coniugall Couenant that is betweene God and man God hath promised to be our God and we haue promised to be his People but eyther side promiseth to the other exclusiuely God promiseth to be our God and the God of none as he is ours and wee promise to be his People and to be the People of no other God as we are his This appropriation of our selnes vnto God is that which the Apostle speakes of 1 Cor. 8. Though there be that are called Gods whether in heauen or in earth as there be Gods many and Lords many yet vnto vs there is but one God God the Father and one Lord Iesus Christ This made Dauid to say Psal 73. Whom haue lin heauen but thee Psal 139. and there is none in earth that I desire in comparison of thee Yea doe I not hate them that hate thee I hate them with a perfect hatred as if they were mine enemies Psal 16. but all my delight is in thy Saints which are on the earth As man in his zeale doth so proceede exclusiuely towards God so doth God towards man for God taketh the Church for his peculiar Exod. 19. therupon promiseth Abraham I will blesse them that blesse thee and curse them thâ—t curse thee This is true coniugall Loue of each side and vpon this knot commeth in zeale which is otherwise called iealousie and is nothing but the affection of eyther part whereby it so desires to enioy the other as that none other either haue it or wrong it for if eyther the wife communicate her selfe to any other or be by any other wronged the iealousie of the husband is stirred vp against his wiues enemies or against his wife Against his wife so speakes God Ezekiel 16. And I will iudge thee as women that breake wedlocke and shed blood are iudged and I will giue thee bloud in sury and iealousie And as hee proceedeth in iealousie against his adulterous wife so doth he against enemies that wrong her thereupon the Prophets expresse his anger against them by iealousie and the Church Esay 62. desiring reuenge saith Lord where is thy zeale In this place the zeale respects reuenge vpon the enemies not vpon the Spouse you may perceiue it by the coherence of this Text with that which goeth before where mention is made of a deliuerance and Christ is here brought in as the Deliuerer the ground of the worke is zeale Finally marke that whereas Gods glory doth as well appeare in our deliuerance as our owne good yet in working thereof God seemeth to be moued rather with his loue to vs than care for his owne glory and giueth a good patterne vnto vs that we likewise in seruing of God must respect not so much our owne saluation as his glory And so haue you heard the Warrant of this Doctrine what remaines but that I vse vnto you the words of the Psalmist Be yee lifted vp O yee gates be yee lifted vp O euerlasting doores and the King of glory shall come in Who is the King of glory euen the Lord of Hosts hee is the King of glory You haue heard him described and haue heard the substance and excellencie of his Person and State Behold God is our saluation let vs trust and not bee affraid the Lord Iohouah is our strength and song he also is become our saluation therefore with ioy let vs draw waters out of this Well of Saluation O Lord that art able and willing let me feele the efficacie both of thy power and will in making me partaker both of the Person and State of Christ and the excellencie of both So shall all my power be set on worke by all my will to make me wholly thine as thou art pleased to be mine Grant this mutuall knot may bee so knit that I neuer breake it so shall I be sure that thou wilt euer hold it IHS SIXE SERMONS VPON The Second of HAGGAI HAG. 2. Vers 6 7 8 9. For thus saith the Lord of Hosts Yet once it is a little while and I will shake the heauens and the earth and the sea and the dry land And I will shake all Nations and the desire of all Nations shall come and I will fill this house with glory saith the Lord of Hosts The siluer is mine and the gold is mine saith the Lord of Hosts The glory of this latter house shall bee greater than of the former saith the Lord of Hosts and in this place will I giue peace saith the Lord of Hosts ALthough the fruits of seruing God be not his The first Sermon but our owne welfare yet if it were not more furthered by him than it is endeauoured by vs wee should neuer fare well because wee should neuer serue him Our impediments are two and they are two extreames Carelessenesse and Curiositie Carelessenesse keepes vs backe when we should beginne and when we should goe forward Curiosity slakes our zeale Sometimes we doe not serue God because we doe not care for him and sometimes we grow cold in pietie because we thinke our best endeauours are not worthy of Gods maiestie Thus the euill Angell whether hee appeare in his darkenesse or in his counterfeit light both waies gaines vpon vs. This Prophecie of Haggai doth little else but propose an example of eyther impediment and the remedie that is applied thereunto the Iewes yeelde the example but the remedy is from God The Iewes in acknowledgement of Gods great goodnesse should vpon their returne out of the Babylonian captiuity haue made their first work the re-edifying of Gods house but they were otherwise minded and busied themselues about their owne houses That memorable speech King Dauids religious meditation neuer came into their hearts which is recorded 2 Sam. 7. Lo saith hee I dwell in a house of Cedar but the Arke of God lodgeth vnder Curtaines therefore I will build him an house But these Iewes could finde in their hearts to dwell in sieled houses and let the Temple lye in its â—uines Wherefore God corrects and reformes this their carelessenesse corrects it with rebukes and stripes reformes it by his word and spirit By these meanes were they brought at length to begin the worke They beganne but were quickely wearied and it was curiosity that wearied them They were contented indeede to build a Temple vnto God but not except it might be so goodly a one as was that of Salomâ—n and because their ability would not reach so farre many of them gaue ouer working and fell to weeping Behold a wicked curiosity which vnder colour of Gods honour would not honour him at all Well God must remedie this impediment also and he doth it by teaching the Iewes two excellent rules in Religion The first is wee must not iudge of Gods workes as wee doe of mens In mens workes by the beginning wee make coniecture of the ending and a iudicious man when hee seeth a foundation will easily ghesse what pile of building will be raised
Iewes were pricked at the heart when St. Peter preached vnto them Acts 2.37 and as perplexed in conscience cried out Men and Brethren what shall we doe before they receiued the comfort of the Gospell Saint Paul was stricken downe to the ground from Heauen before he was conuerted The Goaler came trembling to him and Silas Acts 16. Esay 67. before he was baptized It is a broken and contrite heart that must make vs capable of grace neyther will the filiall feare enter except way bee made by the seruile This may bee the reason why the holy Ghost by whose power the Apostles were to conuert the world Acts 2. Cap. 4. came vpon them at first in fire and with a mighty winde and a second time with an earth-quake which shaked all the house wherein they were It shewes how their Ministry should shake the hearts and consciences of the World for in omnes terras exiuit sonus eorum Besides this spirituall Luke 12. the Nations had a corporall shaking I came saith Christ to send a sword into the World No sooner had he begunne the Gospel but wee see how the Herodians the Sadducees the Pharisees bestirre themselues against him and against all the Apostles The Apostles intimate as much when in their prayer they repeat those words of the Psalme Psal 2. Acts 4.25 Why doe the Heathen so furiously rage together and the People imagine a vaine thing the Kings of the earth stand vp and the Rulers take counsell against the Lord and against his anointed And how furious was the Dragon against the Woman Reu. 12. because shee had borne a Man childe I will not trouble you to reckon vp the Heathenish or Hereticall Persecutions of the Primitiue Church Gen. 3. Ponam inimicitias I will put enmity betweene the Woman and the Serpent and betweene their seedes is the true ground of this shaking and it holdeth in all ages No sooner is the vanity of Oracles of Idols and of false worship discouered and deserted but the Diuell in reuenge of his quarrell will set Nation against Nation Family against Family Kindred against Kindred and a mans enemies shall be those of his owne houshold Wee haue wofull proofe of it in this age the bloody warres which haue beene and are in these westerne parts whence haue they sprung Gal. 3.1 but from Christs comming amongst vs in the truth of his Gospell which St. Paul to the the Galathians termeth a second forming of Christ in vs and as it were a crucifying of him before vs. But the enuious man that sowed tares cannot bee contented that hee should bee so ouer-topped with good eares of corne therefore there will follow a shaking I haue sufficiently shewed you that both Worlds were shaken but I may not forget a difference which is between their shaking though both are rowsed and giue their attendance at the first comming of Christ yet the great world doth it only effectu it serues to the honour thereof but not knowing what it doth But the little World attends also affectu it is sensible of that which it doth And indeed the shaking of the great World is only to worke a sensible shaking in the little World Which as it is wont to be wrought in other cases as when vpon the sight of Eclypses and blazing Starres men are affrighted and prognosticate vnto themselues Famines Pestilences Waâ—res Confusion of States which is likewise done by them vpon the sight of Earth-quakes So God would haue it also in this case he would that men should be obseruant and feeling of his extraordinary Workes wrought vpon the Heauens and the Earth in honour and testimony of his comming into the world who is the Sauiour of the world I haue done with the shaking I will onely giue you an obseruation or two vpon it and so passe on to the Time The first is St. Chrysostomes Hom. 14. in Mat. c. 14 Hom. 1. ad Rom. God when hee doth any great Worke in the world non solet subrepere stealeth not vpon the World but giueth signification before hand So did he before he brought on the Floud before hee deliuered his People out of Egypt before he gaue the Iewes ouer vnto the Babylonian captiuity We cannot reade those Stories but we must needes finde in them Gods palpable harbingers So that if men be surprised it is not because men are not forewarned but because they will take no warning The old World though the Arke was building before their face yet were they eating and drinking marrying and giuing in marriage till the floud came Though Moses told Pharaoh what euill God would bring vpon him yet did Pharaoh still harden his heart and the Iewes mocked the Prophets that early and late told them of their captiuity neyther would they beleeue it vntill they were past recouery 2 Cor. 4. 3. If our Gospell be hid saith St. Paul it is hid vnto those whose eyes the God of this world hath blinded that they should not beleeue Acts 26 2â— for as hee told Agrippa the things which they preached were not done in a corner As the corporall Sunne doth not rise without a dawning of the day so Christ came not into the world without some prognostication thereof Iewes and Gentiles that doe not beleeue are without all excuse because God hath so plainely shaken both the Worlds Neyther shall we haue ought to pleade for our selues if we neglect or forsake the Truth which God hath brought vnto vs because he hath accompanied it with so wonderfull deliuerances and comforts vs in honour of it with so many diuers blessings God hath vouchsafed many wayes to premonish vs let vs take heede that wee dis-regard him not The second Obseruation is this Mat. 5.18 No Creature can hinder the performance of Gods will Heauen and Earth shall passe rather than one iot of his word shall be vndone Wee neede not feare any opposition on the worlds part notwithstanding it is the common feare of worldly men because all the world is in Gods power hee can shake and shiuer it at his pleasure Of this God doth often put his People in minde by the Prophets and biddeth them bee bold thereupon And wee may say Si Deus nobiscum quis Rom. 8.31 yea and quid too contra nos Quid Is it the great World God can shake Heauen and Earth the Sea and the dry Land Quis Is it man God can shake him also hee can shake all Nations therefore we neede not feare what eyther World can doe vnto vs. And thus much of the manner of the Preparation I come now briefly to shew you the time thereof When a man heares of such great matters hee will be inquisitiue after this circumstance he will desire to know how often how soone And the holy Ghost doth here resolue both those questions How often Nazianz. orat 37. p. 607. â—rat 21. p. 388 if you aske he answers Yet
opinion of ignorant people towards them that are bad is to vilifie those that vndertake the defence of that which is good This hath beene alwayes the practice of the enemies of the Church whether Infidels or Hereticks as appeares by the Ecclesiasticall Storie and at this day the Romanists vse the very same method who spend more Bookes in reproaching their Aduersaries persons then in refuting of their Arguments and thriue better by this indirect course then they could by any that is direct You haue heard from what we must be separated It remaines that now in few words you heare How farre This it set downe in three verbes 1 Walking 2 Standing 3 Sitting wherein there is a gradation for standing is more then walking and sitting more then standing but this gradation is somewhat strange for though in Exhortations wee doe rise from the lowest degree to the highest yet in dehortations wee vse to fall from the highest degree to the lowest As for example when we exhort to liberalitie we tell men that it is not enough for them to haue a charitable heart they must also haue a good eye neither will a good eye suffice except they haue a liberall hand so do we by degrees draw them to the height of vertue but when wee dehort as for example from murder we tell men that they must be so farre from shedding bloud that they must not vtter so much as an vnkinde word yea they must bee so farre from letting loose their tongue that they must set a bridle vpon their hearts so doe wee endeuour to hold in the verie first motions of sinne Strange then may it seeme that these words being a Dehortation should follow the course of an Exhortation and in marshalling of sinnes should begin at the least but the reason is The Psalmist sets downe the method by which sin first entred vpon man and euer since doth worke it selfe into man to the end that we may obserue how we must preserue our selues from it and take heed that it preuaile not so farre as to bring vs to a desperate case There are three degrees here specified which ascend one aboue the other First the Serpent tries whether hee can worke in vs an vnresoluednesse of heart and tries whether we be stedfast in our faith and here must we begin to withstand him and not be brought to any parley such deliberation must be auoyded for it is no better then the receiuing the Serpents poyson into our vnderstanding which must be the guide of our life but if wee haue beene so foolish as to walke in his counsell wee must take heed that we bring not forth the fruit of that wee haue conceiued and let not our life witnesse that wee haue beene inueighled by his Counsell we must not stand in his way But it is too vsuall with men to be ouertaken with this second degree of sinne wherein the Serpent will not suffer them to rest He will carrie them forward to the consummation of gracelesnesse he will make them his seedsmen like vnto himselfe he is not contented to haue poison except he also poison others and whom he cannot worke to be a Serpent on him hee will roare like a Lyon euen so doe wicked men when they are come to the height of sinne they neuer cease till they haue corrupted or oppressed those that are good answerable to this contagious disposition of theirs the Septuagint and the Vulgar call their Chaire the Chaire of Pestilence for it is obserued as a malignancie that doth attend the pestilence that they who are infected take great delight to infect others also But when men come so farre they are euen past hope nothing remaines but that iudgement ouertake such Miscreants the floud must drowne these Gyants fire and brimstone from Heauen consume such Sodomites and such Israelites must bee corrected with the Babylonian captiuitie But I conclude You see how farre a man may goe in sinne if we will be as thorowly separated from it as we ought we must haue these three degrees alwayes before our eyes for we can neuer know certainely how to keepe our selues in the way that doe not know how farre wee may goe out of the way wherefore let vs take heed vnto these degrees that we slip not if it may be into any of them or if we slip in yet that we goe not so farre as to be past recouerie this is required in the first part of our Vow that Vow which we made vnto God in Baptisme PSAL. 1. VERS 2. But his delight is in the Law of the Lord and in his Law doth hee meditate day and night THe Article that is required on our part in the Couenant whereinto we are entred with God or the Vow which we haue made in Baptisme doth as I haue told you consist of two parts an Abrenunciation of the state wherein we stand by Nature and a Dedication of our selues vnto a better state whereunto we are called by Grace You haue heard of the first of these two parts of the Abrenunciation but you haue not heard of the best that is the Dedication The Abrenunciation is required Non per se sed propter aliud not that wee should rest in it but that wee should tend vnto a farther end by it The reason is plaine it is but Remouens impedimentum non efficiens communionem Heb. 12 1â— it is but the laying aside of the waight and sin which doth easily beset vs and clog vs in our race we haue not by it a Communion with God Men plow their ground but it is that it may bee the fitter to receiue good seed and they purge their bodies but it is that they may be the better able to digest good meat euen so the first part of our Vow serues to make way vnto the second true Pietie is like Iacobs Ladder which hath one foot vpon the Earth and the other in Heauen it is not enough to ascend from the earth we must also climbe vp into Heauen when we haue really shaken off our corrupt course we must then betake our selues vnto a better And that is expressed in the second part of our Vow Wherein we must obserue two points First Whereunto then in What sort we must dedicate our selues that whereunto is the Law of the Lord and the Text tels vs How and How long we must dedicate our selues thereunto How we must first receiue it into our Inward man our delight or Will with a Delight must be in the Law from thence it must spred it selfe ouer the whole Man we must meditate thereon You see How The Text also tels vs How long euen Day and Night this Dedication must neuer be giuen ouer These be the particulars whereof now briefly and in their order First we must see Whereto wee must bee dedicated and wee finde that it is The Law of the Lord. When wee finde that wee haue freed our selues from our serpentine guides then must wee bee aduised in
thereon It is not so in Gods workes Christ told St. Paul that his strength was made perfect in weakenesse 2 Cor. 12.9 St. Paul taught the Corinthians that the weakenesse of God is stronger than men For proofe hereof God in this Prophet referres himselfe vnto the Israelites deliuerance out of Egypt and willeth the Iewes by his proceeding in that worke to measure all his proiects The first encouragement then of the Iewes is a consideration that God is the Architect of their building and where he is the chiefe workemaster seeme the beginnings neuer so small the worke cannot faile to proue glorious This is the first Rule The second Rule is that they must not set the estimate of the glory according to the charge spent in the building but according to his worth that shall inhabit it for Non domus dominum sed dominus domum câ—hâ—nestat it is not the house that maketh the master but the master that maketh the house honourable Therefore the Iewes eyes were to be fixed rather vpon the grace which God would doe their Temple than on the expence which they were able to bestow in building thereof This is their second encouragement exprest in a second Rule and it is the argument of those words that now I haue read vnto you The summe is Christ will assuredly make a remarkeable a comfortable entrance into that Temple seeme it neuer so meane a Temple which was now a building by Zorobabel Iosua and the rest of the Iewes The chiefe points therein to be considered are two Christs presence in the Temple and the assurance thereof giuen to the Iewes The presence is Maiesticall whether you respect the preparation thereunto or the description thereof This time will not suffer me to passe beyond the preparation for this though the last Sunday of Aduent is but a preparation against Christmas day and therefore it may suffice if I prepare you for that Feast the rest of the matter shall be reserued for its due time In the preparation we will obserue the manner and the time The manner will shew vs what is prepared and how What both the worlds the great and the little The great is set downe in these words Heauen Earth and of Earth the Sea and the dry Land The little world is noted by all Nations all not onely contradistinct to the Iewes but including them also Both the Worlds shall be prepared But how They shall bee extraordinarily rowsed and as it were summoned to attend and intend the presence of Christ this is meant by the shaking of them Besides this manner there is a time here also set downe that doth belong vnto this shaking For hearing of so strange a thing a man may demand how often how soone shall this shaking bee If the demand be how often the holy Ghost answers Yet once once more and no more but once for those two notes are included in these two words Yet once If the demand bee how soone the holy Ghost answers very soone it is but a little while this shaking is very neare it is at hand You haue the particulars which God willing I meane to vnfold at this time I pray God I may so doe it that we all thereby may be prepared as wee ought to commemorate the Birth of Christ First then of the two worlds that shall bee prepared the greater offers it selfe vnto vs. It is here broken into its parts Heauen Earth c. Heauen is in the Scripture threefold first that which is called the Throne of God and is inhabited by the Angels and Saints which are departed The second is that which is called the Firmament wherein moue the Sunne the Moone the Stars they are the Host of that Heauen The third is the Aire wherein flye the Birds for they are called voluâ—res Coeli the Fowle of Heauen Heauen in my Text must not bee limited it extends to all three The second part of the world is called Earth that containes all the inferiour Globe and is here as elsewhere in Genesis resolued into its parts the Sea and the dry Land Also the word which wee translate dry Land noteth a desolate place and may bee rendred a Wildernesse and so therein and in the Sea may bee intimated an allusiue parallel to the passage of Israel from Egypt into Canaan The little world is here exprest by the name of all Nations To vnderstand the phrase we must obserue that after God had chosen a peculiar people the rest of people were called Gentiles that is Nations and so properly they signifie in the language of the Old Testament all people and kindreds that are without the Church But in this place it must haue a larger extent because Christ came to be knowne as well to the Gentile as to the Iew as in the next Sermon you shall heare more at large Therefore by these words wee must vnderstand simply all people as well those that were within as those that were without the Church Hauing thus shewed you what is to bee prepared I must now shew you how God will shake them that is rowse them extraordinarily Though all Creatures doe continually serue God yet while they keepe their ordinarie course they doe not so euidently serue him but that Atheists question his prouidence St. Peter shewes vs what is their ground All things continue alike from their beginning To refute them 2 Epist c. 3. God doth sometime as it were vnioynt the frame of Nature Exod. 8.19 and maketh the very Magicians to say Digitus Dei est hic this miracle must needs be wrought by the God of Nature Iosua 2.11 He maketh the Canaanites to confesse The Lord your God is the God of heauen aboue and of earth below as Rahab told the Spies Dan. 3. The proud King of Babylon when he saw that the Lions could not touch the body of Daniel nor the fire singe the three Children was faine to giue glory to the true and euerliuing God It is none of the worst arguments wherewith we may stoppe the mouthes of Atheists and make them acknowledge the Lord of Nature if wee presse them with those many stories found in vndoubted Records for which in nature there can be no reason yea there is euident reason for their contraries Such a kinde of change or dealing with the Creatures and putting them out of their vsuall course is here meant by shaking But let vs apply it to the two worlds and you will see it more euidently I beginne with the Heauen Mat. 3. 17. the vppermost Heauen that was apparently shaken at the first comming of Christ God the Father more than once vttered his voyce so audibly at the first comming of Christ that it was plainely heard by men on earth Mat. 3.16 Acts 2.3 God the holy Ghost hee came downe in the Doue came downe in fiery tongues he became as Tertullian speakes the Vicar of Christ vnto the Church Iohn 1. As for the Angels
we become Blessed We become Blessed then not by hauing but by enioying for if hauing were enough euerie creature should be Blessed for all creatures haue him because they cannot be without him yea they liue moue and haue their being in Him Acts 17.28 But onely reasonable creatures are capable of happinesse for they onely can see God and take their Delight in God The vnderstanding and the will are those immediate faculties whereby we partake the Soueraigne Good each by a double Act First the Eye of the vnderstanding being illightned doth discouer it then doth the will sanctified fall in loue and make to wards it when they are both met then fals the vnderstanding a worke againe and doth vncessantly contemplate it wherewith the will is stirred to a second worke it takes inexplicable pleasure in it And this is the true enioying of the Soueraigne Good which makes a happie man Where hence we may also gather the cause of the Angels and Adams fall both of them were made after the Image of God and thereby made partakers of the Diuine nature they fixt their Eyes and setled their Affection vpon themselues that modell of Diuine being which they had in themselues and so fell in loue with themselues and ouer-valuing their own worth deemed themselues meet to be their own Soueraigne Good and so lost the true while they sought an imaginarie Happinesse But we must know that the abilities that we haue be they neuer so diuinely qualified are but Vessels whereinto we must receiue they are not the Happinesse it selfe which we must enioy the glorie of being the Soueraigne Good is the incommunicable prerogatiue of God But God is in Heauen and Man on Earth and of Man on Earth the rule is true He cannot see God and liue how then should he enioy him Exod. 33.20 and so become Blessed We must vnderstand that there is a presence of God in his Word which is apprehended by faith of which Saint Paul 2. Cor. 3.13 Wee with open face behold the glorie of our God and are changed into the same Image this sight is Aenigmaticall as the Apostle speakes 1. Cor. 13. and like the beholding of our face in a glasse but yet is it a true sight and the pledge of a cleere It is true for whether we respect the Obiect God as he is described in his Word or our faith whereby we apprehend God so described neither can deceiue vs if they bee sincere if there bee no mixture of humane inuention with Gods Reuealed Will and our faith be not allayed with our corrupt affections As this darke enioying of God is true so is it the pledge of a cleere Men come not to Heauen per saltum men leape not out of the dregs of nature into the glorie of Saints neither can they be Blessed in the Church Triumphant that are not Blessed in the Militant but if we be Blessed on Earth by beleeuing God in his Word we shall be Blessed in Heauen and there our faith shall be turned into sight and God will shew himselfe vnto vs as He is we shall see him face to face Now because the state in Grace is Blessed as well as the state in Glory and these two Blessednesses are inseparable as we may gather by the two Titles that the Scripture giues vnto the Spirit which are Rom. 8.23 2. Cor. 1.22 First fruits and a Seale or Pledge the Psalmist pronounceth them Blessed that performe their Vow two wayes Blessed Re and Spe Blessed in that they are in the Kingdome of Grace and Blessed in that they shall be of the Kingdome of Glory both these Blessednesses are included in this Word and more Blessed a man cannot desire to be As hereafter you will be more fully perswaded if this perswade not enough when you shall heare of the Euidences that are annext to either of these Blessednesses But for this time I conclude The summe of all that you haue heard and whereof I pray God we may all make vse is we must not hold our labour vaine which we take in seruing God and that wee contemne not the true Let vs not fancie a false Reward of our paines God vouchsafeth to be our Reward and we shall want nothing if we enioy him and enioy him we must by knowing and louing truly and sincerely though darkly and imperfectly in the state of Grace that we may cleerely and fully know and enioy him in the state of Glory God-grant that his Word may dwell richly in vs in keeping whereof there is so great a Reward PSAL. 1. VERS 3. And he shall be like a tree planted by the riuers of water that bringeth forth his fruit in his season his leafe also shall not wither and whatsoeuer hee doth shall prosper THis Psalme breaketh it selfe into as many parts as are contained in the Couenant of God therefore haue you more then once beene told that wee may consider therein the Parties to the Couenant and their mutuall Stipulation the Parties are Man and God Man is to vow his Dutie God doth promise a Reward Of the first Partie Man and his Vow you haue heard at large and I haue begun to speake of the second I haue shewed you what is obseruable in the second Partie in God And whereas touching the Reward the Psalme teacheth What it is and what Euidence there is for it I haue shewed you What it is vnfolding the riches that are contained in the first word Blessed It followeth that I now goe on and with the Psalme let you see what Euidence there is of this Blessednesse And here wee finde a double Euidence as there are two degrees of Happinesse Men are happie in this life and happie in the life to come of each the Psalme expresseth a distinct Euidence the Euidence of Happinesse in this world stands in the apparent difference that in this life appeares betweene the good and bad Good men are compared vnto a Tree and touching this Tree wee are taught what good is done for it and what good commeth of it The Good done for it stands in the Husbandmans care and choyce Care in setting the Tree for the Tree is not wilde but planted Choyce in setting it in a fruitfull ground For the Tree is planted by the riuers of waters this double Good is done for the Tree But what good comes of it Surely as manifold a Good for it proues well and is well approued it proues well whether you looke to the Principall or the Accessorie Good expected from a Tree the principall good is Fruit and this Tree bringeth forth Fruit Fruit that is good it hath the two markes of good Fruit stamped vpon it for it is kindly and timely fruit Kindly the Tree brings forth fructum suum such fruit as well beseemes such a Tree and so well husbanded neither is it onely kindly but timely also for the Tree bringeth it forth tempore suo in his season when it is fittest to serue the
planters vse A tree that beares such fruit answereth the desire of the Husbandman in regard of the Principall Good but what doth it in regard of the Accessorie It failes not there neither for it beares leaues which are Ornamenta arboris and Munimenta fructus that grace the Tree and defend the Fruit and this Accessorie good is lasting for the leaues doe neuer faile It is plaine that the Tree proues well neither is it lesse plaine that it is well approued for what it doth prospers the Fruit prospers the Leaues prosper yea it is as farre Approued as it proues good whatsoeuer it doth prospers it doth and receiues as much as you can require of a Tree A happie coniunction when doing well and faring well meet so louingly together But all this while I haue beene talking onely of a Tree the Holy Ghost meanes more then a Tree in this place what Saint Paul said Gal. 4. Gal. 4 24. of Abraham his Wiues and Children the same may I say of this Tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are spoken by an Allegorie and so much is intimated by the first words of this Text He shall be like a tree so that what you haue heard is but the outside we must also looke into the inside of this Allegorie And there wee shall find that by the Tree is meant a Christian whom God the Father as a carefull Husbandman hath planted in our Sauiour Christ as a soyle well watered with the Grace of God and that this Tree proues accordingly abounding in good Workes cloathed with their due Circumstances so that they are acceptable vnto God and profitable vnto Man This is the inside of the Allegorie Hauing laid it open before you in grosse and giuen you a taste of the contents therein it followeth that I now resume the particulars and lead you by the outside more fully and profitably to vnderstand the inside of this Allegorie First then the Holy Ghost resembleth a Christian man to a Tree It may bee that you would expect that hee should propose Abraham Isaac Iacob or some of the Patriarchs they may seeme fitter patternes and better looking-glasses but the Holy Ghost passing by them pitcheth on this And why to make the deeper impression in vs if we will profit and if we will not to worke in vs the greater confusion Those Worthies are dead well may we heare of them we cannot now see them Et segnius irritant animos demissa per aures Quam quae sunt oculis subiecta fidelibus things heard doe lesse affect then those that are seene therefore doth the Holy Ghost bring euery man home and presents him with a visible Sermon in his owne Orchard whereof hee should neuer behold the trees but he should behold an Image of himselfe in euery good Tree an Image I say of that which hee should striue to be But a little more distinctly to shew how reasonable this Choise is We must obserue that as the Philosopher sayth Homo est arbor inuersa a man is a tree turned vpside-downe for a tree hath his roote in the ground and his branches spread aboue ground but a mans root is his head therein is the fountaine of Sense and Motion and there doth hee take in nourishment but the armes and legs as branches of this tree they spread downeward And there is a mysterie shadowed in this for the roote of a Christian man it is in Heauen Our life is hid in Christ Col. 3 and we spread downeward fructifying in good workes in the sight of the world whereas before we were in Christ our roote was downeward It was in old Adam and it bare fruit answerable to that Roote This Saint Paul sets downe excellently 1. Cor. 15. The first man was of the earth earthly the second was the Lord from heauen as is the earthly so are they that are earthly and as is the heauenly so are they that are heauenly This is the first reason of the Holy Ghosts choise A second reason is Mat. 1◠33 because a tree is the best patterne of Synceritie make the tree good saith our Sauiour and the fruit will bee good Mat. 7.18 make the tree euill and the fruit will be euill for a good tree cannot beare euill fruit nor an euill tree good fruit There is no dissimulation in a Tree neither should there be in Men but it fals out too often that mens outside and there inside are not like they are plaine Stage-players and very Hypocrites A third reason why the Holy Ghost delighteth in this Similie is because a Tree is a patterne of true Gloriation it makes shew of nothing but it s owne Fruit it s owne Leaues by them doth it commend it selfe vnto the Husbandman and men should not stand vpon their Pedigrees but vpon their owne Vertues and thinke themselues best graced by that which testifieth their owne worth But enough of the reasonablenesse of the Holy Ghosts Choice especially seeing the Analogie that is betweene the particular parts of this resemblance will more and more confirme the same Some inquire what Tree is here meant whether the Oliue Psal 52. or the Palme Tree Psal 92. because these are perpetually flourishing and greene but I suppose that the whole contexture of this Verse alludes to the Garden of Eden or rather the Vision Ezech. 47. where we find flourishing Trees planted by the waters of the Sanctuarie that place and this haue the same Mysticall sense But let vs come to the branches of the Similie And first wee are to see What Good is done for the Tree and that appeares in the Care and the Choice of the Husbandman we haue here first his Care He plants the tree The Tree is not Natiue but Satiue not a wilde Tree but a Tree of the Orchard and there is great ods betweene such trees and the ods is worth the marking for this obserued in the outside of the Parable giues light vnto that which we must principally obserue in the inside In the first of Genesis God bids the Earth bring forth trees but Genesis the second it is said that God planted a Garden and there doth God first shew himselfe to bee an Husbandman as Christ cals him Iohn 15.1 The Holy Ghost doth often frequent that Similie to giue vs to vnderstand that Gods care of Man is more then ordinary wee see in the Creation with what circumstances the framing of Man is described Let vs make man after our owne Image and when Man forfeited the new-making cost more Care the second planting then the first Saint Hierome out of Aquila reades transplanted and indeed so it is we grew vpon a wilde Oliue and wee are grafted into a true wee were branches of a degenerated Vine and are now set into a generous to speake it plainly we were Children of wrath and are made Children of God besides our birth in our Mothers wombe wee haue a new birth in the wombe of the Church This
feare to be like this winnowed Chaffe desire to be like the happie Tree that you may haue a blessed Entrance into the World to come Neither a blessed Entrance only but a blessed State also must you affect to haue therein and how shall you haue it Learne of Therefore It looketh backe to the beginning of the Psalme you see there the disposition of good Men in this World they will haue nothing to doe with Wickednesse they will not walke in the Counsell of the Vngodly nor stand in the way of Sinners nor set in the Seat of Scorners they will haue no communion with wickednesse on Earth and the wicked shall haue no Communion with them in Heauen It is a Poeticall Fiction that what euery Man affected here in Earth with that hee shall bee solaced in the Elysian Fields Certaine it is that looke in what men delighted while they liued on Earth with their Companions in that shall they be ranged in the Life to come they shall not there bee the Seruants of God who here were the Slaues of Satan spirituall Eunuches that bring forth no good workes Bastards that are not the Seed of God the incestuous brood of Ammonites and Moabites that are borne of worldly lust and concupiscence shall more certainly bee excluded the Congregation of Heauen then were the Corporall from the Congregation of Israel on Earth Dent. 23. Seeing then Psaâ— 5. God is a God that hath no pleasure in wickednesse neither shall Euill dwell with him The foolish shall not stand in his sight He hateth all workers of Iniquitie Ecclesiast 18.18 Let vs prouide Physicke before we are sicke and get Righteousnesse before we come to Iudgement so shall the Tribunall of Christ bee vnto vs as Mount Sion when to others it is Mount Sinai when they flie and fall we shall approach and stand vpright And if wee liue the Life of Christ tread the steps of the Faith of our Father Abraham Philip. 32 â— haue our Conuersation in Heauen wee shall not only bee as Angels but with Angels wee shall bee refreshed in Abrahams Bosome wee shall sit downe with him with all the Patriarches and Prophets with all the Saints and Angels at Christs Table eternally Blessed in the Kingdom of Heauen God grant vs such Grace in this Life as may bring vs to such Blisse in the Life to come AMEN PSAL. 1. VERS 6. The Lord knoweth the way of the Righteous and the way of the wicked shall perish VPon former words of this Psalme I haue obserued a double difference betweene the Righteous and the Vngodly a difference in this life and a difference in the life to come In this Life the Righteous are like vnto a Blessed Tree to which there is much good done and of which there commeth much good but the Wicked are like winnowed Chaffe that hath small worth and takes as little rest in the Life to come they differ also whether you looke on the Entrance thereinto or the state therein at the Entrance the Wicked shall not endure the Iudgement wherein the Righteous shall stand vpright and the Righteous shall be of a Societie whereinto the wicked shall not come I haue opened both these differences so farre as I was occasioned by words of this Psalme It remaynes that now wee see the Cause thereof which is the Argument of this Verse It will teach vs that of so notable a difference there is some remarkable Cause the Cause then is Gods Iudiciall Prouidence Gods Prouidence is very large but there is a speciall Branch thereof that calls Men to an account for their Liues In this Branch which I call Iudiciall Prouidence there are two things which wee must obserue Sapientia and Potentia it is a true Discerner and a powerfull Rewarder of all men bee they Good or Bad so much shall we find in these words The Lord knoweth the way of the Righteous but the way of the wicked shall perish For the words are Synecdochicall there is more implyed then is exprest in them the word that notes Sapientiam Gods discerning of the Wayes implies Potentiam his answerable dealing with them and the word that notes Potentiam his reuengfull Hand on the Wayes implyes Sapientiam his discerning thereof also And why this Iudiciall Prouidence is Operosa Cognitio therein the Power of God attends his Wisedome and his Wisedome guides his Power This being obserued in Generall vpon the words of my Text we must more distinctly therein see first Whereupon then How this Iudiciall Prouidence workes that whereon it workes hath something Common and something Proper that which is Common is Via bee men what they will bee they haue a course of Life but all take not the same course there is something Proper which stands in their seuerall courses therefore the Text doth distinguish of Wayes saying that there is Via Iustorum the Iust mans way which is all one with a iust way and there is Via peccatorum the wicked mans way which is all one with a wicked way this is that whereon Gods Iudiciall Prouidence doth worke Now his work Thereon hath also Aliquid Commune and Aliquid Proprium both the Wayes are wrought vpon by Gods wise Power or Powerfull Wisdome for God is a Discerner and Rewarder of both as I told you when I opened the Synecdochie of the Verse But there is something Proper in either Word the Wisdome and Power Iudiciall workes one way vpon the way of the Righteous and an other way vpon the way of the wicked Nouit Viam Iustorum he takes a speciall Notice of and bestowes a gracious Reward vpon the way of the Righteous but Via peccatorum peribit the way of the wicked shall feele another kind of Reward because it is excluded from this speciall kind of Notice And these bee the Contents of this Scripture which I will now vnfold briefly and in their Order First then of that Whereon the Iudiciall Prouidence worketh therein as I told you there is something Common and that is a Way Praesens vita saith Saint Basil nihil aliud est quà m perpetua Via this our mortall life is nothing else but a passage and this World a Through faire therefore the Schooles distinguishing betweene those that are departed and those that Liue call the Liuing Viatores way faring men and those that are dead Comprehensores such as are at their Iournies end the Patriarches acknowledge as much when they call themselues Pilgrimes Strangers Soiourners and their Life a Pilgrimage And indeed 〈◊〉 13 â—4 neither Good nor Bad haue here any Abiding place they doe in purpose or in practice seeke one to come It is true that worldly men thinke of no other World â—uke 11. but the 49. Psalme confutes their folly so doth the Gospell in the Parable of the Rich man and how should that be stable 1. Cor 7 â—1 that rests vpon a thing most vnstable Praeterit figura huius secult the fashion of
Diuines call them Peccata Vastantia Conscientiam they argue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fallen asleepe and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too when wee vse neither the directiue Principles before hand nor the correctiue after hand but as wee shewed our selues gracelesse in committing sinne so shew we our selues senslesse in not iudging our selues for sinne King Dauid seemed not to be farre from such a case and therefore hee had good reason to exaggerate his contempt by calling his sinne not onely Malum but Hoc Malum not only Euill but this Euill so exasperating Euill before so sacred Eyes And indeed the lesse excuse wee haue for sinne the more we should deplore it deplore that we make that the Obiect of Gods Eyes which hee so much detesteth especially seeing hee hath vouchsafed to bee so gracious vnto vs as to make vs the delightsome Obiect of his Eyes for his Children are as the Apple of his Eye 〈◊〉 2. ◠though all the World bee before him yet his contenting Obiect is his Church the walles of Ierusalem are euer in his sight and hee beholds his Israel as the Seale on his Arme and Signet on his right Hand Certainly the delight that God desireth to take in beholding vs when wee doe well doth much aggrauate our contempt when wee are not respectiue of his priuitie to our couersation whensoeuer we offend him But I conclude Out of all that which you haue heard the Lesson that we must learne is Religiously to amplifie our sinnes from the circumstance of the person against whom they are bent Secondly wee must obserue how many wayes the Euill done on Earth reflecteth vpon Heauen Thirdly how much the presence of Heauen on Earth adds vnto sinne especially if it bee a crying sinne Fourthly we must learne that our sinnes offend the more the more neere wee are ioyned vnto God Finally none should more insist vpon these points then they that taste deeply of the Mercie of God the more they are indebted for his fauours the more should they bee afflicted with Godly Sorrow when wittingly and willingly they offend before his Eyes GOd grant that the reference that we and those with whom wee liue haue to God and the presence that God hath continually with vs both may make vs as sensible as wee ought to be of the impietie that is so naturall to all sinne making it reach as high as from Earth to Heauen and arguing the small regard that sinfull man hath of his Righteous God So may this sense worke in vs such Repentance as may finde Mercie with him who onely can forgiue sinne and with-hold that stroke of Iustice which for the wrong done to him and the contempt of him whom wee offend besides and aboue our Neighbours may iustly bee feared by vs and may wofully destroy vs. AMEN PSAL. 51. The latter part of the 4. VERS That thou mightest bee iustified when thou speakest and bee cleare when thou iudgest KIng Dauid confessing the sinne which himselfe committed openeth vnto vs the naturall Properties that are therein and the supernaturall Euent that followed thereupon Of the naturall Properties you haue heard heretofore I come now vnto the supernaturall Euent The supernaturall Euent then is the Praise of the Iustice of God The Iustice of God here touched is twofold Fidelity and Integrity Fidelity is Iustitia in verbo a persons being as good as his word Integritie is Iustitia in facto the vprightnes of his doome God hath the praise of both of Fidelity for he is iustified when he speaketh of Integritie for he is cleare when he iudgeth This is the praise of Gods Iustice and this praise in reference to King Dauids sinne I call a supernaturall Euent An Euent because it floweth not from and yet it followeth vpon the sinne but this Euent is supernaturall because it must be a Diuine Prouidence that must make these figs to grow from those thistles and so cleare light to shine out of so grosse darknesse These are the Contents whereof I shall now entreat wherefore I will now resume them that I may open them more fully and you more profitably heare them Iustice then is the Argument of these words God that is Soueraigne aboue all dealeth with all according to an euen Rule the Rule is well squared and being well squared is applied well also Fortune or Chance haue no place in his Gouerment whether hee contract with or take an accompt of the sonnes of men vpright reason and euennesse are the properties of his Actions and all things serue to commend them they are the vpshot of all his Prouidence as will appeare in the more distinct vnfolding of these words The first Branch then of Iustice here remembred is Fidelitie Fidelitie as I told you is Iustitia in verbo Gods being as good as his word we must then find out first what Word is heere meant And you shall read it 2. Sam. 7. where God sendeth by Nathan a comfortable Message a Message that containes manifold and those gracious promises for it concerneth a Crowne and the entaile thereof read it at your leasure but in your reading marke that the Message is Verbum Mysticum Mixtum It is a Mysticall Word for it consisteth of a Type and a Truth the Type was Dauid and his posterity the Truth was Christ and his Church Saint Paul hath taught vs so to vnderstand it Heb. 1. where he applieth the very words of Nathan vnto our Sauiour Christ As it is Verbum Mysticum so is it Verbum Mixtum also the Message is a temper of the Law and the Gospel yet so that the Gospell hath the vpper hand of the Law God will not haue his presume and therefore hee vseth the Law as a Curbe to hold them in but hee will lesse haue them to despaire the Gospell serueth to keepe them in heart This is the Word and God will euer be as good as his Word his Fidelitie warranteth as much Fidelitie is a compound Vertue it consisteth of Veritie and Constancie First there is Verity in it no word in the Tongue that commeth not from the Heart and the Tongue is a true looking Glasse of the Heart for God speaketh in Veritate Mentis without all simulation or dissimulation without all equiuocation or mentall reseruation whensoeuer God speaketh his speech is true And as he speaketh in Veritate Mentis so doth he in certitudine Veritatis also 2. Cor. 1.22 Numb 23.19 his Word is as stable as it is true his Promises are not Nay and Amen all are Amen that come from him God is not like Man that he should lie Rom. 11. Math. 24.35 Psal 89. nor the Son of Man that he should repent but his Promisses are without repentance Heauen and Earth shall passe but his Word shall neuer passe he will neuer lye against his owne Truth and therefore is he in the Reuelation stiled Cap. 3. the faithfull and true witnesse Fidelitie then there is in
