laid in a womans lap like one of vs. Behold the incomprehensible light of glory put into a lanterne of corruptible flesh the bread of life an hungred and the fountaine of liuing water a thirst like one of vs. Behold the eternall God in whom is no shadow of change no mutability at all hath put on a peece of clay a bundle of grasse a bubble of water is become a vapor a shadow a Dreame when he became man like one of vs If this will not satisfie thine indignation more then this since man by his fall is compared to the beasts let this Oxe and the Asse of Bethleem salute me Behold the incomprehensible deity that fills heauen and earth is laid in a manger and the Lord of Heauen installed in a stable like one of vs If this will not suffice thy wrath let Traitors Robbers and Malefactors of the world salute me Behold the immaculate Sonne of righteousnesse is condemned at the barre the glory of heauen spit vpon he that sits vpon the Cherubins and rides vpon the wings of the winde is mounted vpon a Crosse and hanged vp betweene two theeues like one of vs. Thus was our cause pleaded and our saluation enacted at the high Parliament of the blessed Trinity This is the intercession of Christs bloud that speakes better things then the bloud of Abell which cried for vengeance this is the comfortable speech of the Sonne that mittigates the bitternesse of his Fathers Irony This is the pleasant voyce of God in a burning bush that the hot wrath of God consume vs not This is the hony in the Lions mouth the Lion of the Tribe of Iuda that hath broke the Serpents head and trod Sathan vnder feete Thus is Heauen and earth ioyned and God and man reconciled The gates of heauen are lift vp and the euerlasting dores set open now men and Angels may praise God in one quier and sing one song Glory to God on high in earth peace and good will towards men Now the Cherub which before kept man from the tree of life with a fiery sword does ouershadow the Mercy seate for man This is the Lords doing and it is maruellous in our eyes what shall we doe then but take the cup of saluation and praise the name of the Lord euery man commemorating his benefits with the Prophet Dauid Psal 103. Praise the Lord O my soule and all that is within me praise his holy name praise the Lord O my soule and forget not all his benefits which forgiueth all thy sins and healeth all thine infirmities which redeemeth thy life from death and crowneth thee with mercies and compassions which filleth thy mouth with good things making thee young and lusty like an Eagle These are the benefits of the Lord of life who became sinne knowing no sinne that thy sinnes might be forgiuen thee the satisfaction of him who was whipt and scourged that by his stripes thine infirmities might be healed Of him that was humbled vnto death the death of the Crosse that thy life might be redeemed from death from eternall death Of him that was crowned with thornes to crowne thee with mercies and compassions Of him that dranke vineger and gall dranke amaine the cup of Gods wrath that thy mouth might be filled with good things Of him that was pierced and mangled vpon the Crosse became a bleeding carkasse Eagles foode that thy soule therein vpon feeding might become young and lusty like an Eagle Iouis Vir gines ales that great Eagle that brake the net for vs and we are escaped from death vnto life from the bondage of Sathan to the freedome of the Sonnes of God heyres and fellow heyres with Christ of his Fathers kingdome crowned with glory and immortality like one of vs This is the body of the Doctrine contained in this sentence By your patience in a word let me sink it a little deeper towards the hart then I will commend it you to the grace of God You see how the edge of this I conical speech which otherwise might gall wound miserable man is abated by the indulgence of the sonne of God what then hath this sentence lost his edge is it become blunt and to no vse yes beloued it is the word of God spoken by God himselfe therefore sharper then any two edged sword but the edge is turned from wounding men to the cutting downe of all those affections that grow in men I cannot better resemble it then to Abrahams knife which was stretched ouer his sonne Isaac till the Angell of God from heauen turned the knife from Isaac to the Ramme caught by the hornes Gen. 22.10 so was the Ramme killed and Isaac saued aliue In like manner this sharpe sentence of Almighty God sharper then knife or razor to a proud man in misery had not the eternal Son of God The euerlasting father The Prince of Peace turned the edge of this sentence from Isaac to the Ram from wounding the sons of men to the killing of the rammishnesse of our affections to cut downe those lofty and aspiring mindes that threaten the clowds and rob God of his