that every auditor might perceive it yet in such sort that a cunning Artist might observe that he drew not so clear a stroke in his pieces nor cast on them so rich and lively colours as before Mors hominis pecudum differt In pecudibus perit anima cum corpore redit in nihilum quod fuit ante nihil Non verò ita homines anima rationalis non perit cum corpore sed corpori tandem adjungetur anima unde domicilium templum aeternum Dei erit Death Serpent-like meddles with nothing but a godly mans dust When death takes hold of the Body as Potipher's wife did of Joseph's cloak the Soul leaves it as he did that and flies to God One reason of dying is God will have our Bodies to be new cast and come out beautiful and bright This corruptible must put on incorruption and this mortal must put on immortality Under the Law persons were unclean till the evening so are we till death because we shall never utterly lay by our body of corruption till we lay aside our earthly body Omega nostrorum mors est Owen Epigram Nec dignus est in morte accipere solatium qui se non câ—gitavit esse moriturum Cypr. mors alpha malorum is true of wicked men And sad it is for any to say at death Omnia fui nihil sum Yet as the Vipers flesh is made a preservative against her poyson so from the bitter cup of Death ariseth to a child of God health joy salvation Who is afraid to die said Bradford but such as hope not to live eternally Death once a curse is now turned into a blessing as Levi's curse of being scattered better fitted them to teach the Tribes in every City The godly Cautator Cygnus Funcris ipse sui at their death knowing that out of their labour they must receive a plentiful harvest they rejoyce to see the troops of Angels and are so much the more ravished with joy as they draw nearer to their death by which they are delivered from the prison of the flesh the floods of misery and the deceits of the Devil drawing nearer to the Crown of glory and fruition of eternal rest and felicity with the Saints of God Bolton said on his death-bed He hoped none of his Children durst meet him at the great Tribunal of Christ in an unregenerate estate Satan tempts forest at death The Coward when we are at weakest when entring into Heaven though he cannot hinder us yet he will be treading upon our heels and troubling us But be of good comfort Serpens nunquam nisi moriens in longum est Meeting two Boats on the water we think the other moves ours stands still Even so we are usually more mindful of the mortality of others than our own But there are two rules never to be forgotten That the Son of God died for thee And that thou thy self though thou livest long must die nay art shortly to die Nihil sic revocat hominem à peccato quà m frequens meditatio mortis Aug. If thou shouldest live in the utmost part of Ethiopia where men so long live as are called Macrobians yet die thou must nor canst thou know where when or how The death of the Son of God who did acquit thee from eternal death and thy own death being so certain must be as two spurs of love to drive thee through the short race of this momentany life unto the goal of eternal happiness Consider 1. The time we have to live is less than a Geometrical point 2. How wicked the Enemy is who promiseth us the Kingdom of this World that he might take from us a better 3. How false Pleasures are which only embrace us to strangle us 4. How deceitful Honors are which lift us up to cast us down It is the sublimity of wisdom to do those things living Hic est apex summae sapientiae ea viventem facere quae morienti essent appetenda which are to be desired and chosen by dying persons Let every man in the address to his actions consider whether he would not be infinitely troubled that death should surprise him in the present dispositions and then let him proceed accordingly Austin with his mother Monica was led one day by a Roman Practor to see the Tomb of Caesar Himself thus describes the Corps It looked of a blue mould the bone of the nose laid bare the flesh of the nether lip quite fallen off his mouth full of worms and in his eye-pits two hungry toads feasting upon the remanent porâ—ion of flesh and moisture and so he dwelt in his house of darkness This meditation might be a means to allay our sinful appetites make our spirits more sober and desires obedient But some are as unwilling to meditate of Death as a child to look into the dark If they make their Will they think they are nearer to it But let us acquaint our selves with Death as when a horse boggles we ride him up to the object Yea as Christ said when the Disciples were afraid let us handle it and see Omnem crede diem tibi diluxisse supremum And let us always be ready in what corner soever we are that when God calls we may with Abraham say Behold my Lord here I am Death like the stream of Jordan between us and our Canaan runs furiously but stands still when the Ark comes Blessed is the death of those that have part in the death of Christ Death every where expecteth us If thou therefore be wise Mors. ubique nos expectâ—â— tu fi saplens cris ubique illam expectabis Senec. Heb. 9.27 do thou expect Death every where To this end remember Austins admonition Be afraid to live in such an estate as thou art afraid to die in It is appointed unto men once to die Purgatory Lo say some quoting Heb. 9.8 Heaven was not opened in the time of the Law till the passion of our Saviour Christ therefore the Patriarchs and others that died then went not to Heaven but were in a place of Rest distinct from Heaven This is their Limbus Patrum which they have forged But quickly to stop their mouths It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A gate in the Kings Pallace may be opened though not known The way to the Holiest of all that is to Heaven prefigured by their Sanctum Sanctorum was not yet manifested it was obscured under Types and Figures darkly revealed to them That one place of Scripture following puts out the very Fire of Purgatory For if