other Fathers tell vs that the particle vt noteth not Causam but Consecutionem not the end but the euent of sin I called it a supernaturall Euent An Euent is that which followeth vpon a former thing Accidentally though naturally it cannot flow from it Sinne is destructiue of good and therefore cannot aduance the Prayse of God wee see it in euery particular for what are they but breaches of that Law in the performance where of standeth Gods honour But what neede I vse any proofe I the last Sabaoth day shewed you that Impiety is one of the Natural properties of sinne It cannot be expected then that so great a good should naturally spring therfrom as is the the Praise of God Therefore though old impure Hereticks and the latter Familists that turne the grace of God into wantonnesse that vse Christian Liberty as a cloake of their Maliciousnesse that hold let vs doe ill that good may come thereof blaspheme Gods holy Truth Row 3.8 and their Condemnation is iust no man may pretend a good intent for his doing ill nor compasse a good end by ill meanes except he meane to goe for a Libertine But though Gods Prayse doe not naturally flow from sinne and so be the proper end thereof yet an Euent it may bee and follow thereupon But this Euent cannot be Naturall for the Creature that is mutable may ruine it selfe of it selfe and of it selfe dishonor God but hauing ruined it selfe and dishonored him it cannot of it selfe repaire either its owne state or His honour it is onely God can doe this this is a worke of diuine prouidence it doth exercise al the Branches therof Gods Wisdome to contriue it Gods Goodnes to affect it and finally it cannot be effected without his power The mixture of the Law and the Gospell is such a secret of Gods wisdome as could neuer haue entred into the heart of a creature that the fall of man should be foelix culpa produce a more glorious raising of him who could euer haue dreamd or to keepe my selfe to my text may not we all stand amazed when we read that such a son as Solomon should be born of Bathsheba with whom K. Dauid had committed so foule an offence But as we must admire Gods wisdome in such works so must we much more his goodnes that testifieth his loue to sinfull man in being willing that his wisdome shall yeeld such remedy to mans distresse But God is pleased to let the world see in the freedom of his loue quod dare non dignis res mage digna Deo such goodnes can be found no where out of God Finally the power of God shined herein which was to encounter with so many difficulties we hold God omnipotēt because he made heauen earth of nothing but the Fathers hold that the restitution is a greater worke then the creation if the former need an omnipotent power much more the later The reason is because as there was nothing to help so there was nothing to hinder in the creation but in the restitution God was encountred ab intra ab extra frō within and from without From within by his own Iustice he was faine to ouermaster it with his Mercy from without by the powers of darknes who stroue to keep possession of man yea by mans own peruersenes who is too willingly a slaue to sin Satan Gene. 50. but of Satans Temptation we may vse the words of Ioseph to his Brethren Vos cogitastis malè Deus autem bene Ye thought euill against vs but God meant it vnto good and concerning our owne peruersenes wee may vse the words of the Psalme As a Father pitieth his Children Psal 103. so the Lord pitieth vs marke the reason for he knoweth our frailty he remembreth that we are but dust It is God only God that can cause such Euents And miserable were the state of the world if he did not cause them for else the Church had long since come to nothing How quickly had Adam dissolued the Couenant and when God had restored it by such a supernaturall Euent the Sonnes of God dissolued it againe God was faine to redouble the Euentin Noah in his posterity it fayled the third time and a third time was God faine to renew the Euent in Abraham And thus hath it gon on in all ages of the world God hath bin faine to shew that the Infidelity of Man cannot euacuate the fidelity of God that hee will be true though all the world be liars Rom. 3.4 2. Cor. 4.6 that hee can draw light out of darkenesse when darkenesse hath extinguished Light Such is his Omniscient Wisedome and Omnipotent Goodnesse The ground of all which proceeding is the freedome of Gods loue that had no Cause without him when it first began it is continued by no Cause besides himselfe for those duties the performance whereof doe seeme to entertaine Gods Loue what are they but the influences of his free Grace Wherefore I conclude with Saint Bernard Maior est Dei pietas quam quaeuis iniquitas or rather with Gods own words Ego Deus et non mutor I am the Lord which change not Malac. 3.6 therefore you Sonnes of Iacob are not consumed it is of the Lords morcy that we are not consumed Iament 3 2◠because his Compassions faile not they are renewed euery morning great is thy faithfulnesse the same God that told Noah Gen. 8. I will not againe curse the ground for Mans sake and giueth this for a reason for the Imagination of Mans Heart is euill from his youth doth implie that we must seeke for the cause of this strange Euent not on Earth but in Heauen wee must hold it to bee not an Earthly but an Heauenly Euent and so to be not Naturall but Supernaturall as at first I told you And this refutes all Manichees who dreame of two Gods a Good and a Bad and will haue the Good only to intermeddle with things that are good and the Bad with the things that are bad but here we may learne that there is but one God and that one God is good though good yet intermedling with that which is bad intermedling with it out of bad to draw that which is good and so to make it matter of his Glory for Malum non quâ malum sed quâ ordinatum as Saint Austin teacheth cedit in Gloriam Dei In Enchyr. And so haue I opened vnto you the meaning of this Text so farre as I finde it in this Psalme that is in Hypothesi applied to King Dauids Case And there is no doubt but King Dauid in speaking of them had an Eye to himselfe and in reference to himselfe did penitentially vtter them But Saint Paul hath taught vs in the Epistle to the Romans to turne this Hypothesis into a Thesis Chap. 3. and apply this Text to the whole Church And indeed if you remember that I told you
with an old disease a disease which hee brought from his Parents loines and cannot be quiet except he be eased of that except that be healed also And our euill Deeds when wee bethinke our selues of them wil discouer their fountaine which is our euill nature neither haue we sufficiently searched into our selues vntill wee finde the euill Tree that beareth euill fruite the root of bitternes that fructifieth in all our euill Deeds This we must obserue by the way as a fit preface shewing the reason of this branch of King Dauids Confession Let vs now come closer to the Text and see what this sinne is which he acknowledged and that is a Natiue Corruption Iniquitie wherein man is shapen Sinne wherein his Mother conceiues him That you may the better conceiue this I must first remember you of certaine grounded truthes which giue light hereunto without which it cannot be easily conceiued The first is that in the Creation God put this difference betweene Angels and Men that Angels had their seuerall Creations not so Men but as Saint Paul teacheth Acts 17.26 God of one blood made all the nations of men that were vpon all the face of the whole earth he would haue them all propagated from one Secondly as all mankind is deriued from One so with that One God was pleased to enter into a couenant for All and All were liable vnto and to communicate in that which befell that One this is cleare in the Comparison which Saint Paul maketh betweene the First and Second Adam Rom. 5. Thirdly the first Adam failed in his obedience so forfeited that which was couenanted on Gods part was subiect vnto that which was deserued on his owne no man can doubt of this that reades the third of Genesis Fourthly by the tenour of the Couenant man failing wrapt all his Posterity in his transgression and condemnation Rom. 5.12 the Apostle is cleare for this also By one man Sin entred into the world and death by Sin so that by the Fall all mankind becomes first guiltie then punishable both these Euils doth Adam communicate vnto his Posteritie I must open the latter branch a little farther because it is most proper to my Text. The punishment then of Adams Guilt was the losse of Holinesse and Happinesse Holinesse wherein and Happinesse whereunto hee was created in the losse of Holines stands so much of Original sin as my Text doth occasion me to speake of The Fathers vse to expresse it by the Parable of the Man that passing froÌ„ Ierusalem to Iericho fell amongst theeues Luk. 10.30 who robbed him and wounding him left him halfe dead The Schooles abridge it thus Supernaturalia sunt ablata Naturalia sunt corrupta both which being discreetly vnderstood containe a sound truth which I expresse more plainely thus The losse of concreated Holinesse consisteth in a Priuation and a Deprauation Adam was depriued of the Image of God according to which hee was created they call it vsually Original Righteousnes and the Powers that remained after he was thus stript were miserably peruerted he became not only auerse from God but aduerse to him also Sinne is an Auersion from God and a Conuersion to the world or a forsaking of God and things eternall to imbrace the world and things temporall God left Adam in the hands of his owne councell to chuse whether hee would follow Rationem Superiorem or Inferiorem as the Schooles speake that is cleaue to God or to the World but with this condition that which way soeuer hee bent thither should his inclination bee for euer after he preferred Earth before Heauen and so his propension hath been euer since out of loue of this earth to make head against God and goodnesse so that his Deprauation is not only Physicall but Morall not only an Impotency vnto Good but an Opposition to it also his vnderstanding is not only blind but a Sophister his owne Iudgement is a snare whereby he entangleth himselfe in error his will is so farre from making a good choice Ambros. Gen. 6.7 Gen. 8.21 Rom 7.18 Ier. 17.9 Rom 6 6. Rom. 7.24 that it commands alwaies for that which is worst all his Affections distast and abhorre the good which they cannot rellish and therefore not ensue Finally the Flesh is become Illecebra peccati sinne needes no other bait then mans senfualitie All the frame of the Imaginations of the Heart of Man are euill only continually from his youth and in his flesh dwelles no good thing the hearâ— is deceitfull aboue all things and hee beareth about him a Body of sinne and death And this is that Massa Corruptionis and Perditionis that woefull Being whereunto sinne brought Adam Whereby you may perceiue that though he hath lost his Goodnes hee hath not lost his Actiuenes and though sinne be Non ens a Priuation yet it is in ente a Dreprauation also by reason wherof men that were reasonable Creatures by Nature yea and Spirituall also 1. Cur. 3.1 1. Câ—â— 2.14 are vouchsafed no better names in the state of Corruption then those of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sensuall and fleshly Men. Hauing thus opened the miserable case whereunto Adam brought himselfe it wil not be hard for you to vnderstand the words of my Text and acknowledge with King Dauid the Natiue Corruption of mankind or the Originall Sinne meant in this place First then the want of Originall Holinesse is in the Text called Iniquitie or Sinne and well may it so bee called for what is Sinne but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Vnconformitie to Gods Lawes and how vnanswerable is his being herein vnto that state wherein he was made were he only vnanswerable it were Sinne how much more when he is opposite thereunto and is become a rebell vnto God can any thing in the reasonable soule be lesse then Sinne â—on 7. that tempts vnto sinne but Concupiscence is Domesticus Hostis a traitour in our bosome that doth seduce vs and whose Lusts doe sight against the Soule 1. Vet. 2.11 Neither only doth it tempt to sinne but produce sinne also Iam. 1.15 et simile producit sibi simile wee must needs make the Tree Euill that beareth such euill fruit Neither can it be excused seeing the Leauen of Concupiscence hath seasoned all the powers of the soule euen of the Reasonable soule and so maketh the whole man come short of fulfilling the Law Deut. 6.5 Thou shalt loue the Lord thy God with all thy Heart with all thy minde with all thy strength c. Ioyne that generall Precept Exod. 20.17 with the generall Prohibition Non Concupisces thou shalt not lust and by them measure the state of a naturall man and he must be verie senslesse that doth not acknowledge sin in this Corruption he must needs make the Habits of no other nature then are the Actions which proceed therefrom They that yeeld it to be Vitium but not
not vnsitly distinguish the Remedie as we did the Disease the broken bones were vnderstood Properly and Figuratiuely Properly for the languishing of the body Figuratiuely for the languishing of the soule this being the cause whereof that is the Effect or that being as it were the redundancy of this Seeing then the Medicine must be of the same extent with the disease we must finde in it a Comfort for the Soule and a Comfort for the Body the Comfort of the soule noted by Ioy and the Comfort of the body noted by Gladnesse so that the whole Comfort must make vp Iubilum which as Gregorie the great noteth in his Moralls is such a chearefulnesse as taking roote in the soule doth manifest it selfe in the body and the light of the Countenance doth argue the peace that is in the Conscience But Saint Austin vpon the Gospell of Saint Iohn hath taught vs to distinguish of Ioy there is Gandium veritatis and vanitatis a true and a false ioy Ioy of it selfe is nothing else but the Content that euery part of our body and power of our soule taketh in the obiect that was made for to please it as the Eye hath ioy in colours the Eare in sounds the Palate in meates c. if these bee proportioned to the temper of the sense so fareth it with the powers of our soule but sinne hath distempered vs within and without and we can rellish no better then we can discerne wee doe as ill rellish true Ioy and Sorrow as wee doe distinguish Good and Euill therefore that we mistake not our Cure we must take heed that we doe not mistake Ioy and Gladnesse Gaudium vanitatis for Gaudium veritatis false for true Ioy that you may distinguish the one from the other I will shew you three markes wherby they may be discerned true ioy is first purum it is affected with nothing but that which is good that which is euil should properly be the obiect of sorow therfore all that delight in drunkennesse adultery blasphemie or any other sinne though they seeme to haue Ioy yet indeed it is no true Ioy for it is 〈◊〉 7.6 Chap. 20.12 13 14. â—â—ke 6.25 but as the Crackling of thornes as Salomon speaketh or as Iob like poyson sweete in the mouth that killeth so soone as euer it commeth into the maw of such Christ saith in the Gospell Woe be to you that reioyce for you shall weepe The second marke of true Ioy is that it is Solidum it spendeth not it selfe vpon toyes but vpon that which is of worth Wee obserue it as a difference betweene children and those that are of riper eares that children value things as they affect those that are of riper discretion value them as they are a child will preferre an apple before a iewell and we sinile at it but how many of vs doe more glory in fantasticall fashions then we doe in the greatest vertues but we shall bee driuen in the end to write vpon them Vanity of vanity all is but vanity yea those toyes will helpe to breake our bones for they will proue vexation of spirit and why they want the second property of Ioy there is no solidnesse in them The third property of true Ioy is that it is perpetuum it resteth not vpon that which is transitory which may be taken from vs or we from it that is a deceitfull Ioy the rich man was told so Luk. 12.19 who said vnto his soule Soule be merry eate and drinke thou hast goods for many yeeres but hee heard Thou foole this night shall they take thy soule from thee and then whose shall these things be Luke 12.33 wherefore wee must prouide our selues bagges which waxe not old a treasure in Heauen that fadeth not where no thiefe approacheth neither moth corrupteth where such treasures are there let our hearts bee also But all this while I haue but distinguished true Ioy from false I haue not shewed you what this medicinall Ioy is Lib. 1. Cons Est gaudium saith Saint Austin quod non datur impijs sed ijs qui te gratis colunt there is a Ioy whereof the wicked neuer partake it belongeth only to them that are thy faithfull seruants and what is that horum gaudium tu ipse es they haue no Ioy but thee and they thinke their liues most blessed when they ioy in thee and for thee But how can a man that is a sinfull man come to haue God for his Ioy surely in Christ and by Christ so saith the Angel to the Shepheards Luke 2.10 11. Behold I bring you tidings of great Ioy which shall be vnto all people for vnto you is borne a Sauiour which is the Lord Christ. In the Prophet Esay Cap. 61.1 2 3. Christ speaketh thus The Spirit of the Lord is vpon me because hee hath anointed me to preach good tidings vnto the meeke hee hath sent mee to bind vp the broken hearted to proclaime liberty to the captiues to giue vnto them that mourne in Sion beauty for ashes the oyle of ioy for mourning c. Cap. 9.3 And elsewhere speaking of Christs birth They shall ioy before thee according to the ioy in haruest and as men reioyce when they diuide the spoile And indeed hee that knoweth the case of one hunger-starued and bound in fetters like a slaue cannot deny but the newes of liberty the newes of plenty must needs bee good newes ioyfull newes vnto him and such is the newes of Saluation by Christ when we heare Son be of good cheere Mat. 9.2 thy sins are forgiuen thee when Christs spirit beareth witnesse to our spirit that we are the children of God wee must needs embrace these blessings with exceeding Ioy as in Samaria there was great Ioy so will there be in any City where this Saluation commeth to sinfull men You haue heard what is the Disease and what is the Cure you must heare whence it commeth not from Earth but from Heauen It is vsuall with too many when the worme of Conscience biteth them and they smart from that inuisible sting to sort themselues with iouiall company by them to driue away melancholly and to charme this Serpent with variety of sensuall delights but little doe they thinke that these are Medici nihili Chap. 13.4 Physitians of no worth as Iob speaketh and that when they returne to themselues againe and looke againe into themselues they shall find that the worme hath crept in farther and biteth more smartly the sting gets faster hold and paineth more grieuously and no maruell for may a man expect to be cured by that which caused his disease or shall he not rather be the worse the more he applieth that Physicke Esay 45.7 Deut. 32.39 there is none but God that can create Light and darknesse Good and Euill that can wound and heale kill and make aliue againe therefore if in so desperate a case we desire to haue recouerie wee must
there is neuer a particle that I haue insisted vpon that is not fit to augment the grieuousnesse of the iudgement the iudgement which casteth a sinner out of the presence of God I should here take leaue of this point but that I cannot leaue out a good note of Cassiodores Cuius faciem timet eius faciem inuocat a strange thing two verses before he prayed Hide thy face c. and here he prayeth Cast me not out from thy presence hath the King forgot doth he contradict himselfe by no meanes marke his words and see a difference in the things wherof he speaketh Russinus the same difference which before I obserued out of Ruffinus when hee prayeth Hide thy face he limited his petition to his sinnes but here hee commeth to speake of his person and conceiueth a contrarie prayer Hide not thy face from me we must euer pray that our selues may be still in Gods gracious eye and we must pray also that his reuengefull eye be neuer on our sinnes I haue done describing the first punishment which is the Reiection I come now to the second which is the Depriuation And here wee must obserue first whereof we are depriued of the holy spirit and what is that that which maketh all Saints All Saints day this very day is a sacred memoriall of the gift If I said no more you might reasonably conceiue it but it is sit I speake more happily you will vnderstand the day better The Holy spirit as I told you is Gods Liuerie his Cognizance Iohn 14.16 none haue it but they that are his Christ tels vs so I will pray the Father and hee shall giue you another Comforter euen the spirit of Truth whom the World cannot receiue because it seeth him not neither knoweth him but yee know him for he dwelleth in you and shall be in you But to what end there are two principall vses of the Holy spirits inhabitation he is vnto vs the Oracle of God leading vnto all truth without whom we cannot perceiue the things of God yea they will be foolishnesse vnto vs but if we haue him 1 Ioh. cap. â— 1. Cor. 2. wee haue an vnction that will teach vs all things yea we can search the deepe things of God King Dauid had him in a double sort an Ordinarie vnuailing his eyes that hee might see the wonderfull things of Gods Law an Extraordinarie illightning him to fore-tell secrets of the Kingdome of Christ which were then yet to come The Chaldee Paraphrase and many of the Fathers vnderstand the holy spirit in this later sense for the Spirit of prophesie That is true which they say but it is not enough King Dauid had also the spirit of adoption and he doth not forget that in his prayer against depriuation Yea he must be thought principally to ayme at that for by the other gift wee may serue God on earth but without this we shall neuer goe to Heauen for so saith Christ Mat. 7.24 Many shall say in the last day haue we not prophecied in thy Name but they shall be answered depart from me you workers of iniquitie I know you not Therefore no doubt but King Dauid had an eye to that oracle which wrought in him a sauing faith and did as wee must feare to be depriued of that As the Holy spirit is an heauenly oracle in our Heads so in our Hearts it is an heauenly fire God who instituted sacrifices to be offered by the Church would haue them offered with no other fire but that which should be sent by him from Heauen yea the vsing of strange fire was capitall as appeares by the storie of Nadab and Abthu That type doth informe vs of a greater truth it teacheth vs wherewith spirituall sacrifices must be offered vnto God The first sacrifice spirituall must be a patterne to all the rest Christ by his eternall Spirit offered himselfe vnto God wherewith his propitiatorie therewith must our Eucharisticals be offered Saint Iude speaketh it plainely we must pray in the Holy Ghost The gift you see what it is but you doe not yet fully see what is the worth of it that I gathered out of tuus it is not onely a holy spirit but also the spirit of Gods holinesse or Gods holy spirit Our soule in vs is a spirit and we loue it so well that Sathan said not vntruely skinne for skin and all that euer a man hath will he giue for his life the Angels are yet better spirits 2 Pet cap. 2. higher in dignitie then Men their titles as Saint Peter affirmes confirme it Psal 103. and the Psalmist saith that they exceede in Power and we haue reason to respect them because they pitch their Tents about vs Psal 91. yea God hath giuen a charge vnto them ouer vs to carrie vs in their hands that we dash not our feete against a stone But there is a spirit beyond both these euen the spirit of spirits without whom the former cannot bee and from whom they receiue whatsoeuer good they haue hee is the fountaine of being and wel-being to them both If wee loue our owne soules and the safegard of Angels be deare vnto vs how should we loue Gods holy spirit that is so farre beyond them in infinitenesse of power and excellencie of being yea without whom they cannot be nor stirre without his command The phrase doth not onely import that the Spirit is Gods but also that it is the spirit of that which is most desireable in God that is his Holinesse which doth much improue the gift when the liuerie that it giueth vs and whereby he would haue vs knowne to be his doth make vs partakers of this Diuine attribute wherein to resemble him should bee the highest ambition of a reasonable soule But I will not wade farther in vnfolding the gift what hath beene said is able to make vs sensible of their losse that are depriued thereof especially when I shall haue added thereunto the Manner of losing which I called a depriuation The word is rendered vulgarly take not away But this taking away hath two remarkable things in it it is a taking backe of that which was giuen and a leauing vs not so much as any relique of the gift In regard of the first some render it Ne recipiaâ— take not home againe in regard of the other Ne spolies strip mee not altogether so the Arabicke I will touch a little at both of them First at the Taking backe Hee that loseth what good he had is much more sensible of the losse then if hee neuer had it hee that was borne sickly and hath a long time languished in a disease is not so much pained as hee that being healthy and strong is shaken with a feauer or tortured with some ache Pouerty and disgrace are more bitter heart-breakes to them that haue liued in plenty and honour then they can bee to him who was neuer of better condition then a begger or
Souldiers brought them direct word of it but see what a peruerse choice they made Matth. 28. rather then they would giue glorie vnto God by acknowledging the truth they bribe the Souldiers to out-face it with a grosse lie This seruilitie of there will is more plainly set downe in the Acts 4. Chap. where after Peter had healed a Creeple in the Name of Iesus they therefore apprehended him and Iohn and fall to this consultation What shall we doe to these men For that indeed a notable miracle hath beene done by them is manifest to all them that dwell at Ierusalem and wee cannot denie it a man would expect that their will should yeeld vnto such cleere euidence yet doth it not for marke how they resolue That it spread no further amongst the people let vs straightly threaten them that they speake henceforth to no man in this name O seruile will Neither are these principall faculties only but their attendants also seruile First the concupiscible or that faculty whereby we ensue what wee suppose good the seruilitie thereof is most palpable God made all these visible creatures to serue vs and vs to serue only himselfe but what creature is there which man doth not aduance aboue himselfe Yea deifie that he may be a drudge vnto it Our meates and drinkes so rauish vs that Esau sold his birth-right for a messe of pottage our money and wealth how base doth it make vs Chap. 1â— There is nothing worse then a couetous man saith the Sonne of Syrach for such a man will sell his Soule for a morsell of bread The Apostle calleth the couetous man a plaine Idolater which is nothing else but a slaue to an Idoll And to whom is not an ambitious man a slaue Whose eyes are obseruant of euery mans lookes whose eares attend euery mans tongue whose tongue pleaseth euery mans humour whose feet goe whether whose hands doe what euery man will that can inch him forward to the place whereunto hee aspires Finally looke whatsoeuer humour possesseth vs there is no slauerie which for the satisfying thereof wee doe not willingly affect yea marke that the baser things are the stronger are mens affections that bow to them as we see in Epicures Wantons Couetous and other wicked ones it is hard to see a man so humbly so earnestly to serue God as they doe serue their earthly lusts Neither is the irascible or the facultie wherewith we encounter difficulties while we pursue good lesse seruile then the concupiscible is in pursuing of vanitie and toyes it maketh Pigmies seeme Gyants vnto vs euery danger is as vgly as death euery frowne will ouer awe vs and the least terrour cast vs into a Feuer If we be put to it whether we will lose Heauen or Earth God or the World we will quickly betray with what resolution we are carried vnto the best things and how hardly we brook walking in the narrow way though it lead vnto the Kingdome of Heauen how hardly we endure momentany afflictions though they worke vnto vs an exceeding and eternall weight of glory 2. Cor 5. Read the Storie of the Israelites passage from Egypt to Canaan in them you may read what man-hood we haue Seruilitie hath so cowardized all our Fortitude that we set lightly euen by God himselfe if we may not possesse him easily and speedily I need say no more by this time you see what a base and seruile spirit we haue certainly by nature it is most base and seruile I haue amplified this that you might see there is great reason why King Dauid should make this Prayer and perceiue better what that is which hee desireth and what he meaneth by a free spirit Hee meaneth not a Libertines freedome hee would not bee a sonne of Belial haue a cloake for licentiousnesse but hee would bee enthrawled to none but God And indeed his seruice is perfect freedome he would haue his iudgement free he would walke by no light but by the light of Heauen his vnderstanding he would haue captiuated only to the wisdome of God and then he is sure he shall neuer mistake his true obiect truth because Gods Word is truth and he can neuer erre whom God doth guide and verily hee is the wisest man that maketh Gods Commandement the rule of his iudgement his iudgement is free indeed And what is a free-will Sure that which chuseth the only good that whose souereigne good is only God he chuseth all that chuseth him so that hauing him the will misseth nothing of her proper obiect let it pitch vpon other goods and it will bee if not deluded yet certainly skanted because nothing can satisfie which is lesse then that for which the will was made As grace doth thus free the reasonable facultie so doth it the sensitiue also it freeth our desires though there be no Law to compell yet doth a man readily run the way of Gods Commandements he thinketh hee cannot speed fast enough nor haue enough of that good which a holy will guided by a wise iudgement recommends vnto him vnto him Modus diligendi Deum est diligere sine modo hee drinkes himselfe drunke at the riuer of diuine pleasures and is so vnsatiable in that that he passeth in the World for a foole and a mad-man This is the freedome of desire it made King Dauid daunce in an Ephod before the Arke it made Abraham follow God whithersoeuer hee did call him and many holy men to affect solitarinesse that they might haue the more of the societie of God and his Angels Such a desire is no hireling it loueth good for good and will serue God onely out of the content it taketh in his seruice and such seruice God requireth and such a desire is a free desire The last facultie that is free is the irascible the courage of a man must be made free Saint Paul hath exprest that excellently Rom. 8. Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword No I am perswaded that neither death nor life neither Angels nor principalities nor powers nor things present nor things to come nor heigth nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus Behold a free courage such a Martyrs courage as will readily obey and runne to Christ though he must be loaden with the Crosse that will be contented to hate Father and Mother Wife Children if they hinder him from being Christs Disciple Put these together and you may reasonably conceiue what King Dauid meaneth by a free spirit And such freedome is to be desired by vs all we must all desire to be so free in our iudgement will desires courage and so we shal become generous persons such as stoupe to no base things and shall sticke at the bestowing of nothing we haue though it bee our owne selues whereby we may compasse the
wee reade sometime Vias the wayes of the Lord and wee reade sometimes Via because the Charitie is alwayes but one and we should haue such grace as may answere all occasions neither is it true regenerating grace that is vnprepared for any alteration that can beare prosperitie but not aduersitie that can conuerse with God but not with men that can not bee militant as well as triumphant This propertie is a good toueh stone for euery man to trie his grace thereby But to leaue the Lesson and come to the Teaching The way is such as no man can goe without a guide and no maruell for no man euer went it twice no man euer passed from Earth to Heauen and being there came downe to the earth to returne to heauen againe haply if he did he might haue remembred the way and so goe it the second time without a guide but God alloweth not a second iourney to heauen therefore is euerie man a stranger in this way whereupon it must needes follow that euerie man doth need a guide or else he cannot be sure that he goeth a right especially seeing the way he must goe is bee set on either side with so many broad but mis-leading pathes Teaching then is necessarie for those that meane to goe the way Hauing thus in a generalitie shewed you the meanes that is vsed wee must now distinctly consider Quis Quos who is the Master Ego â—ocebo King Dauid saith he will take vpon him to be the master But King Dauid must be considered as a newly conuerted Paenitentiarie as one restored vnto and established in the state of grace he had plucked out the beame out of his owne eye before hee offered to plucke the moates out of his brothers eye hee was illightned himselfe before he offered to illighten others and he would not purge others before hee was purged himselfe Grat. 1. Nazianzene hath a good rule Cauendum est ne admirandae virtutis malipictores simus we must take heede that we blurre not the vertue which we desire to limme A man that goeth about to teach another the wayes of God is by that father resembled vnto a Painter that draweth Gods Image vpon his brother now he accounts him a good Painter that is himselfe a good patterne of the virtue that he doth teach but hee is but a bad Painter that blotteth out with his life what hee Painteth with his tongue who may bee cast off with that scornefull Medice cur a teipsum who will beleeue him whose deedes discredit his words Dauid was not such a Painter he taught not others before he had learned himselfe But how did he teach Two wayes exemplo verbo his very case was a good Sermon a Sermon of the wayes of God of his way of Iustice of his way of Mercie Dauid was a monument of both A monument of Gods iustice who though he were a man after Gods owne heart yet did God not suffer his sinnes vncorrected A monument of Gods mercie for though his sinnes were very grieuous yet vpon his vnfeined repentance they were graciously pardoned So did he teach by his example teach men not to presume because in him they may see God is iust teach them not to despaire because in him they may perceiue that God is exceeding mercifull As he teacheth by example so doth hee by his word also witnesse this Psalme wherein he taught the Church in his time teacheth vs now and shall teach men vntill the worlds end for what is the contents thereof but this Come vnto me hearken vnto me I will shew you I will teach you what God hath done and for my soule Adde hereunto that Dauid was a King and his care that hee voweth may goe for a teaching for Kings communicate in the name of Pastors in the Scriptures they are more then once called by the name of Shepheards and Constantine the Emperour said well that Kings were Episcopi ad extra they haue a kind of Bishopricke and must be carefull of the ghostly wel-fare of their charge But we may not mistake Dauid did not take vpon him the Priest-hood as Vzziah his successor did and was plagued for doing it he kept himselfe within his bounds hee did but that which all that are trusted with Ciuill Authoritie are bound to doe except what in this kind he did as a Penitent or as a Prophet and his example is a good admonition for of all his ranke all in his case yea it may admonish all It was Caines voice that said Numquid ego sum custos fratris Am I my Brothers keeper Yea God hath giuen saith the Sonne of Syrack a charge vnto euery man concerning his brother The law will not suffer a man to neglect his brothers Oxe or his Asse going astray or sinking vnâ—â—â—â— his burden hath God care of Oxen or doth he not intimate thereâ—â— how much more wee must care for the master of those beastes It is the propertie of good men that the good which they receiue from God they dispense to others and are as carefull of other mens saluation as of their owne according to the rule Thou shalt loue thy neighbour as thy selfe We haue found the Master Let vs now seeke out the Schollers wee find them here to bee Transgressors Sinners an vntoward subiect you would thinke for a Master to worke vpon to tame such head-strong Colts and bring such persons to a better course and yet nihil aptius nihil acceptius no Schollers are more fit to be vndertaken by such a Master and such a Master cannot better please the Master of Masters that is God then by vndertaking of such Schollers vndertaking to teach transgressors and sinners to teach them Gods wayes that haue gone farthest our of the way for such must you vnderstand by these words It is euerie mans worke to set them forward that are in the way to teach the righteous it is a harder taske to fetch them in that are gone out and such a Master must put himselfe to the hardest taske A Souldier that hath plaid the coward cannot recouer the reputation of a valiant man by aduenturing no farther then ordinarie Souldiers but by vndertaking some dangerous assault or trying his valour vpon an enemie of note and no teaching is worthy of a conuert but the teaching of those that are much auerse for how should hee shew that he doth throughly detest sinne that hauing rooted it out of himselfe can indure it in another No his owne passion will fill him with compassion the remembrance of the losse which himselfe sustained of the smart which himselfe hath felt the experience I say of this double euill will not suffer him to stand as an idle spectator while the spirituall thiefe the murderer doth spoyle doth slaughter others he will be aiding to such forlorne ones with his best with his readiest succour Adde hereunto that they that are conuerted were corrupters while they were in the state of sinne they led many out
desire as if he meant that he would not any longer be flesh and bloud hee would be rid of that which is the nurserie of sinne which slakes his life in grace and disheartens his hope of glorie And it is likely King Dauid did not call onely for subuention against guilt contracted but preuention that he might contract no more he looketh backward and forward and it beseemeth vs all to pray against originall sinne 〈◊〉 7. O wretch that I am who shall deliuer me from this body of sinne Finally as Bloud signifieth not onely Sinne but the punishment thereof also Gene. 4. so much the Prayer be vnderstood to deprecate not onely sinne but the punishment also Dauid heard ringing in his eares Caines doome Maledictus because thou hast shed bloud therefore thou art accursed the doome against murder Gene. 9. which God denounced by Noah thundered in his eare 2 〈◊〉 12. He that sheddeth mans bloud by man shall his bloud be shed againe he could not forget that dreadfull voice which Nathan vttered vnto him The sword shall neuer depart from thy house and out of sense of all these as if he were euen presently ready to perish fall vpon this supplication Deliuer his Penitertials doe shew what deepe impression the terrour of Gods iudgements made vpon his soule and also vpon his body and no wonder if he that so felt them did pray to bee released from them But marke how he Prayeth first how discreetly then how zealously Very discreetly for he maketh choice of a person that can and will deliuer Can for he is Deus salutis it is his proper title to be a Sauiour In creatures you may find vanitie that will delude you or infirmitie that will faile you euen of Kings themselues it is said that their breath is in their nostrels and that they are not saued themselues by their much strength Dauid himselfe who so often deliuered Ismel and was attended with so many Worthies yet could hee not expect saluation from himselfe the Prophet Ieremies rule is peremptorie Chap. 17. Cursed is hee that maketh flesh his arme c. We must therefore resolue that saluation belongeth vnto the Lord especially when wee speake of spirituall saluation such as that is wherewith wee haue now to doe which standeth in the remission of sinnes the peace of conscience and freedome from death for who can remit sinnes but God onely And except he iustifie vs how should we haue the peace of conscience God vseth Ministers to worke these effects but they flow from grace not inherent in them but assistant to them and so they are the effects of Gods hand And to him also belongeth the issues of death for as it is his iustice that inflicteth it so except he release none can free from it But marke the phrase the God of saluation 1 Iohn 1â— is it not a periphrasis of the name of Iesus And then behold a mysterie sanguis liberat a sanguine the bloud of Iesus clenseth from all sinne and so deliuereth vs from bloud bloud whereof we are guiltie and rising againe he receiued the keyes both of death and hell and so can deliuer vs from the bloud whereunto wee are endangered As Dauid is discreet in seeking to a person that can so is he also discreet in seeking to a person that will deliuer for he calleth vpon him not only as a God of saluation but as a God of His saluation God is a God of saluation as he is the Sauiour of all men but no man can cal him the God of his saluation except he bee a faithfull man so that there are two remarkable things in the Pronoune for it is verbum faederis Euangelici fi et specâ—â—lis Dauid sheweth thereby that he is in Couenant with God euen in the Couenant of grace for no man can vse that word except he bee in so blessed a state no man can call God His except God haue appropriated himselfe vnto him and appropriate himseâ—fe he doth not but by the words of the Couenant Ero Deus tuus I will be thy God And when God doth so appropriate himself we must keepe the â—itle of the Conenant in our Prayers and direct our words vnto him as he is ours this is the exercise of a speciall saith and it is the greatest comfort of our prayer it is most likely that he shall speede that hath so neere reference vnto God he that can will helpe And marke that though he were put to the conflict yet was hee not without Armour of proofe he saw whence saluation might be had and commeth with boldnesse to the Throne of grace more doe conflict with the horrour of conscience and terrours of death then preuaile against them to conflict is common vnto all sinners but to preuaile is the prerogatâ—ue of the children of God the God ossaluation doth ease doth vnburden onely those that can truely say he is the God of their saluation Dauid prayed Discreetly and he prayed zealously also for marke how he doubles the word O God thou God Nota in repititione magnum corâ—â—â— affectum saith Gregorie such ingemminations proceed not but from ardent affections they importune God and they will take no deniall And indeede God doth not like cold suitors for that betrayech cold defires which in one that is at Gods mercie hath grieuously offended lyeth open vnto the sharpest wrath can find no fauour can promise it selfe no mercie we must therefore wrestle with God as â—acob did replie as the woman of Canaan did treble our petition as did Saint Paul if we meane that our Prayers shall pierce the cloudes climbe vp into the Heauens and enter into the eares of God Neither sacrifice nor frankincense were offered without fire vpon the one Altar or the other no more must any Prayer come from vs which is not warmed by zeale quickning it and giuing it speedie wings to flie from earth to heauen and make our words a liuely representation of those desires that are conceiued in our hearts And let this suffice for Dauids spirituall Pange I come now to the Deuotion the argument whereof is the righteousnesse of God But there is a double righteousnesse of God the one is legall the other Euangelicall The legall is that which dealeth with men according to their workes the Euangelicall is that which dealeth with men according to their faith the latter is here meant and not the former from the former a sinner can expect nothing but condemnation because this is the tenour of it Cursea is he that abideth not in cuerie point of the Law to dâ—e it from the later we may expect saluation because it stands in the renussion of sinnes therefore wee must ioyne Libera that is gone before with Iuditâ—a and so you will find that it is Iustitta liberans it is such Iustice a freeth vs from Iustice and therefore Symachus translates it not amisle Misericordia this Iustice is nothing but plaine Mercie mercie
worth is meant by his Praise for Praise is the due of worth God is most worthy and therefore most rightly to bee praysed What God deserueth Dauid will yeeld for he intends to be Praeco a proclaimer of Gods praise He will shew it forth Narrando and Enarrando the word signifieth both he wil not only deliuer a plaine history of it but he will also make a feeling CoÌ„mentarie vpon it This he will do but wherwith That also is set downe in the Text he will doe it with his Mouth with his Mouth that others might heare and that Mouth shall bee his owne it shall bee the Interpreter of his owne heart You haue heard his good intent but it is a true proâ—erbe Man purposeth God disposeth therefore for the doing of what hee intended Dauid presumeth not of himselfe but imploreth the helpe of God O Lord open thou my Lippes The Lippes are as the doore of the mouth a doore shut vp naturally in regard of the seruice of God and therefore he had reason to desire that it may bee supernaturally opened Lord open thou God onely hath the key which will open this doore so open our Lippes that they may shew forth the prayse of God These points which I haue touched offer themselues to our consideration in the parts of my Text but if we lay together these parts there wil arise two other good Obseruations out of the whole The first is the true vse of our abilities when wee receiue them from God we must vse them to glorifie him if God open our Lippes our Mouth must shew forth his Praise The second Obseruation is implied which is If our mouth be vsed to worse purposes then certainely some other then God doth open our Lippes I haue laide before you the Contents of this Scripture God so open my Lippes and your eares that my mouth may shew forth and your hearts be affected with Gods Praises and our duties that shall be opened therein The first point that I specified was the Praises of God The word Praise as many other elswhere doth signifie not the Act but the Obiect or to speake it plainely not the due but the merit of goodnesse so Saint Paul telleth the Thessalonians that they are his hope his ioy 1. Thes 2. â—9 his crowne in the day of the Lord hope that is the thing hoped for ioy that is the thing wherein he shall ioy and Crowne that is the thing for which he shall be crowned so here the Praises of God is that for which God deserueth to be praised so strict a coniunction is there betweene the Act and the Obiect and so inseparable should the one be from the other that the name of the one may very fitly be vsed for the other he that is good should receiue praise and he that receiueth praise should bee good Gene. 1.31 God saw all that hee had made and loe it was verie good and presently hee kept his Sabbaoth whose natiue vse is glorifying of and glorying in that which is good And herein should God be a Precedent vnto man hee should not put asunder what God hath conioyned but as the very word here admonisheth let Praises be a Synonymon for goodnesse But when we come to determine what Goodnesse is vnderstood in this word Praise some will haue vs looke backe vnto the Verse going before and will haue the goodnesse here meant restrained to the Righteousnesse there specified to the Euangelicall Righteousnesse the mercie of God in Christ whereof Dauid had good proofe And indeede that is the prime Goodnesse of God and calleth for the highest degree of Praise God deserued praise when hee made man of the dust of the earth so goodly a creature of so base stuffe but hee deserued much more praise when hee redeemed sinfull man from the flames of hell and made him with his owne Sonne an Heire of the Kingdome of Heauen to bring so forlorne a wretch to so exceeding happines must needs bee a matter worthy of extraordinary Praise Ephes 1.6 S. Paul maketh praise the end of that great Worke and in the Reuelation the Angels and Saints all fall downe before the I hrone and giue glorie for the same for that it was a worke not onely of Almightie Power but also of vnspeakable Grace therefore had they reason to giue glorie for the same This is true but yet Praise must not in this place bee so restrained Dauid before his fall had more contemplations of God then one and made his Psalmes accordingly and indeede the verie word here vsed for Praise is Tehillah and hath good cognation with Tehillim the Title of the Psalmes therefore may we well extend the one as farre as the other the argument of the Praise as farre as the Argument of the Psalmes and then you shall find that there is no Booke in the Bible whose Argument will not come vnder some one or other Psalme of Dauids he hath Psalmes of the Creation Psalmes of Redemption Psalmes Historicall and Propheticall Legall and Sapientiall Psalmes hauing beene so copious and in such varietie hauing indited Psalmes before his fall it is not likely that after his fall hee will confine his thoughts and not be so large in Gods praises nor intermeddle with all sorts of them Certainely when God is called the praise of Israell Psal 22. ver 3. it must be conceiued in that widenesse which is mentioned Psal 145. All thy workes praise thee O Lord for God is totus laudabilis nothing is in God nothing commeth from God that is not praise worthy So that there is something to be obserued in the word Tua thy praise that is the praise which is proper vnto Thee Gregorie Nyssen writing the life of another Gregorie called Thaumaturgus giueth a good note Nulla vera est Laus c. There is no praise truely so called which consisteth not in that which the person praised may accompt to be his owne now that I accompt his owne which abideth with him for euer By this rule praise is proper only vnto God for with him onely in Goodnesse is there no variablenesse nor shadow of change He that praiseth man cannot praise him but as a mutable creature so good to day that he may be bad to morrow hee waxeth and he waneth euen like the Moone yea and when hee is full of goodnesse as the Moone of light yet are there Maculae in Lunâ as staines in the Moone so haue there beene blemishes in the best of those which haue beene but meere men the Scripture that hath Chronicled the Patriarches liues hath Chronicled their faults also God onely is as the Sunne 1. John 1.5 he is Light in whom there is no darknesse at all as he is constantly so is he entirely Holy Therefore Praise when it is applied vnto men is a word of limitation it implieth inconstancie or defect it neuer so praiseth but leaueth some place for dispraise but when it is applied vnto