honour Wherefore Right honourable and Worshipfull let vs humble our soules vnder the sacrificing knife of Almighty God which will mortifie our corrupt and boystrous affections let vs open our bowels to embrace that two edged sword of the Spirit which will cut downe both extreames of vice from the golden meane of our mortified affections Let vs suffer our selues to be cropt and prun'd by our heauenly father that wee may bring foorth fruits worthy of Repentance lest in stead of a pruning knife to lop off the sprigs that shoote out beyond measure there bee an Axe layd to the Root we cut downe and cast into the fire lest this fatherly and gentle Irony be turned into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter derision when he that sits in heauen shall spie vs a farre off in heauen laugh vs to scorne and the Lord haue vs in derision Iudge you selues therefore that yee be not iudged of the Lord giue sentence vpon your selues that yee bee not condemned of the Lord humble your selues vnder the mighty hand of God lest he execute himselfe iudgement and humiliation vpon you I am not ignorant how vnsauory these sack-cloth Sermons are to flesh and bloud but I know no other way to heauen since man lost heauen by lifting himselfe aloft then must he get it againe by humbling himselfe in sacke-cloth and ashes no passage into Paradise but vnder a fiery sword the sword that cuts away the branches of our corrupt nature no climbling into heauen but ouer a crosse our Masters beaten way and his Disciples Hee that will looke euer to attaine to that place of blisse where all teares shall be wiped from our eyes must haue his eyes like the fish-ponds of Heshbon standing full of water which makes them more beautifull in the sight of our beloued Spouse Hee that with
like a spider in a corner which sucketh out all goodnesse and grace In so great danger are we by getting wealth to poyson our soules that it may well be called vnrighteous Mammon Therfore doth Christ teach how to make friends of this dangerous enemy to make treakle of vipers flesh to make a box of precious oyntment to annoynt the feet of our blessed Sauiour those surbated feet which tred vpon the earth naked and miserable that when we shall want they may receiue vs into euerlasting habitations that third and last branch of my Text being the end and motiue to good workes 3. This last end is a motiue to any good worke answering 3. Quaeres 1. Cui bono What good of well doing Euerlasting habitations a royall reward 2. But when When we shall stand in greatest need want 3. By whose meanes They shall receiue you They. 1. Prou. 23.5 First Prouerbs 23. Riches take wings as Eagles and flie into heauen If they flie thither let them flie There neither rust nor moth doth corrupt there theeues doe not breake thorow and steale Quod non dederis aut vivus amittis aut mortuus dimittis That which is not giuen is either lost while wee liue or left when we die but that which is giuen is as seed sowne it increaseth an hundred-fold Panis frangendo crescit It s like the bread broken to the hungry multitude It multiplieth not vnto bread that perisheth but vnto euerlasting life But shall good workes purchase heauen Not by the vertue of the workes they be but the fruits of charitie nor by the vertue of charitie that 's but the fruit of faith nor by the vertue of faith that 's but an instrument to apprehend Christ who alone by his merits hath made this purchase and prepared these mansions for vs. By faith in Christ we are iustified before God and made heires of these euerlasting habitations our faith iustified to our selues to be a liuely faith by charitie in our hearts which to vs is a more sensible qualitie then faith Our charitie is iustified before the world by workes which to the world are visible and more apparent then charitie Our workes shall be iustified before men and Angels by our reward if they proceed from true charitie and faith in Christ So then wee are adopted sonnes of God and made Inhabitants of heauen only by Iesus Christ wee are iustified by faith in Christ we are sanctified by charitie from faith charitie shed in our hearts by the holy Ghost wee shall bee glorified by the workes of charitie and wee are enabled to these workes by the riches of iniquitie Thus worme-eaten Mammon may procure vs an incorruptible crowne by being an instrument of those Good Workes which are fruits of that tree of Charitie which springeth from that root of Faith which groweth in our hearts from that seed of the Word which reuealeth vnto vs that Sauiour of the World who is the onely author of all these blessings and graces But when shall wee enioy these blessings When we shall stand in greatest need when we shall be turned out of our Stewardship for we are but Stewards nothing that we