speaking unto Abraham he saith That in thy seed shall all the nations of the earth be blessed It was necessary necessitate praecepti by the necessity of precept Hitherto are referred the Types of Christ which were significant intimations of his succeeding passion As Abrahams offering up his son Isaac the brazen Serpent erected in the Wildernesse according to that John 3.14 As Moses lifted up the Serpent in the Wildernesse even so must the Son of man be lifted up The Paschal Lamb was a type hereof for Christ is called the Lamb of God John 1.29 that takes away the sins of the world Besides this the Prophets did precisely foretel the particulars of his suffering how his familiar friend should betray him Psal 41.9 What price he was sold at for thirty pieces of silver Zech. 11.12 What became of these thirty pieces ver 13. What time he should suffer Daniel How his Disciples forsooke him and Peter denied him Psal 38.11 Zech. 13.7 It was foretold that he should be falsely accused Psal 41. That the great ones of the world should plot his fall Psal 2. His silence is noted Isa 53. So are the spittles wherewith they defiled his face Isa 50. And the buffettings and smitings that he suffered at their hands Isa 53. The Reed in his hand the mockings and reproaches the Vinegar and Gall the parting of his rayment the piercing of his hands and feet and sides the staring upon him and wagging their heads his crucifying betwixt two thieves and his last parting with the very words he used then were precisely revealed by God to the Prophets and set down by them in Scripture Our Saviour himself saith Luk. 9.22 that the Son of man that is himself must suffer many things and be rejected of the Elders and chief Priests and Scribes and be slain Caiphas being high Priest prophesied as much John 11.50 That it is expedient for us that one man should die for the people and that the whole nation perish not And as the Poet speaks Vnum pro multis dabitur caput It was necessary necessitate indigentiae by the necessity of our want We stood in need of his sufferings without which we could not be saved for without the shedding of blood Hebr. 9.22 there is no remission It was the ordinance of God from eternity that by blood we should be redeemed and no otherwise Not that he could not redeem us otherwise but that he would not otherwise deeming this way the most convenient And therefore lastly It was necessary necessitate commoditatis by the necessity of commodiousness and conveniencie There was no better away to free us from sin to work our salvation to reconcile us to God than by the sufferings and death of the Son of God I doubt not but God in his infinite wisdom might have used another means for the saving of our souls besides this but lest we disparage Gods judgment we cannot say but this was the most convenient and best because it was the determination of his will before all time Which was the reason that Saint Cyprian aver'd this Non reconciliare Deo potuerit exules damnatos quaelibet oblatio nisi sanguinis hujus singulare sacrificium not every oblation could reconcile such unto God as are banished from the presence of God and worthy of condemnation but only the peculiar and only propitiatory sacrifice of the blood of Christ The necessity of this conveniencie consists in these respects beside freedome from sin and reconciliation to God 1. In that it serves for the manifestation of the love of God to us according to that Rom. 5.8 God commended his love toward us in that whiles we were yet sinners Christ died for us And herein is the love of Christ also commended greater love can no man shew than to lay down his life for his friends but Christ did his for his foes Now it was necessary for us to have assurance of the favor of God which is given us by the death of his Son 2. In that it serves for an example to us of obedience to the pleasure of our heavenly Father Of humility of constancie of righteousnesse and of other vertues and graces manifested in his Passion 1 Pet. 2.21 Christ suffered for us leaving us an example that ye should follow his steps 3. In that it served to procure for us with a great deale more conveniencie Hebr. 10.20 justifying grace and eternal glory by a new and living way which he hath consecrated for us through the vail that is to say his flesh 4. In that there is brought upon man a greater necessity of keeping himself free from sin being that he understands that he is redeemed with the precious blood of Jesus Christ 1 Cor. 6.20 The Apostle saith that ye are bought with a price therefore glorifle God in your body and in your spirit which are Gods The consideration of Christ's death should be a means to deteine us from transgressing the Divine Ordinances and to keep us within the compasse of his Law Passe the time of your sojurning hear in fear for as much as ye know that ye were not redeemed with corruptible things as silver and gold from year vain conversation but with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1.17 18 19. 5. In that it serves for the greater dignity of man That as man was deceived seduced and overcome of Satan So Satan might be overcome by a man And as man deserved death so death might be overcome by a man the man Christ Jesus 1 Cor. 15.57 Thanks be to God saith the Apostle which giveth us the victory through our Lord Jesus Christ And thus much of the necessity of the sufferings of Christ of the necessity of Gods Decree of his Promise of precept of our want and of conveniencie Here is no coactive necessity whether he would or not to suffer for he saith I lay down my life for my sheep He did suffer willingly yet his sufferings were not so voluntary as that they became arbitrary in his choise that is he might choose to suffer or not to suffer for Amâ—s Si Christi passiones nullâ fuissent lege impositae nihil pertinerent ad satisfactionem Now listen to the effects that these sufferings of his wrought for us By them we are freed from sin For He loved us and washed us from our sins in his own blood Rev. 1.5 And the blood of Jesus Christ cleanseth us from all sin 1 John 1.7 And from the power of Satan We meritted to be delivered up unto Satan the justice of God did so require it The Devil himself endeavoured to stop from us the way to life but the death of Christ opened the way for us and did exceed that power that was given to Satan of God by the righteousnesse of Christ he was overthrown Now saith our Saviour shall the Prince of this world be cast out And