God it is a phrase of Equipollencie Exod. 23. it is all one with God which is fairely insinuated vnto Moses wheÌ„ he desireth to see Gods face you shal find in the pursuit of that story that Gods glory Gods goodnes are aequipollent tearmes and it must be our endeauour as far as humaine frailtie will permit herein to resemble God to be nothing to doe nothing but that which may deserue praise And let this suffice concerning the first point the praise of God Let vs now see what King Dauid intends to doe about this praise his intent is to shew it forth I told you the word doth signifie Narrare and Enarrare to deliuer Gods praises by way of Historie and then vpon that he studieth to make a feeling Commentarie In King Dauids Psalmes you may find all kind of Histories you may well call them an abridgement of the Historicall Bookes yea and of the Propheticall too which are a kind of Historie there are few Narrations that tend to the praise of God whereat he hath not touched But his speciall commendations stands in the Enarration in the Commentarie that hee maketh vpon Diuine History he maketh vs see herein that which otherwise we would not heede he maketh vs sensible of that which otherwise wee would not regard Take a touch of it in some particulars Hee hath made many Psalmes of the Creation reade the 8. reade the 19. reade the 104. see how powerfully hee doth worke the obseruation thereof into the hearts of men in the 8. Psalme marke those words O Lord our Lord how excellent is thy name in all the Earth and againe What is man that thou art mindfull of him Or the sonne of man that thou visitest him And how powerfull are those words Psalme the 19. The heauens declare the glorie of God and the firmament sheweth his handie worke Day vnto day vttereth speech c. but beyond all goeth 104. Psalme Blesse the Lord O my soule O Lord my God thou art verie great thou art clothed with honour and maiestie c. the 107. Psalme is about Gods Prouidence but marke the Burden that is added to euerie branch Oh that men would praise the Lord for his goodnesse and declare his wondrous workes that he doth for the children of men The same method doth he vse in opening the Redemption Psalme 103. the Law Psalme 19. and 119. the Deliuerance out of Aegypt in many Psalmes it were endlesse to goe ouer all particulars take it for a generall rule you shall find in him neuer a Historie whereupon he doth not make such a Commentarie wherein hee doth not point out some thing that is obseruable and endeauour to make vs sensible thereof and to entertaine it as matter of Gods Praise and this is that which he meaneth by shewing forth Wherby with all hee teacheth vs that the occurrents of Gods Prouidence which befall our persons fall out in our times or any way offer themselues vnto vs must be looked into with such a reflecting such an adoring eye that we must take notice of and giue honour vnto God for his power his wisedome his goodnesse his iustice his mercie that shineth herein and sheweth it selfe vnto the world Thus wee must learne to shew forth the praise of God Dauid addes moreouer wherwith he will shew it forth with his mouth with the Mouth that others might heare the Praises And indeede ore fit Confessio as fraudis so Laudis Luke 12.9 men therewith as they must confesse their sinnes so must they set forth Gods praises shew them forth vnto the world for he that will not confesse God before men God will not confesse him before his blessed Angels The Church is a Body and what befals any member may befall euerie one be it matter of hope or feare sorrow or ioy therefore ought euerie man to communicate to the other his case and his knowledge to worke in them by the same meanes the like affection which hee feeleth in himselfe yea though we doe not feele it yet should we haue a fellow-feeling each of the others affections wherof wee cannot ordinarily take notice except each be informed by the others Mouth The Mouth being the ordinarie meanes of communication the trumpe whereby wee doe mutually stirre vp our selues vnto the Prayses of God But when mention is made of the Mouth wee must not exclude the Heart for though the instrument be the Mouth yet the Musitian is the Heart he causeth the tune of the voice to sound and addeth the Dittie to the Tune and certainely the Musicke will neuer be wel-come to God should any part of man be wanting thereunto Psal 103. therefore Dauid thus cals vpon himselfe Blesse the Lord O my soule and all that is within me blesse his Holy name Gregorie the Great worketh this obseruation out of the word Meum my mouth there be many saith he that praise God but not with their owne mouth such as are the couetous the wantons c. They personate some other they seeme to take vnto themselues another mans tongue when they vtter that which they conceiue not in their own hearts But let such men know that their Praiers shall neuer haue accesse vnto Gods eares whose hearts are estrainged from Righteousnesse Wherefore let vs imitate Dauid in another place 〈…〉 who said that his Soule should be filled as it were with marrow and fatnesse when hee praiseth God with ioyfull Lippes Where withall we learne a good propertie of him that praiseth and that is hee performeth it with pleasure and indeede no man can sincerely praise 〈…〉 but he must delight in that which hee doth praise for praysing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nyssen speaketh a louing disposition And Saint Austin â—auâ—at Deum veraciter qui eum amat he praiseth God sincerely that loueth he loueth him vnfainedly and if our delight be not in him we must not thinke that we doe as we ought praise him In a word you heard before that Deus was totus Laudabilis wholy to be praised and we must be toti Laudantes haue no part of body or soule that must not be an instrument to sound forth Gods praise our whole life should be a Psalme thereof And let this suffice touching King Dauids Intent The Intent is good but men may intend more then they can doe good men haue beene ouer consident in their good meanings Saint Peter thought he would neuer forsake Christ and hee would die in his desence yet when he was put to it hee not onely cowardly shrunke from him but also fearefully denied him wherefore Dauid is well aduised hee presumeth not of his owne strength but hath recourse vnto Gods helpe O Lord open thou my lippes The Lippes are the doore of the mouth a doore that is shut vp therefore neede to be opened and it is worth the marking that the word which we translate open is not onely of the same originall with a doore in the Hebrew tongue
onely he would haue vs vse our tongues so well as that wee may be at the day of Iudgement praised by him Yea sâ—eing praysing is a delightfull employment God would thereby cheere vp our spirits with a sweete foretaste of that life which we shall leade in heauen for praysing is the Angels worke in the Church Militant we haue both praying and praysing but in the Church Triumphant there is onely praysing there is no praying at all that Eucharisticall sacrifice shall continue when all Propitiatories doe cease for praise is the euerlasting sacrifice of the New Testament and of that the saying is true Praise shall neuer depart from the mouth of a Christian Iewes and Christians haue both agreed to repeate daily this Text in their Liturgie out of that which you haue heard you may gather that it is not without cause that they haue so done Wee say it daily I pray God wee may haue learned this day to say it well hereafter so may we that now in Gods House on earth speake his praise sing for euer Halelu taâ— praise yee the Lord with the Saints in Heauen The words as I haue opened them are conceiued in a Prayer but as they are read in the I salter they represent a Prophecie the odds is not great because a good Prayer if it bee conceiued for spirituall grace is indeede a prophecie for he that disposeth to sue doth purpose to grant What shall we say then to these things But euen pray that seeing God hath the key of our Eares as well as of our Tongues and by the temper of our eares wee may guesse what will bee the temper of our tongues and he that hath a deligh to heare his dutie will haue a tongue readie to yeeld God his due and God will neuer open his tongue that suffers the Diuell to keepe the key of his eare Let vs I say pray that by being willingly deafe we doe not become vnwilling dumbe but that Christ by his Ephphata would rid vs of the spirit both deafe and dumbe that hauing heard these words as we ought we may vse our tongues as is meete That we may so doe let vs all ioyntly present our humble petitions vnto God in the words of my Text. O Lord open thou our Lippes and our mouthes shall shew forth thy praise Blessed are they O Lord that dwell in thy House Psal 8â— they shall alwayes bee praysing thee SELAH PSAL. 51. VERSE 16. For thou desirest not Sacrifice else would I giue it thou delightest not in burnt offering KIng Dauid in thankfulnesse for Gods mercie promiseth religiously to serue him but whereas Gods seruice is either Morall or Ceremoniall he voweth a Morall and not a Ceremoniall seruice Of this choice he yeeldeth a reason and that reason is Gods good pleasure he maketh Gods pleasure to set bounds vnto his Vow and is willing to enlarge or contract his Vow according to Gods pleasure To contract it as appeares in that which he speaketh of the Ceremoniall worship for he forbeares it and to enlarge it as appeares in that which he speaketh of the Morall for that is it which he obserueth as acceptable vnto God On this Verse which now I haue read wee shall heare of his conceipt concerning the Ceremoniall worship and what hee conceiueth of the Morall worship which is answerable thereunto when I open the next Verse I shall then shew vnto you The Ceremoniall worship is exprest in two words Sacrifice and Burnt offerings which words may betaken either in a large or in a restrained sense In a large so may you reduce vnto them all Ceremoniall worship in a restrained and so they comprehend the two offerings which the Law required for a Ceremoniall reconciliation of a sinner Take them which way you will my Text sets downe Gods disposition towards them and King Dauids conformitie to that disposition of God Gods disposition is twofold First he doth not desire them secondly he doth not delight in them before they are offered he doth not desire them neither doth hee delight in them when they are offered so must you in this place difference Gods Desire and his Delight To this disposition of God King Dauid doth conforme his seruice he professeth that hee would haue tendered these Ceremoniall offerings if God had affected them and onely because God did not affect them therefore he doth not tender them both these propositions are wrapt vp in these words Else would I giue it I would giue sacrifices and burnt offerings if thou didst desire them if thou didest delight in them but thou desirest not sacrifices thou delightest not in burnt offerings therefore doe not I presume to giue them to reconcile my selfe by them These be the Heads whereunto I purpose to referre whatsoeuer I shall deliuer in farther opening of this Text Now because you may mistake in your Deuotion as the Iewes did be perswaded in the feare of God to listen attentiuely to what shall be said that you may learne of King Dauid to passe a true iudgement vpon all Ceremoniall worship and vpon all corporall seruice Let vs come then to the particulars whereof the first is those words wherein the Ceremonies are exprest and they are two Sacrifice and Burnt offerings Which words may bee taken first in a large sense they may comprehend all kind of animat Offerings that were burnt vpon the Altar for of them some were Merocausta burnt but in a part the rest was the Priests portion alone or else he did share in it with him that presented the sacrifice Other Offerings were called Holocausta they were wholly burnt neither the Sacrificer nor the Offerer had any part therein God reserued it wholly to himselfe so that if wee thus farre enlarge these words they wrap in them all kinde of corporall Sacrifices Ruffinus and others giue them so wide a signification That signification is true but happily it is not so proper to this Text a more restrained sense may better fit this present Argument Obserue then that these wordes doe containe the two Offerings which God in Moses Law prescribed for the reconciliation of a sinner hee was required to bring one expiatory the Law calleth it a sinne-offering and that is it which is here as else-where meant by the generall name of Sacrifice another Dedicatory which was called an Holocaust and is here translated a burnt offering but you must vnderstand it burnt not in part but wholly therefore it is sometimes called a whole-burnt-offering These two Offerings went together in the ceremoniall reconciliation of a sinner we find it so in Leuit at the purifying of a woman after Child-birth Chap. 12. at the cleansing of a Leper Chap. 14. finally at the expiation of the Tabernacle or Temple and therein of the whole Church of Israel Chap 16. In all these places you shall find that they goe together But to looke a little farther into these Offerings there are two remarkable things in them 1. the Mystery and
to the testimonie vnto Israel to praise the name of the Lord. Neither was it onely sedes Religionis but Imperij also it was the Kings royall Chamber and there he kept his residence there were the Thrones of iudgement euen the Thrones of the house of Dauid as it followeth in the same Psalme By the way Out of that which you haue heard you may gather the reason why when the ten Tribes reuolted from the house of Dauid Beniamin and the Leuites continued stedfast to it Beniamin had a great interest in Ierusalem and the Leuites maintenance depended on the Temple whereunto their seruice was confined To goe on Fiftly you must obserue that though these two places onely are named yet the whole Kingdome is vnderstood for this was the mother Citie though the honour of the prerogatiues belonged vnto her yet from her was the benefit both of Pietie and Policie to be deriued vnto the whole land yea vnto the whole nation for in whatsoeuer Countrie an Israelite dwelt he was free of Ierusalem you may perceiue it by the answere made by the Reubenites â—shua 22. Gadites and halfe Pribe of Munasses when they were challenged for idolatrie because they erected an Altar vpon the bancke of Iordan before they passed ouer into their owne in heritance It is more cleare Acts 2. where we reade that there were Iewes dwelling at Ierusalem of all Nations vnder Heauen there are reckoned some of Africa some of Asia some of Europe And further to make good this assertion Philo Iudaeus in his embassie to Claudius the Emperour maketh this a motiue why he should be good vnto Ierusalem because in so doing he should preserue many nations amongst whom the Iewes liue dispersed Finally these places as it hath been by many Diuines obserued were seated in the midst not only of the holy land but also of the whole world the whole world I say that was then known Gent. 2. so that as the tree of life in the middest of Paradise so Ierusalem in the midst of the whole World might easily bee repaired vnto by those that did desire it and it had fit opportunitie to spread it selfe into the knowledge of all the world These things are to bee obserued in those places according to the Historie But all things came to the Iewes in types therefore wee may not thinke that King Dauid had an eye onely to the corporall places his eye pierced farther euen to that which was figured therein hee looked to the Kingdome of Christ And indeede the Church is in the Scripture called by these names I might referre you to the vision of Ezekiel which taketh vp the last eight Chapters wherein all agree that the Church is delineated or the vision of Saint Iohn in the last of his Reuelation wherein there is more perspicuitie but both of those places are darke I will point you out plainer one in Saint Peter 1. Pet. 2. Behold I put in Sion a chiefe corner stone c. hee alleageth the words out of Esay and sheweth it was a plaine prophesie of Christ and his Church Saint Paul affirmeth as much of Ierusalem Ierusalem saith he that is aboue Gal. 4. or from aboue is mother of vs all and in the Epistle to the Hebrewes both places are conioyned in this signification Chap. 12.22 You are come saith he to mount Sion to the Citie of the liuing God to the heauenly Ierusalem c. I will not trouble you with more places there are store in the Prophets I come to more profitable matter Ecce typum Ecclesiae behold the correspondencie that must bee betweene the Church and those places Those places were Hilly and had the valley of Gehinnon vnder them Chap. â—5 I cannot giue you a better Morall then is contained in that Prouerbe of Solomon The way of life is aboue to the wise that hee may depart from Hell beneath or if you will take that of Saint Paul Coloss 3.7 Set your affections on those things that are aboue not on those things that are below thoughts groneling vpon the earth bend towards Hell God will haue vs raise our thoughts and testifie that our treasure is in Heauen The second correspondencie is taken from Moriah where the Church is there is God to be seene Psal 76. In Inda is God knowne his name is great in Israel in Salem is his Tabernacle and his dwelling in Sion without the Chureh though God bee yet he is not by any gracious reuelation not by that transforming reuelation whereby God shining vnto vs in the face of Icsus Christ doth transforme vs into the same image both of Grace and Glorie 2. Cor. 3.18 The third correspondencie standeth in the Vnion wherevpon S. Austen and others obserue the incorporation of the Gentile into the Church of the Iewes it may bee Saint Paul meaneth as much when he speaketh of Christs taking downe the partition wall Ephes 2.14 for while Sion and Ierusalem were diuers Cities there was no open passage out of the one into the other as afterwards there was Cap 3. v. 6. howsoeuer to the Ephesians hee teacheth that they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one body and partaked of the same prerogatiues I meane the Iewes and Gentiles The fourth correspondencie stands in the prerogatiues of this Citie for it was sedes Regni Religionis the Citie of God and of the King and what is the Church but Regnum and Sacerdotium Exod. 19. Reuel 5. first a Kingdome of Priests or a royall Priesthood The Church beareth a Kingly mind free from Coertion yet following the Direction of the Law whereunto accordeth that of Saint Paul Lex non est posita iusto 1. Tim. 1 9 Righteous men are not led with the spirit of bondage to doe things out of feare but they are led by the spirit of adoption they will doe well though they haue no Law And indeed this is a true Kingly mind But as our mind must be Kingly so must it be Priestly also all our seruices must be Sacrifices we must prefent them at Gods Altar and wee must offer them with the fire of heauen for therefore doth God separate his Church from the world that hee may deuote it vnto himselfe neither would God euer doe vs the honour to make vs Kings except he did expect honour from vs as we are his Priests The fifth correspondencie standeth in the extent of these prerogatiues though they were bestowed vpon Ierusalem yet they were to redound vnto the whole Land yea the Nation of the Israelites Act. 10. Saint Peter hath moralized this to our hand Of a trueth I perceiue that there is no respect of persons with God but in euerie nation whosoeuer feareth him and worketh righteousnesse is accepted of him wheresoeuer we liue we may bee of the Israel of God and partake the prerogatiues of the Heauenly Ierufalem The last correspondencie standeth in the situation Ierusalem was in the
when two or three are gathered together in my name I am a mongst them Wee pray that wee may receiue grace and when wee haue receiued grace what temaineth but that we giue glorieâ— and wee shall giue glorie as we receiued grace imperfectly here on earth because our grace is imperfect but when our grace is perfect then shall wee giue glorie perfectly to God in the Kingdome of Heauen and of that glory which is giuen in the Church Triumphant doe many of the Fathers vnderstand this place Finally marke a blessed accord betweene Gods acceptance and mans thankfulnesse it is an vncomfortable thing to serue and not to be regarded but if any thing will encourage it is this Math. 25. that we shall heare Euge serue bone well done seruant faithfull and true enter into thy Masters ioy Wherefore let vs hearten our selues that God will accept and knowing that let vs doe our best to please I am come to the end of of my Text and withall to the end of the Psalme but God forbid your profit should end with my paines S. Austin thought that euery man should sing ouer this Psalme euery day and act a penitent as King Dauid did And indeed which of vs may presume better of himselfe then King Dauid had cause and who may not desire if he be so bad to speed as well as King Dauid did Hee began at Miserere fell as low in his humiliation as a mortall man can doe but you see how hee endeth his humiliation was not so low but his exaltation was as high and his ioy proued as great as euer his sorrow was It is a witty obseruation which Saint Ambrose hath hee maketh this Psalme a Psalme of Iubile hee gathers his note from the number In the Septuagint which most of the Ancients follow this is accounted the fiftieth Psalme therefore doth that Father parallel it to the fiftieth yeare The fiftieth yeare was the yeare of Iubile to the Israelites wherein all debts were released bondslaues were set at liberty and hee that had sold it was repossest againe of his Inheritance And doth not that befall a man spiritually if he be penitent which the Israelites enioyed corporally yea verily He that was by sinne a slaue vnto Sathan by repentance is mad a free-man of God vpon our repentance are all our debt-obligations cancelled which wee haue either inherited or contracted Finally it returnes vs againe to Paradise out of which wee were cast for sinne a blessed comfort of Repentance and therfore a blessed vse may we make of this Psalme the Contents whereof is this vertue of Repentance And what can I wish you yea and my selfe also but that from the misery of sinners wee may ascend to to the glory of Saints and WEe thy humble Seruants beseech thee our Lord Iesu Christ Hieroms Prayer that thou wilt be indulgent to our grieuous sinnes and grant that being humbled by true contrition of heart and hauing mortified all our corrupt lusts we may be prepared as an acceptable Holocaust vn to thee and with the Angels sing for euer Haleluiah Haleluiah So the Arabiâ— ends this Psalme Haleluiah in the Kingdome of Heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NINE SERMONS On the two and twentith CHAPTER of the Gospell according to S. MATHEW The 34 35 36 37 38 39 40. VERSES BY The Right Reuerend Father in God ARTHVRE LAKE late Bishop of that See LONDON Printed by W. S. for Nathaniel Butter 1629. NINE SERMONS ON THE TWO AND TWENTITH Chapter of the Gospell according to Saint MATTHEW the 34 35 36 37 38 39 40. VERSES THE TEXT 34. But when the Pharisees had heard that Iesus had put the Sadduces to silence they were gathered together 35. Then one of them which was a Lawyer asked him a Question tempting him and saying 36. Master What is the great Commandement 37. Iesus said vnto him Thou shalt Loue the Lord thy God with all thy Heart and with all thy Soule and with all thy Minde c. The first Sermon NO sooner had I ended the Doctrine of Repentance which I set before you in the example of King Dauid but it came into my mind that the next way to perswade any man to follow it was to teach him how he might best bee acquainted with his owne state For though it be true that euery man that knoweth himselfe to bee guiltie doth not repent yet it is as true that no man doth repent except he know himselfe to bee guiltie Now the Apostles rule is Rom 7 verâ—â— Iam. 1. ver 23. that The knowledge of Sinne commeth by the Law the Law is a looking glasse wherein we may see what manner of Persons we are Whereupon I resolued to make the Law my next Text. Not that Law which was proper to the Iewes and was abolished by the Crosse of Christ the Ceremoniall and Politique But that Law which is common to all the World and shall neuer haue an end I meane the Morall Law which is contained in the ten Commandements And indeed they are the great store-house of cases of Conscience If euer a man be desirous to make a through inquirie into himselfe and giue vp against himselfe a true verdict they will set his Sinne most clearely before his eyes and lay it most powerfully to his charge They will But not so well except a man be first prepared you must first learne a lesson that containeth the Beginning and the Ending of the Decalogue and that is Charitie all the ten Commandements spring from this roote and this is the fruit that we must reape from them all they begin from and they end in Charitie this Charitie is the Argument of those words that now I haue read vnto you and the Text is nothing but a Preparatiue to the ten Commandements Let vs come then to it The whole doth containe a Conference betweene our Sauiour Christ and a Pharisee wherein it was to appeare whether of the two had more skill in Gods Law In breaking it vp I will consider the Occasion and the Argument The Occasion as giuen was Christs conquest of the Sadduces he had put them to silence as taken was the malice of the Pharisees they were so vexed therewith that they no sooner heard it but Conuenerunt they conspired to set vpon Christ this was the occasion Thus farre the Pharisee goeth I meane to goe no farther at this time in vnfolding the Text I will begin then with the occasion first as it was giuen Christ in a dispute had foyled the Sadduces the Text saith Hee had put the Sadduces to silence Here we must learne first what these Sadduces were they were a Sect sprung vp amongst the Iewes I will briefely relate their originall as the Hebrew storie hath it Antigonus Sochaeus not long after the dayes of Nehemiah was the chiefe Rabbin in the great Synagogue at Ierusalem Drusius de tribus sectis Iudaeorum who grauely instructing his Disciples is said amongst other words to
one thing more which I may not omit concerning the nature of Charitie and that is the Constancie thereof Loue is strong as death Iealousie is cruell as the graue Cant. chap 8. the coles thereof are coles of fire which hath a most vehement flame many waters cannot quench Loue neither can the flouds drowne it if a man would giue all the substance of his house for Loue it would be contemned Abhorret vera Charitas omnia distrahentia pereat qui inter nos dissidium volunt Wee must not bee like little children that loue to day and hate to morrow nec ita amare ut aliquando osuri manente bonitate non exigente superiore lege aut patriae aut religionis I haue competently opened vnto you the nature of Charitie But you must obserue that whereas there are two things in it the qualitie and the exercise thereof Bernard it is not the qualitie but the exercise that commeth vnder the commandement Vbicunque in Scriptura dilectio requiritur non tam extgitur dilectio affectus quam Charitas operis Gal. 5. Deut. 10. the qualitie is the gift of God for hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charitatis efficax it is hee that maketh men to bee of one minde and circumciseth mens hearts that they may loue and Charitie is the fruit of the Spirit And the Spirit doth worke it in our hearts not only by mouing without qualifying them as Peter Lumbard erroniously thought hee improueth our Charitie too farre but the Loue of God is powred abroad into our hearts by the holy Spirit Expla 11 ad Carth. substantialis Charitas dat accidentalem as S. Bernard speaketh God which is Charitie giueth vnto man the gift of Charitie But when we haue receiued the gift of God wee must employ it wee must not receiue the grace of God in vaine As in nature so in grace wee haue our abilities for action and the Parable will tell vs what will bee our doome if wee hide our Talent But the Commandement is affirmatiue and therefore tenet semper but not ad semper wee must neuer be without a louing disposition yet are we not bound to manifest it but as occasion shal be offered vs. Yet must we take heed that we neither will nor do ought that is contrary vnto Charity You haue heard What is giuen in charge you must now heare to Whom this charge is giuen Thou shalt loue and this Thou is Israel so wee read in Moses Hearken O Israel Thou shalt loue Deut. 6. It is giuen then to the regenerate for Israel is a name of the Church of those that were in couenant with God and had in their flesh the seale thereof Without the Church is the Kingdome of Satan and where Satan raigneth there Satanisme that is hatred is there can bee no true Charitie Iohn 13.35 Christ telleth vs it is the badge of his followers By this shall all men know that you are my Disciples Cant 2 4. if yee loue one another In the Canticles it is called the Banner of the Church now you know that the Banner keepeth euery Souldier to his owne station and so strengtheneth the whole by euery ones good order And wee neuer breake our ranke in the Church militant and hazard the whole by our disorder but wee doe it through want of Charitie What is spoken to the whole Church euery member must take it to himselfe and vnderstand himselfe in the word Thou Saint Paul hath taught vs that hatred and Charitie distinguish carnall and spirituall men 1. Cor. 3. by Charitie Saint Iohn telleth vs it is knowne that wee are borne of God 1. Ioh. 3.10 Sola Charitas diuidit inter filios Regniaeterni Austin de Trinit silios perditionis saith Austin wee haue no assurance that wee shall bee Saints in heauen except wee entertaine the Communion of Saints on earth if in this life wee delight in hatred after this life wee shall bee ranged with those which are hatefull But whose charge is this who is hee that commands Thou shalt loue surely it is Gods charge hee layeth this commandement vpon his Church Doe you heare it and not wonder at it God is a Soueraigne Lord hee may giue what Lawes please him vnto the Creatures which hee hath made yet see how gracious hee is hee will lay no other charge vpon his Church then that which may bee performed by loue then which kind of command nihil facilius nihil foelicius none can bee more easie Chap. 38. c. none can be more happy nothing more easie for what difficultie can there bee in Loue If God should come vpon a man as he did vpon Iob and presse him to reueale all the secrets of the Creation and prouidence much more if hee should bid him open the mysteries of the Kingdome of Heauen hee might answere Alas Lord I am an ignorant man If hee should bid him build such a Temple as Salomons was and furnish it with so many instruments and ornaments of gold and of other precious stuffe hee might say alas Lord I am a poore man If hee should bid him goe and roote out all Infidels from the face of the earth hee might answere alas Lord I am a weake man And so to many like commandements hee might plead some excuse But when God saith Thou shalt loue no man hath any excuse to plead but the malignitie of his owne nature yea no man comes to Heauen that did not loue though many poore ignorant weak ones c. come there A poore man may loue as well as a rich an ignorant as a wise a weake as a strong especially seeing though Charitie consists of beneficentia aswell as beneuolentia good deeds aswell as good will yet there is a dispensation allowed for want of good deeds ◠Cor. 8. if a man haue a good will For hee is accepted according to that which hee hath not according to that which hee hath not So that although God hath dispensed his temporall blessings vnequally yet the spirituall he will haue common vnto all I meane those which are the Graces of Adoption amongst which Charitie is a chiefe one and by it though there be otherwise great distance betweene man and man yea the Creator and his Creature yet may they easily bee brought together Neither is Loue onely an easie worke in it selfe but also it doth facilitate other things our doing our suffering both are made easie by Charitie Let a man attempt any thing whereunto hee hath no minde and it groweth presently tedious but Loue takes away all bitternesse of paine It was a painfull life that Iacob liued vnder Laban as he sheweth in Genes Gen 29 vers 20. 31. yet the seauen yeares that hee serued for Rachel seemed to him but a few dayes for the loue that hee had vnto her The like we may obserue in all sorts of men that are affected with any kind of
deum est ipse Deus Bernard Basilâ—n Psal 46. there is enough in God to make him louely and why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good and louely are reciprocall that which is louely is good and that which is good is louely whereupon is grounded that Maxime in Philosophie Bonum est quod omnia appetunt Reason hath no better marke to guesse at that which is good then the propension of all men for to attaine it Now looke vpon the Name the Lord God and see whether you doe not find that good in it which doth challenge Loue. Begin with Dominus ou heard that he was goodnesse it selfe if a man doe loue that which is good how can he but loue goodnesse Nay if wee loue the streames with what loue must we embrace the Fountaine If we Loue that good which is dependent how much more that which is independent Seeing there is a possibilitie for vs to bee defrauded of that which is dependent but of that which is independent we cannot be defrauded Yet see the common folly of men Iere. 2.13 they forsake the fountaine of liuing waters and digge vnto them Cisterns that can hold no water If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deserue Loue how much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You heard before that what God is he is it to the full Creatures haue but drops or beames and who would leaue the Fountaine to rest contented with a drop And when he might enioy the whole body of the Sunne to solace himselfe in a single beame And yet such folly there is in the world and he that thinketh Gods gifts louely though they are but single in a Creature how little is hee affected with the louelinesse of his Creator Wee cannot denie that good is the obiect of our Loue therefore where there is the greatest good thither wee should bend the greatest of our Loue dost thou loue Wisedome Colos 2.3 All the treasures of wisdedome are hid in him dost thou loue Holinesse It is to him that the Angels sing Holy holy holy Esay 6.3 Psal 24.1 Psal 16.11 doest thou loue Wealth The earth is the Lords and all that therein is doest thou loue Pleasure In his presence is fulnesse of ioy and at his right hand are pleasures for euermore Finally doest thou loue Power and Honour He is the Lord of hosts he is the King of glorie euen a King of Kings and Lord of Lords Adde hereunto that what he is whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is it Onely he is it Eternally both which are strong Motiues vnto Loue for we vse to loue that which is not common as that which is common by reason of the familiarnesse of it groweth vile in our eyes now such good as is in God is no where else to be found As we loue those good things which are not common so we loue them the more the more they are lasting because our desire would neuer bee defrauded of that wherein it taketh content this good is more lasting then our desire the good of euerie Creature is as mutable as the Creature is yea more because it differeth from the nature of the Creature but this good being all one with the nature of God it is as lasting as is his nature It is no maruell then that euerie Creature eluding our desire which is carried vnto good doth as it were with a reall voice put vs off when we dote vpon it and by experience say to vs Non ego sum bonum tuum it is not I that am thy good which is to be sought after and after all our painefull enquirie wee are driuen to Saint Austins resolution Fecisti nos Domine propter te irrequietum est cor nostrum dones requiescat in te so great is the capacitie of mans desire that nothing can fill it but onely the Lord and his soule must needs remaine empire that doth not make the Lord the obiect of his Loue. You see that there is much worth in the Lord and great cause why hee should be beloued there wanteth not worth also in God in euery of the three persons in Trinity Had we eyes to looke vpon them ad intra as they are in the blessed Trinitie we might easily perceiue it but there is no proportion betweene our eyes and that light therefore we will forbeare to behold the dazeling brightnes Only of this we may be sure that euery person is most louely because euery of them loueth the other the Scripture speaketh it plainly the Father loueth the Sonne the Sonne loueth the Father and the holy Ghost is the loue of them both Now what they loue is lonely indeed because their iudgement is most vpright and their desire most Holy But wee will not sound that bottomlesse depth let vs looke vpon these persons as they manifest themselues ad extra and see how louely they are Hee that is a Father in the Trinitie doth manifest himselfe as a Father to the Sonnes of men the Scripture doth often remember his tender bowels he shutteth them not vp no not against them that are Prodigals a Father and a Mother on earth may forsake may forget their Children but our Father in Heauen cannot forget hee will not forsake his And is not such a Father louely God the Sonne doth manifest himselfe to the world as a Sonne hee vseth all his credit with his Father to worke not onely the remission of mans sins which he expiated with his bloud but also the aduancement of their Persons whom hee vouchsafeth to bee his Spouse by taking man so neere vnto himselfe hee bringeth him neere to God also and maketh them Children that were Seruants intitles them to Heauen that deserue to burne as firebrands in hell And is not such a Sonne louely The holy Ghost doth manifest himselfe as the holy Ghost quickning man and sanctifying him testifying by these effects that hee is a Spirit of life to him euen of such a life as maketh him a sacred Person hee maketh him a liuing Temple a fit habitation for himselfe that he may bee an Oracle of God within him and kindle the fire vpon the Altar of his Heart wherewith onely hee can offer acceptable Sacrifices vnto God And is not this holy Spirit louely All three Persons are most louely if the consideration goe no farther then that which I haue exprest But how great an accesse will bee made vnto their louelines if you draw through euery one of them that ground of louelines which before wee found in the name Lord for the Father is Lord the Sonne Lord and the holy Ghost Lord as we are truely taught in Athanasius his Creed euery one of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good of himselfe and all-good and by this accesse we must in our meditations improue their louelines But I haue dwelt long enough vpon meritum dignitatis the desert of loue that is included in their owne worth I told you that in
in pursuit of their Loue De vera virgiaitate it is Saint Basils Similie And why not seeing for the most part they are the worse for their louing and wee are sure for ours to bee the better But I must leaue the enlarging of these things to your owne priuate Meditations You may remember I told you that though the Person onely is here exprest yet things are also included so farre as they haue reference to this person we must respect euerie Creature as it is Gods and grieue at the abuse of the meanest of them But our speciall regard must be vnto those things that worke or witnesse this spirituall Loue. Worke it as Gods word and his Sacraments these things wee must haue in a singular regard by reason of the heauenly power which they haue to worke Loue the more we vse them the more it will appeare wee desire to Loue. As these things worke Loue so there are other things that testifie it our praysing of God our praying vnto God our readinesse to please God though we suffer for it the more wee are exercised in these things the more it will appeare we are in Loue. But though God kindle Loue in vs by his Creatures yet must we not loue him for them for that were Amor Concupiscentiae but wee must by them be led to loue him and that is Amor amicitiae Mea tibi oblata non prosunt saith Saint Bernard sine me nec tua mihi sine te though we come to know God by his Creatures yet must our Loue immediately fixe on him As those things which haue reference are included so are those things excluded which haue no reference and whatsoeuer things which doe not lead to him draw from him of all which this must bee kept as a a rule Pereant qui quae inter deum nos dissidium volunt wee must haue nothing to do with whatsoeuer will separate betweene God and vs. You haue heard what the Person is Confess l. 8. and what it is to Loue him When Saint Austin put these two together hee fell into that humble admiration O Lord who am I That thou shouldest command me to Loue thee And verily a man may well wonder Hath not God Angels Archangels Cherubins Seraphins to loue him And what grace is it then for him to stoope so low as man Yea and whereas the best abilitie of man is too base to bee employed in his seruice hee doth this honour as to stoope to the meanest of our abilities hee commands our Dust and Ashes this wormes meate our vilde selues to Loue him that is to be as it were consorts with him for amor nescit inaequalitatem therefore God doth as it were deifie that which hee doth so farre honour â—sal 8.4 When Dauid looked vpon the interest which God hath giuen vs in his Creatures when he put all things in subiection vnder our feete the beasts of the field the fishes of the sea c. he breaketh out into Quid est homo Lord what is man that thou art mindfull of him Or the Sonne of man that thou so regardest him What an admiration then should arise in vs when we see what an interest God hath giuen vs in himselfe Especially seeing he hath no neede of vs and all the gaine is ours can wee forbeare with amazednesse and wonderment to vtter the same words O Lord what is man Nay out of the sense of euerie mans owne interest to say Lord what a man am I that thou shouldest be so mindfull of mee And what a Sonne of man am I that thou shouldest so regard me Dauid when he describeth the temporall blessednesse which he wisheth to Israel Psal 144. concludeth Happie is that people that is in such a case but he addeth to our purpose yea Happie are the people whose God is the Lord The prerogatiue that Man hath aboue other creatures yea that the Christian hath aboue all other Nations should make vs set it at a higher rate then commonly we doe A word of the day and so I end This is All Saints Day and it is Loue that doth characterize a Saint for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in Psal 44 Nyssen de Anima Resurrect yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we haue in Earth a Communion of Saints in Faith Hope and Charitie but in Heauen there is no Communion but only in Charitie Faith and Hope are done away Nay in Earth our Communion with God standeth properly in Charitie for there can bee no mutualnesse betweene God and Vs but only in that and to bee mutuall is a propertie of Charitie as I told you at the entrance of this Sermon Wee beleeue in God but God doth not beleeue in vs wee hope in God God doth not hope in vs but if Man loue God God loueth him againe and therefore Loue is the proper vertue of Saints it is that which both in Earth and Heauen doth knit vs vnto God Psâ—l 18. What shall we say then to these thing seeing Charitie beginneth a Saint on Earth and consummateth him in Heauen I will vow with King Dauid I will loue thee my Lord my strength c. And that I may performe this Vow I will pray with Saint Austin Lord so inspire my heart that I may seeke thee seeking may find thee and finding may loue thee ANd grant O Lord thy Grace vnto vs all so to exercise our selues in this Loue that we may haue the honour to bee thy friends both in Earth and Heauen AMEN The fifth Sermon MATT. 22. VERSE 39. Thou shalt loue thy Neighbour THere are two Persons exprest in my Text on whom wee must bestow our Loue. First The Lord our God and Secondly our Neighbour I spake last of the former of these persons It followeth that I now speake of the later so farre as I am occasioned by these words Thou shalt loue thy Neighbour Wherein it will appeare that Loue is not only due to God but also to his seruants as many as can returne Loue for Loue that is all Rationall Creatures so farre as God hath conioyned vs we must not seuer our selues for euerie creature loues his like Amitie is inseperable from societie at least it should be For my fuller vnfolding and your better vnderstanding of these wordes I will therein distinctly consider first â—o whom then what is due The Person is called a Neighbour that which is due to him is Loue. But farther in the person we must see first that in him there is found the ground of that Loue I will discouer it when I haue opened the Name Secondly that euery man hath his interest in this ground the text pointeth out this when in a reference to euery man it calleth the person Thy Neighbour As this must be obserued in the person so in the Dutie we must obserue that we that haue the interest must performe the Dutie this interest belongeth to euery man and so doth the
Dutie also if thy Neighbour then thou must Loue. But though all doe not so yet he to whom God speaketh in this Law must and that is Israel the members of the Church must not faile in this dutie Thou must loue thy Neighbour These particulars I hold worthy of obseruation in this text I will therefore enlarge them I pray God it may be done to our edification First then of the person He is called our Neighbour the word signifieth one that dwelleth by vs or is ioyned with vs but there is more in the word then is vulgarly conceiued I will distinctly shew you the extent thereof There is a double Neighbourhood First an humane Secondly a Diuine the humane is that which we apprehend by the light of reason the Diuine is that which we know not but by the inspiration of the Holy Ghost Such Neighbourhood there must bee because God hath ioyned vs in nature as we depend vpon Iehoua and in grace as wee are in couenant with the Lord our God Of the humane the first degree for it hath more degrees then one is that which first offereth it selfe to the common vnderstanding and that is Neighbourhood in place whether that place be the same Towne or Parish or Countrey or Allegiance all these haue a Neighbourhood betweene themselues and haue some bonds by which they are knit together because men are naturally sociable creatures and as the word Reang imports like sheepe of the same Pasture Adde hereunto that societie is inforced Quia non omnis fert omnia tellus this linketh Ilanders with the Continent by Leagues and Commerce The second degree is neerenesse in Bloud this Neighbourhood is betweene those that are of the same kindred And indeed this was the first Neighbourhood that euer was in the World for seuerall Families dwelt by themselues you may gather it out of Genesis the tenth where the roots of all Nations are set downe as likewise in other Historicall Bookes For what is an Ismaelite but one of the ofspring of Ismael an Edomite but one of the Posteritie of Edom that is Esau and an Israelite one that commeth from Israel that is Iacob Yea Affinitie in the first Age was not ordinarily contracted but betweene those of the same bloud when by remotenesse from the stocke it grew cold they warmed it againe by the helpe of Wedlocke But after that Nimrods arose those mightie Hunters that contented not themselues with their owne Dominions such as were the Gouernours of those foure famous Monarchies they subdued other Nations to themselues as likewise did they intermingle with other Nations whose multitudes could not be contained within their owne Territories here hence arose that mixt neighbourhood which we see in all the world a neighbourhood that seemeth rather of place then in bloud But howsoeuer they of the same bloud are distracted in place yet is there a naturall neighbourhood betweene them still The Lawes of men haue set bounds vnto Consanguinitie and beyond the tenth Degree they acknowledge none except it be in the succession of Monarchie or absolute Principalities wherein some Lawyers hold there is no limitation of Degrees But howsoeuer Policie alloweth limitation of Consanguinitie the Scripture doth not for Acts 17. Saint Paul teacheth the Athenians that of one Bloud God made all Mankind so that all men are the sonnes of Adam and they are all kinne The Apostle goeth a step farther in that place and out of a heathen Poet proueth that wee are all the ofspring of God and indeed in Adam wee were all made after Gods Image and so must needs haue Alliance betweene vs. It is true that when we looke vpon the seuerall generations in the world and the petie Dominions whole Nations seeme to be strangers one to another the Northerne to the Southerne the Easterne to the Westerne they of Europe to those of Asia both vnto them of Africa all three to them of the New world but if we acknowledge the root from whence we all spring Adam and God which is the Lord of all we must needs confesse that no man can be a stranger to vs because euery man is our bloud and communicateth with vs in the Image of God And if wee conceiue any man vnworthy to be accounted of our cognation let vs know that Rex coeli honoratur vel contemnitur in imagine sua not the dead Images of the Church of Rome but this liuing Image of the nature of Man The world is but like a great house wherein the family though but one must lodge disperst because so great or if you will a large Signiorie vnder which there are many Tenants but all of the same Homage and holding of the same Lord so that man can no more be a stranger vnto man then one tenant of the same Lordship can bee vnto another or one person may bee vnto another in the same family Thus farre our neighbourhood reacheth by the light of Reason for you may perceiue by the very text which I alleaged out of the Acts that for this third degree of neighbourhood there is an euidence in Reason which another Poet also confirmeth Hom. Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All both strangers and poore are belonging vnto God Were there no other light but this of Reason we see that neighbourhood reacheth very farre But the Holy Ghost that by the Scripture hath inspired into vs a clerer light hath taught vs another kind of neighbourhood which I called Diuine and this is the neighbourhood of the Church and is betweene all them that belong thereunto For these persons haue all one Father in Heauen one Sauiour that died for them all one Comforter that dwelleth in them all they partake of the same Sacraments they are taught the same Gospel they are called to the same Kingdome there is not the least of these prerogatiues but communion therein is enough to make a neighbourhood And this neighbourhood also hath seuerall degrees The first is that which is betweene men on Earth whereof some are all alreadie of the mysticall Bodie they are incorporated into the Church are made members of Christ are quickened by the Spirit are profest children of the Kingdome of Heauen these wheresoeuer they liue they must needs be neighbours because they can liue no where out of the bodie the bodie I say of the Catholique Church Whose extent may bee ouer the face of the whole Earth but wheresoeuer it is it is but one as wee professe in the Creed one holy Catholique Church Though of men there be very many which are not in this Church and therefore may seeme not partakers of this Diuine Neighbourhood yet indeed they must not be excluded from it for what they are not they may be the commission of the Gospel sendeth the Ministers vnto all Goe teach all Nations and God would haue all men saued neither is there any respect of persons with God Iewes Gentiles Males Females bond free all are capable of the Gospel Whereupon
perfection of that Loue wherewith wee must loue the Lord our God secondly the degree of that perfection wherhence will arise a third point and that is the iust reason why this first Commandement is called great I begin with the perfection In the question of vertue Diuines require a double perfection one partium the other graduum there is a perfection of the parts in man which must bee seasoned with the virtue and the vertue in those parts must arise vnto it's full pitch This Text requireth both these perfections in Charitie the perfection of the parts of man are intimated in the enumeration of the heart minde soule strength vnto these all our inward and outward abilities may bee reduced so that there is no power nor part of man that must not bee qualified with the loue of God But of this perfection I haue spoken when I shewed you the Seat of Loue I made it plaine vnto you that there was to be in our Charitie a perfection of parts That with which wee haue now to doe is the perfection of degrees the Text will tell vs that it is not enough for euery of those parts to haue the loue of God in them they must also be wholy taken vp therewith and this perfection is noted by the word All which is added to Heart Minde Soule Strength Let vs come then to it A Commandement is the sooner admitted if the reasonablenesse of the ground thereof be first discouered I will therefore first discouer the ground vpon the reasonablesse whereof this great Measure is required The ground is twofold there is one in God and another in Vs. The ground that is found in God is taken from the preface of this Text as Moses hath deliuered it and Saint Marke hath repeated it the preface is Hearken O Israel the Lord thy God is but One but One therefore the intire Obiect of our Loue he will not giue this his glorie vnto any other neither will he indure any Corriuall herein the beginning the middle and the end of this Obiect is only He that is Alpha and Omega first and last Had we many Lord-Gods then might wee haue many obiects of our Loue the Obiect can no more bee multipliced then he can Take all the parts of his Title asunder and you shall sind Onenes and Intirenes therein He is first called Lord which importeth the fountaine of Being and Goodnesse which doth accompanie the same Now there is no other fountaine but He for as he is that which he is so are are all things of him yea and in him also no one shareth with him herein As he is the only fountaine of Being of all being so is he of Goodnesse Math. 1◠17. of whatsoeuer thing is good Our Sauiour telleth vs there is none good but he and Moses that all which he made and he made all was exceeding good Gen. 1. Euery good and perfect gift commeth from him and if from him then it is in him be it honestum iucundum or vtile so that we can seeke nothing without him Iames 1.17 which wee may not find in him and find it much more eminently Neither can we forsake any thing for him but in hauing him wee shall haue more then an abundant amends for as he is One so he is All Aug. Manual cap. 33. all good is contained in this One Lord bonorum totum totaliter diligendum wee can doe no lesse then bee wholy his that doth vouchsafe to be wholy ours As for the name God which I told you importeth the three Persons what euery one is called that he is Only and Graciously Call no man Father on earth saith Christ for you haue but one Father euen your Father which is in Heauen Math. 23 9. and he is a most louing Father no such tender bowels to bee found no not in most naturall and indulgent Parents As for the second person which is God the Sonne he is Vnicus Vnicè dilectus an only Sonne only begotten most dearely Beloued we can find no meanes of our being adopted being accepted but in him and by him Iesus is not diuided how often doth hee proclaime it in Isay Beside mee there is no Sauiour Isey 43. neither is Christ diuided he is the only Prophet that can acquaint vs with the counsels of God the only Priest whose sacrifice can pacifie God finally the only King that can subdue all the enemies of the Church and make it partaker of his Kingdome Neither is the third person lesse Vnus Omnia the Apostle telleth vs that there is but one Spirit and he deriueth all graces from him 1. Cor 11. be they graces of Adoption or graces of edification hee worketh all and hee workes in all he is our Leader our Comforter our Sanctifier our Supporter Ours I say for which is the last note in the name whether it bee Lord or God that is One they are that which they are vnto vs vnto vs haue they appropriated their Onenesse for they are to no other what they are to the Church and the Church as heretofore I haue told you is meant by Thou and to the Church they communicate their All all the treasures of their common and seuerall Good so farre as the Church is capable thereof I suppose that if you haue well heeded what I haue said you will acknowledge that there is a faire ground in the Lord our God why hee should challenge all our loue Let vs come now and looke vpon our selues and see what ground thereof we can find there When the question was moued vnto Christ whether the Iewes ought to pay tribute vnto Caesar or not hee called for the Coine and asked whose image and superscription it bare and when they answered him Caesars he replyed Giue vnto Caesar those things which are Caesars but he addeth to our purpose that vpon the same ground they must giue vnto God those things which are Gods If the image and superscription were a iust ground why Coine should be paid vnto Caesar where Gods Image is found there is as good a reason that that should be rendred vnto him Now Gods Image is found in vs by Nature for we were made according to his Image so that all which we receiue from him we owe vnto him by the Law of Creation A second way is Gods Image in vs by Grace for our Regeneration is but a second Creation wherein we are reformed vnto that Image according to which God at first created vs. All then is due vnto God a second time by the Law of our Redemption so that whether we looke vpon our heart our minde our soule or strength it may well be demanded of vs Quid habes quod non accepisti What hast thou which thou hast not receiued and if we haue receiued it all the exaction is but reasonable Si totum exigit à te qui totum fecit refecit te surely Saint Paul thought so when he willeth