haue is our owne 1. Because wee must part with it Si vestra sunt tollite vobiscum Wee brought nothing into this world neither may wee carry any thing out of this world 2. Because wee must giue account how we spend them May not I doe with mine owne what I list Mat. 20.15 Matt. 20. Therefore not ours Saepiùs risi testamenta legum dieentia Hic habebit agrorum vsum ille dominium Chrysostome was wont to smile when he read mens Wils Such shall haue the vse such the Lordship such for a time and such the fee simple Terra Domini est plenitudo eius We are but Tenants or rather Stewards at will Pardon mee honourable Lords though I count you but Stewards you are no more and wee are no lesse The Parable extends to all Euery one hath a portion for which he must answer and out of which he must be turned Either the birth-right of Reuben or the gouernment of Iuda or the iudgement-seat of Dan or the eloquence of Nephthali or the rich blessings of Ioseph or the pleasures of Asser or the strong bones of Isachar Either wealth or wit or strength of body or authoritie or portion or other things which if wee imploy to the honour of our Lord and Master we may gaine a Kingdome by it when wee want and that want shall be at the houre of death Then shall wee want euery thing when wee shall haue nothing Our friends will leaue vs because they cannot helpe vs perhaps they will shed a few funerall teares after our corpse they will stand you in no stead if you would there 's no water sooner dried Happily you haue a stately Tombe ouer your dead bones Picta domus coeco or some few words in your commendation Philomela surdo Then shall we want indeed when wee shall haue neither wealth to releeue vs nor friends to comfort vs nor so much as these earthly Tabernacles to shelter our soules but poore soules shall bee turned out of house and home Then happy shall they bee who shall be receiued into those euerlasting habitations But who shall receiue vs Shall the poore Can they bestow mansions Much adoe to get places themselues Christ shall say at the last day Mat. 25.35 Matt. 25. I was hungry c. In as much as yee did it to one of those yee did it vnto mee As Christ therefore is said to receiue these almes on earth which the poore receiue and not he so the poore in heauen are said to receiue vs into euerlasting habitations which Christ shall bestow and not they Doth not Christ tell his Apostles They shall sit on twelue seats Mat. 19.28 iudging the twelue Tribes of Israel Doth not S. Paul tell the Saints that they shall iudge the world yea the Angels Conceiue that 1 Cor. 6.3 and vnderstand this that those poore soules to whom you haue done any good in the name of Good either by your wealth or counsell or any comfort whatsoeuer that all these shall testifie what you haue done before the eternall Iudge and approue that sentence which shall crowne you with glory Can you imagine how the Queene of Saba and the men of Niniue shall rise vp at the day of iudgement and condemne the Iewes Matth. 12. So shall the men women Mat. 12.41 and children of your Hospitals rise vp and testifie Sweet Iesus had it not beene for these and these benefactors wee had perished for want Then shall a multitude of poore Schollers rise vp and testifie Sweet Iesus had it not beene for these and these we had neuer beene enabled to preach thy Gospell or enlarge thy kingdome Then shall Iesus say Come yee blessed of my Father receiue the Kingdome prepared for you from the beginning of the world As Paul and Siluanus and Timotheus said to the Thessalonians in the first Epistle and the first chapter You are our hope our ioy our crowne of reioycing in the presence of the Lord Iesus Christ at his comming 1 Thess 1.19 because the Thessalonians would then testifie how these had laboured in the Gospel for the good of their soules so may euery one of you right honourable and welbeloued say of all those to whom you haue done good in the name of good You are our crowne in the day of the Lord Iesus because those shall testifie your good workes before men and Angels and iustifie that sentence which shall receiue you into euerlasting habitations Christs counsell then is good That wee make friends of poore Saints with vnrighteous Mammon But how shall wee know the poore Saints from others As all rich goe not to hell so neither shall all poore be Saints in heauen Blessed are the poore in spirit for theirs is the kingdome of heauen If then thou be poore and proud poore and enuious poore and murmuring poore and malicious that Kingdome belongs not to thee But our rule in doing good must bee a rule both of wisdome and charitie of wisdome in making good choice of the parties of charitie in deeming and hoping the best of them If wee be deceiued in our choice that shall not preiudice our good deed Charitatis error salutaris est Eccles 29.12 wee seldome sinne in charitie Claude eleemosynam in sinu pauperis ipsa orabit prote Admit their praiers whom thou hast releeued be not acceptable to God yet as Abels bloud did crie for vengeance against Cain so the Almes deeds themselues shall goe vp into the presence of God for Cornelius Act. 10.4 Act. 10.4 To conclude See the wisdome and goodnesse of our God who hath opened the gates of heauen both for poore and rich that the poore by pouertie and the rich by wealth may attaine a kingdome Art thou poore Hee that wore a crowne of thornes for thee hath taught thee of thornes and tribulations to make a crowne of glory Art thou rich He that is Lord of heauen and earth hath taught thee in this Parable by wealth to attaine an eternall Tabernacle So as poore and rich one by suffering the other by doing well may meet at the last day with rich Abraham and poore Lazarus in the Kingdome of glory To which Kingdome the God of all righteousnesse bring vs for his Sonnes sake To whom with the blessed Spirit three persons and one euerlasting and only wise God be all honour and praise both now and for euer Amen FINIS
it must bee quenched by water and bloud the worke of God and the course of Nature put out of ioynt by sinne therefore it must be reduced into order by the suffering for sinne Our Nature did thus offend therefore our Nature must thus suffer man sinned man must die thus far doth the iustice of God proceed 2 But that this suffering should be translated from one person to another from the offender to the innocent from vs vnto Christ is a worke of mercy of such mercy as was denied to our betters the Angels when they fell and suffered in their owne persons yet such a worke of mercy as doth not any whit crosse his iustice 1 First it is true that God saide by Ezekiel The same soule that sinnes shall die Ezek. 18.4 the punishment of one mans sinne shall not bee exacted of another but Christ the annointed Priest did willingly enter pose himselfe betwixt God and vs volenti non fit iniuria 2 T is true again that being innocent though he would in loue yet in duety hee may not offer himselfe to die for malefactors may not leaue his station Iniussu imperatoris may not offer that iniury to the publique body whereof he is a member but Christ the annointed king of heauen and earth hath absolute power ouer his life Iohn 10.18 I haue power to lay downe my life and power to take it vp againe 3 T is true that no creature admit he loued vs would suffer so that admit also he had liberty giuen to lay downe his life for vs yet no creature in heauen or earth could satisfie God for the least sinne but Christ the Son of the liuing God did conferre the dignity of his person vpon the passion of the humanity Oportuit Christum verbum Christ the annointed Priest of God did in loue sacrifice himselfe for vs Christ the annointed King had power in iustice to lay downe his life for vs Christ the Sonne of the liuing God was worthy in person to answere his Father for any offence committed against him Christ the Prophet told vs before his death and heere againe how it behoued him to suffer whereby that mystery is reuealed which the wisedome of flesh and bloud could neuer haue found How mercy and truth are met together how righteousnesse and peace haue kissed each other 3 Come wee to the third Sic pati so to suffer and wee find more in the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the tongues of men and Angels be able to expresse which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 26. verse ought not Christ to suffer these things and so it behooued Christ to suffer all one who list to looke effectually into Christs sufferings let him put his hand into his bosome and say Ita fecimus nos quae non oportuit ergo oportuit Christum haec pati We haue not so done as it behooued vs therefore so it behooued Christ to suffer for as sacrifices were proportioned to offences so in Christ the Truth it selfe so many and so great our sinnes therefore so many and so great his sufferings all sinne is vniust some inhumane some horrible For Christ an innocent to dye against iustice for doing good to dye is against humanity for the Sonne of the liuing God to die is horrible Some are sinnes of ignorance some of infirmity some wilfull sinnes As we sinne blindfold so did he suffer as we sinne of weakenesse so did Christ suffer such infirmity that an Angell comforted him we sinne willingly with what alacrity was he pained For shamefull sinne he suffred shamefull punishment for strange and vnnaturall sins a strange and vnnaturall griefe the sweat of bloud in a frosty night for excrable and cursed sinnes an execrable and cursed death the hanging vpon a tree Our sinnes as a Leprosie spread ouer all the powers of