is the swiftnesse of the flight The Eagle flieth very high Prou. 23. Ier 49. whereupon many Prouerbs are grounded in Scripture And this high flight intimateth that the Israelites were carried aboue the reach of their enemies so that they could neither hinder nor hurt them Not that they were lifted vp in the aire but they were as safe as if they had beene because saith the Psalmist thou hast made the Lord the most high thy habitation Psal 91 â— there shall no euill befall thee Certainly the Cloud interposed betweene the Israelites and Egyptians would not suffer them to take any harme And indeed the children of God are very secure except it bee for their good their enemies shall neuer haue their will of them no more then the Egyptians had of the Israelites As the Eagle flieth high so doth hee flie swift also the Scripture groundeth many similies hereupon Iob 9.1 Sam. 1. and giueth vs to vnderstand that from the time that the Egyptians let the Israelites goe which was â—o soone as Moses had performed all the miracles intended of God for plaguing the Egyptians the Israelites had a very quicke passage And indeed it is a wonder that sixe hundred thousand men besides women and children and a rabble of strangers should in one night be readie and get out of their enemies land and that with all their impediments of stuffe and cattle and flockes Neither was it a lesse wonder that in one night they should all passe through the Red Sea and standing on the shoare the next morning see that all their enemies were destroyed Certainly they that made such speed were carried vpon Eagles wings it was a diuine power that conueyed them And how quickly doth God change the face of the world when he is pleased to worke a great deliuerance The Church of Christians is not herein inseriour to the Church of the Israelites For as the Israelites had a Dragon so Pharaoh is called Ezek. 29. from whom they fled euen so haue the Christians Reuel 12. And Eagles wings are there giuen to the woman the type of the Christian Church to slie into the wildernesse as the Israelites vpon Eagles wings were carried into their wildernesse So like is God alwayes to himselfe and the Church alwayes prouided for a like I may not forget the order of these words that worke which was first done is first commemorated and that which was last done is commemorated in the last place And why though God for sinne doth otherwise punish the wicked yet in this world he doth it commonly that hee may free his Church But I toucht at this before therefore I will passe it ouer and come to the end of both workes God brought them to himselfe And this is a greater blessing then that he carried them on Eagles wings that shewed a deliuerance from euill this a bestowing of good The Eagle doth sometimes carrie her young ones only from a dangerous vnto a safer nest sometimes shee rouseth them out of their sloth and directs them where they may find their prey Euen so dealeth God with his children hee freeth them from danger Luke 1. and bringeth them to comfort Hee bringeth them to himselfe to his seruice saith the one Chaldie Paraphrase to the doctrine of his Law saith another and indeed we are deliuered from our enemies that wee may serue God and liue according to his Lawes If there were no more in it it is a great comfort so to be imployed But there is more in it I told you that the end was a Couenant of wedlocke so that to my selfe is as much as to be appropriated vnto me and to be my Spouse to bee the Mother of my children and beare inheritors of the Kingdome of Heauen Any way to come neere God is a great honour but to come so neere and become so deare is more grace then mans heart can conceiue or his tongue vtter But the two next Sermons will bee spent for the most part in amplifying this therefore I will speake no more of it at this time You haue heard of both the workes One point remayneth which I will touch in a word Both these workes are vndeniable the proofe is Vos vidistis I appeale to your eyes whether I speake not a truth and your fresh experience doth iustifie my words Rationall proofes satisfie much but not so much as sensitiue therefore the intuitiue knowledge that Angels haue is farre more excellent then our discursiue and what is our hope but that our faith shall be turned into sight Neither doth sight worke so vpon our head only but vpon our heart also Segnius irritant animos dimissa per aures Quam quae sunt oculis commissa fidelibus had God done these things and they had only heard of them they would haue beene moued with them much lesse the more vndoubted their knowledge the more strong should their affections be Finally obserue that Vos vidistis you haue seene is referred not only to the worke of Mercie but also to that of Iustice wherein God doth condescend to an affection that is predominant in vs. It doth adde not a little to the content we take in our better estate if we see withall our enemies brought into our worser Psal 58. When the righteous seeth the vengeance he will reioyce and wash his feet in the bloud of the wicked Mal. 1. Your eyes saith God to the Iewes shall see the desolation of Edom and you shall say the Lord will be magnified from the border of Israel Luke 16. Lazarus in Abrahams bosome to his greater comfort seeth Diues burning in Hell Esay 66. And after the last judgement the Saints shall goe forth and see the carcasses of them that haue transgrest against God This doth not commend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but allowes congratulating of Gods iudgements To conclude These two workes serue to worke two affections which sway much in the ordering of our life Feare and Loue. In the worke of Iustice you see that God is almightie there is no striuing with him hee that will not relent with repentance shall bee grinded with his vengeance In the worke of Mercie you see that God is bountifull Let vs not bee vnthankfull but let vs repay Loue with Loue. In a word seeing euery day God doth present such spectacles before our eyes God grant wee bee not like the Israelites of whom Moses complayneth that they were as if they had no eyes RAther he giue vs grace to make such vse of our eyes in beholding his workes that his Feare and his Loue may euer liue in our hearts So may hee euer manifest his Iustice for vs his Goodnesse to vs vntill hauing deliuered vs from all our enemies here on earth hee bring vs to himselfe to liue with him blessed for euer in Heauen AMEN The third Sermon EXODVS 19. VERS 5 6. Now therefore if yee will obey my voice indeed and keepe my Couenant then shall yee
sight of the eye is the sight of the whole bodie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in possession it was neuer Basil lib â— de Baptismo Aug de Ciuit Deiliâ— 20 cap. 10. Leo de anniuersaria assumptione Serm. 3. no more then the whole bodie could euer see Wee must not then confound the Hierarchicall and the Mysticall Priesthood no more then we may the externall and the internall Kingdome each must keepe within his bounds And as we must in our priuate be religious as Priests in seruing God so wee must not without a lawfull calling and a mans lawfull calling is not as Anabaptists dreame his owne conceited abilitie but a Mission and Commission from lawfull Superiours without such a Calling I say we may not intermeddle with Pastorall Functions Finally the publike Kings and Priests must neither of them abuse these titles neither of them must wrest this place The Romanists are carefull to remember Kings that they play not Priests they amplifie Vzziahs example that was stricken with Leprosie for being so presumptuous I would they did aswell remember Christs speech whose Vicar the Pope claymes to be Iohn 18.36 Luke 12.14 My kingdome is not of this world and that Man who made me a Iudge to diuide inheritances they would not so often being Priests vsurpe vpon the sword But let them take heed Christ told Saint Peter Math. 26.52 and they will find it one day true The Priest that medleth with the sword shall perish by the sword the Kings ouer whom the Pope hath long tyrannized shall one day worke his ruine And thus much of the Eminencie of the Churches state I come now to the Sanctitie of their persons Israel shall be an holy nation and indeed Kings who are Priests such as you haue heard described how can they chuse but bee Holy especially seeing the persons that communicate in those titles are the First-borne Exod. 13. for the First-borne by the Law were holy to the Lord. And what is the oyle wherewith they were anointed Exod 30. Cap. 2 Cap. 1 18. but oleum sanctitatis holy oyle what are their persons but Temples of the Holy Ghost Ieremie calleth them Gods first-fruits and Saint Iames telleth vs that all Christians are a kind of first-fruits to God 2 Cor. 11.2 Ephes 5 27. The Church is by the Apostle said to be a chast virgin without spot or wrinkle in the Reuelation the Spouse is clothed in fine white linnen Reuel 19 8. Esay 26. which is the righteousnesse of Saints in the Prophet she is called The land of righteousnesse finally in our Creed the holy Catholike Church â—sal 101. King Dauid required vertue in his seruants He that walketh in a perfect way he shall serue mee how much more God To whom the Psalmist speaketh thus Lord who shall dwell in thy Tabernacle who shall abide vpon thy holy hill God answereth Hee that leadeth an vncorrupt life c. But what is Holinesse Origen will teach vs the holinesse of a man must be conceiued as the holinesse of a beast a vessell a vestment now those things were separated from prophane vses and dedicated to sacred so must a man be first seperated from earth and earthly things he must not set his affections vpon them though he be in the world Col. 3.2 Iohn 17. yet hee must not be of the world hee must not loue the world nor the things in the world the lust of the flesh the lust of the eyes and the pride of life 1. Iohn 2.15 Ephes 5.11 he must haue no fellowship with the vnfruitfull workes of darknesse This is his separation the first branch of Holinesse The second is Dedication his life must be deuoted vnto God Christianitie is an imitation of the Diuine Nature a reducing of himselfe to the Image of God in which he was created 2. Pet. 1. Ephes 4. 1. Pet. 2. to righteousnesse and holines of truth a shewing forth of the vertues of him that hath called vs into his maruellous light If a man professe himselfe to be a Painter and take vpon him to make the picture of a King and mis-shape him doth hee not deserue iust blame yes surely for hee occasioneth strangers to thinke meanly of the Kings person because of his ill fauoured portraiture and shall a Christian escape punishment whose life is to be a visible representation of Christ if Infidels blaspheme Christ while they iudge of him according to his counterfeit hee shall not Wherefore faciamus de terra coelum faith Saint Chrysostome In Matth. 12. Tem. 2 p. 332. let vs represent Heauen in earth let vs so liue as that men may say that God is in vs of a truth Let our light so shine before men that they may see our good workes and glorisie our Father which is in Heauen Holinesse is the true characterizing qualitie of a Christian it distinguisheth betweene the faithfull Iust Martyr ad Diognâ—t p. â—97 〈◊〉 in Apolog. p. 61. and infidell they differ not in place in apparell in diet c. but in charitie in pietie in obedience in patience in euery Christian vertue whatsoeuer shew a man make if he want these vertues he is but like the Iuglers Ape which being attired like a reasonable creature and dancing curiously to his Masters instrument deceiued the people of Alexandria vntill one espying the fraud threw a few Dates vpon the Stage which the Ape no sooner espied but he tore all his vizard and fell to bis victuals to the scorne of his Master which gaue occasion to the Prouerbe An Ape is an Ape though hee bee clad neuer so gaily Nyssen applies it vnto men that call themselues Christians professe that they know God Tom. 2. de professione Christiana and that their hope is in Heauen but no sooner doth any vanitie come in their way but their heart doth betray where there treasure is but let them remember the Prouerbe It is a snare for a man to deuoure that which is holy Origen applies it to the sacriledge that a man committeth that vowed himselfe in Baptisme to the Lord and giueth himselfe vnto the World I conclude this point with Gods words in the Law Lenit 11.44 Math. 5 4â— Be yee holy for I am holy and with Christs words in the Gospell Bee yee perfect as your Father in Heauen is perfect sinne must not raigne in our mortall bodies because we are an holy Nation You see how the Good which God offereth to Israel is specified you must next heare how it is amplified that appeares in the words Eritis mihi As the Proprietarie is so doth the value of a thing rise hee addeth to the worth at least to the esteeme thereof though man only to the esteeme yet God also to the worth for hee can proportion the creatures worth answerable to his esteeme he whose glorie shineth in the heauens and handie worke in the firmament doth declare his glorie much more in the
the more choice God had the more grace hee vouchsafed to them whom hee chose so that wee must resolue the words thus Although all the world be mine yet thou shalt be to me and so the Offer will appeare absolutely free What shall we say then vnto these things Surely as God hath little cause by reason of our vilenesse to ioy that wee are His so wee haue great cause by reason of our happinesse to ioy that God is ours who would be ambitious after any woddly thing that may be partaker of this gracious prerogatiue And all Nations may partake of it It is true that these words were spoken to Israel and therefore the Iewes at this day count all Nations slaues beside themselues appropriating vnto themselues this Prerogatiue but their pride should blush when it considers that God hath so many hundred yeares stript them of their spirituall ornaments and made them corporall slaues to all the World 1 Epist 2. Saint Peter applies this very text vnto Christians and the foure and twentie Elders confesse thus vnto Christ Reuel 5. Thou hast redeemed vs to God by thy bloud out of enerie kindred and tongue and people and nation and hast made vs vnto our God Kings and Priests These words then belong to Vs Rom. 11.20 yet must wee not bee high-minded but feare Gen 49. if Israel lost his primogeniture so may we God may say to vs as Iacob said to Reuben for his sinne Non excelles thou shalt bee disinherited Hos 1.9 Gnammi may become Lo-Gnammi they are Gods people may cease to bee his people What is the way to preuent it Surely dutie to consider of this gracious Prerogatiue and indeuour carefully to partake thereof If we esteeme it as it deserues and desire it as we ought we shall not faile to haue it and by it be entred into the houshold of Saints those Saints whose memory wee solemnize this day for they became such by this Prerogatiue and this Prerogatiue will make vs such if wee bee Gods peculiar treasure here on earth wee shall be it much more in the kingdome of heauen by how much our gold shall be freer from drosse and no cloud shall dimme our precious jewels If we be Kings here in the state of grace our kingdome is but like that of Dauid full of warre but when wee come to heauen our kingdome shall be like that of Salomon it shall bee a kingdome of peace And our Priest-hood which is now often interrupted and neglected often shall neuer depart from before God and wee shall sacrifice to him day and night Finally holy wee are now rather in the good purpose of our minde then in the performance of our life but then we shall bee Trees of life euer laden with kindly fruit fit to honour to cheare both God and men LEt vs all pray for and God grant vnto vs all such a beginning of this gracious Prerogatiue in this life that we may haue the full consummation thereof with all the Saints departed in the life to come Amen Remember me O Lord with the fauour of thy people visit me with thy saluation That I may see the felicitie of thy chosen and reioyce in the ioy of thy people and glorie with thine inheritance Psal 116. The fifth Sermon EXODVS 19. VERS 5. Now therefore if yee will obey my voice c. Then shall yee be c. IN the first message which from mount Sinai God sent by Moses vnto Israel I haue told you heretofore that there are contained two remarkable points the first sheweth what God requires the second what God offers I told you then also that the Text leadeth me to consider these two points first seuerally then ioyntly I haue already considered them seuerally I haue shewed you what they meane it remaineth that I now consider them ioyntly that I shew you how they depend one vpon the other And this Obseruation I draw from the reference of these two particles If and Then If yee shall obey my voice c. Then yee shall be vnto me c. But to deale more distinctly Out of this reference we may draw too good Obseruations The first Wee must not exspect what God doth offer except we performe what God doth require for thus speaketh the Text If yee shall heare my voice and keepe my Couenant Then shall yee bee vnto me c. The second We may not slicke at that which God requires because that which God offers doth infinitely exceed it that will be euident if wee compare them as they are laid downe in the Text Yee shall be vnto me a peculiar treasure aboue all people a Kingdome of Priests an holy Nation If you heare my voice and If you keepe my Couenant Now there is no comparison betweene these Out of these two Obseruations doe arise two other for this reference will teach vs that Our faith and our Charitie must goe before our Hope for wee must heare Gods voice which is the worke of faith and keepe Gods Conenant which is the worke of Charitie before we can exspect to be Gods peculiar treasure a Kingdome of Priests an Holy Nation which blessings are the matter of our Hope And backe againe Our Hope must keepe in heart both our Faith and Charitie for he that is thus resolued that he shall bee Gods peculiar treasure a King to him and his Priest finally Holy to the Lord no doubt no danger will stay him will quell him from hearing Gods voice and keeping Gods Couenants he that so hopeth will beleeue and loue God These are the particulars wherewith I will endeauour God willing to order and quicken yours and mine owne faith hope and charitie I pray God wee may all so listen to them as those that meane to liue by them But before I open them vnto you I must acquaint you with a difference of Gods spirituall promises of them some are Absolute some are Conditionals wee may not confound them Absolute are all those prophecies of the Messias to come and the worke of Redemption foretold and presigured in the Old Testament whereof in the New we read the full accomplishment they take vp the first part of our Creed and of all these absolute promises Gods saying in Esay is true My counsell shall stand and I will accomplish all my will Cap 46. mauger all the infidelitie of man and the machinations of Satan without great absurditie yea impietie cannot these promises bee conceiued to depend on the will of any ereature Angell or man Conditionall promises are those which concerne particular persons or states participation of Christ incorporation into the Church fruition of crernall life of all these the rule of Saint Austin is true Quifecit te sine te non saluabit te sine te euerie person euerie state must put their hands to this worke or else it would neuer goe forward My Text doth containe a Promise of this later sort a Conditionall not an Absolute
viatoris I wil follow this point no farther By this time I doubt not but you conceiue that the Israelites in their answere were ouer confident they presumed too much of their abilitie Râ—m 8. especially of the extent thereof they did not know what was impossible to the Law by reason of the flesh And yet mistake not there is a vertue in this vice Neither is their confidence so blameable but there is something commendable in it When a father willeth something to be done by his child the child doth not so much consider what it can doe as what it would doe and therefore vndertaketh euen beyond its strength The father that seeth it doth not so much dislike the vanitie of the attempt as hee liketh the willingnesse to obey he delighteth in the good nature of his child and desires that his abilities may be answerable to his endeauours And in this sort did God take the answere of the Israelites as it appeares in the speech which he made to Moses when he presented the like words vnto him I haue heard saith he the voice of the words of this people they haue well sayed all that they haue spoken so he commends their confidence But to giue them to vnderstand that they vndertooke more then they were able to performe Deut. 5. God addeth a wish O that there were such an heart in them that they would feare mee and keepe my Commandements alwayes For nullius momentiest subitus affectus nisi accedat perseuerandi constantia As the parable of the two Sonnes Matth. 21. plainely sheweth God foresaw that all this profession of the Israelites was in them but a flash of a temporarie faith Psal 79. such as out of temptation appeares in most of vs. For if we be preuented with grace yea in many good things out of the light of nature we assent vnto the truth of Gods Law and our hearts incline to the good thereof Yea if we sit Iudges in other mens cases and are not transported with preiudice and acceptance of the persons we manifest this assent and inclination to the Law of God in generall in our dooming of other men but we doe not cast vp our owne accounts When our owne case commeth a foote and wee are exercised with any particular temptation then Gods wish is necessarie O that there were in them such a heart It is necessarie euen for those that haue beene so forward to say and that commendably All that the Lord hath commanded we will doe Let vs then know that the strictnesse of Gods charge serues onely to exercise our faith in Christ to inflame our loue towards God and to encourage our hope of perfection in heauen Multum ille in hac vita profecit qui quam longe sit a perfectione Iustitiae proficiende cognoscit But I draw to an end This answere did the Israelites make vnto the message that was sent from Mount Sinai what answere then must wee make vnto the message that commeth to vs from Mount Sion The yoke that Moses put vpon them was grave an heauie yoke Acts 15.10 Matth. 11.30 the yoke that Christ putteth vpon vs is suave an easie yoke The easier our charge the readier should be our acceptance it could not bee so commendable in them to vnder take beyond their abilitie as it will bee shamefull in vs if wee come short of them in expressing our forwardnesse to obey God For if their state were glorious ours doth much more exceed in glorie 2. Cor. 3. What remaineth then but that we oblige our selues chearefully to the Couenant of Grace and penitently bewaile our manifold defects in obseruing our obligation and that in our conflicts when wee are driuen to cry out O wretch that I am who shall deliuer mee c. Rom. 7 2â— wee answere Thankes be to God through Iesus Christ our Lord I conclude all with that passage in the Psalme Lord thou hast commanded that we should keepe thy precepts diligently and let Dauids wish bee euery one of ours Oh that my wayes were made so direct that I might keepe thy Statutes The seuenth Sermon EXODVS 19. VERS 9. And the Lord said vnto Moses Loe I come vnto thee in a thicke Cloud that the people may heare when I speake with thee and beleeue thee for euer YOu may remember that I brake this whole Chapter into two parts a mutuall stipulation that passed betweene God and the Israelites and a preparation of the parties for so great a worke as was the promulgation of the Law I haue spoken of the mutuall stipulation it followeth that I now come on to the preparation This preparation is first ordered then the parties being orderly prepared doe meet each other The order for Gods preparation is set downe in this verse for the Israelites in many Verses following Touching Gods preparation we must obserue first that hee will vouchsafe his presence at this great worke I come to thee Secondly touching Gods presence the Text will teach vs the Manner and the End The Manner is such as beseemeth the person and fitteth the businesse as it beseemeth the person so it is maiesticall as it fitteth the businesse so it is mysticall both are included in the thicke Cloud The End of Gods presence was partly to grace Moses who was to be the Law-giuer that the people may heare when I speake with thee and partly to dispose the people aright who were to receiue the Law that they may beleeue thee for euer These be the points and they are remarkeable therefore are they prefaced with a note of attention Loe which will also direct our application it is remarkeable that God was present it is remarkeable that his presence was full of maiestie and mysterie the countenance which God vouchsafeth Moses is remarkeable and remarkeable is that disposition towards Moses which God requires in Israel I beseech you therefore in the feare of God to marke these points diligently whilst I cleere them vnto you briefly and in their order I come God vouchsafeth his presence at the worke and is this strange Must this haue a Loe put vpon it Is it strange for God to doe that which hee cannot chuse but doe Acts 7.49 For hee filleth heauen and earth heauen is his throne the earth is his footstoole reade the 139 Psalme and see whether a man can be any where without the presence of God Hee beareth vp all things by the word of his power saith the Apostle therefore it is not strange that God should be present at this work who is euery where it is rather strange that God should be said to come to it as if he changed the place of his presence which he cannot doe because he is infinite Obserue therefore that though God be euerywhere alike in regard of his being yet in regard of his being manifest he is not euery where alike now it is not his being but his being manifest that is meant in this place therefore
the Chaldie Paraphrase insteed of the Hebrew I come saith fitly to this purpose I will appeare and because God doth not alwayes appeare to men alike therefore when hee doth more notably appeare vnto them hee is said to come Touching the varietie of Gods appearing or manifesting himselfe to the world take a similitude from the Sunne The Sunne doth manifest it selfe first by daylight and that is common to all that dwell in the same Horizon vnto which the Sunne is risen some haue more then the daylight they haue also the Sunshining light which shining light of the Sunne is not in all places where the day light of it is finally the Sunne is manifest in the heauens in his full strength for the very body is present there which none can endure but the Starres which become glorious bodies by that speciall presence of the Sunne amongst them In like manner God in whom all things liue moue and haue their being doth manifest himselfe vnto some by the workes of his generall prouidence of which manifestation Saint Paul speaketh when he saith Acts 14. God left not himselfe without witnesse to all nations in that he did good and gaue vs raine from heauen and fruitfull seasons filling our hearts with food and gladnesse This manifestation of God is like the daylight Psal 145 v. 15. it is common to all it is an vniuersall grace The eies of all things looke vp vnto thee O Lord and thou giuest them their meate in due season There is a second manifestation and that is peculiar but to some it is like the Sunne-shine it is that manifestation which God vouchsafeth his Church of which Esay speaketh Arise shine Chap 60. for thy light is come and the glorie of the Lord is risen vpon thee but darknesse shall couer the earth and grosse darknesse the people for in comparison of the Church the rest of the world sitteth in darknesse and in the shadow of death The third and last manifestation is that which God maketh of himselfe in heauen to the Angels and Saints the cleerest and fullest whereof a creature is capable and those which partake this presence of God become thereby glorious Saints more glorious then the starres which receiue their resplendent lustre from the aspect which they haue to the Sunnes bodie The manifestation that we haue to doe withall is of the second sort it is not so cleare as that which the Saints enioy in heauen it is not so darke as that which is common to the world but it is of a middle temper proper to the Church militant to whom God is said to come when hee doth so manifest himselfe vnto her From hence we must take notice that as there are those who are in better case then we are so there are who are in worse case and therefore we must thanke God for our present aduancement and remember that wee make forward to that neerenesse vnto God which is reserued for vs in heauen This may suffice for our vnderstanding of this phrase I come The next point is the manner of his comming In the thick cloud Before I speake distinctly hereof I will giue you a note vpon the Cloud Some make a question whether it be the same Cloud which guided the children of Israel through the wildernesse or some other they thinke some other greater and thicker but they thinke so without great reason for after that the guiding Cloud once rested on the Tabernade we heare no more of any Cloud vpon Mount Sinai neither did Moses after that ascend vnto Mount Sinai but God deliuered his minde vnto him in the Tabernacle where the Cloud then rested and God promised to dwell amongst the people after the Tabernacle should be built by bringing the Cloud and his glorie thither which was accordingly performed Exod. 40.34 Exod. 19.43 â—â— before that the people remooued from Mount Sinai yet after that time wee reade of no other Cloud vpon Mount Sinai Insteed then of coyning a new Cloud obserue rather how by degrees God approched to his people at their first comming out of Egypt he kept aloft in the aire the people had not yet shaken off their Egyptian disposition neither were they sitted for any nearenesse to God When they rose higher in their thoughts and had contracted with him God descended lower and came neerer vnto them he descended to the top of Mount Sinai Afterward when they had yet better exprest their affection to entertaine God by building the Tabernacle God vouchsafed to come lower to them he chose to reside in the midst of their Campe. And let vs take this for an vndoubted lesson the better wee preuented by grace prepare our selues for God the nearer will God approach to vs. I now come to speake distinctly of the manner I told you that the manner of Gods appearance was first maiesticall because in the thicke Cloud in this Cloud that you may see the maiestie of God obserue first that God was in it for there was the Angell of God that Angell in whom is Gods Name so we reade Exod. 23. verse 21. and who is called Gods presence Exod. 33. verse 14 15. so that the Cloud was Gods chaire of State or his Chariot or Pauillion as the Scripture doth call the Clouds when God putteth them to this vse And as God was in the Cloud so was the Cloud enuironed with an host of heauenly Courtiers becomming the maiestie of such a King learne it out of the sixtie eight Psalme The Chariots of God are twentie thousand euen thousands of Angels the Lord is amongst them as in Sinai in his holy place And besides these attendants we find obserued two other Ceremonies of State As Kings giue notice of their comming by the sound of Trumpets so this Cloud was attended by the voice of a Trumpet exceeding lowd And as before Kings there is wont to bee carried the instrument of Iustice and Vengeance the Sword so was Gods appearance in this Cloud attended with those dreadfull Meteors Lightning and Thunder Lay together those particulars and you will confesse that God appeared in awefull maiestie when he came in the thicke Cloud The Israelites confessed as much Deut. 5.24 Behold the Lord hath shewed vnto vs his glorie and his greatnesse we haue heard his voice out of the midst of the fire Mortall Kings neuer put on greater state then when they goe to their Parliaments the reason that moueth them is the same that moued God that men should feare to offend them whom they see armed with so great power and the greater regard be had vnto their Lawes As the thicke Cloud doth set forth Gods maiestie so is it also full of mysterie The first mysterie to be gathered out of it is obserued by God himselfe he clothed himselfe with a thicke Cloud to put the people in mind that hauing seene no shape of him they should not presume to make any image Let our lesson be Voluntas Dei non essentia
that is consorts with Angels and wee were by times or by turnes to intend no lesse our Heauenly then our worldly vocation the things of a better no lesse then the things of this present life To take off our thoughts and desires our care and endeuour from this world and bestow them vpon the world to come from the earth place them vpon heauen is that that which the holy Ghost meaneth by Sanctifying of our persons And verily before the Fall no more was required thereunto then such a change of our employment but after the Fall more is made necessarie for sin cleaueth vnto our nature we are conceiued and borne therein Psal 51. Not only those that are without the Church whom Saint Paul describeth Rom. 1. but also those that are within the Church whom hee describeth in the third of that Epistle And this sinne doth defile vs read Esay the first Chapter and Ezech. 16 there you shall see how lothsome how vgly we are by reason of our sinne Esay 64. v. 6. All our righteousnesse as the Prophet speaketh is like a menstruous cloth Neither doth sinne only defile vs but by vs it defileth all other creatures Concupiscence is a contagious thing Contactu omnia foedo inquinat what it toucheth it staineth Titus 15. Vnto the impure saith the Apostle nothing is pure nothing is pure to a sinfull man because his mind and conscience is defiled So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are synonyma Acts 10. the common thing or things vnseparated the things of this life that are not hallowed are all impure Wherefore to sanctifie now is not only to change our imployment but also to clense our selues from sinne and before we doe dedicate our selues vnto God wee must remoue not only our imployment from the world but also our corruption from our persons Corruption not only that which is inherent in vs but also that which by our meanes is adherent vnto our goods and to other creatures whereof we make any offering to God This which in grosse I haue said concerning Sanctification is distinctly taught in the rest of my text and the rest of my text is a faire Commentarie vpon this word for therein you shall see first the separation of sinne from them in the washing of their Garments Secondly the seperation of their employment from the world in not comming to their Wiues and last of all that which is the vp-shot of all their preparation to meete God Let vs looke into these points orderly First into the ceremoniall obseruance The Israelites were to wash their clothes God fitted his Law in the old Testament vnto the nonage of his Church so the time before Christs Incarnation is called by the Apostle Gal. 4. 1 Cor. 10. and all things came to his people in types and figures much of their Law was ceremonial But those ceremonies of Gods institution were as the fathers call them Sacramenta they were mysticall things they had an out-side and an in-side an out-side corporall an in-side spirituall wherein they differed from Heathenish and Pharisaicall ceremonies for example to instance in the ceremonie which we haue in hand The Heathen the Pharises had their washing Touching that of the Heathen we read in the prophane Authors and in the Gospell we read of that of the Pharises both of them had Lauacrum but not Mysterium the out-side but not the in-side of the washing their thoughts reached no farther then the Carnall worke ascribing to the Carnall worke a supernaturall power which the Poet taxeth in the Heathen Ah nimium faciles qui tristia Crimina coedis Tolli fluminea posse putatis aquâ And our Sauiour Christ taxeth it in the Pharisies who thought when they had washed their hands they were quit from their briberie Neither is the Romish sprinkling of Holy water much better whether wee looke to the consecration of it or the confidence that is put in it In the the consecration the Priest doth pray without a promise and as for the people they rest vpon Opus operatum the doing of a worke that hath no warrant and so trust in a lye Ceremonies of significancie the Church may institute but ceremonies of efficacie it cannot institute God onely who is the fountaine of grace can institute those Conduits by which hee will conuey them to vs. But to leaue these carnall ceremonies and come to the mysticall Saint Austin giueth this good rule to guide vs in vnderstanding them Epist 49. Quest vet Humana Consuetudo verbis Diuina potentia etiam rebus loquitur It is vsuall with men to expresse their meaning in words God hath moreouer another language sutable to his power hee speaketh by things by corporall things to let the Israelites vnderstand spirituall and their ceremonies were Symbola pietatis sensible Images as it were of their morall duetie But least we mistake we must obserue three differences betweene the cutside and inside of the ceremonies First the corporall part of it was to be considered not according vnto its owne nature but according to its reference not according to that which it was in it selfe but according vnto that whereunto it was ordained of God so Sacrifices were to be considered not as beasts or birds c. but as Types of Christ that was to die for the sinne of the world but the spirituall part of the ceremonie was to bee considered and esteemed according to its owne and absolute nature A second thing is that the Type containeth good or euill in regard onely of the Commandement which requireth the doing or the forbearing therof whereas otherwise the thing in it selfe is indifferent but the inward part of that ceremonie is commanded or forbidden because in its owne nature it is good or euill Thirdly man can onely performe the Corporall or outward part of the ceremonie the inward and spirituall can be done onely by the speciall grace of God and we may not ascribe vnto the Creature that which is in the power and gift onely of the Creatour These rules being considered in generall must also discreetly bee distinguished according to the maine parts of Religion which are two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wherein God doth exhibite ought vnto vs and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wherein wee doe present some thing vnto God The ceremonie wherewith we haue now to doe is of the later sort for washing our clothes is a part of mans sernice which he doth to God-ward In all the Purifications of Moses Law washing of Clothes was alwayes one as you may find in the Booke of Leuiticus where those Lawes are set together and the Iewes from this precept gather the practice of baptizing them whom they receiue into their Couenant and Church Neither was this an Introductorie Law of Moses but a declaratorie for we read of it in the story of Iacob when he did purge his family Gene. 35. one of the ceremonies practised was the shifting of Garments which
they make them vsurpers of Christs office And howsoeuer their Schooles qualifie the matter their Liturgies cannot be freed from this imputation And the notions of the vulgar vnderstanding and the affections of their heart in their practicke deuotion are framed according to their Liturgie not according to their Schooles the more reason haue we to censure the abuse Moses at Mount Sinai Aaron in the Tabernacle may be typicall Mediatours but there is no true one either in Earth or Heauen but only our Sauiour Iesus Christ None of Redemption as the Papists confesse neither any of Intercession as we moreouer hold and hold it with the Primitiue Church But I here end my Text and with my Text this whole Chapter Only I will giue you one generall obseruation vpon it which may not bee neglected This whole Chapter is but an Exordium to the next Chapter shall I say or to the whole Law indeed to the whole Law but immediatly to the next Chapter Now in this Exordium I would haue you obserue how God playeth the skilfull Oratour and performeth all things which the best rules in Rhetoricke require in an Exordium The rules require that an Orator should Captare beneuolentiam worke himselfe into the good liking of his Auditors And why because if they like not the man they will not much care for the matter And doth not God this at the fourth Verse Doth he not set forth his well deseruings of them in ouerthrowing their euemies in setting them free And what may better giue God an interest in their loue then the experiment that hee had giuen them of his reall loue The next rule of Rhetorike is Reddere Auditores dociles to bring them that alreadie affect the man to bee desirous to bee informed of the matter And how is that done by shewing how much the matter concerneth them how beneficiall it will bee to them For men gladly heare of their owne good and the greater the good the more gladly doe they heare of it See how excellently God playeth this part of the Orator at the fift and sixt Verses how significantly hee setteth forth the benefit which they shall reape by their obedience shewing them what a rate hee will set vpon them what an approach they shall make to him how sacred how blessed their state shall bee which is so much the more to be esteemed in that they shall haue it as a Prerogatiue none shall haue it but they And who will not bee curiously inquisitiue after such a matter and heare them gladly that bring such good tydings The third point of Rhetoricke is Auditores attentos reddere to rowse his Auditory make them shake off all dulnesse and drowsinesse that no part of the speech slip by or passe vnweighed This is done by setting before vs the danger that may ouertake vs and the respect that must be vsed by vs. And God omitteth not this point of Rhetoricke all the rest of the charge is spent hereabout It serueth to quicken and quallifie the Israelites as beseemed that heauenly Sermon which they were to heare from the mouth of God Chrysoil Hitherto tend their Preparation which you heard of heretofore and the humiliation wrought by the Harbingers of God whereof you haue heard this day What shall I say now to you but only this The same Sermon that was preached to Israel is to be preached now to vs for we are now the Israel of God therefore vnto vs belongeth this Oratorie of God Yea God hath deserued better of vs then euer he did of Israel for we enioy the truth whereof they had but the Type We haue reason then to affect him Yea and to affect also that which is deliuered by him for it containeth our soueraigne good our blessed communion with God And those spurres of attention must worke vpon vs no lesse then vpon them Because though wee be not called to the Parliament we must come to the Assizes the Assizes is much more dreadfull then was the Parliament Finally though wee were not at those Espousals we shall be at the mariage feast It concerneth vs therefore to prouide our wedding garment In a word will we nill we we are parties to this Couenant though not as it was vailed yet as it was vnuailed Therefore not one of the Articles must passe vs vnregarded because enquirie will be made after our conformitie vnto euery one of them GOd grant that we may so set God and our owne good before our eyes that we may willingly open our eares and gladly apply our hearts to heare him and heare of it that what we shall learne at the foot of Mount Sinai may make vs more fit to climbe to the top of Mount Sion Heb. 12. So shall we be incorporated into the blessed Societie that dwelleth there while wee liue here and hereafter hauing our Harps sing there a new Song before the Throne before the foure Beasts and the Elders Reuel 14. which none can learne but the 144000. which are redeemed from the Earth AMEN FIVE SERMONS PREACHED in Saint Maries in OXFORD Vpon Luke 3. Verse 7 8 9. BY The Right Reuerend Father in God ARTHVRE LAKE the late L. Bishop of Bath and Wells LONDON Printed by W. STANSBY for Nathaniel Butter 1629. FIVE SERMONS PREACHED AT Saint Maries in OXFORD The first Sermon LVKE 3. VERS 7.8.9 7. Then said he to the people that were come bee Baptised of him O generation of Vipers who hath forewarned you to flee from the wrath to come THis Chapter is the second Lesson appointed for this Morning Prayer the Argument whereof is nothing else but a storie of Saint Iohn Baptists seruice what paines he tooke and what successe he had his paines were great his successe diuers To say nothing of them with whom hee preuailed nothing at all such as were they that despised the counsell of God against themselues being not baptised of him Luke 7. This Chapter sheweth that betweene them with whom hee preuailed there was no small odds for some were sincere some hypocrites Saint Iohn vseth them accordingly For he instructeth the sincere mildly but his Sermon against hypocrites it very sharpe you haue it in my Text my Text is Saint Iohns reproofe of those Iewes which came dissemblingly to his Baptisme More distinctly to open it consider Whom hee reproueth and How The persons were many a multitude and they seeme well disposed whether you respect their Paines or their pretence Their paines they came out they tooke a iourney from home to come vnto him and the pretence of their iourney cannot be disliked for they came to be baptised Such were the persons But how dealeth Saint Iohn Baptist with them Surely notwithstanding their great number and their faire shew hee doth not spare to tell them that they were in worse case then they thought and must take a better course then hitherto they had For their Case whereas there are but two heads whereunto we reduce all Euill
they may be saued But if looking into our heart wee find sauing grace there for Gods Spirit doth witnesse vnto our spirit that wee are the children of God when we contemplate in our selues this second Act of Election we haue reason to thinke our Prerogatiue much more improued by how much an inward is better then an outward Iew the Circumcision of the spirit better then the Circumcision of the flesh to be baptized with the Spirit better then to be baptized with water to eate Panem Dominum eate the flesh and drinke the bloud of Christ better then to eate only and drinke only Sacramentall Bread and Wine finally to be a doer is better then to be a hearer of Gods Word The farther Christians goe beyond Christians in these gifts the better must they thinke their state and these spirituall differences betweene man and man better then whatsoeuer other differences there may be found betweene them Although the world vseth to bee little sensible of this greater good but most sensible of the lesser wealth honour c. wherein euerie man thinketh it a great matter to bee aduanced aboue his Neighbours When wee looke vpon the second word in the definition of the Church that is God wee see to whom wee are beholding for our aduancement and to whom wee must giue the glorie of it the glory of the first Act of Election Dauid concludes the remembrance thereof with Prayse yee the Lord Psal 147. And of the second Act also the glorie must be giuen vnto Him for so doe the Angels the Beasts the Elders c. after they haue mentioned it Reuel 5. Reuel 5. If the question be moued Quit te discreuit Who hath differenced thee our best answere will bee I thanke God through Iesus Christ our Lord and let him that glorieth glorie in the Lord. I told you I haue not to doe with the whole Church but with that part which is militant for such are the Elect which are on the Earth Heauen is the place for our Crowne Earth for our Crosse where Michael and the Dragon stroue there must their Angels striue also and the heele of the womans seed must bee bruised in the same place where it must breake the Serpents head The Fathers doe wittily obserue that the Church came out of Christs side when he died as Eue out of Adam when he slept Now out of Christs side when it was pierced issued Water and Bloud Monuments of our two Sacraments which remember vs that we must drinke of the same Cup whereof Christ dranke and be partakers of the same Baptisme wherewith he was baptized euery one must take vp his owne Crosse and follow his crucified Sauiour Saint Austine is resolute Ad Bonifacium Comitem Si Ecclesia vera est ipsa est quae persecutionem patitur we are bastards and no sonnes if wee suffer not for Christ and suffer we cannot but on earth for when wee part from the earth wee part from our enemies the Flesh the World and the Deuill flesh and bloud cannot enter into Heauen Satan is cast out thence and the world shall then bee vnto vs as if it were not therefore the Church Peregrinam agit in terris she is here a Pilgrim here she is like the desolate widdow here shee grieueth for the wickednesse of the world and because she is not alike wicked with them therefore doth the world implacably worke her woe Read this dayes Epistle Wisdome â— In this militancie of the Church the Elect of God become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they find that they need and they seeke for helpe the word implieth asmuch The Church is compared vnto a Doue for her simplicitie and for her meeknesse shee is compared vnto a Lambe As a Doue she is nothing suspicious for Vt quisque est vir optimus ita difficillimè credit alios esse improbos Good men looke to find plaine dealing as themselues deale plainly As a Lambe the Church is as apt to be a prey as shee is not apt to prey vpon any shee is a fit subiect for the Shearer and the Slaughterer though it selfe be harmelesse and vsefull Looke vpon the enemies of the Church they are the Serpent and the Lion The Serpent is full of fraud fraud which circumuenteth our wits with sophistrie and transporteth our affections with vanitie coloured and blanched with a shew of Truth and Good The Lion is full of Crueltie and delighteth in bloud watchfull vpon all opportunities and neuer giuing ouer the least aduantage And the instruments of the Serpent and the Lion I meane wicked men are Serpentine and Lion-like deceitfully compassing their owne end and spending their power only in crueltie This hath beene the cariage of the enemies of the Church euer since God put enmitie betweene the seed of the woman and the seed of the Serpent But it was neuer more remarkable then in Popish Equiuocation and that which they call their Holy Inquisition the very markes of the Beast and by them they make their nearest approaches to that Father of Lâ—â—s and that ancient Murderer sure I am they haue cut the heart strings of all both Ciuill and Ecclesiasticall true Policie The Church being thus besteed when from her enemies she reflects her eyes vpon her selfe findeth her owne inabilite her need of succour and as the Apostles in their perill so she in hers cals for helpe Helpe Lord or else we perish so said they so saith shee And my text telleth vs that she hath recourse vnto God Psal 121. I lift mine eyes vnto the Hils saith Dauid from whence commeth my helpe Our helpe standeth in the Name of the Lord who hath made Heauen and Earth Psal 46. and God is our refuge and strength a very present helpe in trouble And see how full the helpe is He that dwelleth in the secret place of the most High Psal 9â— shall abide vnder the shadow of the Almightie the whole Psalme is an excellent commendation of the Churches choice but specially that Verse Verse 13. Thou shalt tread vpon the Lion and the Adder the yong Lion and the Dragon shalt thou trample vnder feet though we be as simple as Doues yet God is able to make vs as wise as Serpents and hee will make vs confident as Lions though of our selues wee be as meeke as Lambes And why we haue a Serpent to oppose vnto a Serpent euen him that was figured by the Serpent whom Moses lifted vp Christ the wisdome of God him we haue to oppose to the groueling Serpent that feedeth vpon earth and earthly men If you be stung by this latter Serpent doe but looke to the former and you shall presently bee healed for hee is able to take that craftie one in his owne wilinesse Wee haue a Lion to oppose vnto a Lion the Lion of the Tribe of Iuda to the roaring Lion and out of the eater he can draw meate by death he ouercame him that had the power
take faith for Scientiall or Conscientiall they are spectacles to the world of a dying faith their errors cannot be excused and their superstitions are intollerable Whether wee be in our declination or no it is worth our enquirie An old Friar preaching to his Brethren spake these words Fratres in principio religionis nostrae c. Brethren when our Order first began we were full of Conscience in processe of time we lost a syllable and then retained nothing but Science we haue now lost one syllable more and wee are nothing but Entia certaine flow Belites good for nothing I am sure we haue lost one syllable if wee haue lost no more for Conscience to Godward and towards the world are rare things But what talke I of Christian faith We haue ouerliued Ciuill faith I am pridem fugêre pudor verumque fidesque In quorum subiere locum fraudesque dolique though cases of Conscience bee not so corruptly deliuered by vs as by Iesuits Psal 14. who teach men artificially to lie and to murder meritoriously yet in practice we are gone very farre and if God should looke downe from Heauen to see if there were any that would seeke after God Chap. â— he should find that all are gone aside c. Wee may reade a picture of our selues in Ieremie if we doe not exceed it What may wee conceiue but that the Sonne of Man is comming Psal 110. for towards his comming this degeneration will be most manifest Not at his first Comming for then the birth of his wombe was like the morning deaw it suddenly ouer-spread the earth The Kingdome of Heauen suffered violence and the violent tooke it Christs second comming shall bee like the dayes of Noah as then so at Christs comming Men will be eating and drinking marrying and giuing in marriage then the Floud came and then shall come the Fire Neither shall Faith be only latens lurking as in time of persecution but languens giuing vp the Ghost for want of grace But let vs weigh the phrase shall he find when he commeth then hee commeth to seeke this faith and so indeed bee doth For as all Iudgement is giuen to him as hee is the Sonne of Man and hee shall come to iudge in the glorie of his Father so his first enquirie is not only What his Church suffereth but How it is disposed neither must we looke for his relieuing hand except he find vs busie at our faithfull cries When God sent Moses to deliuer Israel marke what he saith vnto him Exod â— Rom. 8. I haue seene the affliction of my people and haue heard their crie and Saint Paul telleth vs that they that haue the first-fruits of the Spirit sigh in themselues while they looke for the redemption of their bodies Saint Peter 2. Pet. 3. Seeing all these things shall be dissolued what manner of persons ought we to be in all holy conuersation and godlinesse looking for and hastening to the comming of the Day of God Christ before both Luke 21. Watch and pray alwayes that you may be accounted worthy to escape all those things that shall come to passe and to stand before the Sonne of Man If God giue vs sighes and groanes which cannot be exprest it is a good prognostication of our deliuerie if we be senslesse and stupid it is a signe of our destruction either in terra nostra when he bringeth troubles vpon our State and the Clouds gather apace and threaten a storme Ambros or cum orbe terrarum at the genetall Day of Iudgement which cannot bee farre off as appeares by the generall defect of faith at which time there will be very few left to bee saued Finally obserue the phrase Christ doth not doubt but foretell what shall be yea and deplore also those wretched times because he is the Sonne of Man that is hath giuen vs so great an interest in him and himselfe beareth so great an affection to vs So that the manner of the speech doth Terrorem incutere and should Torporem excutere it serueth to strike a terrour into vs and to rowse vs out of our lethargie I haue done with the Argument I haue shewed you what is affirmed I come now to the Argumentation and in few words will shew you How it is inferred It is inferred First very strangely for God in good things should be a patterne vnto man but man is here made a patterne for God a wicked man for a good God but it is not in wickednesse but in goodnesse And Christs meaning is to teach vs That we may imitate not only the good but the bad also in that which they doe well Christ himselfe did so he compares his second Comming to the stealing on of a thiefe in the night Et quod decuit Christum cur mihi turpe putem Yea hee biddeth vs doe so imitate not only the bad Steward in his Prouidence but the Serpent also in his wisdome Saint Paul borroweth Sentences out of the Heathen Poets Saint Austine borrowed a rule of interpreting the Scripture from Tichonius the Donatist Truth and Goodnessse in whomsoeuer they are they are Gods and therefore whether the point be speculatiue or practicke if it bee of this kind in whomsoeuer wee find it wee may follow it and in following it we follow not mâ—n but God God I say in that of his which we find in men for virtus vel in hoste landatur and this imitation is one of the profits wee may make of our most deadly enemies Therefore it is too much precisenâ—sse to dislike some things in our Church because therein wee follow the Church of Rome as if all principles of reason and Religion were dead in them as it is too much malice in the Romanists to dislike many things because they come from vs though otherwise they cannot denie them to be reasonable Christs Inference teacheth vs more indifferencie of Iudgement Though the Inference may seeme strange yet is it very strong for wee may strongly conclude à minus probabili ad maius if a corrupt Iudge will bee moued with importunitie how much more a iust God If a poore Widow preuaile so with man how shall Gods owne Elect preuaile with him If the Cries of Nature worke so much how shall the Cries of Grace worke The proceeding of the wicked Iudge may well resolue vs of that which wee may expect from God This Parable represents a strong motiue Maith 7. If you that are wicked know how to giue good things to your children when they aske you how much more your Father which is in Heauen c. Therefore Christ doth not only moue the question as if it were a Probleme but turnes it into a direct Affirmation I tell you Hee will and Christs I tell you is a seale of certaintie for hee is Amen the faithfull and true witnesse yea it is Hee himselfe that shall doe what hee saith as appeares Esay 63. Who is hee which
commeth from Edom and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Thankesgiuing in the Reuelation But I draw to an end The conclusion of all my Text is this If at any time wee bee distressed and not relieued the fault is not in God it is in vs for our Deuotion is tired ouer-soone wee are all modicae fidei men of little faith and though the spirit be willing yet the flesh is weake and the weaknesse of the flesh preuaileth more then the willingnesse of the Spirit Wherefore we must all pray vnto God to giue vs the Spirit of Grace and Prayer ANd Lord we beseech thee helpe our vnbeliefe and increase our faith yea Lord pray thou that our faith faile not and the more thou doest exercise our patience the more earnest let vs be for thy deliuerance deliuerance from our corporall deliuerance from our spirituall foes that well ouercomming our Militancie here on earth we may bee Triumphant with the Saints in Heauen where wee shall turne our Prayers into Prayses and sing day and night honour prayse strength and power bee vnto him that sitteth vpon the Throne and to the Lambe for euermore AMEN SVNDRIE SERMONS DE TEMPORE PREACHED VPON SEVErall Occasions by the Right Reuerend Father in God ARTHVR LAKE D. of Diuinitie Lord Bishop of Bathe and Welles LONDON Printed by R. Young for N. BVTTER 1629. יהוה EIGHT SERMONS ON THE NINTH CHAPTER Of the Prophecie of ISAIAH ISAIAH 9. VERS 6 7. For vnto vs a Childe is borne vnto vs a Sonne is giuen and the gouernment shall be vpon his shoulders and his Name shall bee called The wonderfull Counsellour The mighty God The euerlasting Father The Prince of Peace Of the increase of his Gouernment and Peace there shall bee no end vpon the Throne of Dauid and vpon his Kingdome to order it and to establish it with Iudgement and Iustice from henceforth euen for euer The zeale of the Lord of Hosts shall performe this THis is the first Lesson appointed for this Morning Prayer and appointed fitly For the Argument well fits the Time We are now met to praise God for the Morning of the Church Zacharie Luke 1. doth so call the Birth of Christ saying The day spring that is the Morning from on high hath visited vs Yea Christ himselfe Reuel the last vers 16 doth call himselfe The bright Morning starre And verily his Birth was the most blessed Morning that euer the Church saw whether you respect the Night that went before or the Day that followed after it was the blessedest Morning that euer the Church saw The Night was long and darke a Night of want of warre so wee reade in the last of the former and the first verse of this chapter But the Day that followed was a cleare and lasting Day a Day of haruest a triumph Day so we are taught in the foure verses that goe immediately before my Text. A great alteration Who could worke it who could turne that night into this day what Sunne shone forth in so great strength In such a case man was like to moue such a doubt therefore the holy Ghost hath resolued it and his resolution of that doubt is my Text. Loe here is one that can vndertake that work who he is How excellent he is we are taught here and that in regard of his Person and of his State For of his Person here are the Natures wherein it subsisteth here is the People to whom it belongs It subsists in two Natures 1. The Nature of Man Hee is a Childe 2. The Nature of God Hee is the Sonne The Person subsisting in these two Natures belongeth vnto whom To Vs was hee borne he was giuen to Vs saith the Prophet Esay and Esay was a Iew. Christ then belongeth to the Iewes though the Iewes must not bee vnderstood according to the flesh but the spirit To these Iewes was he vouchsafed by taking and giuing Natus he tooke his nature from them and Datus what he tooke he with aduantage bestowed vpon them But of what degree was he amongst them here commeth in his State He was a King The Gouernment shall be vpon his shoulders The Gouernement that was Royall for verse 7. it is called The Throne The Kingdome of Dauid He shall sit vpon that and that is the Gouernment that shall bee layd vpon his shoulders And happy are the People that haue such a King You will confesse it if you consider his Excellencie The Excellencie both of his Person and of his State Of his Person that appeares in his endowments Of his State that appeares in his managing thereof The Endowments of his Person are Royall Reade his Titles He shall bee called and what he is called that he certainely is Hee shall be called by those names that expresse such vertues as most beseeme a King our King For a King ouer and aboue the Vertues which are common to him with his Subiects must haue more than ordinary Wisedome and Power And see this King is called for his Wisedome The wonderfull Counsellour for his Power The mighty God But mistake not his Kingdome it is not of this World He that is our King is The Father of Eternity that is Of the World to come And as his Kingdome is not of this World so is not the condition of his People worldly it is Peace and Peace is not the portion of this world but of that which is to come Our King is the Prince of this Peace You see how the Person is endowed and thereby how excellent the Person is There is an Excellencie in his State also it appeares in the Effect in the Cause The Effect for of this Kingdome there are no bounds and the felicitie of the Subiects is also boundlesse so saith the Text Of the increase of his Gouernment and Peace there shall be no end Such an Effect must haue an answerable Cause it hath Iustice and Iudgement are the Pollicie of this State with these as a wonderfull Counsellour he doth order as a mighty God he doth support his State And he doth it vncessantly From henceforth and for euer As the Effect so the Cause this is eternall therefore that These Truthes concerning Christs Person and State are not onely affirmed in the body of the Text but also assured in the close thereof Much you haue heard and yet no more than shall bee He that hath promised can doe it such is his Power Hee is the Lord of Hosts Nay hee cannot but doe it such is his Loue for his Loue is Zeale So concludes the Prophet The zeale of the Lord of Hosts shall performe this You haue heard the summe of this whole Text and therein see a most exquisite picture of our Sauiour Christ certainely it is the fullest the liueliest that euer the holy Ghost in so few words exprest in any part of the Old Testament For here Christ is not only drawne from top to toe but drawn also with those varieties that befell him from eternity to eternitie
vpon his shouldeas And indeede our Faith in him must begin at that which was endured by him and therein must wee imitate him and write Cedendo vincimus The Church neuer triumphed so much ouer the world as when it did most resolutely sustaine the bloudy malice of the world The last thing that is to be noted on these words is the exchanging of the yoke mentioned before and rod of the oppressor which lay vpon the shoulders of the People into this Royalty and Gouernment which lyeth vpon the shoulders of the King Great odds there was betweene the People and the King the enemies had to do with the People they imposed their persecutions as a yoke vpon them but when they come to deale with the King this yoke is turned into a gouernment The same God that commanded light to shine out of darkenesse so altered the Crosse of Christ that it became to him the Chaire of Triumph And this is the cause why Princes weare it in their Crownes in token that they are subiect to it and why it was of old set vp where triumphall Arches were wont to stand that the world might haue so many witnesses as it were of the Triumph of it Which superstition at length abused and therefore haue they in many places iustly been abolished though the originall of the erection of those Crosses deserued rather praise than blame But we may not omit to obserue the seeming Contradiction that is in the Prophets words At first it is said The Gouernment shall be vpon his shoulders as if hee did beare it afterward it is said that Hee shall sit vpon the Throne and the Kingdome as if it did beare him The reconciliation is easie The body politicke is like the body naturall the foundation of it stands vppermost the head stands aboue the feete and a man would thinke that the feet did beare the head but indeede the head beareth the feete For were it not for the influence of sense and motion which the head deriues vnto the feete the feete could not sustaine themselues much lesse could they beare the body Wee see it in a dead palsie that intercepts the intercourse of the spirits betweene the head and feet We haue another Simile also of our Soules and our Bodies We would think that our Body did containe our Soule but indeed it is the Soule that containes the Body For no sooner doth the Soule part from the Body but the heterogeneous parts fall asunder and this goodly frame commeth to nothing Euen so fareth it betweene the Prince and the People he seemeth to rest vpon the people as the head vpon the body but indeed the people doe rest vpon him and therefore in Greek a King is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phrase borrowed from a Building whereunto the Common-wealth is compared and whereof the King is said to be the Foundation For a wise King as it is Wisd 6. is the vpholding of the People and King Dauid Psal 75. The earth and all the inhabitants thereof are dissolued I beare vp the Pillars thereof And indeede the parts of euery State were they not vnited and supported by the Soueraignty of the Prince would sooner moulder and come to nought than doe the parts of our Naturall body when it wants a soule for there is not so much nor so eager naturall ambition and coueteousnesse in the elements whereof our bodies consist whereby they striue to gaine the one vpon the other and to tyrannize the one ouer the other vntill the one hath wrought the others bane as there is ciuill both ambition and coueteousnesse in the Members of euery State whereby the one striueth to get the vpperhand of the other and each man would denour his brother Ephraim against Manasses and Manasses against Ephraim and both against Iuda as the Prophet speaketh in this Chapter vntill the Kindome of Israel be layd waste Whereas then in euery State there are rich and poore that the rich doe not deuoure the poore crafty and simple that the crafty doe not circumuent the simple strong and weak that the strong doe not offer violence to the weake the reason is There is a King Rege incolumimens omnibus vna The King maintaines the Concord By him it commeth to passe that euery man sitteth quietly vnder his own vine and dwelleth safely vnder his owne roofe Mutiners and Murmurers are therefore iustly to be abhorred who speake euill of Authority and would withdraw their necks from obedience vpon this ground That superiours liue by the sweat of the inferiours browes being themselues deuoyd of care Their quarrell is like that which in Menius Agrippaes Apologue the outward members of the body had against the stomacke They complained of his lazinesse and their owne painfulnesse and therfore conspired to starue him and ease themselues They euen discouered their folly for soone after the hands began to faint and the leggs to faulter and the whole body to pine Then they perceiued that the stomacke which they condemned as lazie laboured for them and that they were beholding to the labour of the stomacke that themselues had any strength to labour So is it in the body politicke though the State of the Prince is supported by the Commons yet the spring of the Commons wealth is the prouidence of the Prince and soone would these streames dye if that fountaine were dammed vp It is so in a ciuill state but in the spirituall state it is much more so If a mortall Prince bee so beneficiall vnto a temporall State much more is the immortall King of heauen and earth beneficiall to the state of his Church sustaining and supporting the same That which you haue heard of mortall Princes sheweth rather what they should doe than what vsually they doe But this immortall King doth what he should hee is not so much aduanced aboue his people as his people are eased by him He beareth them vp on his wings as an Eagle doth her yongue ones as it is Deut. 32. but more amply Esay 36. his care his prouidence and the efficacie thereof are most aptly most significantly set downe there But because of this we shall speake more hereafter when wee come to entreate of his excellent managing of his State wee will pursue that Point no further nor trouble you further at this time O Lord who art high in place and great in care in thy Person and by vertue of thy bitter Passion exercising thy prouidence which guides and supports the whole frame of and euery member in thy Church Lord wee beseech thee to guide vs that wee bee not mis-led and that wee faile not to sustaine vs. So shall we neuer repine at thy sitting vpon vs thy Kingdome seeing wee rest more vpon thee that art our King And euer good Lord so rule vs from Heauen that wee may rest on thee in Earth So shall wee beeing translated from Earth vnto Heauen fully rest and reigne with thee
liue amongst Beasts and vpon his acknowledgement of the Lord of Heauen and Earth was restored againe maketh this cleare Canutus a King of this Land when flatterers magnified his power and did almost deifie him to confute them caused his chaire to bee set by the Sea shore at the time of the floud and sitting in his Maiestie commanded the waues that they should not approach his Throne but when the tyde kept his course and wet his garments Lo saith hee what a mighty King I am by Sea and Land whose command euery waue dareth resist Though then they are mighty yet there is much weakenesse ioyned with their might Not so Christ It appeares in the Epithite that is added vnto El which is Gibbor importing that he is a God of preuailing might In Daniel he is called El Elim The Mighty of mighties whereupon Moses magnifying his might saith Who is like vnto thee Exod. 15. O Lord amongst the gods Which words abbreuiated the Maccabees in their wars against their enemies did bear in their standard and therehence as the learned obserue did take their name of Maccabees Certainely this Epithite is a lust ground of that which King Dauid perswades Psalme 29. Ascribe vnto the Lord O yee mighty ascribe vnto the Lord glory and strength But there are two Eminences in Christs might by which hee is aduanced aboue all Creatures The first is that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty of himselfe The second is that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other Creatures haue their power from him and therefore their power depends vpon him so that he can at his pleasure intend or remit theirs but his owne continueth euer the same Secondly they can doe but euery one so much as is permitted him and neuer was there any creature to whom God imparted all his power I speake not of the degree but the parts thereof some things he committeth to Angels which Men cannot doe and some things to Men which Angels cannot doe the earth hath not the power of the heauens nor the heauens of the earth but God is the fountaine of all power there is nothing done by any of these which without these he cannot doe Ier. 23. Nothing is hard vnto him and the Angel Luke 1. Nothing is impossible vnto God therefore hee hath wrought the same effects without these creatures What he doth by his Angels ordinarily he extraordinarily hath done by himselfe and what doth hee by Man which without Man hee hath not done And as for the Sunne and the Starres he hath illightned the ayre without them and without the earth hath he prouided both bread and flesh yea at his pleasure he hath stript all those of their power in an instant in a word He doth whatsoeuer he will both in heauen and earth he cannot will that which he cannot doe nothing resisteth his will but all things readily do serue him If this title be carried through the Gospell euery point of the Gospel will witnesse the truth thereof in Christ it will witnesse that hee hath a preuailing power and that he is therefore worthily called a mighty God When God promised him hee promised him in these words I haue layd helpe vpon one that is mighty Psalme 89. When God exhibits him Luke 1. Zacharie proclaimes him thus God hath raised vp a mighty saluation vnto vs in the house of his seruant Dauid Christ himselfe Mat. 28. All power is giuen to mee both in heauen earth to say nothing of like titles that are remembred in the Reuelation But I chuse rather to obserue vnto you out of both Christs Regall titles how well they fit vs what comfort they doe yeeld vnto vs. Our enemie the Diuell is compared to a Serpent to a roaring Lion hee is full of craft and of great strength and so are his instruments the wicked subtill and violent but wee are silly and we are feeble If we compare our selues to them how can we but feare to be deceiued to bee opprest See how God hath prouided for vs see how hee hath furnished Christ whom hee sendeth vnto vs Hee is a Counsellour and it was a Counsellour that wee needed that â—ight discouer vnto vs the Serpents policie in his end and Sophistrie in his meanes wherewith he setteth vpon vs He pretends that we shall be like vnto Gods when he meaneth to make vs Diuels and by setting an edge on our desire of the Tree of the knowledge of good and euill he would depriue vs of the Tree of life but Christ is at hand to discouer his purposes and to giue vs timely caueats that we bee not abused by them Secondly he still compasseth the world seeking Whom he may deuour and is mighty to destroy And certainely none should escape him were it not that we haue on our side a mighty God the seed of the Woman that shewed himselfe so much mightier than the seed of the Serpent by how much breaking of the head is more than bruising of the heele Wee haue a Dauid for that Goliah and a stronger man that hath entred that strong mans house bound him rifled him and diuided his spoyle So that if now it be doubtingly asked Shall the prey be taken from the mighty or the lawfull captiue bee deliuered we may answer with the Prophet Esay 49. Thus saith the Lord Euen the Captiues of the mighty shall be taken away and the prey of the terrible shall bee deliuered for I will contend with him that contendeth with thee and will faue thy children and all flesh shall know that I the Lord am thy Sauiour and thy Redeemer the mighty One of Iacob Wherefore seeing Christ is become our Counsellour let vs not leane vnto our owne wisedome but be counselled by him It is the second degree of wisedome when wee cannot aduise our selues to bee aduised by others if we faile herein the Philosopher himselfe will censure vs for fooles And remember withall that of the Sonne of Syracke Bee in peace with many neuerthelesse haue but one Counsellour of a thousand cap. 6. hee giues the reason at large cap. 37. And well may we rely vpon the iudgement of this Counsellour who much better than Elizeus can detect vnto vs the plots of the King of Aram of all our Enemies that we may prouide against them yea he can take them all in their owne wilinesse and infatuate their Counsels as he did Achitophels Reade Esay 19. 8. So did Christ deale with the old Serpent and with the broode of the Serpent in all ages our age our country hath had proofe thereof As this must encourage vs to rely vpon his Counsell so must the other title encourage vs to rely vpon his power his preuailing power We walk in the middest of our enemies and they vse the vttermost of their strength to ruine vs yet though we are in the middest of the valley of the shadow of death let vs feare none euill
for they that trust in the Lord are like vnto mount Sion which shall neuer be remoued LOrd guide vs by thy Counsell support vs by thy Power that wee be neyther circumuented nor quelled but by thy direction and protection we may escape both the craft and the force of all our Enemies So shall we euer glorifie thee as our admirable Counsellour and our most mighty God THE FIFTH SERMON The euerlasting Father the Prince of Peace THe Excellencie of Christs Person consists in the indowments thereof which are Regall but Spirituall That they are Regall appeares in his two first titles whereof I haue already spoken and that they are Spirituall it will appeare by the other two whereof I am now to speake Whereof the first sheweth that Christs Kingdome is not of this world He is the Father of eternity the second sheweth that the condition of his people is not worldly Christ is Prince of Peace To begin with the first In the Originall the first of these two titles is so exprest as I haue read it The Father of eternity And the words beare a double sense for either Aeternity is made the Attribute of the Father and so by an Hebraisme The Father of eternity is no more than the eternall or euerlasting Father so some Translations reade it or Aeternity may note that which is subiect to the Father and so the title imports that he is a Father of eternall things and so some Translations reade The Father of the world to come We need not to bee troubled with this variety for the words will beare eyther Translation and both these things concurre in the same person He that is the euerlasting Father is a Father of euerlasting things We will therefore handle both and first shew you that Christ is an euerlasting Father The phrase doth distinguish betweene our Father and our Father the Father of our flesh and the Father of our spirits of whom St. Paul speaketh Heb. 12. Of these two the first is Temporall the other is Aeternall that the first is but temporall wee may gather out of the fift of Genesis where are reckoned vp the longest liued Fathers that euer were in the world but of them all it is said that they begat children and then they dyed they left their children to the world And as they so their posterity come within the compasse of that of Iob Man that is borne of a Woman is but of a short time or as Dauid speakes His dayes are but a spanne long When he hath serued his course he goeth the way of all flesh and sleepes in his graue Neyther is he temporall only in regard that he must dye but also in regard that his affection is mutable Some parents destitute their children inforced by death but not a few put off the affection of Fathers euen in their life and they in that respect also may be termed but temporall Fathers Our Sauiour Christ speaking of the later times telleth vs that the Father shall rise against the Sonne as the Sonne against the Father Saint Paul speaking of former times Rom. 1. amongst other wicked ones reckoneth vp persons that were without naturall affection and it were an easie matter out of Histories to report that many haue dis-inherited many haue murdered many haue deuoured their own children so farre vnnaturall haue they beene In opposition vnto these two cases which apparantly conclude that the Parents of our flesh are temporall temporall in regard that they are mortall in their nature and temporall in that they are mutable in their affections our Sauiour Christ is termed an euerlasting Father death cannot take him from vs for euen in his death wherein notwithstanding his abode was so little that hee saw no corruption the hypostaticall Vnion which made him a father did not cease And as for his affection it is immutable Whom he loueth hee loueth vnto the end of the perpetuitie of his being excellent is that place Esay 63. Doubtlesse thou art our Father though Abraham be ignorant of vs and Israel acknowledge vs not Thou O Lord art our Father and our Redeemer thy name is from euerlasting And touching the perpetuity of his louing the Church there speaketh also Looke downe from heauen and behold from the habitation of thy holinesse and of thy glory where is thy zeale and thy strength the sounding of thy bowels and of thy mercy towards me 〈◊〉 9. â—â—al 27. are they restrained No they cannot bee restrained For as God in this Prophet speaketh elsewhere Can a Mother forget her child If she can yet will not I forget thee saith the Lord And King Dauid When my father and my mother forsooke me the Lord tooke me vp This is the reason why our Sauiour Christ in the Gospell biddeth vs Call none father vpon earth for that we haue but one father which is in heauen hee liueth when the other dye and when the other hateth he continueth his loue and therefore is deseruedly called the euerlasting Father Two good Lessons are implyed herein the one teaching Piety the other Charity We are taught Piety when we are taught that he whom we obey is our Father for if I be a Father saith the Lord where is mine honour Mal. 1. and Moses to Israel Deut. 32. Doest thou so reward the Lord O thou foolish people and vnwise is not he thy Father that made thee c. And as the very name of Father teacheth Piety so doth the name of Euerlasting teach it much more St. Paul argueth so Heb. 12. If so bee wee honoured the fathers of our flesh which are mortall as is our flesh how much more should we honour the father of our spirits which is immortall as is our spirits Great reason haue we to reuerence this Father that neuer ceaseth to be our Father that hath prouided that euen when we lose our fathers we should yet stil haue our Father haue him for our Father which is the Father of Orphanes It is no small comfort nor weake pillar of our faith that we neuer want a Father yea our double birth readeth vs this Lecture For as we come out of our mothers wombe by the help of our mortall Parents so to signifie that we haue immortall parents we are then borne againe in the Churches wombe Neither doth this title teach vs only Piety but Charity also charity one towards another For whereas our mortall parents extend their consanguinity and affinity but to a few this euerlasing father extends his vnto all Malachy worketh vpon this Haue we not all one Father Cap. 2. wherefore then do you iniury one to another The blood should neuer be cold seeing wee are all kinne in the first degree all brethren sonnes of one father euen of him that is here called the euerlasting father But how commeth Christ to be called father who otherwise is called our brother he being the sonne of God and God being his father as hee is ours If you respect the Communion of
those things whereof we both partake he is our brother but if the Communication or deriuation of them he is our father for he is the second Adam as the Church is the second Eue and as we are termed the sons of the Church or of Hierusalem the Spouse so are we also of Christ the Bridegroome who begetteth vs in and by his Church Wee beare the image of this second Adam as wee doe of the first and his children are we whose image we beare therefore Christ that saith I will declare thy name vnto my brethren Rom. 14. saith Esay 8. Behold here am I and the children which thou hast giuen vnto me As hee is so he calleth himselfe sometimes brother sometimes father And so haue you heard how he is The euerlasting father But the words beare also another interpretation which is That hee is the father of euerlasting things As hee is so are those things that are subiect vnto him both euerlasting And this distinguisheth betweene this world and that which is to come making Christ King of the later St. Paul telleth vs Heb. 2. that God hath subiected vnto him the world to come That temporall and eternall doe distinguish betweene these two worlds it is cleare in St. Paul teaching that those things which are seene are temporall but those which are not seene are eternall And touching the things which are seene the Preacher hath pronounced peremptorily vanity of vanities all is but vanity One generation passeth and another commeth and nothing abideth stedfast in the world 1 Cor. 7. St. Paul biddeth vs vse the world as if we vsed it not because the fashion of this world passeth away St. Iohn biddeth vs not to loue the world nor the things that are in the world Psal 102. for this world passeth away and the lusts thereof The Psalmist telleth vs that they all waxe old like vnto a garment and St. Peter 2 Pet. 2. Rom. 8. that the heauens shall melt with heate and the earth with the workes thereof shall be burnt vp they shal be dissolued For all are subiect vnto vanitie But in the very same places where the temporalty of this present world is set down there is mention made of the eternity of that world which is to come you heard it out of the place to the Corinths and the words in the Psalme are very cleare 2 Cor. 4. Psal 102. 1 Iohn 2. The children of thy seruants shall continue and their seed shall stand fast in thy sight and St. Iohn Hee that fulfilleth the will of God abideth for euer St. Peter intimateth as much and so doth Salomon in the Preacher This our Prophet that in the fortieth is willed to cry All flesh is grasse and the glory thereof is as the flower of the field the grasse withereth the flower fadeth is willed also to cry That the Word of the Lord endureth for euer 1 Pet. 1. And this Word is the incorruptible seede by which wee are new-borne it is the food by which wee are nourished which endureth for euer it is the riches which ney ther rust can corrupt nor theeues spoyle vs of Iohn 6. it setteth vpon our heads an immarcessible Crowne and placeth vs in a Kingdome that cannot be shaken All the graces wherein stands the life of Christianity they are eternall graces they possesse vs of that which is eternall and make vs eternall possessours thereof Therefore well doth Christ in this respect also receiue this title of The father of eternity But eternity must be vnderstood à parte post not à parte ante The eternity à parte ante is Gods prerogatiue to be so eternall is to bee without beginning A creature hath his beginning and so farre is temporall but he may be continued for euer and so be eternall And in this sense doth the Prophet in this place speake of eternity and maketh Christ The father thereof And well may hee be called the father that was the Author and is the Disposer thereof for in his owne Person hee first gaue being vnto this both grace and glory and from his person doth it streame vnto vs wee no otherwise enioy it than as wee haue vnion with him And these three interests of Christ in these things doe make him to be termed the father of this eternity But now this title must looke back vnto the two formertitles and then wee shall see the sweetnesse that is in it In the Regall titles wee heard of that Wisedome and Power which wee may admire and adore but when I heare that the wonderfull Counsellour the almighty God is my father this sweetens these two glorious titles and maketh them the more comfortable to mee For whom doth the wisedome of a father prouide but for his childe and for whom so readily as for his childe doth a father vse his power I presume then of Christs prâ—uidence of Christs supportance because Christ is my father Hee that is the king is my father and what I might not presume of a king of a father I dare presume yea and presume it constantly for he is vnchangeable My immortall father is not like my mortall that his wisedome or his power should steed me but for a time they will sticke to me for euer no death can take them from mee neither will they bee estranged vpon any dislike Can there bee greater comfort for a feeble for a sinfull soule than this assurance of such an euerlasting father The comfort is great that appeares in the person but in the inheritance there appeares much greater for wherein hath or doth this my euerlasting father spend his euerlasting wonderfull wisedome and mighty power hath he spent them to prouide me a momentany estate is his inheritance like that which is left by my mortall parents such as I may lose or must leaue No it is like himselfe his workes be are the image of his person they are eternall like himselfe Let then the world faile me let all earthly things be taken from me let them be vnto me as my parents naturall parents were but temporall yet shall I not want I can as little be poor as bee an Orphan My father neuer dyeth and the portion he giues mee endureth for euer When I reade of what stuffe Moses made the Tabercle Salomon the Temple much more when I reade St. Iohns description of the heauenly Ierusalem I now perceiue Gods meaning it is to let me vnderstand so farre as earth can shadow heauen how much more stable my inheritance of heauen is than the best inheritance I can get here on earth if it be of earth though on earth I may haue euery childe of God hath the earnest the first fruits of that which wee exspect in heauen And so haue you the first of these two titles which teach that Christs royall endowments are also spirituall I come now to the second which sheweth that as Christs kingdome is not of this world because it is as hee is
not temporall but eternall so likewise the condition of it is not worldly it is Peace Divus Nerua saith Tacitus duas res olim insociabiles coniunxit imperium libertatem Hee spake with the most that ascribed so much vnto Nerua but of Christ is may be most truly affirmed that where he raignes there is peace and free liberty for euery Subiect It is too vsuall with men the wiser they are the more to bee turbulent and disquieters of States the more power they haue the more to tyrannize it is not so with our King but hee that is wonderfull for Counsell mighty for Power bends both his Counsell and his Power to worke Peace that peace which is the portion of his Church and which none partake beside the members thereof This Prophet hath peremptorily pronounced There is no peace vnto the wicked saith my God Esay 57. Hee compares them to the Sea still raging and foming casting out their owne shame Salomon vnto vanity adds vexation of spirit You may see it in the particular case of all wicked men that sure they haue no rest They haue no rest ab intra they neuer can light vpon that which doth sistere appetitum which maketh them range in their desires in their endeauours neuer finding where to settle and ab extra too they are vnquiet for the whirle-winde of God driueth them like chaffe and like a floud it driueth them downe the streame And indeed how should they bee quiet that are compared vnto the sea which when there is no storme cannot stand still but hath his flux and reflux And no wonder for it is the subiect of the Moone than which nothing is more changeable A fit Embleme of the world vpon which whosoeuer dependeth cannot be stable when the world it selfe is so vnstedfast But no greater argument can be brought for their want of quiet than that which is taken from the nature of peace and the nature thereof is insinuated in the word wherewith the holy Ghost in the Hebrew tongue expresseth it no tongue doth so vsually fit words to things and giue vs a notion of the things by the words Now the word Shalom which signifieth Peace doth in the roote containe two significations the one of Perfection the other of Retribution and these two comprehend the full nature of peace wherein there is first perfection What perfection is I will shew you corporally that you may the better conceiue it spiritually God hath made the eye to see and the eare to hear the eye seeth colours the eare heareth sounds that betweene those obiects and these senses there may be quiet the sense must be in good temper and the obiect such as will giue content if the sense bee sound and the obiect pleasing there groweth peace betweene them but if eyther the obiect bee not proportioned to the eye to please it and so likewise the sound to the eare or if the eare and the eye be vnsound so that it cannot endure the obiect then groweth vnquietnesse As it is thus bodily so spiritually there is an obiect that must be entertained by vs and wee must be fit to entertaine it Gods Word and his Workes If our senses be so sanctified that we can behold them and they doe so testifie Gods will to vs that we receiue comfort by them then there is Peace Apply this vnto the godly and you shall finde that the things of God doe alwayes giue them content and they delight to solace themselues in them yea though the crosse goe withall and they are exposed to worldly troubles yet euery good man is Medijs tranquillus in vndis Et si fractus illabatur orbis impauidum ferient rumae As for the wicked it is not so with them for eyther they want those senses whereby they should entertain Gods gracious countenance when it is present with them and so peace faileth in them for want of that wherewith they should receiue it or else if God giue them senses to see him they see nothing but Iustice and Wrath in him and so in regard of the obiect they haue no peace stupidity and senslesnesse of Gods iudgements which sometimes doth befall them especially in prosperity maketh a shew of peace but indeed it is nothing lesse For if so bee the parts of our body and powers of our soule doe not worke vpon their proper obiects and in working finde content there is not the nature of peace peace so farre as it consists in perfection Which vnderstood spiritually is nothing else but grace grace is the first kinde of peace which belongs vnto the Church Besides this peace of perfection there is a peace of retribution Euery Commandement as it hath his precept so it hath his sanction also and as we are commanded in the one so wee haue a promise in the other Glory is promised for grace and the seruant to whom the master saith Well done shall enter into his Masters ioy he shall haue peace for peace yea peace vpon peace the peace of heauen heaped vpon that peace which he had in earth which is nothing else but the reward of godlinesse You see the two branches of peace perfection and retribution of both these Christ is Prince Hee is the Author both of grace and glory the true King of Salem Ephes 2.14 the true Salomon the true Noah whom St. Paul calleth our Peace Luke 2.14 Luke 10.5 at whose birth the Angels sung In earth peace whose first Sermon that he commanded his Apostles to preach was Peace be to this house who taking leaue of his Disciples Ioh. 14.27 gaue them Peace when he went to his death Luke 24.36 when he rose from the dead finally as the Apostle saith Slew hatred and set at one all things both in heauen and earth The Prophets euery where speak of his Kingdome as of a Kingdome of peace Read Psalm 72. Esay 32. c. That the inheritance wee shall haue is eternall you heard before But the inheritance of the wicked is eternall also Goe ye cursed shall the Iudge say into euerlasting fire and they haue a worme that neuer dyeth but theirs is a miserable eternity an vnquiet inheritance hunger and thirst nakednesse and paine chaines and vtter darkenesse weeping and gnashing of teeth are their portion and where these are what trouble is there not But ours is a better eternity it is a peaceable one as wee shall euer bee so shall we euer be at quiet at quiet passiuely nothing shall disquiet vs at quiet actiuely we shall disquiet none Wee shall be pacati and pacifici sit at rest our selues and disturbe none It shall be so in heauen fully in earth it should be so in a good measure for Gods will should be done in earth as it is in heauen and we should begin our heauen here vpon earth We should beginne to exercise the Peace of Perfection and foretaste the Peace of Retribution that so we might haue a good experiment
they ascended and descended vpon him when God brought his first begotten into the world Heb. 1. that was done which he commanded Let all the Angels worship him Mat. 17. And what did the Saints Moses and Elias came to him in the Mount and conferred with him about his death many also rose out of their graues and appeared in the holy City There remaines onely the place where God dwels and those blessed Spirits that also was shaken more than once for more than once did it open as we reade in the Gospell and in the Acts. You doe not doubt by this time but that the vppermost Heauen was shaken which was shaken so many waies Onely that shaking was answerable to the subiect it was without all corruption Come we now to the second Heauen that also had a shaking a double shaking Mat. 2. there appeared a Starre that was neuer seene before at Christs Birth which drew the Wise-men to seeke out him that was borne King of the Iewes And at his death the goodliest Starre in the Firmament I meane the Sunne lost his light when the Moone was at full Which sight was so strange to the Philosophers at Athens that as the Story saith it drew from Denys the Areopagite that memorable saying Aut Deus naturae patitur aut mundi machina dissoluetur either the God of nature is ouercharged or is disposed to end the world Tertullian obserues that the Romanes did register this Eclypse in their Chronicle I say nothing of the renting of that Heauen too Acts 7.55 for the vppermost could not be opened without opening the second also that the Doue might descend that St. Stephens sight might ascend and see Christ standing at the right hand of God The third Heauen remaines that also was shaken for Christ commanded the windes and they were calme hee suffered not the ayre to transmit the Species but was inuisible yea hee commanded it not to giue breath and to giue breath to men as pleased him you finde it in the storie of those that came to apprehend him Iohn 19. Enough of the Heauens the first part of the great world Onely obserue Acts 2. ver 17 18 19 20. that that which out of Ioel St. Peter obserues was in part performed in this shaking of Heauen The second part of the great world is the Earth The Earth in the beginning was one confused Globe of Water and dry Land vpon Gods commandement these two Elements were separated and each appeared by it selfe as wee reade Genesis 1. As then they first were and as they now are so are they here mentioned and so wee must vnderstand them Touching their shaking I might in few wordes referre you to the Psalme Let the Sea roare and the fulnesse thereof Psal 98. let the Flouds clap their hands let the Hils bee ioyfull together before the Lord for he commeth to iudge the Earth c. But I will shew you some particulars out of the New Testament there shall you reade the Earth-quakes that were when Christ was in the flesh the cleauing of Rockes Mat. 27. the opening of Graues which made the Iewes returne from his Crosse knocking their breasts made the Centurion say Of a truth this was the Son of God put the Scribes and Pharisees and high Priests to their briberie Mat. 28. lest the Souldiers should bewray what they could not deny As for the Sea that apparently tooke notice of Christ when he wanted Tribute-money he commanded the Sea to supply him and it did by a Fish when Peter Iames and Iohn had laboured all night at Sea and caught nothing he commanded them to cast out their net and the fish came readily and filled it to their great astonishment at another time when their ship was ready to be drowned Christ did but rebuke the waues Mat. 〈◊〉 and presently there followed a great calme Thus apparently did the Sea acknowledge Christ come into the World But because the word that wee render dry Land doth properly signifie a Desert or Wildernesse it is not vnlikely but that these two words doe imply a parallel of that which fell out while Christ conuersed on Earth and that which was wrought at the deliuerance of Israel out of Egypt the Sea then diuided and gaue passage to the Children of Israel vpon dry Land it did more to Christ it became it selfe as dry Land he walked vpon it and made St. Feter to doe so also And as for the Wildernesse it was to Israel no Wildernesse no more was it to Christ they were amongst wilde beasts there and so was hee and neyther was annoyed the Wildernesse yeelded them plenty of food and in the Wildernesse did Christ multiply the Loaues and the Fishes so that after many thousands were fedde the remainder was much more than was the first prouision There remaines one part of the Earth which I haue not yet touched and that is Hell Hell holdeth fast all that come thereinto but it could not hold him when hee descended thither and while hee liued vpon Earth how did the Fiends confesse him obey him come and goe at his pleasure It is cleare then fully cleare that seeing shaking doth signifie an extraordinary manifestation of the Deity working by or on the Creature contrary to their vsuall course the great world and the parts thereof were shaken at the first comming of Christ Let vs see now how true this is of the little world the world of mankind here called all Nations which are distinguished into Iewes and Gentiles both had their shaking The Iewes their whole policie was dissolued I meane that which was peculiar to them whether Ecclesiasticall or Ciuill as Daniel foretold Dan 9. Heb. 12. Gen. 49.10 so St. Paul affirmes both receiued an end by the comming of Christ Iacobs prophecie was then fulfilled The Scepter departed from Iuda and the Law-giuer from between his seete that State was not only shaken but shiuered all to pieces As for other Nations they had their shaking a double shaking a spirituall and a corporall Spiritually their heads were shaken their iudgements were illightened and amazed that euer they should be so sottish as to worship stockes and stones â—say 2. cap. 8. the workes of mens hands yea the Diuels themselues vpon this they threw away their Idols and cursed their forged gods This abrenunciation doth Gregorie Nazianzene Orat. 37. and Austin de Ciuit. Dei vnderstand by this shaking To this shaking of their head wee must adde a shaking of their heart A contagious aire is not purged but by thundering and lightening and a corrupt conscience must feele the terrour of Mount Sinai before it can haue the comfort of Mount Sion The voyce wherein God spake to Elias was a soft voyce 1 Kings 19. but there went before it Fire Winde Earth-quake c. the Peace which you shall heare of hereafter comes not to the spirituall Temple of God without some terrour going before The