soule and body the vnderstanding darkened the will peruerted the affections infected the sences corrupted the members instruments of vnrighteousnesse vnto wickednesse Christs sufferings as generall His vnderstanding troubled in the 12. of Iohn How is my soule troubled what shall I say Father saue me from this houre his will distracted Not my will but thy will bee fulfilled his affections tormented his loue abused his compassions scorned his griefe intollerable all parts of his body afflicted his head with thornes his eyes with teares his face with buffets his eares with reproches his mouth with vineger his hands and feete with nailes his body furrowed with stripes and his heart diuided with a speare O Quid dicam Christ paid the transgression of euery commandement 1 Wee had forsaken the true God against the first commaundement Christ was forsaken of his Father 2 We bowed our knees to grauen images in dishonour of God Christ had knees bowed to him in derision 3 The name of God had beene taken in vaine of man Christ was so blasphemed that his diuine workes were ascribed to the Deuill 4 We had broken his Sabboth the precious body of the Sonne of God was subiect vnto death fettered in the bonds of Golgotha all the Sabboth long 5 Wee had dishonoured Father and Mother Christ to whom all honour is due submitted himselfe to the forme of a seruant 6 Man had committed Murder Christs bloud was shed for it 7 Man committed adultery Christ as an vncleane person was spit vpon 8 Man had stollen Christ hanged among theeues for it 9 Man bore false witnesse Christ had many false witnesses against him 10 Man coueted another mans goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee exhausted himselfe or as it is in the Prophet Daniel Hee had nothing to be coueted Phil. 2.7 Dan. 9.26 Illa fecimus nos quae non oportuit ergo oportuit Christum haec pati So many and so great our sinnes Therfore so many and so great his sufferings I cannot number how many shall I tell you how great Great bee the indignities that God receiued at their hands on whom he bestowed so many blessings enen then dishonoured when hee shewed mercy Christ suffered by them to whom he shewed much good euen then when he suffered Hee kissed Iudas while Iudas betrayed him hee healed Malchus eare while Malchus came to apprehend him hee prayed for them while they were crucifying of him he pleaded for them while they were scoffing at him hee saued them whiles they killed him There 's a mystery of iniquity a bottomlesse vnspeakeable vnconceiueable gulfe of sinne so were his sufferings when there was presented before him Death in his full strength Hell neuer mastred before by any that came within the confines of it the Deformity of sinne the heauy Wrath of God vnappeased when hee felt and saw himselfe flesh and bloud left alone to encounter all these for the Diuinity inseparably vnited to his humanity did notwithstanding contract her beames and deny the sweet influence of comfort This was the mystery of that passion which the hart of man can neuer bee able to
Calfe shall become a God That great Oxe Nabuchadnezzar lifted vpon a Monarchy had his saluters at hand O King liue for euer as if it were not impossible but a Monarke might bee immortall like God Hi homines prorsus exstultis insanos faciunt Our Parents Adam and Eue went a fooling after a Godhead and heere comes the Deuill with an Eritis sicut Dij ye shall be Gods and carries them headlong like an heard of Swine into vtter perdition Atque sic homo factus est Deus thus did the man become like one of vs. The Serpent hauing his prizes is fled away and Man heares no more of him his Oracle prooues true but in a wrong sence their eyes were open but to their own shame They had the knowledge of good and euill but by wofull experience And for the third he said they should be Gods and children to the most high God but they died like men and fell like one of the Princes like the Prince of Babell from the worlds dominion to the beasts of the field like the Prince of Angels from glory and ioyfull blisse to extreame misery and torment of conscience like Prince Herod from a conceipt of a god to a pray for wormes Here ends the tragedy of wofull man wallowing in the pitte of endlesse perdition vexed by God from heauen with a tanting Ironie Behold the man is become like one of vs. It were great pittty to leaue man in this miserable case will our text leade vs no further but iumpe to the pit of perdition No sweetnesse to bee sucked out of Gods Ironia but all bitternesse and wormewood Yes beloued The Father of all creatures delights not in tanting vexing or tormenting of any The God of all consolation who in the middest of Iudgement thinkes vpon Mercy was neuer more ready and quicke to show mercy then at this present For before