once Which word I told you imports two things that the shaking hath beene once before for both Worlds were shaken at the giuing of the Law St. Paul taketh notice of it Heb. 12. and you may reade it in the Story deliuered by Moses The Gospell as St. Paul 2 Cor. proues at large beeing much more glorious than the Law was not to come short of it in solemnitie when it was to be promulged therefore because the Worlds were shaken then they were to be shaken now Once more Some gather out of St. Pauls words Heb. 12. not onely the Earth but also the Heauen that the later was much the greater shaking But though once more yet no more but this once for there is no more new Doctrine to bee broached in the World no second Messias to come We must obserue this not only against the Iewes but also against the Heretickes The Montanists thought that as there were three Persons in God so euery one should haue his Time the Father vnder the Law the Son during the Gospell and then the holy Ghost Montanus sending the Paraclete into the World The Alcaron was built vpon the same ground whose Author though hee giue honourable testimonie vnto Christ as being a great Prophet yet he would make the world beleeue that God was to send a greater after him Vers 3. and that was Mahomet But we keepe our selues to St. Iudes Fides semel tradita the one Faith that was once deliuered to the Saints 2. Epist 10. We obey St. Iohn who biddeth vs If any man bring vs any other Doctrine we should not so much as bid him God speed Wee follow St. Pauls counsell Gal. 1.8 If an Angel from heauen bring any other doctrine wee hold him Anathema The Church of Rome chargeth vs with nouelty but we may rather charge them with many additions to the Truth they call to vs for Miracles to confirme our Doctrine but Miracles would argue another shaking of the World wee hold there shall bee no more And what need there any more seeing wee hold no other doctrine than that which was confirmed by the shaking of the two Worlds in the dayes of Christ and his Apostles They haue patcht their fancies thereunto therefore are they driuen to abuse the World with their forged Miracles and to counterfeit a second shaking When I say there shall be no more shakings I meane during the militancy of the Church for immediately before the Triumph thereof there shall precede another shaking Christ hath opened it at large in St. Matthew Cap. 24. I will not insist vpon it it is not to my purpose you may there see how both the Worlds shall be shaken against that time Heb. 12. but then we shall haue regnum immobile And of this last shaking the world is now too full of Prophesies and Resolutions but be ready for it not rash in determining it I come to the holy Ghosts answer to the second Question how soone And we finde here that it shall be very soone it is but a little while to the time of the shaking But that little time must bee vnderstood according to a Theologicall not according to a Mathematicall measure Theologie measureth our Time in proportion to eternity but the Mathematicks according to our mortall life In regard of eternity St. Peters Rule holds 2 Pet. 2.8 A thousand yeares are but as one day c. But in regard of our mortall life Omnis mora properantilonga est patienti verò longissima the deferring of our hope is the languishing of our soule To support our selues wee must passe from Mathematicall commensurations to Theologicall and then we shall finde that Modicum and Longum may stand together and Iacobs saying be true Bernard Gen. 47.9 that euill dayes are but few From Haggai's prophesying vntill the comming of Christ past better than foure hundred yeares the holy Ghost cals that but a little while And wee must inure our selues to this diuine Chronologie when wee thinke of the second comming of Christ the Apostle tels vs that vpon them that liue in the time of the Gospell the end of the world is come and these are the last dayes yea the last boure 1 Cor. 10.11 the Iudge is at hand he is at the doore yet there haue passed 1600. yeares But let vs not thinke it long let vs remember that of Habakkuk Hab. 2.4 The iust must liue by his Faith patient Faith and if any man make haste saith the Lord my soule shall haue no pleasure in him Wherefore if at any time our impatient heart wearied with the tediousnesse of this life shall breake out into these words Tu autem Domine vsque quo how long Lord dost thou cease to put an end to this miserable World Reu. 22. Let vs rest satisfied with Christs answer Behold I come quickly and congratulating the abridgement of our momentany afflictions and desiring that according to his promise the cloud thereof may speedily bee dissolued let vs put this clause into our daily prayer Euen so Lord Iesu come quickly God so prepare vs that we may haue the comfort of the Person that is to come comfort of his first and second comming Amen THE SECOND SERMON And the desire of all Nations shall come THe summe of this Scripture as not long since I obserued vnto you is the exceeding grace which the first comming of Christ should assuredly doe vnto that Temple at Hierusalem which in Haggai's daies was building by Zorobabel the Prince Iosuah the high Priest and the rest of the Iewes The generall parts which I pointed out were 1. the Presence of Christ in that Temple 2. the Assurance thereof giuen to the Builders The Presence was to be extraordinary I gathered it partly from the preparation thereunto whereof I then spake and partly from the description thereof which remaines to be spoken of The description is of the Person that was to come and the good that bee should doe Of the good that he should doe I shall speake God willing hereafter at this time my purpose is to speake onely of the Person that was to come The Person then here meant is in plaine termes our Sauiour Christ But he is set forth here in most comfortable words words most comfortable to all the world for he is stiled the desire of all Nations and what is that but the soueraigne good of all That which all desire the Philosopher could say is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe Good And againe if it be desired of all then is it common to all for appetitus non est frustra there was neuer any desire engrafted in the nature of man but the good whereunto that desire doth bend doth certainly belong vnto it If it bee so in nature it is much more so in grace the holy Ghost doth neuer inspire into vs any longing but it doth destinate vnto vs that good which he inclines our hearts to long for
his workes which we haue sauour of so great Mysteries for he was an Egyptian and from the Egyptian Priests had the Platonists their more than heathenish Theologie But when the tenne Tribes were carried into Assyria and after them the Iewes into Babylon this mysterie was spread much more by the dispersed of the twelue Tribes whereof there were some dwehing in all Nations vnder heauen as you may gather by comparing St. Lukes words Acts 2. with the entrance to the Epistles of St. Iames and 1 Peter It could not bee but that by these the world should haue some notice of a Messias to come especially after the Bible was translated into Greeke Surely the Sybils wrote so plainely hereof that not onely the Fathers alledge them against the Heathens to proue the comming of Christ but the Latine Poets also relate what they finde in them though they mis-apply it witnesse that Verse Iam noua progenies Coelo demittitur alto Yea they so misapplyed it Baron apparat ad Annal. that sundry did affect a Kingdome in the Common-weale of Rome onely working vpon the common opinion that was in the hearts of men that a great King about that time should be borne into the world Thus farre wee finde in histories that there was an indefinite report of a Messias to come whom the world therefore had an indefinite desire to see But this will not yet satisfie our Prophet and indeede his words are a prophecie rather of that which should be vpon the comming of Christ than a report of that which should be before And not he only but other Prophets testifie that Christ should bee no sooner reuealed vnto but hee should be receiued by the world that the Nations should flocke to him as if they had formerly longed for him The Nations I say in opposition to the Iewes Luke 1. Mat 8. not but that many of the Iewes did looke for him and entertaine him but few in comparison of the Gentiles themselues therefore he was rather the expectation of the Gentiles The Gentiles entertained what the Iewes refused as appeares Acts 13. Rom. 11. and it was foretold Deut. 32. Matth. 8. The propagation of the Gospell amongst the Gentiles was strangely sudden the Psalme compares it vnto the dew Psal 110. The fruit of thy wombe is like the morning dew Malachie to the rising of the Sunne And you know Cap. 60.49.11 that both of them as it were in an instant couer the face of the earth Esay's similies are of a Woman that is deliuered before she is in trauell and of the flocking of Doues vnto their house Zachary tels vs that they should come so fast that the City could not containe them Christ that the kingdome of heauen should suffer violence In Apol. Tertullian reckons vp the Nations which in his daies beleeued and shewes that Christianity had out-spread the Romane Empire Which was the more to be maruelled because the conquest was made by so meane men and that not ouer the bodies Iustin Martyr Dial. cum Tryphon but ouer the soules of them with whom they dealt They subdued the soules of the greatest Potentates and brought them vnder Christ and made the simple pesants that followed the plow to sing hymnes and psalmes vnto his praise And no maruell for the Apostles were inabled to speake to euery Nation in their owne language and their tongues were tipt with the fire of Heauen which suddenly illightned their vnderstandings to whom they preached and filled their hearts with a deuout zeale by this efficacie Christ became the desire of all Nations And vntill wee come thus farre we haue not the full meaning of our Prophet though I haue brought you hereto by many degrees all comprehended vnder common desire A common desire there could not bee except God had purposed that Christ should be a common good neyther could it be that this common good should take place except there were a propension thereunto in men And this propension is euident in the miserie of mans state without Christ more euident in the feeling that man hath thereof the euidence increased when men discouered but an indefinite hearkning after him but it is made compleate when they distinctly discerne him and their affections desire ardently to be partakers of him There is one point more which I may not omit and that is the strange construction of the words in my Text they are desiderium venient the desire they shall come a nowne singular and a verbe plurall There is a mysterie in it As the Articles of our Faith are beyond the strength of nature so doth the holy Ghost often times in vttering them vary from the prescript of Grammar rules I will shew it you in the two first Articles of our Creed The first is of the Trinity of Persons wherein there is an Vnitie of Nature to note this in the beginning of the Bible you haue a plurall nowne ioyned with a verbe singular Elohâ—m bara The second Article is this is Christs incarnation wherein though there bee but one Person yet are there two Natures and to note these two Natures in one Person doth the holy Ghost vse this phrase desiderium venient A significant phrase and puts vs in minde that eyther nature in Christ will not satisfie our desire if hee come only as God his maiestie will be too great for vs to endure if onely as man his infirmity will bee too weake for to relieue vs he that comes must bee both God and man Againe though the natures that come bee two yet is our desire but one because it apprehends them both in one person and it is the vnitie of the person whereupon our desire doth finally rest it selfe But I will conclude This Text doth checke our cold zeale and should make vs blush when we try our selues by it or by them that in the Primitiue times did iustifie the Truth of it their early flocking to pray and to heare their long perseuerance at it and often returnes to it shewed that they delighted to sit vnder the tree of life and that the fruit thereof was sweet vnto their soule they were euen loue-sick with the spouse and their thirstie soules did with King Dauids Cant. 2. Psal 42. like the chased hart breathe as it were and bray after the water brookes Euen in our Fathers daies vpon the reuiuing of Gods truth amongst vs some of this heauenly fire burned in the hearts of our people but it is long since quenched and our liues manifest the difference betweene factus Tertull. and natus Christianus when a man first becomes a Christian hee is at the best and then if euer his soule will poure out those passionate speeches In the way of thy iudgements O Lord haue I watted for thee Esay 26. the desire of my soule is to thy Name and the remembrance of thee with my soule haue I desired thee in the night yea with my spirit within me
it is not vnlikely that the names Deus and Diues come from thence But it is not expedient that God alwaies bestow wealth vpon vs the fatnesse of the earth doth make vs lesse thinke vpon the dew of heauen the content wee take in things earthly doth make vs lesse minde those things that are heauenly wherefore God keepeth vs to a shorter diet in things corporal that we might rellish things spirituall the better To passe here from the outside of the preface to the inside thereof wee must obserue that the holy Ghost meaneth also by these words to correct a carnall conceit of the Iewes they were much troubled for that they wanted gold and siluer wherewith to make a house for God as if he stood in need of or did primarily respect those things whereas it is not gold and siluer which God requires of men but that which was signified by these mettals And who can tell whether God did not destitute them of these things corporall that their hearts might bee set more ardently vpon those things that were answerable vnto them vpon the things spirituall Certainely Christs purpose was so to raise their thoughts the phrase in the originall seemes to import it For whereas we reade the siluer is mine and the gold is mine the Hebrew word forword is mihi est argentum mihi est aurum I haue gold I haue siluer the words giue the Iewes to vnderstand that there are more kindes of gold and siluer than they dreamt of that there are heauenly mettals whereof Gods house must consist Learne it of St. Paul 1 Cor. 3.11 Other foundation can no man lay than that which is layd Iesus Christ vpon this if any man build gold or siluer his worke will abide What gold or siluer doth he meane that which is digged out of the mine St. Peter 1 Pet. 1.19 denieth that saying Wee are not redeemed with corruptible things as gold and siluer but with the precious blood of Iesus Christ It must bee gold then sutable to the foundation and that is spirituall such as heauenly Ierusalem is built of all whose streets are pure gold Reu. 21. and such as the children of God are made of who as the Apostle 2. Tim. 2. tels vs are vessels of gold In comparison of these heauenly those earthly mettals are but vile as Iob c. 28. Salomon Pro. 3. teach at large Wisd 7. and the Wiseman hath comprehended it in few words I did not compare vnto wisedome any stone of inestimable price because all gold in respect of her is as a little sand and all siluer shall be accompted as clay before her What then doth the holy Ghost mean by these phrases Surely because wee cannot apprehend things heauenly but as they are represented in things earthly hee speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a language familiar to men but would haue vs vnderstand him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a sense beseeming God As then these mettals are things highly esteemed by men so must wee thinke that those are not of meane value which God bestoweth vpon vs in Christ they are as gold and siluer there can bee no better And see how Gods prouidence hath disposed of words to worke in vs the deeper impression of things for whereas there is a double valuation of things the one as they are considered in se in themselues the other as they are considered ad nos as wee respect them here are both valuations If a thing bee considered in it selfe so wee value it according to the puritie thereof and as it is freest from drosse and that purity is intimated by the Hebrew name of gold zahabh which is as much as mundum and therefore it is applied to the northren winde that cleareth the skie and to oyle that is most bright and pure Ad nos if things bee considered so are they valued as they most affect vs and this affection is noted by the name of siluer which is Ceseph and hath its name from desire because all men doe desire it So that whether you consider Christ in himselfe or vnto vs you see by these words that he is very valuable valuable for the purity of his nature as gold and for our affection towards him valuable also because desireable as siluer Finally to shut vp this note marke that mihi argentum mihi aurum I haue siluer I haue gold this phrase doth restraine these things vnto Christ as if they were not to bee found in any other besides him Come to mee saith Christ to the Church of Laodicea Reuel 3.18 and buy gold tryed in the fire c. taxing whatsoeuer they had besides as beggerie and pouertie To the same sense though vnder another resemblance speaketh Christ in Esay cap. 55. Wherefore doe yee spend your money for that which is not bread and your labour for that which satisfieth not hearken diligently vnto me and eate you that which is good and let your soule delight it selfe in fatnesse As then God vnder the name of gold doth giue vs to vnderstand that he hath treasured vp all purity and perfection in Christ so by the name of siluer doth he call for all our desires and command them to be placed vpon Christ And let this suffice touching the preface the outside and the infide thereof I come now to the comparison whereunto that preface is prefixt and the contents hereof open Christs will what he will doe as in the preface you had his power what he could doe Now the comparison may be eyther of fabricke to fabricke or furniture to furniture If we compare the fabricks then certainely Zorobabels Temple came short of Salomons you may gather it from these foure inequalities The first is of the Architects the plot of Salomons Temple was drawn by God himselfe he inspired it into Dauid by the holy Ghost 1 Chron. 2◠and hee committed it vnto Salomon the wisest Prince that euer was in the world and best able to conceiue it to say nothing of the instruments or workemen that were employed to execute it The second Temple had no other Architect prescribing the forme but Cyrus Esra 6. who deliuered it by charter vnto Zorobabel and it was performed by no extraordinary workemen The second inequalitie is in the number of the labourers 1 Kings 5.14 15 16. Salomon employed well-nigh two hundred thousand which is more than three times as many as returned from the Babylonian captiuity Adde hereunto that they laboured at least seuen yeares vncessantly about the building of Salomons Temple the second Temple was not so long in building ibid. if you except the intermissions which were caused by their Aduersaries though there were fewer workemen vpon it A third inequalitie appeares in the dimensions for Cyrus scanted much the measure that was vsed by King Salomon And vpon this ground it was that Herod willing to get the good will of the Iewes vndertooke the enlarging of the Temple to equall it to the first as
Iosephus reports The fourth and the last inequalitie stands in the materials vsed about the fabricke to say nothing of their qualities certainely those that were vsed about the first Temple did in quantity farre exceede those that were vsed about the second For what comparison could there be between the riches of poore captiue Iewes and of King Salomon that was the most glorious Monarch in the world 1 Chron. 22.14 2 Sam. 8. Adde hereunto the prouision that his father King Dauid made in his time a hundred thousand talents of gold and a thousand thousand talents of siluer and brasse and iron without weight besides what he gaue out of his owne peculium or priuate Treasurie for the former were dedicated out of the spoyles of kingdomes which he conquered three thousand talents of gold of the gold of Ophir and seuen thousand talents of refined siluer besides great abundance of all sorts of precious stones Whereunto adde the offering of the Fathers of Israel fiue thousand talents and ten thousand drammes of gold and of siluer ten thousand talents of brasse eight thousand talents and a hundred thousand talents of iron besides precious stones And put all this together and therewith increase Salomons wealth the totall will bee a summe of infinite value farre exceeding that wherewith Zorobabel was furnisht eyther by the Persian Kings or by his owne countrey-men yea although you adde what afterward was bestowed eyther by Alexander the great or his successours Kings of Syria and those of Egypt Neither will the additions of other benefactors no not that of Herod make vp the summe I dare say boldly that if all the Christian Kings of the West for so many yeares as the Temple was a building by Salomon should contribute their treasures they could not raise a summe answerable to that which was expended vpon the first Temple and reserue to themselues their Kingly ports as Dauid and Salomon did Neither neede wee out of the incredulitie of the summe as some learned doe question the signification of the word talent as if it signified a lesser summe than commonly it is taken for For to say nothing that it is the same Authour that wrote both the 22. and the 29. of the first of Chronicles and that it is not likely he would vary the sense keeping himselfe to the same word they doe not marke that Dauids offering was the spoyle of many Kingdomes that God promised that Salomon should bee the richest King in the world that the vessels of gold and siluer vsed in the Temple were many thousands as appeares by Iosephus and that there was great store of treasure layd vp there besides 2 Chro. 5. I neede say no more to proue that if we compare fabricke with fabricke we cannot finde therein the truth of these words of Haggai Let vs come then to the furniture that is eyther typicall or spirituall such parts of the furniture as were figures of diuine things and that by Gods owne ordinance were typicall Vpon Diana's Temple at Ephesus Apollo's at Delphi the Capitoline Temple at Rome and many other heathenish Temples there was much gold and siluer bestowed yea and precious stones also but they wanted a typicall relation and therein did the temples of the Iewes infinitely exceede them In these types if we compare Salomons temple with Zorobabels Galatinus Chrysost orat 3. aduersus Iudaos Zorobabels commeth farre short of Salomons The Iewes confesse that fiue eminent things were wanting in the later temple which were in the former 1. the Cloud wherein God resided betweene the Cherubims 2. the Arke with the contents therein whereon the Cloud rested 3. the fire kindled from heauen wherewith all their sacrifices were to be offered 4. the Vrim and Thummim on the breastplate of the high Priest by which hee was inabled to giue out diuine Oracles and ordinarily resolue the Iewes perplexing doubts in peace and warre the fifth was the spirit of prophecie wherewith God furnished diuers other persons whom he sent as messengers vnto the kings and people of Iuda and Israel Now these fiue were the chiefe of all the typicall furniture if Zorobabels temple came short in these fiue there can be no doubt but it was inferiour in types vnto that of Salomons temple What remaines then but that the greatnesse of the glorie here meant must consist in the spirituall and heauenly furniture of the later temple or else there was none at all And indeede it is that which wee finde there we finde Christ in person as in former sermons I haue shewed you and hee is the truth of all those types Of the Cloud for in him God dwelt visibly on earth Cyril l. 4. in Ioh. c. 2. 1 Pet. 2. Rom. 8. Ind. Of the Arke by him God shewed mercie vnto men Of the Fire for by his spirit all sacrifices must be offered that are acceptable vnto God Of the Vrim and Thummim for hee is the word the wisedome of God Finally of the spirit of prophecie for he is the Prophet that was to come into the world and the Reuelation of Iesus Christ is the spirit of prophecie Reuel 1. What shall I say of the table of shewbread Christ is the bread of life of the golden candlesticke Iohn 6. Iohn 1. Reu. 5.8 Christ is the light of the world of the altar of incense it is Christ that putteth sweet odours into the prayers of the Saints of the altar of burnt offerings Psalme 40. Heb. 10. Iohn 1.29 1 Iohn 1.7 sacrifice and offerings God did not desire but he opened Christ eare and gaue him a body hee was the Lambe of God that tooke away the sinnes of the world and his bloud cleanseth from all sinne And what comparison betweene this truth and those types certainely no more than betweene earth and heauen therefore when the truth appeared the type vanished Ier. 3.16.17 It must needs follow then that the glorie of the later temple must needs be greater than the glorie of the former Greater if we insist only vpon Christs apparition in the materiall temple of Zorobabel L. 3. Epist 11. De ciuit Dei l. 18. how much more if with the Fathers St. Ambrose and St. Austine wee enlarge it to the Christian Church in whom Christ abideth And indeed Zorobabels temple beeing voide of the types did represent the Christian Church as Salomons full of them did represent the Church of the Iewes and then marke what St. Paul saith if these two Churches be compared 2 Cor. 3. Euen that which was made glorious had no glory in this respect by reason of the glory that excelleth for if that which was done away was glorious much more that which remaineth is glorious that whole Chapter is a good commentarie vpon my text the Epistle to the Hebrewes is much fuller So then wee must reade and consider this text as directed vnto vs it concernes vs for wee are partakers of that glory And see how God dealeth both with
which are stampt vpon true being the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a being from it selfe and so is being it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a being all that which hath being and so stands in neede of nothing besides it selfe All creatures as they are from God so are they no longer nor no otherwise than it pleaseth him and it pleaseth not him that any one creature should haue all the parts much lesse the degrees of all his perfections The King of heauen deales as kings on earth Kings on the earth reserue in themselues the fulnesse of regall poweâ— whereof they doe impart but some branches and those limited to their subordinate officers after the same manner doth the Lord dispence of his infinite power to Angels to Men to other Creatures Therefore the name Iehouah is by the Wise man truly called Gods incommunicable name it noteth that internall power in God which is found in no other and which giueth whatsoeuer power any other haue For from this inward proceeds an outward and hee that is Lord is also Lord of Hostes. It is not Gods pleasure that we should pry too farre into his inward power and if we would we cannot he directeth vs therefore to his outward which is more fitting to our capacitie and may sufficiently resolue vs that he is very powerfull though he were no more powerfull than as hee appeares in his creatures in regard of whom he is termed The Lord of Hostes Let vs leaue then his inward and come to his outward power In the second of Genesis Vers 1. where the Creation is recapitulated we finde mention but of one Host of God the Text is plaine God made heauen and earth and all the host thereof and yet it is vsuall in the Scripture to call God the Lord of hostes as if there were many Surely it is cleare that God made but one but Apostasie of that one hath made many First Apostasie in heauen hath made two hostes of spirits Reu. 12. Michael and his Angels the Dragon and his then an Apostasie in Paradise beganne the distinction of the seede of the woman Gen. 3. and the seede of the serpent and of mankinde part is fallen to the Dragon and part is preserued and cleaueth to Michael the truth whereof appeared presently in Abel and Cain and although Cain by murder of Abel killed and destroyed one of the hostes yet God renewed it againe in Seth and the Armies went on again in the Children of God and the children of men Gen. 4. A man would haue thought the stoud had swept away all the seed of the serpent but it reuiued againe in cursed Cham and the Citie of God and the Citie of Babel will bee and be opposite vntill the end of the world But touching these Apostasies the first of Angels the second of men we must hold this true rule Summonere se potuêrunt saeliettuti coelestâ— non potuêrunt se eximerâ— porestati diuinae they might defraud themselues of their blessed communion with God but free themselues from his power they could not God hath set his hooke in their nostrils and his bit in their mouthes so that they cannot stirre without nor beyond his leâ—ue It is plaine in the story of Iob cap. 1. and of Ahab 1 Reg. 22. But there is an effectiue and a permissiue power of God God is Lord of both hostes but he worketh in them differently his worke in Michaels host and the seede of the woman is properly effectiue For though sometimes to make them sensible of their frailtie and to make them cleaue faster vnto him he leaueth them for a time vnto themselues yet ordinarily the influence of his grace doth direct and support them vnto and in good workes and they sight his battels But as for the Dragons host and host of the Serpents broode Gods power in them is properly permissiue he leaueth them to their owne corrupt iudgements and affections to follow and to execute them but he doth not communicate in their corruptions eyther as author or abettor of the roote or fruite thereof Yet this soueraignty God hath ouer the most wicked that they cannot breake out according to their owne disposition but where and when God will and when they breake out by his leaue they stop when he checketh and giue ouer when he saith it is enough So that Gods permissiue power is alwaies accompanied with his effectiue which doth stint the wicked in their workes maugre their gracelessenesse and without their priuitie directs their endeauours to his ends so that euen then they fulfill his will when transgressing his commandements they seeme to be most contrary to his will And this is no small comfort to Michaels host and the host of the womans seede that the host of the Dragon and the broode of the Serpent must not be feared according to their own malice but according to Gods leaue And this is the reason why Christ taught vs to pray daily Lead vs not into temptation but deliuer vs from euill and this we doe or should meane when wee speake these or the like words Our Enemies cannot assaile vs except thou O Lord permit them and if thou O Lord assist vs they shall assault in vaine Seeing all the world is compared vnto Hostes howsoeuer wee apprehend confusion in the world yet may wee not thinke but that all things are well disposed because these Hostes are the Lords he is the common Generall and he directs the conflicts neyther are any put to try masteries but by his speciall appointment and for the accomplishment of his ends But it befalleth vs as it doth them which stand in the same leuell wherein two huge Armies are pitched they conceiue them to be a disordered multitude whom notwithstanding if they behold from a high hill they will discerne that they are artificially ranged they will see how euery one serueth vnder his owne colours Euen so wee which behold the state of the world with the eyes of flesh and bloud dimme by reason of the weakenesse of our iudgement and wickednesse of our affections thinke all things are out of tune bonis malè malis benè that the worse men are the better they fare and they fare the worse the better they are But we must ascend into the sanctuarie of God and iudge of occurrents by heauenly principles if we do so then we will confesse that no armie on earth can bee better marshalled than is the great armie of all creatures of heauen and earth yea and hell also and notwithstanding all apparencies to the contrarie queniam bonus mundum Rector temperat â—mnia rectè fieri ne dubites doubt not but that all is well and shall end well because God is Lord of Hostes Againe seeing God is Lord of Hostes wee must make no worse conclusion than the Centurion did in the Gospell when Christ promised to come to his house and cure his feruant
but wanteth We must ascend then yet farther and whither but vnto God from the Grace of Inherence to his Grace of Acceptance to that reconciliation which we haue with him springing from his owne free good will towards vs. And this breeds indeed gaudium Christiani hominis and it is this that is meant when the Angell saith to the Virgin that she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he telleth her what is the true motiue of Ioy the free loue the high fauour of God which are comprehended within the word Grace And indeed excellent are the properties of this Motiue wherein it excelleth all the other First it is that which onely can make all the promises of God credible vnto vs the Adoption the Inheritance of a childe of God the Incarnation the Mediation of the Son of God can they finde any credibility in any of the other motiues the sensuall the rationall the pharisaicall well may they breed distrust but faith of these things they can neuer make yea they are all clogged with manifold exceptions to be taken thereat but if wee come to So God loued the world that he gaue his onely begotten Son c. Iohn 3.16 in Gods Ioue free loue we finde ground for our faith and rest for our soules As this Motiue doth make all Gods promises credible so it maketh them communicable vnto all for other blessings of God are dispensed in varietie some haue one some another some haue riches and no honour some haue honour and no riches some haue wisedome which haue neither of these two some haue extraordinary vertue whose wisedome is but ordinary But the free loue of God is common vnto all to all the children of God they that are vnequall in graces of Inherence are in grace of Acceptance all equall the grace of Adoption the grace of Reconciliation is measured with as liberall a hand to the poorest Publican in earth as to the most glorious Saint in heauen though not in actiue yet in passiue righteousnesse all are matches Whereupon followeth a third property this motiue to ioy is most parable or easie to be had the poorest may keepe as great a gaudy day here as the richest and the simplest as the wisest he that is lowest as he that is highest for we neede none of those things wherein it pleaseth God to aduance others before vs to the keeping of this gaudy day which consideration should make this motiue most welcome to vs all in that it containes a prouision that may be had at all times And as to be had at all times so it faileth at no time for which is the fourth property it is as stable as parable as it is easily had so is it best kept All other motiues haue their waxings and their wanings their ebbes and their flouds onely Gods free loue is that that stayeth by vs and recouereth againe his other gifts when they faile in vs. Look vpon King Dauid look vpon St. Peter and see what instability there is euen in that which is most likely to be stable the grace of Inherence and when that faileth how commeth it to passe that they failed not also we can finde no other ground but Gods free loue expressed in his promise vnto Dauid My mercy I will neuer take from thee Psal 89.33 and Christs prayer for St. Peter his prayer that St. Peters faith might not faile Luke 22.32 this is that that fetched them againe when they were gone and reuiued them when they were euen dead How often doth errour ouercast the best mens knowledge how cold doth charity grow euen in the best and yet wee see how they recouer both their light and heate whereof there can be no other reason but that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as God doth loue Gods loue is only that which worketh this cure Whereupon followeth the last property and most naturall to my Text that this motiue is most comfortable A motiue that hath all these properties must needes be most apt to breed ioy What fooles then are wee in the choice of the obiect of our Ioy if forsaking this we pitch vpon any of the other of which you haue heard how vnapt they are to breed Ioy nay how apt they are to breed sorrow so that what Salomon said wee may say vnto all their Ioy Thou art mad what dost thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 2.2 saith Nazianzene speaking of all corporall pleasures sufficient vnto the disquieting of the body is the concupiscence thereof Yea the imborne concupiscence is sufficient to disquiet both body and soule we neede not haue recourse vnto these obiects as fewell to kindle that fire nor pamper that beast which is so headstrong against reason and piety and doth so often dispossesse them of the soueraignty they should haue ouer vs Certainly in the vpshot we shall finde that the more wee haue to doe with thâ—se obiects the lesse true Ioy shall wee finde And if wee may not ioy in any of â—hese obiects whereof not one is able to reconcile vs vnto God nor assure vs of his loue the onely sure motiue vnto Ioy how much lesse may wee ioy in that which setteth vs at oddes with God and argueth that there is no commerce betweene vs I meane concupiscence and the sinfull fruits thereof It is true that this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sinne may take place with vs Sathan doth cloath it with a seeming Ioy euen the most vexing affections thereof as appeares in the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and did it not promise Ioy men would not be so transported by it but certainly this is plainly risus Sardonius men laugh and dye the Scripture elegantly compares it to the crackling of thornes in the fire whereof you see a blaze and heare a noyse but vpon a suddaine they are turned to ashes euen so wicked men as Iob speaketh spend their time indeed in a seeming pleasure but in a moment goe downe to hell Wherefore to shut vp this point let vs be so farre from affecting our owne corruption that we doe not so much as foster that which is but the incourager thereof the incourager though for a time to tickle vs yet to sting vs in the close let grace bee vnto vs the onely motiue vnto Ioy euen the free grace wherewith God vouch safeth to accept vs as it onely can be so let it be onely the ground of true Ioy whensoeuer Ioy is desired by vs. The Angell did bid the Virgin ioy because of that But how could she be sure of it the Angell addeth that she had a very good pledge of it The Lord is with thee Marke how the Angell placeth his words first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he should haue said Haile the Lord is with thee the one would neuer haue followed well vpon the other for though before the fall Gods presence was comfortable vnto man yet since
before God wee thinke wee should haue lesse sense of our sinne because we haue in worldly things outstript our neighbours And yet if you obserue you shall finde that none are more ambitious after caps and knees and more moody if they bee disregarded than they that regard God least and are least respectiue of his Maiestie What shall I say then to you imitemur Ducem nostrum let vs thinke Christs practice worth the imitation let not seruants sticke at that which is done by the Sonne let vs not bee ashamed to doe for our selues that which Christ hath done not onely before vs but for vs also when we pray let vs pray most humbly The second part of Reuerence is Loue and that appeareth in the compellation My Father Abba Father But I told you that we were therin distinctly to obserue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Father so St. Matthew deliuereth Christs words and they are a sweete insinuation they serue stealingly to melt the affection of a Father As a Father pitieth his childe saith the Psalmist Psal 103. seuen so doth the Lord pity them that feare him Esay goeth farther cap. 59. Can a woman forget her sucking childe that shee should not haue compassion on the sonne of her wombe yea she may forget yet will not I forget thee Our Sauiour Christ enlargeth this comparison If you being euill know how to giue good gifts vnto your children how much more shall your heauenly Father giue good gifts to them that aske him Mat. 7. So then where there is a Father there are bowels on earth commonly in heauen vndoubtedly Lib. 1. de Abraham◠cap. 8. What then St. Ambrose spake of the like words vttered by Isaac to his father Abraham when Abraham went about to sacrifice Isaac a liuely type of this entercourse betweene God and Christ in the matter of the Crosse may I well apply to this compellation of God Pulsatur pietatis vocabulis these bee words that will try his bowels whether they be tender or no he giueth a good reason Nomina vita solent operari gratiam non ministerium necis what stronger motiue to obtaine grace than for a childe by mentioning the word Father to put him in minde that he was the author of his life for can he be so hard hearted as to further the abolishing thereof by death St. Chrysostome weighing the very same words as they were vttered by Isaac pronounceth of them Sufficiebat hoc verbum ad lancinanda iusti viscera Abraham could not digest the words but hee must offer violence vnto his owne bowels How powerfull then must Christs words be with God if nature required that Abraham should be so moued with them when they were spoken by Isaac Certainly if My Father preuaile not I know not what compellation will worke in the bowels of God And yet here you must obserue that as Isaacs My Father remoued not Abraham from his faithfull obedience no more did Christs My Father alter Gods determinate course for the redemption of man his Loue vnto vs made him seem to be bowellesse towards his owne Sonne at so much the higher rate therefore are wee to value our Redemption As there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the compellation so there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also besides the sweete insinuation Christ expresseth a feruent importunity Abba Pater as the Greeke as the Syriac Father Father The Greeke expresseth the language of the Iew and the language of the Gentile to signifie that God by Christs Crosse was to become the Father as well of the Gentile as of the Iew. But the Syriac doubleth the same word while Christ was in his Agonie saith St. Luke he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly Cap. 22. St. Paul Hebr. 5. tels vs that Christ offered vp prayers and supplications with strong crying and teares vnto him that was able to saue him from death And the passion Psalmes how full of this zeale are they Psal 22. 69. c. and how do they as it were force a way by Gods eares vnto his heart Certainly God doth not loue cold prayers that biddeth vs aske seeke knocke in the Parable of the vniust Iudge Christ teacheth vs this duty and the Canaanitish woman is a good example of such acceptable importunity but beyond all this practice of our Sauiour Christ for what can bee added vnto his compellation surely nothing and yet it is little that so much religious Rhetoricke doth worke And what doe wee learne herehence euen this that though in praying we doe our best yet we must not looke to speede alwayes neither must it grieue vs seeing Christ was contented to take a repulse God will haue vs entreate him with the best of our deuotion but the successe thereof he will haue vs leaue to his disposition wherein I commend no more vnto you than I find done by Christ as now you are to heare in the following part of my Text. Hauing shewed you sufficiently to whom Christ directeth his prayer I will now shew vnto you what he expresseth therein hee expresseth the wish of Nature and the will of Grace The wish of Nature is against the Crosse the Crosse is exprest by two words haec Hora and hic Calix this Houre this Cup the Houre noteth the time prefixed for Christs suffering as that which Christ was to suffer is vnderstood by the Cup yet so that the Cup includeth the Houre and the Houre the Cup. But to handle them distinctly Haec hora is an Ellipticall phrase you may supply it out of the third of the Reuelation where it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Houre of temptation And indeede the Crosse put Christ to it it tryed him to the vttermost therefore well may it bee called Haec hora more than an ordinary houre for it was a most wofull time But this word hath two additions elsewhere for sometimes wee reade Hora mea my Houre Luke 22.53 sometimes Hora vestra your Houre Iohn 12.27 It was a time wherein Christ was to be a patient in that respect doth he call it His houre and the wicked were to be agents in that respect hee calleth it their houre each of them were to act their parts and for that they had this time assigned them But we must ascend aboue them both euen vnto God who as he is Gouernour of the world keepeth times and seasons in his owne power so that nothing is either suffered or done but in the time which he hath prefixed And if it be true of all times then specially of most remarkable times such as was the time of Christs Passion which being fixed neither himselfe did preuent neither could it be preuented by others Christ doth more than once alledge for a reason why the malice and craft of his enemies tooke not place but that maugre all their endeauours he went on in his Ministry Hora mea nondum venit
possible eyther onely to Gods Power or also to his Will All things are possible to Gods Power that are not contrary to his Nature for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all things are his host they subsist in him and therefore haue their strength from his influence Adde hereunto that in this very case God could absolutely forgiue all sinnes and abolish Hell being an absolute Lord. But Gods Power is moderated by his Will and when the Will hath set downe a resolution then the contrary is impossible not simply but because God cannot vary his iudgement So that here commeth in a second distinction of Possible and Impossible in regard of Gods Will. Now Christ doth not put in the condition in regard of Gods absolute Power but in regard of his limitted therefore in St. Luke he saith If thou wilt as if he did not desire it if Gods Will were against it if his Will made it impossible to his Power So then Christ doubteth not Gods Power but acknowledgeth that it is gouerned by his Will This Maxime if it were well heeded would determine many differences betweene vs and the Church of Rome who talke much of Possible by Gods Power when we speake onely of Possible according to Gods Will in the argument of Transubstantiation But I will not fall into a Controuersie Out of all that you haue heard putting the condition to the desire you may gather that the Voyce of Nature is but Veleitas a Wish though a reasonable Wish for Oratio est rationalis actio Christ could not conceiue his Wish in a prayer and not guide his prayer by reason the fore-taste of the Crosse did not so farre ouerwhelme him as that he knew not well what was vttered by him Though later Diuines as well Popish as our owne so amplifie Christs agonie that they seeme to conceiue otherwise yet seeing they doe absolutely free Christ from sinne they may not in charity be thought to detract any thing from the reasonable aduisednesse of Christ in speaking these words Christ was free in vttering the lawfull Voyce of Nature but lower he did not goe Yea when he came thither he soared higher and in the Will of Grace surmounted the Wish of Nature God is pleased that Christian men should be men but being men hee will haue them Christians also he doth not deny vs the Wishes of men but he will haue vs also haue the Will of Angells The Schooles distinguish between the superiour and inferiour reason not but that reason is one and the same but the obiects are not the same whereabouts reason is conuersant there are some that are called Rationes humanae such motiues as are presented by the nature of man some are called Rationes diuinae such motiues as are offered vnto vs from God Reason may bee an Aduocate for both so that in fauour of the lesser it doe not preiudice the greater and in this discretion consists the Will of Grace But more particularly Wee must obserue here a distinction of Wils and a submission of the inferiour to the superiour First for the distinction The Will of God is his Decree the Will of man is his Desire Gods Decree I must open a little farther as for mans Desire I neede not open it you haue heard enough in the Wish of Nature Gods Decree then is in the Acts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 2.23 a determinate Will he doth nothing in time which before time he hath not determined especially in this great work of mans Redemption hee decreed how sinne should bee expiated and himselfe pacified how the Powers of darknesse should bee conquered and man restored how Mercy and Iustice should meete together all this commeth vnder the name of Gods Will. See then how hee doth cloath the Crosse with this sweete word thy Will not so much attentiue to his owne paine as to Gods good pleasure The Wills being thus discerned wee must now see how Christ doth submit his Will vnto his Fathers Not my Will but thine be done Wherein you must first obserue that Christ doth not desire death propter se sed propter aliud not for it selfe as if there were any thing desirable in it but onely to obey his Fathers Will. Secondly that to obey it he doth deny himselfe his owne life is not deare vnto him so hee may doe his Fathers Will. Iohn 18. Shall I not drinke the Cup saith he to S. Peter which my Father hath giuen mee and elsewhere Iohn 12. Father saue mee from this houre yet therefore did I come I came to do not mine own Will but his that sent mee Ioh. 6. And indeed to haue a Will subiect to none is the property of God men must imitate the Planets that go not their own motions otherwise than they are permitted per primum mobile so should all the motions of our soule conforme themselues to the good pleasure of God Christ in the Lords Prayer teacheth this by Rule but here hee teacheth it by Example We should be guided by the Rule and our neglect is inexcusable if we doe not follow it but our contempt is intolerable if wee be not moued by the Example Si Filius obediuit vt faceret voluntatem Patris quantò magis seruus De orat Dominic saith St. Cyprian it is intolerable insolencie for a seruant to be selfe-willed when a childe doth bend to the will of his father for man to bee headstrong when Christ is so pliable Intolerable insolency did I say nay grosse folly Tert. de Orat. cap. 4. for Vel eo nobis bene optamus cum dicimus fiat Voluntas tua quòd nihil sit melius Voluntate diuinâ Wee cannot wish better vnto our selues than to submit our selues vnto Gods Will for that there is no hurt that can be expected from his Will no not when he doth correct vs or lay the Crosse vpon vs for Christs Crosse on earth brought him to the throne of Heauen and our afflictions are not worthy of the Glory that shall be reuealed vpon vs. But from our owne will we can expect no good it can reach no farther than our vnderstanding which is but blinde and oftentimes it is ouerthwart when that seeth right And therefore as it is happy for the children of men that being of weake iudgements and of weaker affections haue parents to whose direction and correction they are obedient for their owne good euen so should the children of God thinke themselues happy that they haue a Father in Heauen that ordereth them better than they can order themselues to whom if they submit themselues they are sure they shall not miscarry But durus est hic sermo it is hard to worke this lesson into flesh and bloud into the voluptuous into the couetous into the ambitious into the prophane it is hard to make any wicked man to take this bridle Christ had so reuerent a respect vnto the sacred Will of God that he endured the sharpest
is wanting to both in him The conscience of sinne doth deiect vs and the want of grace slack that zeale that should bee in vs repaire of cheerefulnesse in both cases is to bee sought in Christ Thus much wee are taught by the resemblance A third reason why wee hold the Sacrament to bee the body and blood of Christ is because the heauenly thing is conueyed vnto vs by the earthly the bread which wee breake is it not the communion of the body of Christ and the cup of blessing which we blesse is it not the communion of the the blood of Christ In a word the sacramentall vnion made by consecration serueth to make the sacrament fit for our participation t was so it is so in euery Sacrament of th◠old of the new Testament The addition of My to the body and bloud must not be neglected for it doth insinitely improue them when it tels vs whose they are For there is not an eminencie in the person that doth not reflect vpon this body and blood be it eminencie of dignitie or of efficacie The person is Iesus then it is the body and blood of the Sauiour of the world He is Christ then it is the body and blood of the Anointed of the Lord of the Prophet of the Priest of the King of the Church he is the Sonne of God the only begotten the dearely beloued Son how heauenly how precious must that body and blood bee which are his For our better valuation and greater consolation wee may carry My through all the attributes of this sacred person But let vs goe on The Elements of bread and wine were consecrated that they might be the body and blood of Christ But how are this body and blood to bee considered Surely not as Christ is glorified but as he was crucified for it is that body that was giuen as St. Paul speaketh was broken and the blood is that blood which was shed And so doth it best answer the sacrifices of the old Law and the Sacrament of the Passeouer And no maruell for the glory of Christ can little comfort vs except the crosse of Christ doe first proue that he hath merited it for vs. Christs merit is the pillar of Christian faith whereunto his birth is but an antecedent that hee might be able to merit and his glory a consequent witnessing that hee did merit We must therefore in the Sacrament haue an especiall eye to this And this will not onely secure our soules but settle our iudgements against the Sophistry of the Church of Rome who not distinguishing betweene Christ crucified and glorified or rather not building their conclusions answerable to this vndeniable Principle The Sacraments represent Christ crucified not glorified are driuen to coine so many new Articles 1 of reall presence corporall 2 of a metaphysicall Transubstantiation 3 of an ill applyed concomitancie All which easily vanish if we consider Christs purpose to represent himselfe in the Sacrament not as hee now is at the right hand of God but as he was vpon the Crosse Not but it is the same body and blood which is in glory but it must not be so considered as it is in glory Which will necessarily inforce vs to acknowledge that theynion betweene the thing earthly and heauenly can be no more than sacramentall and that respectiue also to what was done on earth not what is in heauen Was I say done formaliter on the Crosse but is effectiuè working in Heauen For that body which Christ sacrificed for vs he presents in Heauen to propitiate God towards vs not continuing the Act of sacrificing for that was actiua Passio or passiua Actio many others concurred thereunto besides himselfe as it is cleare in the Euangelists but perpetuating the effect of the sacrifice the Act was but once done and that only vpon the Crosse but the efficacie thereof continueth for euer though Christ sit at the right hand of God in Heauen as St. Paul proueth at large in the Epistle to the Hebrewes And this cutteth vp the very rootes from whence springeth the Masse and all Attendants thereupon The last thing which I noted in the consecration is Whereunto the Elements consecrated and by consecration made the body and blood of Christ the body as it was broken the blood as it was shed doe serue and What is intended by them Here are two excellent ends we must behold therein first the establishment of a new Couenant betweene God and vs. We need a new one that haue broken the old by our mutabilitie before the fall and since the fall through our great imbecilitie so that finding our selues vnfit for Hoc fac viues we must rest vpon Iustus fide suâ viuet It is our comfort that wee which cannot stand of our selues may subsist in Christ and though the Law be too hard for vs without the Gospel yet by the Gospel we haue a double good first it giueth strength to performe the Law and secondly because that will not reach home it assureth vs that our iudge is our father and contracts with vs in no other person Of this Couenant God speaketh in Ieremy cap. 31. and St. Paul openeth it in the Epistle to the Hebrewes Marke that the Couenant is annext to the blood and so it was in the Type the Attonement was ascribed thereunto because the burning of the Sacrifice did rather signifie a dedication of the person to God but the shedding of the blood did note the death and it was Christs death in vertue whereof God was pleased to bee attoned and to enter into a new Couenant The second end is the remission of sinnes the Sacrament is not onely vnto vs a pledge of a new Couenant and warrants Beleeue and thou shalt be saued But lest looking backe wee should be afflicted with the conscience of our sinne the Sacrament assureth vs that all shall be pardoned that is not that hath not been performed according to the Law Wee come then to the Lords Table not onely for meate but also for medicine not onely for gold but also for eye-salue this water of the Sanctuarie runneth into vs as into mare mortuum it maketh vs no lesse whole than fruitfull this is the true poole of Bethesda no sooner hath the Angell descended into it but whosoeuer entereth it may bee cured by it And so haue I opened the first Act of Iesus he consecrated the elements The second Act followeth What hee consecrated that hee distributeth In this Act there are two things the first is the diuiding of the elements the second is the bestowing of them The breaking may represent eyther the vsage of Christs body when it was sacrificing as in the old typicall Sacrifices the like also must be conceiued of the pouring out of the wine or else it may fit the Sacrifice for distribution as is vsed in a Sacrament Christ hath the fulnesse of grace but wee haue euery one but his proportion according to our capacity Euen
conquest did attend his Chariot and were disposed at his pleasure Lo here our Sauiour Christ his person is lifted vp on high and it doth not ascend single but leades captiuitie captiue and diuideth the spoyle He gaue gifts to men such an Ascension was a Triumph indeed And as it was a Triumph so was it a deserued one for Christ descended before he ascended yea he ascended not so high but he descended as low for he that ascended aboue all heauens descended before to the lower parts of the earth the same person did both and so became the Ascension the reward of his descension And so haue you the Contents of the first branch of my Text whereof I shall now God willing vnfold so many as the time will permit I beginne at the Gift And the gift is called grace and grace is a free gift it is such a gift as can neyther bee deserued before hand nor bee required after it is receiued Between men there passe three sorts of gifts The first is Salarium when a man giueth that which another hath earned of which the rule is The labourer is worthy of his hyre such a gift grace is not for though God impose workes vpon vs yet are they not as they ought done by any of vs Adam failed much more doe we we can claime no salarie The second kinde of gift is Honorarium it is such a gift as testifieth the inferiours reuerent regard of his superiours eminencie such a gift grace is not for if the Angels light be darkenesse in comparison of God and their perfection is imperfection as Iob teacheth how vile and base is man who is but dust and wormes meat there is nothing which God should honour in him The third gift is called Eleemosynarium the almes which the rich giues to the poore this comes nearest to the nature of grace and yet it comes farre short of it For the rich are bound to relieue the poore partly by Gods Law and partly out of a consideration reflecting vpon themselues that be they neuer so rich they may become poore and stand in neede of the same reliefe which they afford to others But God is bound to none neyther can he possibly neede the helpe of any therefore his gift and only his is properly grace and comes within St. Austines definition that tels vs that Non est gratia vllo modo si non sit omni modogratuita no gift deserues the name of grace except it be absolutely free and such are Gods gifts The more are we indebted if we receiue them and the lesse proud should wee bee for whereof should he be proud whose tenure is altogether pura perpetua Eleemosyna meere Almes and the most free Charity of God Nay the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Loue of God for the Gift proceeding from loue doth put vs in mind that our eyes should not be fixt so much on that which we haue as on him that gaue it and we must not take so much content in our owne state as in his fauour But it is moreouer to be noted that grace in the Scripture is contradistinct to nature and the workes thereof are different from those of the creation and preseruation of the world It is true that all the workes of God wherein hee doth communicate of his goodnesse vnto the world spring freely from his fauour for hee might haue chosen whether hee would at all haue made the world or bestowed such excellent endowments vpon any man but yet the Holy Ghost is pleased to vnderstand this word of those blessings which belong to the second Couenant the Couenant of the Gospel it is an Euangelicall word and signifieth only those gifts wherein the Euangelicall Couenant doth consist and whereby it is furthered They are of two sorts in the Schooles the one is called gratia gratum faciens the other gratia gratis data not but that both are gratis datae freely giuen for in that respect the members of the Distinction are coincident but because they are not reciprocall all grace that is freely giuen is not that grace which doth recommend vs vnto God This is the peculiar of the grace of adoption the grace of aedification reacheth not so farre But that which we must principally note is the heeding of the Pelagians Heresie who confounded nature with grace and grace with nature who as they did too shallowly thinke of the Fall so they did derogate much from the fauour which God vouchsafed in restoring of man But we must learne as to neglect no gift of God so to set a right estimate vpon the gifts of the Gospel these gifts are by an excellencie called Grace And thus much of the nature of Grace wee come now to the property thereof which is to fill Some refer this word vnto the person of Christ as if that did fill all places and indeed it liued on earth descended into hell and so did enter into heauen it was successiuely in euery of these places Others straine it too farre that would haue the Manhood to communicate with the Deity in vbiquitie and to be at the same time in euery place But as we grant Attributa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that supernaturall endowments in the highest degree were conferred vpon the Manhood of Christ so may we not admit any Attributa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therein we may acknowledge no Attributes that destroy the nature of his Manhood the truth of his Manhoode is the greatest comfort of a Christian whether wee respect what he hath done for vs or the blessed conformitie that we shall haue to him It is true that these words of filling doe concerne Christs Manhoode or rather his person as hee was no lesse man than God for it speaketh of some thing that Christ did after his Resurrection there is no doubt but he filled all things with his Godhead before which is euer infinite but the Manhood making one person hath diuers prerogatiues by vertue of the Hypostaticall vnion First it is euery where present though not with yet to his Godhead and Christus is totus vbique though totum Christi is not vbique the whole person fils heauen and earth though the manhoode be finite Secondly both the natures are associat in their Actions the Manhood is priuie vnto and consents with the Godhead in all the works of Christ yea and the merit of Christ whereunto the Manhood concurred doth moderate all the Actions of the Mediatour Thus farre wee may safely speake of an Vbiquity of Christ but the proper sense of this place is not of the person but the worke it is true that he that fils is Christ but that wherewith he fils is his grace And grace is the only thing that fils And it fils two manner of waies first sistendo appetitum for whereas all other things which wee desire grow quickly loathsome and tedious vnto vs and wee are faine to shift because wee
this filling grace is nothing else but the Holy Ghost But by the Holy Ghost we must vnderstand not onely his gifts but also his person both are bestowed on vs the gifts to qualifie vs and the person to continue and increase these qualities in vs. And herein stands a great difference betweene Adam created and Adam redeemed Adam had rich gifts but hee had not the promise of the Spirit to perpetuate his gifts but we haue in Christ And indeed Christ is the Giuer St. Paul saith so but the Psalmist makes him a Receiuer they are easily reconciled for he receiued that which he gaue Therefore Christ here is vnderstood as hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man hee receiued as Man that which he gaue as he was God And he gaue this discreetly according to a measure not his power but his wisedome moderated his gift and his wisedome had an eye to the comelinesse and commodity of his mysticall Body the Church And although he gaue discreetly he gaue vniuersally to euery one is his grace giuen euery member hath a marke of his fauour and hath some gift wherewith he may stead the Church And thus farre we came the last Sabbath in opening what Christ doth we must now goe on and see another point herein contained in this 11. Verse Christ giues grace but hee giues it not without meanes for hee giues Ministers And of these Ministers this Verse doth shew vs the different degrees and the common originall the different degrees for some are Apostles some Prophets some Euangelists c. the common originall for Christ giues them all Of these points God willing briefly and in their order First then Christ that is our means vseth means himself giues grace before he giues grace To vnderstand this we must obserue a distinction of grace There is grace of Adoption and grace of Edification the first makes Christians the second maketh Ministers Christ giues the latter that by it he may giue the former The Ministers Calling then stands in grace of Edification that is in ability to bring others to the state of Christians Christ could doe it of himselfe he that at first made man after his Image could repaire that Image againe in man And that he can doe it he sheweth plainly in those whom he first cals and maketh meanes to call others of these wee haue patternes Adam Abraham the Apostles So that though causa salutis be coniuncta yet it is arbitraria the vse of meanes in our saluation is not necessary but voluntary no Minister may dreame that Christ doth vse him because he needs him he must rather acknowledge how much he is bound to Christ that he vouchsafeth to vse him though he hath no need of him He doth honour him with the name of a Co-adiutor and fellow-labourer in the whole course of mans conuersion Ministers beget vs to Christ they nourish vs in Christ they binde and loose our soules they open and shut Heauen and in a word they saue All these things Christ doth by them and the people must acknowledge causam coniunctam the co-operation of the Minister with Christ St. Paul doth excellently expresse it by the resemblance of an Epistle written whereunto he compares the Corinthians 2. Cor. 3. and makes the author thereof the Spirit and himselfe Hee vseth another similitude of Husbandry 1. Cor. 3. whereunto concurreth God and himselfe The foolishnesse of Preaching and the demonstration of the Spirit goe together and Faith is wrought by Gods Word but as it is heard from men The people then may not seuer these they may not looke for inspirations from heauen without preaching on earth nor thinke that preaching on earth will preuaile without inspiration from heauen But causae coniunctae are eyther coordinatae or subordinatae they are both of equall power or one hath soueraignty ouer the other Christ concurres with man and man with Christ But farre be it from vs to thinke that their power is equall in this businesse no Dominium est Christi Ministerium hominis Christ is Lord man is but the seruant and therefore whatsoeuer man doth he must doe according to his instructions he may not presume to doe more or lesse Balaam could tell Balaac so and St. Paul deliuers nothing but what be receiued of the Lord. We may not make new Articles of Faith nor institute new Sacraments we may not publish any other Couenant betweene God and man than our Master is pleased to enter into nor set to any other seales than his The Angels behold Gods face alwayes to direct their seruice and Christ did not his owne but his Fathers will when hee was on earth and shall man arrogate more vnto himselfe No he must still remember his subordination and venter no farther than he hath commission I haue not yet opened enough the inequality betweene Christ and vs in this worke for indeed a Minister is not only a subordinate cause but also no better than an instrument the efficacy of all that hee doth proceedeth from him that vseth it Other Soueraignes giue their charge and leaue their seruants to vse their owne faculties in dispatch of their businesse and the worke is no greater than their faculties can compasse the Embassadors and Commissioners of Princes beare witnesse to this truth according to their weaknesse or wisedome doth their errant speede But it is not so in that worke wherein Christ and the Minister concurres it is true that the Minister must vse the vttermost of his endeauour and husband his talent to the best aduantage but his planting his watering his watching his building is of little force except the worke be set forward with a stronger hand except Christ giue increase there is an inward influence which is soly Christs and produceth the Heauenly light and life In regard of this Ministers are but Imagines as Saint Ambrose speaketh in Psal 38. they do but outwardly delineate and represent in the Word and Sacraments what Christ doth powerfully worke by his Spirit So that the Minister seeth how farre hee is employed and how short hee comes in this worke of equality with Christ And seeing Christ will haue our ministry vsher as it were his efficacy and will haue the people to reuerence our words if they meane to bee partaker of his workes Chrysostome speaketh not amisse when he saith that we doe in potestate seruire so serue our Master that we haue authority ouer the Church and so we need not be ashamed nor may be contemned whose seruice is so honourable And thus much in generall of the calling of the Ministry I come now to speake of their degrees And here we must marke that they haue all a degree aboue others but yet they differ in degrees betweene themselues grace of Adoption is common to all the Church not so grace of Edification the Apostle implyes it in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restraining the later grace to some few And indeed if all should haue
shepheard and high steward of Gods house appoints all vnder officers He sent the Apostles and by the Apostles others And this his sending is called here a Gift and well it may be so called for God might haue left vs in the dregges of our corrupt nature or after we are called suffer vs to relapse but hee is pleased to appoint meanes of our new birth and to recouer vs when we fall which wee may well call a Gift Secondly it is such a gift as men desire In the fift of Deuteronemie it appeares that when the Israclites had once heard God they desired to heare him no more they desired a Moses and God was pleased to yeelde to their desire and hath euer since fedde them by men Thirdly this dedit is not restrained only to the Apostles time for they had semen in speciem the Church hath still the same commandement and the same promise and must propagate these functions and what wee doe Christ doth by vs. Fourthly no man must take it before it s giuen no man must take this office before he is called seeing it is a power no man must vsurpe it without his leaue to whom God hath giuen all power especially seeing the sinewes of it are the assisting Spirit of whose presence no man may presume without imposition of hands for he breathes where he will not where we will Christ though hee bee gone from the Church doth not destitute his Church if the Church will follow his Ordinance Finally holy Orders are a Gift therefore not to be bought Symony is opposite to the nature of them Precio res nulla Deiconstat Tertul. apolog This generall Rule is specially true of holy Orders and therefore I thinke the Schooles call grace of Edification gratis datam I am sure these things must be freely receiued giuen I conclude when wee looke vpon holy Orders we must obserue two duties that are required Reuerence which is called for by the Author and Obedience by the vse ANd God grant that we may both Pastor and People so be affected to these meanes and so be wrought by them as that God may haue his glory and we may reape our good Amen THE THIRD SERMON EPHES. 4. Vers 8 9 10. Wherefore he saith when he ascended vp on high heled captiuitie captiue and gaue gifts to men Now that he ascended what is it but that he also descended first into the lower parts of the earth He that descended is the same also that ascended vp farre aboue all Heauens that he might fill all things THE Church is but one and therefore the members thereof should liue at one two speciall reasons mouing hereunto the Apostle in the second part of this Chapter alledgeth the first of which is drawne from the meanes whereby the second from the end wherefore the Church is indued with manifold graces Of the meanes I haue begun heretofore to speak and told you that the meanes is Christ and touching Christ the Text doth teach what he did and what right he had to doe it Of these two points I haue handled the former at seuerall times I haue shewed you what Christ did it followeth that I now goe on and shew what right he had to doe it And the Apostle will shew vs that Christ did no more than he might he gathereth it from Christs ascension for that ascension was a deserued Triumph In a triumph as they which are read in stories doe know there were two obserueable things the person of the Conquerour was carried in state and the monuments of the Conquest did attend his chariot and were disposable at his pleasure behold these things in the Ascension of Christ first Exaltation of his person Hee ascended on high farre aboue all Heauens secondly the Attendants vpon his exalted person Hee led captiuity captiue and gaue gifts to men such was his Triumph And this Triumph was deserued for he was not exalted before he was humbled that hee ascended what was it but that hee first descended yea he ascended not so high but hee first descended as lowe as hee ascended farre aboue all Heauens so hee descended into the lower parts of the Earth The same person is the subiect of both He that ascended is the very same that descended These are the particulars whereof I shall God willing now speake briefly and in their order and first of the Exaltation of his person And the Exaltation was the ascending thereof on high Ille triumphato Capitolia ad alta Corintho Victor agit currus On high saith St. Hierome that is to an high place and state First to a place Localis Homo c. saith Fulgentius ad Thrasimundum Christ being man wheresoeuer he is he is in a place and St. Austin Tolle spatia corporibus non erunt Christ could not haue a body and that body not contained in a place whatsoeuer deuices the Vbiquitaries haue to colour their conceits of the illocality of Christs body by that rule of St. Austin and St. Austins rule is grounded vpon the nature of bodies they cannot auoide a contradiction Into a place then Christ ascended and it is behoofefull for vs so to thinke for as Christs Ascension was so shall ours be Christ speaketh it expresly Where I am Iohn 17. 1. Cor. 5. there saith Christ in his prayer I will that all that beleeue in me be also and St. Paul doth distinguish betweene our presence and absence from the Lord which could not be if Christs body were euery where Where the place is whereinto Christ ascended we may gather out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth often signifie Heauen God on high is as much as God in Heauen but St. Paul here puts it out of all doubt when hee saith he ascended farre aboue all Heauens meaning the visible Heauens and so pointing at the place which hee elsewhere calleth the third Heauen 2. Cor. 12. which is a place appointed to bee the receptacle of Saints What manner of place it is we need not curiously enquire wee should rather striue to come to the place of this wee may bee assured that being the place which God hath assigned wherein hee will haue Angels and men enioy blessednesse it must needes bee a blessed place it is resembled to Paradise wherein grow the trees and runne the waters of euerlasting life it was shadowed by the holy Land flowing with milke and honey it was represented to St. Iohn in that glorious heauenly Hierusalem that came downe from Heauen it is called Gods House Gods Sanctuary the City of God and the Kingdome of Heauen the pleasures thereof we finde touched in the 16. and in the 36. Psalmes This must be obserued concerning the place because it is the first steppe of felicitie this earth is the valley of teares and they that liue here are in condition answerable to the place mortall in a mortall place and Christ hauing put off his mortality was no longer to abide in a
place of mortality But enough of the place Christ ascended not onely in place but in state also in a blessed place he had a blessed state and his state is reduced to two branches Glory and Power for he sate downe on the right hand of God and the right hand of God singifieth both first glory They that come neare in place to the person of a King come neare also in glory and dignity vnto him St. Paul saith he was receiued vp into glory Dauid Psal 8. he was crowned with glory and worship The Author to the Hebrewes he is set downe at the right hand of Maiesty farre aboue all powers and principalities hauing a Name giuen him aboue all names And this is opposed to the forme of a seruant which Christ tooke in the dayes of his flesh while hee was in the world he emptied himselfe of glory and made himselfe of no reputation becomming as the scorne of men and out-cast of the people not a house to hide his head but after the Resurrection he appeares in another habit In the first of the Reuelation and other passages of that Booke Iohn saw him as the King of Glory and the Fathers interpret those words in the Psalme Be opened O ye gates and be ye lifted vp ye euer lasting doores and the King of glory shall come in of the Ascension of Christ and entring into his glory for then did he lift vp himselfe aboue the Heauens and his glory aboue all the Earth As his state was full of glory so was it also of power for all power was then giuen vnto him both in heauen and earth and all knees bowed vnto him all things were put vnder his feet and he became King of kings and Lord of lords Heb. 4. yea he heares vp all things with the word of his power it usharper than any two-edged sword The Psalmist compares it to sharpe arrowes Psal 45. he hath an tron scepter in his hand wherewith he breakes the wicked as a Potters vessell finally he reignes in the middest of his enemies And this power is opposed to that weaknesse wherein he appeared in the dayes of his flesh the condition of that time is amply set downe Esay 53. wherein you shall see nothing but passion and subiection and the Gospell confirmes that Prophesie wherein you shall finde that from the day of his birth vntill the moment that he gaue vp the ghost Christ endured as if hee were the subiect of euery wicked mans blasphemous tongue or bloudy hands but the case is now altered for his enemies are now the patients and he the agent they are subiect vnto him and hee can as hee will bridle and crush them for his Kingdome is ouer all This is the summe of the Exaltation of Christs person and our nature in his person for hee made vs sit with himselfe in heauenly places that will appeare better in the second part of the Triumph Wherein I noted two particulars the first was that the monuments of the Conquest did attend the chariot of the Conquerour Incedunt vinctae longo ordine gentes Quam vartae linguis habitu tam vestis armis to this allude these words He led captiuity captiue and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes that which is taken by force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ was the Lyon of the tribe of Iudah and Esay cap. 63. he is described as a glorious Conquerour Shah the prey be taken from the mighty or the captiuity of the iust be deliuered Thus saith the Lord the captiues of the mighty shall be taken away and the prey of the terrible shall be deliuered Esay 49. Christ the stronger man entered the strong mans house he bound him he rifled him But St. Austin on these words obserues a distinction of captiues and captiuity In Psal 67. Austin on these words obserues a distinction of captiues and captiuity there is inuolunt aria captiuit as and voluntaria whereof the former is misera the later faelix the fiends of Hell were taken captiues Christ triumphed ouer them and made a shew openly of them and the children of God were taken captiues Col. 2. 1. Pet. 2. 2. Cor. 10. for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purchased people And St. Paul tels vs that the weapons of his spirituall warfare are mighty through God to the pulling downe of strong holds casting downe imaginations and euery high thing that exalteth it selfe against the knowledge of God and bringing into captiuity euery thought to the obedience of Christ The children of God are deliuered from captiuity but to continue captiues still for they must take vpon them Christs yoake and they must account themselues not their owne but his The very same doth St. Paul meane Rom. 6. when he saith that of seruants of sinne we are made seruants to righteousnesse for servus and captivus are Synonoma's But betweene these captiues there is this difference that the first are vnwillingly captiues and in their captiuity are miserable for they are reserued in chaines of darknesse for the iudgement of the great day and they take little content in this thraldome But as for the children of God they are glad that they haue so changed their Master and well they may be for they are made happy by the change for their seruice is perfect liberty and what can our heart more desire In this difference captiuity being vnderstood of both sorts it is true that they attend Christs chariot the wicked vincti as Prisoners the godly coronati as being Conquerours for what Christ did hee did for them and there is a sense thereof in euery one of them But how is this true that eyther the one or the other are so captiues seeing this our Apostle in this very Epistle doth tell vs Cap. 6. that we striue not with flesh and bloud but with powers and principalities and spirituall wickednesse in heauenly places We must therefore obserue that Christ hath taken away from Sathan two things ius in nos and dominium in nobis His right vnto vs hath Christ taken away absolutely in his owne person for Christ hath the keyes of death and hell and Sathan cannot stirre but when and as farre as Christ giues him leaue As for dominium in nobis Christ hath taken that away by putting his spirit into vs and thereby mortifying the old man but yet so that wee still consist as well of the old as of the new the flesh rebels against the spirit and the spirit against the flesh Thus Christ is pleased to exercise vs that wee may imitate his Triumph and by experience of our trampling vpon Sathan be vndoubtedly assured that Christ hath bruised his head St. Paul was buffeted by a messenger of Sathan he prayed and Christ answered him My grace is sufficient for thee my strength is made perfect in weaknesse If we would but resist the Deuill he would fly from vs if we would resist I say stedfast in faith
into the lowest part of the earth not onely to the earth the lowest part of the world but euen to the lowest part of the earth for wee say in our Creed He descended into Hell he tooke his rising from the lowest place to ascend into the highest And herein doth Christ reade a good Lecture to vs hee teacheth vs that Humility is the way to glory and the more we are humbled the more wee shall be exalted Adam and Angels were both ambitious both did desire to climbe but they mistooke their rising and so in climbing tooke grieuous falls If wee would climbe without a fall wee must learne to climbe of Christ so shall wee bee sure to tread the steppes of Iacobs Ladder which from earth will reach as high as heauen I may not omit to obserue that the Apostle speakes significantly when hee saith that He that ascended is the same also that descended Non ascendit alius licet aliter Nestorius was condemned for an Hereticke who distracted Christs two natures and made of them two persons but as it is Gods truth so it is our great comfort that the person is but one and these are the workes of one and the selfe same person they both concerne the same person in the nature which hee tooke from vs Hee that was humbled is the same person that was exalted And so will God deale with vs crowne no other person than him that doth conflict and in the depth of our Humiliation euery one of vs may say with Iob Chapt. 19. Though after my skinne wormes destroy this body yet in my flesh I shall see God Non alius Sed aliter though the same person of Christ ascended which descended yet hee ascended otherwise than hee descended for hee descended Metaphysically ascended Physically hee descended not by changing of place but of state the Godhead that is infinite could change no place but it could exinnanite it selfe and become of a worse condition than it was But in the Ascension the person changed place the manhood remoued from earth to heauen hee that in his Incarnation being onely God became man in his Ascension went into heauen God and man hee that to make way to his passion suspended the influence of his Godhead into his Manhood did in his Ascension permit the one to indowe the other so far as a Creature was capable of the influence of his Creatour And wee shall ascend though not other men yet otherwise than wee descend wee descended morally but wee shall ascend physically in our descending wee put on other affections than before wee had wee exchange our naturall pride for Christian humility but in our Ascension wee shall change our place remoue out of this wildernesse into Canaan from earth to Heauen and the same God that is pleased here for a time to make vs sowe in teares will then yeeld vs a plentifull haruest which wee shall reape in ioy wee shall then see the fulnesse of his loue towards vs which too vsually wee misdeeme by reason of the Crosse which hardly can wee conceiue that it can stand with his good will towards vs Castigo te non quod odio habeam sed quod amem is a proposition more true than euident the combination is so strange that it is no wonder if we be hard of beleefe but God will then cleare it and we shall confesse we had no reason to discredit it One Note more and so an end Before you heard of Grace now you see that grace is a spoile a spoile taken from that enemy that tyrannized ouer vs and this is no small improuement of grace Before you heard that grace did fill vs but now you see that wee were captiues and the condition of captiues is to endure hunger nakednesse all kinde of miserie and how welcome is that grace that fils such empty persons Before you heard that this grace was a gift but here you finde that Christ payed dearely for it the more it cost him the more precious should it bee in our eyes What shall I say then to you but wish you to couple this third Sermon with the first that you may bee more feeling of the loue of God in Christ O Lord that wouldest descend before thou diddest ascend grant that wee may make our way through Humility to Glory giue vs grace to consummate thy Triumph by manfully resisting and conquering of Sathan Let vs not feare to tread on him whom thou hast disarmed yea enrich vs wee beseech thee with the spoyles which thou hast taken from him and make vs euer willing and deuout captiues of thine Let it neuer grieue vs to serue thee who hast so mercifully saued vs Let vs now ascend in heart whither we hope to ascend in place and so prepare vs on earth by a holy conuersation that wee may partake with Christ of a happy condition in the kingdome of Heauen Amen IHS A SERMON PREACHED IN WESTMINSTER BEfore his Matie the Lords and others of the vpper House of Parliament at the opening of the Fast Iulie 2. 1625. 1 KINGS cap. 8. vers 37 38 39 40. If there bee in the Land famine if there bee pestilence blasting mildew locust if there bee Caterpillers if the enemie besiege them in the Lund of their Cities Whatsoeuer plague whatsoeuer sickenesse there be What prayer and supplication soeuer bee made by any man or by all thy people Israel which shall know euery man the plague of his own heart and spread forth his hands towards this House Then heare thou in Heauen thy dwelling place and forgiue and doe and giue to euery man according to his wayes whose heart thou knowest For thou euen thou onely knowest the hearts of all the children of men That they may feare thee all the daies that they liue in the Land which thou gauest to our Fathers THese words are a Clause of that Prayer wherewith King Salomon did dedicate the Temple and expresse that vse thereof which commeth very neare our present case Our case is twofold we suffer from Gods wrath wee are suppliants to Gods mercy And lo two like cases are presented in these words the case of Sufferers verse 37. and in the three next verses the case of Suppliants But more distinctly to rip vp the Text We will consider therein first the manner of the deliuerie and secondly the matter that is deliuered The Manner it is a Prayer the words are conceiued in that forme In the Matter we shall see 1. Whom these words concerne and 2. Wherein they doe concerne them Those whom they concerne are the inhabitants of Canaan the children of Israel the People of God this you may gather out of the 37. and 38. Verses And they concerne them in two maine Points for they shew first that they may vnderlye the heauie hand of God secondly that they must then haue recourse vnto the Throne of Grace The heauie hand of God is here set downe first definitely it may afflict Israel eyther only in
doe the next point in the text will confirme that wherein we shall see the heauie hand of God which we vnderlye It is set forth first definitely then indefinitely both clauses make vp an abridgement of the 28. of Deuteronomie a Chapter which was read but euen now vnto you a Chapter which he that will bee penitent cannot reade too often and if he reade it feelingly it will make him penitent indeed I am sure the holy Ghost thought so that doth borrow into the other Canonicall bookes many passages hence to worke this pious affection But you will say what is this to Christians it was spoken of the Israelites Yes it concernes Christians much for in the new Testament our Sauiour Christ in his Sermon Matthew chap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the end of the world saith there shall be famine and pestilence and warre the very plagues mentioned in my Text. St. Iohn in the Reuelation cap. 6. commenting vpon that Sermon of Christ doth tell vs of the like plagues which should follow in the world after his time they haue bin in other ages before vs and they are euen now in ours yea they are come vpon vs. Come and see the blacke horse he is gone forth whose Rider hath ballances in his hand and proclaimeth a measure of wheate for a penny and a measure of barley for a penny and vse wine and oyle thriftily Reuel 6.5 the words denounce a famine in phrases respectiue and agreeable to that Countrey which I will not now stand to expound only thus much let me tell you that the vnseasonable weather which hath continued long with vs may make vs feare that God this yeare will breake the staffe of our bread send vs cleannesse of teeth and pinch vs by the belly And this plague is not a little aggrauated by the Circumstance of time Naz. Orat. 26. It is a pitifull thing when we haue seene a fair spring and the fruits of the earth in a good forwardnesse when haruest commeth Deplerata colonis Votaiacens longique perit labor irritus anni to haue a great deale of grasse and little hay a great deale of straw and but a little corne and surely if God send not better weather the Husbandmans hopes and paines will proue but vaine and fruitlesse If any man desire to know the fearefull euill of this first plague famine let him reade in the 28. of Deuteronomie the holy Ghost hath there so described it that his heart must needs bleede that readeth it 2 King 6. Surely a King of Israel a wicked King could not but be moued when hee did but heare that there was a proofe thereof in Samaria and how passionately doth the Prophet Ieremie lament the like proofe in Ierusalem Lam. 4. Let vs in our humiliation pray God that wee bee neuer driuen to experience the like You may call this plague the plague of Luxurie You haue heard the first plague a grieuous plague but not the onely plague for we may say in the Prophets words Esay 9. yet for all that his wrath is not turned backe but Gods hand is stretched out still And that because of another yet which we finde in the Prophet Amos cap. 4. Yet for all that haue yee not turned vnto mee saith the Lord. If the first plague doe not rowse men God hath a second to send the first is a plague of poore men he that hath mony in his purse will say if there bee no victuals in England I haue wherewithall to fetch them from beyond Sea I will not starue God hath a plague in store for such which their purses cannot keepe from them I would therefore haue them come and see the pale Horse and his Rider his name that sate thereon was Death By death St. Iohn meaneth Pestilence hee speaketh in the Dialect of the Septuagint who render the Hebrew Deber by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in Moses Deut. 28. and in my text the reason is because the Pestilence is indeed a mortall disease The Hebrew Deber signifieth a word a word gone out of Gods mouth against all sorts of men In the booke of Wisedome cap. 18. wee reade that when the first borne of Egypt were destroyed they were destroyed by the Almighty word of God that leaped downe from heauen as a mighty man of Warre Certainely it imports that wrath is gone out from God and by Gods commandement the punishing Angell hath the sword put into his hand You may call this Plague the Plague of pride and disdaine For how can God better answer it in his iudgement than by bringing men to such a case that not onely their bodies are filled with a loathsome disease but also that their nearest and dearest friends stand aloofe from their sore Psal 38. and they cannot in reason desire that they should come neare them in so desperate a danger they are in a most disconsolate condition I might out of Histories describe the miserie of this disease out of our owne Chronicles I might shew you Regno Edw. 2. Edw. 3. how desolate it hath made many places in this Land But to what end should I spend time whereas it is not so long since the last great Plague but that the most of this Auditorie may well remember the euill of it and I doubt not but euery one of vs will feare it though hee bee not admonished Only let me aduise you to correct one wicked phrase which is too frequent in mens mouthes whether in iest or in earnest thus they vse to curse others with whom they deale A Plague or The Plague of God bee on him or on his And God hath heard vs though not to satisfie our wicked desire yet to punishout wicked tongues I will say no more of this second Plague the second of those plagues whereby God afflicteth only our persons But Gods iudgements are not confined to our Persons Yet for all this his wrath is not turned backe but his hand is stretched out still And why because yet for all this plague we returne not vnto the Lord therefore God hath another Plague in store whereby he doth afflict our possessions Blasting and Mildew distempers of the Aire proceeding sometimes from too much drought the cause of Blasting sometimes too much moysture the cause of Mildew at leastwise the words in the originall doe point out an excesse in these two qualities God promised to Noah that there should be winter and summer seede time and haruest Gen. 8. but this promise must bee vnderstood of Gods generall prouidence ouer the world and no doubt but in many parts of the world the parts of the yeare haue that seasonable temper But God hath not tyed himselfe to euery particular place as if he may not for sinnes make as he threatneth in the Law their heauen brasse and their earth iron so that neyther the heauen shall drop downe his vsuall fatnesse nor the earth shew forth her vsuall fruitfulnesse
if we disorder our liues God will disorder the Seasons of the yeare and wee should reflect our eyes from the great heauen and earth vpon the heauen and earth of this our little world see the correspondencie of the one to the other and rectifie this if wee desire that the other should bee rectified From the distemper of the Aire proceed the vermine here specified second afflictors of our Possessions Locusts and Caterpillers which haue their names the one from being a great deuourer the other from comming in great swarmes so great that sometimes they haue darkened the Sunne as Stories report both lay all waste wheresoeuer they come the Scripture maketh them Godshost Ioel 1. and surely when they set vpon a Nation the greatest armies of the mightiest Potentates are more easily rectified than they can bee Wee are not God bee thanked so much troubled with those Creatures as hotter Countries are and yet wee are not free from them altogether they haue sometimes done much mischiefe in this Land There is a kinde of Metaphoricall Locusts and Caterpillers Locusts that came out of the bottomelesse pit I meane Popish Priests and Iesuits and Caterpillers of the Common weale Proiectors and Inuentors of new tricks how to exhaust the purses of the subiects couering priuate ends with publicke pretences But I will not now trouble youwith them Only let me tell them that in well gouerned States they were wont to bee called Pestes Reipublicae Plagues of the Common wealth But to goe on Neither doth this Plague exhaust all Gods wrath it is not turned backe but his hand is stretched out still And that because that yet for all this we doe not returne to God Come therefore and behold the red Horse and him that sitteth thereon to whom power is giuen to take peace from the earth that men may kill one another and to him a great sword was giuen And indeede this was the plague of the sword which is a manisold plague Plaga complicatissima it seizeth not only vpon our persons nor only vpon our goods but vpon both it spareth neyther a mans own person nor his familie nor his goods it containeth in it famine and pestilence especially if it be a besieging sword such as is specified in my text The rich may prouide against famine great men may shift their dwelling to escape the pestilence who can fly from the sword which beareth downe Kings and Kingdomes Princes and Principalities Let vs goe no farther than a Royall Branch of this Kingdome who hath long been a pitifull instance of this plague of the sword wee now labour for the recouery thereof and let it be none of the least importunities of our Humiliation to sollicite God that we may happily effect it To point out the miseries of warre were too tedious a worke for this time I referre you to the Prophecie of Ioel cap. 2. where you may see the image of it especially to Ieremies Lamentations which are able to make euen a stonie heart lament it bitterly lament the impiety the impurity the iniquity that followes the sword Wee reade indeede in the Gospell of a Centurion that built a Synagogue for the Iewes Luke 7. but how many Centurions doe wee reade of that haue spoyled and ruined thousands of Churches We reade of a Centurion which gaue much almes Acts 10. but how many Centurions are there that make all prey that commeth to hand and grow rich and mighty by the destruction of whole Countries Happely you reade of one Scipio that tendred the honour of Matrons and Virgins but what more common with Souldiers the greatest Commanders amongst them than to rauish Wiues and Daughters Souldiers for the most part feare neither God nor man We may then well conclude that the sword is a fearefull plague Behold now in these definite stroakes of God how Gods iudgements answer our sinnes wee starue our soules through neglect of grace and God pineth our bodies with want of food Wee disperse the vernome of our wickednesse and infect others out of the malignancy of our nature which is maliciously ambitious to spread it selfe and God hee sendeth a venome into our bodies that is most contagious and poysoneth all that come neare vs the pestilence of the body is herein very like to the pestilence of the soule they are both alike malignant vnto others Wee fight against God by our sinnes as if we would dethrone him and vsurpe his Kingdome wee attempt it foolishly and in vaine but God sendeth those against vs that shall not onely assault but subdue triumph ouer vs and trample vs vnder their feete Finally we vndervalue and dis-regard God and he maketh the basest of his Creatures to confound vs and lay our State waste Secondly consider how the wrath of God commeth on by degrees God is compared to a consuming fire now you know that in fire there is first smoake a flame and coale the first onset of Gods wrath is but like vnto smoake if that doe not moue vs we shall feele the flame and if wee be not the better for the flame Nazianz. Orat. 26. then the coale shall burne vs. This gradation of iudgement is excellently set forth by Moses Leuit. 26. where chaining a following to a foregoing iudgement hee bringeth God in speaking thus If yee will not for all this hearken vnto mee but walke contrary vnto mee then will I walke contrary to you also in fury and I euen I will chastise you seuen times for your sinnes I haue sufficiently opened vnto you the heauie hand of God as it is definitely set forth by Salomon Lest we should thinke that God hath no more instruments of vengeance than these commonly knowne ones which are in the Scripture by an excellency called the Plagues of God Ezech. 14. Salomon addeth an indefinite clause Whatsoeuer plague whatsoeuer sicknesse importing that God hath many more in store And indeed Deut. 2â— Moses in the Chapter read vnto you this day specifieth many more yet hath he not specified all that God can send and of late there hath hardly past a yeare wherein we haue not heard of some new disease But there is one plague which I may not omit I haue called you to see three Horses the black the pale the red and the Riders thereon there is in the same Chapter of the Reuelations a fourth Horse mentioned a White Horse and he that sate thereon had a bowe in his hand a crowne on his head and he went forth conquering It is commonly conceiued that this is the Gospell of Christ preuailing in the world wee misse that White horse now as it did in the first Age goe on planting so it did in this last hundred yeares goe on restoring of the Gospell But now for many yeares together this Conquerour doth not appeare and the Orthodoxe Church is much straightned And wee should count it a greater plague that this Horse is missing than that the others are so visible in the world