euer hee did pronounce iudgement vpon man at the 16. verse of this Chapter he promised the seed of the woman should breake the serpents head in the 15. verse giues promise of redemption before the sentence of condemnation the reason of which redemption may bee gathered out of the last words of my text vnus è nobis according to the premised doctrine In Matthew the 12 Mat. 12 32 He that sinneth against the Sonne shall be forgiuen but he that sinneth against the holy Ghost shall neuer be forgiuen in this world nor in the world to come Sathan in this act sinned directly against the holy Ghost of meere enuy maligning the state of man and therefore his fall was without redemption but man offending more directly against the second person affecting in knowledge to be like the Sonne of God the wisedome of his Father wherefore almighty God saies S. Barnard in the fury of his wrath seeing his sonne so dishonoured and as it were thrust out of his throne by the aspiring minde of man cries vengeance is mine and I will repay it I le reuenge my sonnes iniuries vpon Adam and his posteritie for euer nay father replies the Sonne in tender zeale to his Fathers glory Let it neuer be said thou madest man for nought and the sons of men for endlesse perdition thou that madest the Heauen for thy perpetuall seate and established the earth neuer to bee remoued Thou that in wisedome hast created all things for some happy end willt thou bring man the image of heauen and glory of the earth the collection of creatures and mappe of nature the impression of diuine essence to shame and confusion Let that malitious Serpent neuer boast himselfe that he hath disgraced the workemanship of thy hands and defaced thy diuine Image that he made the Prince of Paradise a vassall of hell and the Lord of Creatures a bondslaue to Sathan And for mine owne iniury Si propter me haec tempestas orta sit If I bee the occasion of all these troubles and tumults take mee father and cast mee out of thy presence into the Sea of that troublesom world that thereupon may ensue a calme let the deepe swallow me vp and the water of affliction goe ouer my soule that many soules may peaceably arriue at the Hauen of eternall happinesse If for tasting the forbidden fruite of Paradise the whole earth must be barren and cursed with vnfruitfulnesse let the plowers plow vpon my backe and make long furrowes whereout man may reape most ioyfull fruites of my bitter passion If in the sweate of his browes he shall eat his bread let mee by mine agony and bloudy sweat become that bread of life whereof if he feede he shall liue for euer Let mee be crown'd with those thornes which the cursed earth for his sake brought forth since it hath pleased thee for my sake to take his figge leaues from him put him into Leatherne skins to salute him with this Irony behold the man is become like one of vs let mine enemies for his sake take mine owne garments from mee and put vpon mee Scarlet Robes to mock deride me with Haile King of the Iewes If man for affecting mine image in knowledge bee for my sake cast amongst the fiends of Hell let me for his sake take vpon me the image of man that man by me may be exalted among the Angels in heauen If for eating of the tree in the garden hee shall die the death let mee be made that fruit hanging vpon that cursed tree in Golgotha wherof if he eat he shall liue the life that euerlasting life wherby in glory and true happinesse hee shall indeed become like one of vs If for affecting that faire seeming fruit of Paradise man shall become an exile from the place of plasure let me be made a pleasant fruit of a new promised land Grapes of Canaan growing out of a withered and deformed stocke without forme or fashion that goodly cluster of grapes carried vpon the barre of the crosse pressed out into most precious liquor a pleasant wine that makes glad the heart of man and does him good at the soule Father since it is thy good pleasure in tender zeale to mine honour thus to bring forth miserable man for a wonderment and gazing stocke to the whole hoast of Heauen with an Ecce Since nothing else will pacifie thy wrath and heauy displeasure for thy sonnes sake I my selfe will bow the heauens and goe downe inuest my selfe with a vaile of flesh and couer of skin the shape of a seruant that mortall men may in trueth salute me not without a wonder Behold the God of heauen is become a mortall man like one of vs Aeternity it selfe is born and immortality put into the graue like one of vs. Behold the eternall Sonne of God begotten of his Father before all worlds without a Mother brought forth of his Mother into the world without a Father He that built heauen and earth a Carpenters Sonne and the Prince of Heauen spoyld of his royalty become a sucking babe like one of vs