and so doe King Dauids Penitentialls God commands wicked seruants to bee beaten Deut. 28. I will conclude thi◠point with two short admonitions one out of the Prophet Heare the rod and who sends it Micah 6. the other is out of the Psalme As the eye of a seruant looketh to the hand of his master and the eye of a mayden to the hand of her mistresse euen so our eyes looke vnto the Lord our God vntill he haue mercie vpon vs Psal 123. Other ceremonies were vsed by Penitents in the Old Testament and in the New especially who were wont to humble themselues vsque ad inuidiam coeli as ancient Writers doe Hyperbolize but with no ill meaning they did so farre afflict themselues for sinne that the very Saints in Heauen might enuie their deepe Humiliation But tantae seneritati non sumus pares those patternes are too austere for these dissolute times onely let mee obserue this vnto you that Repentance must be an Holocaust all our inward our outward senses should concurre to testifie our godly sorrow for sinne wee should suffer not one of them to take rest themselues or giue rest to God By this you may perceiue that Penitentiall Deuotion is an excellent Vertue but not so common as the world thinketh The last thing that I noted vpon this Deuotion is that it must be performed by euery one in particular and by the whole Congregation in generall for the same remedy serueth both the publike must take the same course which euery priuate man doth and euery priuate man must take the same course that the publicke doth The reason is because the Church is corpus Homogeneum and therfore eadem est ratio partis totius in the peformance of those religious dueties no man must thinke himselfe too good to humble himselfe neyther must any man thinke himselfe vnworthy to appeare before the Throne of grace In our priuate occasions wee must come by our selues and wee must ioyne with the publicke when the publicke wounds call vs thereunto as now we do and we haue comfortable Precedents for that which we doe in the Prophet Ioel and Ionas Behold how good and ioyfull a thing it is for brethren to dwell together in vnitie can neuer be more comfortably sung than at these religious meetings when as one man with one voyce and heart we present our deuotions before God I doubt not but as hopefully as humbly It is true that God in Ezechiel cap. 14. threatneth that if Noah Daniel and Iob were in Ierusalem as I liue saith the Lord God they shall deliuer neyther sonne nor daughter they shall but deliuer their owne soules by their righteousnesse when I send but a pestilence into the land how much more when I send my foure plagues The like is threatned in Ieremy cap. 15. But we must obserue that then God was risen from the Mercy Seat and in punishment of their many contempts had giuen the Iewes ouer to their owne hearts Iust But God be thanked this Assembly sheweth that we haue not so far forsaken God neyther hath God who hath put these things into the mind of the King and State so forsaken vs but wee may hope for Acceptance Which is the next part of my text What Israel performeth that will God accept for hee is as mercifull as iust Blessed are they that mourne saith Christ for they shall bee comforted Matth. 5. for Christ came to heale those that were broken in heart Luke 4. You aske saith St. Iames cap. 4. and haue not hee addeth a reason because yee aske amisse but if you aske aright then Christs rule is true Aske and ye shall haue seeke and ye shall find knocke and it shall be opened vnto you Mat. 7. He that shall confesse to Gods name and turne from his sins shall finde Acceptance with God for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the teares of repentance are not only not displeasing but pleasing to God as incense But Gods acceptance consisteth of two Acts the first is God will giue accesse vnto their Prayers Heare in heauen his dwelling place The prayers were to be made towards the Arke but God heareth in Heauen And what is the cause of this change why God should not heare there whither we direct our prayers Surely we must ascend from the Type to the Truth that is but a manduction to this It was a maine errour of the Iewes to diuorce them and haue in most esteeme the least part rest in the Type passing ouer the Truth Heauen is the place of Gods habitation only because the place of his manifestation The Septuagint render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place fitted for God to distinguish it from the Church below which is but a place a fitting The Chaldee rendreth it domum Maiestatis a maiesticall house And surely the place of Gods dwelling is locus amplus et angustus a large a stately Palace adorned with holines glory And when wee thinke vpon God wee must not conceiue of his state by things below but by things aboue the earth is but as a point vnto the visible heauens much more in comparison of the Heauen of Heauens and they though they are the goodliest place created yet are they not a worthy habitation for the infinite maiestie of God onely he vouchsafeth there most to manifest himselfe The Church that is resembled to heauen and called Gods dwelling place must be remembred hereby that God must not dwell therein or in any member thereof angustè or sordidè We must inlarge our hearts to receiue God and purifie them that they may somewhat beseeme the Residentiary therein which is God Finally it is no small fauour that God doth vouchsafe to heare that beeing in heauen hee doth vouchsafe to heare vs that are on earth for sometimes hee hideth himselfe as it were with a Cloud Lam. 3. so that our prayers cannot haue accesse vnto him and our sinnes separate between him and vs and he is as if he heard not not that the eare of iealousie heareth not all things but he is not pleased to giue a gracious signification that hee doth heare But the spirituall clamor of the contrite expressed from the secret closet of the inward man hath the power of a loud voyce and piercing which can enter the heauens and approach acceptably vnto God God will not onely heare and giue accesse to the Prayers of the penitent but redresse their sufferings also Quando non geniculationibus nostris jeiunationibus etiam siccitates sunt depulsae saith Tertullian what calamitie was there euer which wee haue not diuerted by our penitent deuotion The Prayer of a righteous man auaileth much if it be feruent Iames 5. But God doth redresse the sufferings of Israel orderly first he redresseth the cause which is sinne and then the effect which is woe He will forgiue and then He will doe and giue neyther may a sinner looke for peace except he first speede of mercie
I will giue them Luke 4.6 notwithstanding he is but an Vsurper Neither is Antichrist any better who sitteth in the Temple of God and carrieth himselfe as God 2. Thos 2. taking vpon him that power ouer the consciences of the people which Christ neuer gaue him the particulars are many you may meete with them in the Casuists and in the Controuersie Writers I will not trouble you with them Our Sauiour Christs power is iust For it was giuen vnto him But when First in his Incarnation for no sooner did he become man but he was annointed with the Holy Ghost and with Power therefore the Angels that brought the newes of his Birth to the Shepheards said that to them was borne a Sauiour which was the Lord Christ No sooner did the Sonne of God become man but hee was inuested with this power the eternall purpose of God and Prophesies of him began to be fulfilled the Godhead communicated to the manhood this power not changing the manhood into God but honouring it with an Association in his workes the manhood is of counsell with the Godhead in his gouernment and Christ from the time of his Conception wrought as God and man who before wrought onely as God Of this gift speaketh the Psalmist Thou art my Sonne this day haue I begotten thee aske of mee and I will giue thee the Heathen for thine Inheritance c. Psal 2. and in Daniel chapt 7. one like the sonne of man is brought vnto the Ancient of dayes and to him was giuen a kingdome c. But though this gift were bestowed at Christs Conception yet was the execution thereof for the most part suspended vntill his Resurrection some glympses he gaue of it and shewed his glory in his Miracles but for the most part he appeared in the forme of a seruant and his Humiliation was requisite that he might goe through with his Passion his power though it were not idle before yet was the carriage of it veiled and therefore acknowledged but by a few But after his Resurrection God gaue him this power manifestly and the world was made to see it clearly for Christ did then not onely cloath his person with Maiestie but shewed himselfe wonderfull in the gouernement of his people Therefore the time of the gift is by the Holy Ghost limited to the Resurrection and declared to be a reward of his Passion so saith the Psalme Thou hast made him a little lower than the Angels that thou mightst crowne him with glory and honour Psal 8. St. Paul applyeth it vnto Christ Heb. 2. Rom. 14 and tells elsewhere that Christ dyed and rose againe that hee might be Lord both of quicke and dead The same he teacheth the Ephesians and the Colossians Cap. 1. Cap. 2. but especially the Philippians Christ being in the forme of God took vpon him the forme of a seruant and did exinanite himselfe and became subiect to death euen the death of the Crosse therefore God exalted him and gaue him a Name aboue all Names c. This gift or manner of giuing is properly meant in this place the gift of power in reward of Christs merit for by this merit did he enter into his Glory and into his Kingdome And from this must Ministers deriue their power which Christ hath right to conferre vpon them not onely by the gift of his Conception but also by the reward of his Passion As Christs power is lawfull so is it full also for hee hath all power a plenary power The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth note sometimes a passiue power sometimes an actiue a passiue power as in those words of the Gospell to them that receiued Christ hee gaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power to bee the sonnes of God Iohn 1.12 actiue when Christ sent his Disciples hee gaue them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power ouer vncleane spirits Matth. 10.1 that is to cast them out According to this double acception of the word is the fulnesse of Christs power diuersly expounded Some say it is full passiuely before Christs Resurrection Christ was obeyed but per nolentes by those that serued him against their will and so hee was serued but to halfes but afterward hee gathered Populum spontaneum an ingenuous willing people Psal 110. a people that should serue him readily not with a mixt will halting between two or between willing and nilling but with all their heart and cheerfully not like luke warme Laodiceans for the Kingdome of Heauen suffereth violence and the violent take it Matth. 11. This is the Interpretation of some true in it selfe though not so proper to my Text. Therefore we must vnderstand it of an actiue power that power which by allusion out of the Prophets words is specified in the Reuelation Cap. 3. He hath the Key of Dauid that shutteth and no man openeth openeth and no man shutteth he hath both Keyes of the Church Clauem Scientiae and Clauem Potestatis the Key of Doctrine and the Key of Discipline hee giueth all men their Talents and calleth them to an account for the vse of them It is he that separateth the Sheepe from the Goates and from his mouth proceedeth as well Goe ye cursed as Come ye blessed But if you will haue it to the full it is comprehended in those three offices whereunto Christ was annointed he was annointed to be a Prophet a Priest and a King all by an Excellency all Heauenly and what power is there belonging vnto spirituall gouernment which is not reduced vnto these three And they were all three in him without exception without restriction and so he had all power or as I told you a power vnlimited in it selfe And yet marke the phrase it is omnis Potestas not Omnipotentia though in Christ as he is God there is Omnipotency yet that power which hee hath as Mediatour is of a middle size it is greater than any Creature hath Angell or Man but yet not so great as is the infinite Power of God that extends ad omnia possibilia to all that possible may bee But the power which God hath giuen to the Mediatour is proportioned not to scientiae simplicis intelligentiae but visionis it extends as farre as the Decree which God made before all times of all that shall be done in due time especially concerning the Church it hath an hand in mannaging all that Prouidence and mannaging it in an heauenly manner As the power is vnlimited in it selfe so it extends to all places Hee hath all power in Heauen and in Earth Heauen and Earth are the extreame parts of the world and in the Creed are vsually put for the whole but in the Argument we haue in hand we must restraine it to the Church which consisteth of two parts one Triumphant in Heauen the other Militant on Earth Christ hath power in both for both make vp his body and he hath reconciled both vnto God In Earth he giueth men Grace in Heauen he giueth
them Glory here he commandeth our seruice there he giueth vs our reward in Earth hee bindeth and looseth by his Ministers and what soeuer they binde or loose here himselfe doth ratifie in Heauen he reigneth in Heauen in glory and by his Spirit hee ruleth on Earth therefore the Angels and Saints adore him in Heauen no lesse than the faithfull doe here on Earth both are recapitulated in him as the Apostle speaketh hee is that Iacobs Ladder one end whereof reacheth to Heauen and the other to the Earth vpon him continually do the Angels ascend and descend vnto these two places Finally the Angels at his Birth congratulate both places Glory be to God on high that is in Heauen in earth peace good will towards men Luke 2. and the Apostle saith it is the fulnesse of Him that filleth all in all And thus much of Christs right or power to send Come we to the Errant he sends them on This is grounded vpon that power of Christ wherof you haue heard the Illatiue Therefore importeth as much And indeede a Kingly power hath good right to send Embassadors and the Dignity of the Embassador is answerable to the King from whom he commeth he that looketh vpon the persons of Ministers only will not much esteeme eyther them or their words but adde whose Ministers they are and that requireth reuerence to bee yeelded to their persons and obedience to their doctrine Especially if we consider that all those to whom they come are at his mercy from whom they come for he hath power ouer them all and such power hee must haue that sends so it is not a message sent by a King to a neighbour King but by a King to his Vassals the more are they to be respected and their words heeded But let vs come to their Charge Ite Goe yee They were not to abide still at Ierusalem after they were endued with power from aboue they were presently to be walking their names Apostles Angels Embassadors all sound a walking life But in the word take notice of two things First the Apostles doe not goe before they are sent it is the marke of a false Apostle to bee so forward Hebr. 5. No man should take vnto himselfe this honour except hee be called by those to whom Christ hath giuen authority It is an Anabaptisticall dreame that euery man may thrust himselfe into this worke as he findeth himselfe moued by the Spirit and it is an impious attempt of some vagrant Schollars that make vp a poore liuing by exercising this Function whereunto they were neuer ordered how farre are both these from that modesty which was in Moses in Ieremy and others who were so farre from going before they were called that they held backe when God would send them and pleaded their insufficiency so did Chrysostome Nazianzene other Lights of the Church And indeede Quis ad haec idoneus He is ouer well conceited of himselfe whosoeuer he be that doth not thinke it to be an ouer-weighty burden a burden that will crush the strongest shoulders if he beare it as he should Notwithstanding when God commeth to Quid statis hic otiosi Why stand you idle as many as are fit to worke wee must yeeld our paines and doe as well as wee can though wee cannot doe so well as wee should it is no lesse a fault to bee too backward than to bee too forward and yet there are many such whether because they thinke the calling vnworthy their gifts and below their birth or because they will not vndergoe the paines and danger that doth accompany the same men that will neuer bee Labourers except they be thrust into the Haruest thrust not by the Lord of the Haruest but by their owne necessities or aduantages A second Note in this word Ite is that wheras the world should come vnto God out of a sense of their owne want God is faine to send to them this word iustifieth that saying of God in the Prophet I am found of them that sought mee not I am made manifest to them that enquired not after mee Esay 65. Neuer would Adam haue returned to God if God had not sought him out and the sonnes of Adam would perish in their sinnes did not he seeke them likewise The Marriage Feast would hane no guests if the King did not onely inuite them but send his seruants also to call yea compell them Therefore this Ite should remember vs to magnifie the goodnesse of God which is so indulgent to vs carelesse men But let vs come to the particulars of the Charge and first see to Whom they are sent They haue a great Iourney to goe for they must goe to all Nations In the first Mission the Apostles were restrained to the lost sheepe of Israel and forbidden to goe into the way of the Gentiles or into a Citie of the Samaritanes that Commission is here recalled and the partition Wall is broken downe and their Circuit is enlarged they are taught that in Iesus Christ there is neyther Iewe nor Gentile Grecian nor Barbariaâ— bond nor free male nor female all are one in him as St. Paul saith and St. Peter warned by a Vision breakes out into this confession I perceiue of a truth that there is no respect of persons with God but in euery Nation hee that feareth God and worketh righteousnesse is accepted of him the Prophets foretold it should be so â—â—ay 2. 49. Psal 2. 71. and now the Apostles heare from Christ that they must make good those Prophesies their sound must goe out into all the world they must be the Light of the world or rather carry the Sunne of Righteousnesse round about the world and they must be the Salt of the earth that must season all mankinde which Christ sanctified in his person Rom. 10. compared with Psulmo 19. and though by others hee were called the Sonne of Dauid yet the name which hee commonly giueth himselfe is the Sonne of man And here see a difference between the Typicall and the true Redemption the Typicall extended to one Nation and Moses Law went no farther the true reacheth all mankinde and the Gospell must be carried as farre But here wee must take heede of a mistake the Nations are oftentimes opposed to the Iewes so wee finde it in the writings of the Prophets and Apostles But it is not so here for the Apostles are willed to preach vnto all Nations beginning at Ierusalem and so saith St. Paul To you ought the Gospell first to be preached but because you make your selues vnworthy of it loe we turne to the Gentiles And here also wee must not mistake for from the contempt of the Iew occasion was taken of preaching sooner to the Gentiles not simply of preaching to them had the Iewes entertained the Gospell the Apostles would haue spent more time with them and they spent the lesse time with them because they did not entertaine it The truth then is that all
in Baptisme which is a conformitie to Christ dying and rising from the dead In a word all Christs commandements are eyther affirmatiue or negatiue In regard of the affirmatiue wee must imitate Dauid a man after Gods owne heart Acts 13. who did facere omnes voluntates Dei doe all that which God would haue him doe And touching the negatiue wee must imitate the same Dauid who saith of himselfe that All wicked wayes he did vtterly abhorre Psal 119. If thus we liue we shall doe as we pray Gods will in earth as it is done in heauen But who can doe so it is more than is possible for this fraile life wherefore we may vnderstand All two manner of wayes secundum partes and secundum gradus According to the parts of our duety wee must omit no part but must exercise our selues in euery thing which Christ requires As for the degrees though we must striue to attaine the highest yet if we reach not so farre we must not despaire Austin Quisquis non potest implere quod iubet Christus amet eum qui impleuit in illo implet that which was impossible for the Law by reason of the weaknesse of our flesh Rom. 8. God sending his sonne in the similitude of our flesh for sinne condemned sinne in the flesh that the righteousnesse of the Law might bee fulfilled in vs Cap. 19. which walke not according to the flesh but according to the spirit Hitherto you haue seene how the Minister must praeire praecepto lead the people by good Instruction now see in a word how hee must lead them by good Example The commandements that Christ gaue he gaue to the Apostles meaning that they should make vse of them themselues as well as perswade the people to it St. Paul vnderstood it so who saith of himselfe 1 Cor. 9. I beate downe my body and bring it vnder lest when I preach vnto others my selfe become a Reprobate and biddeth Timothie bee an example to his flocke we must not be like Scribes and Pharisees Mat. 23. that bound heauie burdens and layd them vpon the peoples shoulders whereat they would not lift with one of their fingers It is too foule a reproach for a Minister so by his liuing to contradict his preaching as to deserue to be replyed vnto in that Prouerbe Medice cura teipsum and so destroy more than he can build This dishonour I wish you to auoyd And so at length I haue done with the Charge come we now to the Comfort That I told you standeth in the powerfull and perpetuall presence and assistance of Christ Christs presence is noted by Ego vobiscum I am with you which doth shew vs the truth of Christs name Immanuel God with vs Mat. 1. Esay 8. the Holy Land was called Terra Immanuel the Land of God is with vs and because that was but a Type look into the place where God put his name Ezekiel in the vision of the new Hierusalem telleth vs that the name of that Citie is Iehoua shamma Cap. 48. Dominus ibi the Lord is there both in the new Testament and in the old that saying of Wisedome in the Prouerbs cap. 8. is receiued My delight is to be with the sonnes of men But how can Christ which is ascended into heauen be with them vpon earth the name of Christ containeth the Manhood as well as the Godhead now the Manhood is finite therfore cannot be both in Heauen Earth True the Manhood cannot but the Man may No man saith Christ Iohn 3. ascendeth vnto heauen but hee that descended from heauen the sonne of man which is in heauen this Christ spake when he was vpon the earth If the sonne of man could bee in heauen while Christ was on the earth surely the sonne of man may bee on the earth while Christ is in heauen We must vnderstand it of the Person which is but one though two Natures subsist therein and both natures concurre in the production of the seuerall workes of the Mediator in a manner which wee cannot conceiue But we must take heede of the Lutherans racking of this conceipt who would make the Humanitie of Christ to haue a double existence one finite which they call Physicall the other infinite which they call Hyperphysicall which distinction is such as I thinke themselues doe not vnderstand I am sure they doe not expresse it so that it may bee conceiued no more doe Papists that to beare out Transubstantiation haue coined the like But to leaue them Christ that is man is present euery where though not in his Manhood yet in his Godhead If this bee too obscure take a plainer manner his Presence by his Holy Spirit Misit Vicarium spiritum sanctum as Tertullian speaketh If I go not away saith Christ the Comforter will not come Iohn 14. but if I goe I will send him to you from my Father and where the Spirit is there is Christ St. Iohn teacheth vs so By this wee know that he abideth in vs by the Spirit that he hath giuen vnto vs. 1 Epist 3. But it is not a bare presence that we haue to doe withall I told you it is a powerfull presence the word Ego I must bee vnderstood with an Emphasis I that haue all power giuen mee both in heauen and earth that haue ouercome the world in my owne person and in my own person cast out the Prince of this world that haue all iudgement giuen vnto me from the Father whom all the Angels doe worship And indeede the Presence of such a person was behoofefull whether you respect those to whom they were sent or that which they were to doe the Apostles though they carried heauenly treasures it was but in earthen vessels themselues were but plain men of no great parts nor parentage in outward shew likely not only to be scorned but also to be persecuted when they had deliuered their message the Dragon and all his Angels were like fiercely to oppose them ea Christ told them that he sent them as sheepe amongst wolues And how vnlikely might they thinke themselues to preuaile with all sorts of men and perswade them to forsake their Idolatry and turne to God to beleeue in Christ crucified take vp their crosse and follow him The vndergoing of such a danger the compassing of such a designe require a powerfull Presence without which the Apostles would neuer haue ventared to vndertake their charge When God bid Moses goe to Pharaoh and command him to let Israel goe out of Captiuitie how doth he excase himselfe dis-inable himselfe what adoe hath God with him nothing could put him in heart but Ero tecum I will be with thee Exod. 3.12 that so emboldned him that being but a single and a silly man at least the companie that hee tooke with him were of no great regard yet they ventured into Pharaohs Court into his presence and without feare of him or his greatnesse deliuered
that should trouble vs Therefore let vs keepe our eyes on him and we shall bee vndauntedly patient of any disgrace or danger that wee must passe in performing our charge Againe though we bee naturally proud and thinke our selues worthy of high preferment and sufficient for great employment yet when wee are called to these supernaturall Acts we are farre from being ambitious yea we are plaine incredulous that euer such things can be done by vs or that we are fit to be vsed in doing them wee can then plead our imperfections the imperfections of our head the imperfections of our heart it is strange then to see how vile we will be in our own eies and be glad that any one should haue the honour of this seruice rather than our selues we see this truth in Moses Ieremie and others But this is a mis-placing of our eyes Christ taketh them off from this contemplation and placeth them vpon himselfe Behold I am with you it is my spirit my wisedome my grace that produceth these heauenly effects I doe you the honour to make you my Instruments but I will be the principall Agent regard not your weaknesse but my power and doubt not but that I will doe by you whatsoeuer I shall giue you in charge Let this be your encouragement Christ would neuer send vs to baptize with water but hee meaneth to baptize with the holy Ghost hee will neuer send vs to dispence bread and wine but hee will bee present to giue vnto beleeuers his body and blood if he send vs to binde and loose on earth himselfe will binde and loose in heauen finally the foolishnesse of Preaching which he vttereth by our mouths himselfe doth accompany with a demonstration of his Spirit Ecce Behold this Behold how I am with you how I cooperate with you The last particular which I obserued is contained in the last word Amen and this must second Ecce Behold So soone as euer our eyes are vpon the right obiect and wee see what shelter what succour wee haue who doth support vs who doth worke by vs we must fall to our Amen we must vndoubtedly beleeue the truth of Christs promise and heartily desire the accomplishment thereof the word Amen implieth both and we must say Amen both waies Christ doth promise I am with you I will not leaue you nor forsake you whensoeuer or whithersoeuer you goe in my seruice we must answer Amen Lord I am assured it will be so I am sure it will be so also when thou sayst Loe I am with you by you to giue light to them that sit in darkenesse and in the shadow of death and guide their feete into the way of Peace And seeing what thou Lord sayst shall bee what is my desire but that it should bee Da Domine quod iubes inbe quod vis Lord be thou with me and I care not what charge thou dost impose vpon me thou biddest me goe into all the world Amen so bee it I will goe thou promisest to be with me wheresoeuer I goe Amen so be it Thus should Ecce Behold set a-work Amen and Amen So be it should euer attend this Ecce Behold I haue done with my Text and with the particulars which I pointed out therein lay those particulars together and see how many things there are to be obserued by you that are to enter into Holy Orders Here you may see that the Originall of your calling is from Christ that Christ calleth you to bee his Embassadours the errand whereupon you are sent is the gathering of Gods children into his Church Hee trusteth you with the seales of his Couenant his Sacraments He maketh your mouthes his Oracles vnto the people his presence maketh your persons secure and sacred whether hee bee pleased that you be Patients or Agents his presence shall make you conquerours vnder the Crosse and conuerters of sinnefull men And this hee will doe by you and those that shall bee honoured with the like calling vntill the number of the Elect are fulfilled and we all meete comfortably after our seruice is happily ended to raigne with him for euer in his Kingdome of Glory HEe that giueth you this Charge grant you this Comfort and make you so behold it that you may say Amen vnto it Amen Amen IHS A SERMON PREACHED AT A VISITATION At BATHE ZACHARY 11. vers 7. And I tooke vnto me two staues the one I called Beautie and the other I called Bands and I fed the flocke THis Chapter containes the last and worst destruction of the Iewes the manner and the cause is contained herein The Manner is most wofull for it is Libellus Repudij God will haue no more to doe with them and they were to be Lo-gnammi no longer the peculiar people of God no degree of person was to bee exempted from this plague neyther were they euer to recouer their state againe Of so wofull a manner the cause was most iust Curati noluerunt curari God gaue the Iewes ouer Pastors and People to a totall to a finall desolation because in their day the last of their dayes they would not know they did not regard those things that belonged vnto their peace What those things were for the most for the best part wee are taught in these words that now I haue read vnto you The whole text is a Parable wherein a ghostly shepheard is resembled to a bodily and the care of the one is represented in the others care This is the summe of the whole text But more distinctly In moralizing the Parable wee are to make two enquiries first Who it is that speaketh these words secondly What that is which he meaneth by this speech By laying together the parts of this Chapter you shall finde that he that speaketh is our Sauiour Christ it is he that saith I tooke to my selfe two slaues c. As it is he that speaketh so that which hee speaketh concerneth himselfe the contents of his words are his owne exemplarie pastorall care In opening this care the text will teach vs 1. how hee did furnish himself sutably to his calling 2. how he did employ his furniture to the good of his charge His furniture was Authority and Ability Authority noted by the staues for Padum insigne Pastoris a Shepheard is designed by his crooke and the crooke is an embleme of Authoritie Authority is not enough he hath Abilitie also his Ability is noted by the propertie of the staues The properties are two and so the abilitie groweth to be twofold the first is noted by Beauty by which is meant Veritas Euangelica a Shepheards skill in the couenant of Grace the second is noted by Bands whereby is noted Charitas Christiana the Shepheards care of the Churches peace With these doth the Shepheard furnish himselfe so hee saith I tooke vnto my selfe I tooke he receiued this furniture from his Father so I gather out of the fourth verse and what hee tooke therewith he qualified himselfe
Adoption he was not carelesse of a holy life of the common Endowment not the grace of Edification the proper Endowment hee was no vnprofitable seruant neyther stood he in the market place idle when hee should labour in his Lords Vineyard Secondly vnto his vse of these gifts there concurred more workers than one Hee tels vs Who they were and What was eyther of their preheminence They were two Himselfe I laboured and Gods grace that laboured also with him Either of these workers had their preheminence St. Paul had He laboured more than all and that in either grace He striued to exceed all in holinesse of Life and in the painefulnesse of his Ministrie As St. Paul had a preheminence in working so had grace also it had a preheminence aboue St. Paules preheminence yea St. Paul doth confesse that hee doth owe all his preheminence in working to the preheminent working of Gods grace I laboured more than all yet not I but Gods grace that was in me When we haue thus considered the particular branches we shall point at two good obseruations that arise out of the whole bodie of the text they are St. Paules Sinceritie and his Modestie Sinceritie in giuing God his due glorie he ascribeth vnto God the originall the gifts the vse of whatsoeuer was good in him or was done well by him And there can be no greater Modestie vsed by a man in speaking of himselfe than St. Paul expressed here in his extenuating and correcting speeches He was a member of Christ a Minister of the Church he mentioneth neither he contenteth himselfe with this commendations I am that I am And for his vse of Gods gifts hee attributeth no more vnto himselfe than that which was next vnto nothing Gods grace bestowed on me was not in vaine so he extenuateth his worth And because hee was to say something more of himselfe to stoppe the mouthes of his maligners I laboured more than all he presently correcteth himselfe as if he had ouer-reached hee drownes all the conceit of his owne eminencie in the contemplation of the much greater preheminence of the grace of God I haue opened the contents of this Scripture which God willing I shall now farther vnfold and haue an eye in vnfolding of them vnto this present occasion And because they will concerne both Pastors and People I shall desire both to follow me with their religious attention First then wee are to see whence the Alteration of St. Paul did spring I might in a generalitie tell you it sprang from Heauen so we find in the Acts of the Apostles De grat 〈◊〉 arbitr cap. 5. and St. Austine hath obserued it And indeede it is no fruit that springeth from the earth the earth may make men of better become worse by reason of mans mutabilitie and the kingdome of darknesse but if of worse men become better the cause thereof must bee sought in heauen Especially if as St. Paul of wolues they become sheep of blasphemers beleeuers of persecuters preachers of the Faith But I told you this heauenly cause is powerfull and mercifull powerfull God is the Cause And the cause cannot be lesse than God for the Alteration is a Creation so it is called by St. Paul 2 Cor. 5. Euery one that is in Christ is a new Creature Now Creation as wee reade in the entrance of our Creede is a worke of an Almighty power And indeed it must bee so for it produceth things either ex non ente simpliciter out of nothing at all or else ex ente non disposito out of that which in nature hath no possibilitie to become that which it is made yea St. Paul meaning to shadow our new Creation by the old chooseth the branch wherein the subiect was so farre from being disposed that it was directly opposite to that which it was made God which commanded light to shine out of darkenesse is he which hath shined into our hearts to giue vs the light of the knowledge of God in the face of Iesus Christ 2 Cor. 4. St. Paul Rom. 11. vseth another similitude of graffing a branch of the wilde Oliue into the true but contrary to nature For nature aduiseth to set sweet graffs into sowre stocks and though it be naturall for the stocke to be vehiculum alimenti to conuey the nourishment to the graffe yet naturally virtus temperamenti the qualitie of the iuice is from the graffe not from the stocke But in our supernaturall graffing it is farre otherwise the branch of a wilde Oliue is made partaker not only of the roote but of the fatnesse also of the true Oliue Being then a worke so contrary to nature it must needs be a work of the God of nature And indeed we learne in St. Iohn cap. 1. that the Sonnes of God are borne not of blood nor of the will of the flesh nor of the will of man but of God Hee of his owne will begetteth vs by the word of truth that we should be the first fruits of his Creatures Iames 1. As the Cause is most powerfull so is it also most mercifull for the Attribute that preuaileth with God in this worke is grace All good gifts before the fall vouchsafed Angels and men proceeded from his goodnes but after the fall his fauours are ascribed to his mercie which mercie the Scripture vsually vnderstandeth in the name of grace for mercie is nothing else but sauing grace Now grace then importeth free loue Tit. 2. for it excludeth all merit for Quis prior dedit Who euer preuented God in well doing that God should make him amends Grace giueth not merenti to one that deserueth rather it giueth immerenti to an vnworthy person to man polluted with his owne blood grace saith Thou shalt line Ezek. 16. Yea dat contraria merenti grace is indulgent euen before a man is penitent God setteth forth his loue in that when we were enemies Christ dyed for vs Rom. 5. And such was the grace that altered St. Paul as St. Austin obserues vt tam magna efficacissima vocatione conuerteretur Paulus gratia Dei erat sola quia eius merita erant magna sed mala St. Paul doth very iustly ascribe the change that was made in him to this powerfull and this mercifull Cause And seeing we are all by nature children of wrath we must all ascribe our Regeneration to the same Cause Tit. 3. It is worse deceipt than that of Alchemie for a creature to assume vnto himselfe the transforming of a sinner God only can change as earthly mettals so earthly men of vessels of dishonour make vessels of honour of vessels of wood make vessels of gold and of vessels of wrath make vessels of mercie Who is found of them that seek him not and manifested to them that enquire not after him Esay 65. This destroyes the errour of the Pelagians And let them that are receiued into grace remember to whom they are indebted for it it will make
carried towards heauen and heauenly things while our thoughts doe so stoope wee approach that fire of which Saint Iames speakes that it setteth the tongue on fire and wee may well say that the whole frame of nature is set on fire thereby so set on fire that it is melted so melted that it is dissolued There is a threefold band 1. betweene GOD and Man 2. betweene superiours and inferiours 3. betweene those that are equals In those that come neare this fire they are melted all there continueth no communion betweene God and vs for want of piâ—tie no communion betweene superiours and inferiours neyther respects the other as it ought nor any commerce between equals each doth endeauour to deuour the other But to open this a little plainer From our bodie naturall wee must learne what an euill this melting is in the bodie politicke In the bodie naturall if a ioynt bee dissolued wee finde a double euill the part groweth weake in it selfe and troublessome to the neighbour parts as you may see in an arme out of ioynt it is weake it selfe and a burthen vnto the next part whereupon it resteth beeing not able to sustaine it selfe the same falleth out in the policique melting Men through disorder grow weake themselues and they are troublesome to others weake they are though their lusts bee strong because that strength is not of the man who should bee a reasonable creature but it is of a beast of the sensuall part of a man Hee that rideth a fierce horse let the horse keepe what pace hee will so long as the rider commandes him by the bridle wee say hee rides strongly but if the horse get the bit in his mouth and runne away the faster his pace the weaker the rider because hee cannot checke him Our affections are as that fierce horse and our reason should bee as a strong bridle stirre they neuer so much if reason commaund wee are strong but if reason haue no power and they runne loose then certainely the more violent they are the weaker are wee Wee speake significantly when wee say that a man transported by his passions is an impotent man and wee therein imitate the phrase of GOD himselfe who by the Prophet reproouing Iudah for her vnsatiable spirituall fornication saith How weake is thy heart Drunkards and murtherers adulterers and all kinde of dissolute liuers thinke themselues very stronge because they haue their full forthe in sinne but let them not deceiue themselues they are melted they are dissolued this is but a weakenesse they haue lost that strength not onely wherewith God created them vnto vertue but euen that strength wherewith humane policie doth strengthen them vnto ciuill societie they are vnprofitable therefore But that is not all the euill A member out of ioynt is not only vnseruiceable it selfe but also painefull to the other partes And whosoeuer groweth disordered as hee weakeneth himselfe so is hee mischieuous to others adulterers to other mens wiues murtherers to their persons robbers to their goods slanderers to their good name it is the condition of all sins they disorder policies That which I obserue vnto Iudges herein is that they should not onely take notice of the facts vpon which they sit Iudges but to stirre vp in themselues the zeale of iustice should diligently consider these two things which cleaue vnto euery such fact the weakenesse and the annoyance of the malefactour hee is not what hee should bee seruiceable to the State and what hee should not bee hee is mischieuous vnto others So much is implyed when hee is said to bee dissolued But let vs see of whom this melting or dissoluing is affirmed The earth and all the inhabitants thereof are dissolued Some take these words according to the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and resolue them thus All the inhabitants of the earth are dissolued as if the melting and dissoluing did concerne onely the persons yea and point out also such persons as are apt to bee dissolued namely those that haue their thoughts and affections grouelling vpon the earth We haue a distinction in Saint Paul of the two ADAMS The first was of earth earthly the second was the Lord from Heauen as is the earthly so are they that are earthly and as is the heauenly so are they that are heauenly 1. Corinth 15. they are so in this that the earthly is easily dissolued but the heauenly is not if wee did set our affections on things aboue and not on things below if wee had our conuersation in Heauen and would bee though in the world yet not of it wee neede not feare melting wee should not bee dissolued but while wee grow more like the old Adam than the new while wee set our affections on things below and sauour onely the things of earth no wonder if wee melt if wee bee dissolued The Admonition for vs all is to keepe vs to the example of CHRIST yea to let CHRIST liue in vs let our hearts bee possessed with the loue of Heauen and Heauenly things so shall wee not proue melting or disordered members of the State But the words may bee taken as they lye in my Text and the dissoluing may bee applyed no lesse to the earth than to the inhabitants thereof both may bee dissolued both may melt But then wee must obserue a distinction There is a penall and there is a sinnefull melting the earth is subiect to a penall but the sinnefull is that whereunto men onely are subiect and being subiect thereunto cause the earth to bee subiect to the other A fruitfull land may become barren and a healthy Countrey become contagious yea a Countrey that is like the Garden of GOD as Sodome was may become a salt a dead Sea as Sodome is which is the penall melting or dissoluing thereof But this befalleth not except the people sinne and the crye of their sinne come vp vnto God Maledicta terra propter te hath a constant truth there is neuer any penall melting where a sinnefull melting hath not gone before The Vse that I would make hereof is That when wee see plagues wee should thereby bee put in minde of sinnes the Magistrate should bestirre himselfe thereabout especially hee should inquire after crying sinnes GOD taught this lesson to Ioshua when the Israelites fled before the men of Ai Ioshua rent his clothes and fell to his prayers and so did others with him a good worke you would thinke in such a case to deprecate the wrath of GOD but GOD telleth Ioshua that he should intend another worke Vp saith hee what makest thou here Israel hath sinned therefore they cannot stand before their enemies Goe thou and correct that sinne and that sinne was but the sinne of one how much more must hee doe it if as in the Text All the inhabitants bee dissolued The more sinners the more speed must the Magistrate make and there can be no more than All. But All may bee vnderstood eyther of singula
this word imports is That the sinnes which we entertaine for friends shall suddenly turne to be our foes they shall appeare as an Army furnished with the instruments of Death So we learne of St PETER Brethren I beseech you 1 Pet. 2 11. as strangers and pilgrimes abstaine from fleshly lusts which fight against the soule We thinke that by them we sight against GOD but GOD is impenitrable the arrowes that we shoot rebound backe and wound our selues And no maruell for sinne is the sting of death and we cannot commit sinne but we receine that sting and when GOD shall come against vs as Iâ—HV against IEZEâ—EL and call who is on my side who Our owne sinnes 2 King 9. as her Eunuches shall stand out and at his command cast vs downe to be trampled vnder feet and to be made meat for Dogges to be insulted vpon by the Fiends of Hell and to be gnawne on by Death But where shall this martialling be Surely in our owne bosome in our owne conscience that shall then be a true and a cleare glasse representing our sinnes and representing them armed against vs. And this shall adde much to our miserie it shall not be then with vs as it is in this world here we behold our naturall face in a glasse Iames 1. and by and by goe away and forget what manner of person we were but this glasse shall still be before vs and our eye shall still be on it And why It is nothing but the worme that neuer dyeth we can no more be rid of it then we can be rid of our soule the Conscience is an essentiall power of the Soule and this worme by an irreuocable decree is made a perpetuall companion of a guiltie Conscience the wicked shall carrie it with them from the Iudgement-Seat and shall keepe it with them so long as they shall burne in the flames of Hell This is a powerfull Motiue and should worke in you that are guiltie a care to disarme so powerfull an Enemie to plucke out the sting before the wound be vncurable so many sinnes as remaine vnrepented of are as so many treacherous Souldiers howsoeuer they doe now speake friendly to you yet when they are least feared they will giue deadly strokes you shall feare them when you shall haue no remedy against them What I say to you I say vnto all nay GOD himselfe saith it in the close of this Psalme Heare this all ye that forget God Iewes and Gentiles whatsoeuer you be if you be adulterers drunkards vsurers blasphemers any way wicked liuers Consider this saith GOD least I suddenly take you away and there be none to helpe you for if we be guiltie of such sinnes and encourage our selues in them by base conceipts of GOD GOD will not faile to reproue vs and marshall such wickednesse before vs to conuict vs thereof and confound vs therewith God giue vs all timely repentance that we may preuent so fearefull a vengance Amen Πάντοτε δόξα Θηῶ. A SERMON PREACHED AT St ANDREWES IN WELLS A WOMAN DOING PENANCE FOR INCEST GALATH. 6. VERSE 1. Brethren if a man be ouertaken in a fault you which are spirituall restore such a one in the spirit of meekenesse considering thy selfe lest thou also be tempted WE are all compounded of the Old and New man and euerie one feeles the solicitations of both These solicitations exercise both our head and our heart our head to discerne betweene them our heart to make a good choyce vpon a right iudgement And that we make such a choyce it should appeare in our works they should argue the death of concupiscence and the life of grace in that we beare fruit not to the Flesh but to the Spirit Now the fruit of the Spirit is either pietie or charitie it testifieth that our selues are carefull to be good and being good we are not vnrespectiue of others Not of them that are good for it keeps vs from being ambitiously insolent not of them that are bad for it makes vs compassionately mercifull The exercise of this last branch of charitie the opening of our tender bowels towards such as offend is the Argument of these words which I haue now read vnto you Here we haue Offendors described and Compassion enioyned Offendors not of all sorts but such as ought to be the subiect of Compassion Offendors that are ouertaken in a fault we are enioyned to shew Compassion to these to restore them in the spirit of meekenesse And touching this Compassion we are moreouer taught First who must shew it and secondly what must moue them therunto They that must shew it are here called Brethren and spirituall each name importeth a reference they haue vnto the Offendor the first a reference of their persons they are their Allies and therefore may not shut their bowels against them the second of their guifts the better they are the more good they must doe such are the persons that must shew compassion And they must be moued thereunto out of an apprehension of the common danger danger is common to all Thou mayst likewise be tempted and no man must be vnobseruant hereof he must consider his owne selfe So haue you the contents of this Text which I meane now farther to enlarge as this spectacle doth occasion and shall be most behoofefull for vs all I begin first at the description that is here made of an Offendor where you shall see first his fault and then the cause thereof The fault is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fall a fall taken by stumbling The fall is not corporall but morall yet by a corporall you may vnderstand a morall fall for he that falleth in regard of the sight of his body commeth lower and withall ordinarily taketh a bruise euen so is it in a morall fall GOD by Creation made a man dominum socium If you looke to this visible world he made him dominum as it appeareth Genes 1. where Soueraigntie is giuen ouer the Beasts Birds Fishes and euerie other Creature made for the vse of man But if you looke to the inuisible world then was he to be Socius a confort with the Angels in the blessed state of Heauen Yea in this Microcosme the Fabricke of the nature of man which is as it were an Epitome of these two other worlds the better part had the guidance of and commanded ouer the worse the Soule ruled the Body But so soone as man sinned he came downe domintos became servus and these base creatures began to tyrannize ouer vs who were ordained their Lords hence goods meats drinkes and other corruptible things are become Idols and we fall downe and worship them and what will not a man doe transported by the vanity of this world As for the societie we had with Angels the blessed Angels of Heauen we haue lost that and are become the Serpents brood not onely Beasts but also Diuels Finally Earth hath gotten the vpper hand of Heauen the Body of the
the vncleane Spirit I goe on This censure which you haue heard of was inflicted by St PAVL and the Acts of inflicting it are two first it is pronounced by himselfe iudicially and then he requireth that it be solemnly denounced by the Corinthians First touching his owne iudiciall pronouncing here is something remarkable in his person for he was absent and present absent in body present in Spirit There is a morall rule contained in these words and a miracle The morall is this distance of place doth not extinguish the relation that is betweene persons though a King and his Subiects a Master and his Seruant a Husband and his Wife a Father and his Child be farre a sunder yet may they giue order one to another concerning their affaires so may a Pastor to his CHVRCH Especially an Apostle might who wheresoeuer he were was neuer out of his Dioces for his Dioces reached ouer all the world and so St PAVL being at Ephesus in Asia was in regard of his relation at Corinth also which is in Europe thus was he present euen when he was absent These words containe also a miracle Papae quanta est virtus doni saith St CHRYSOSTOME What a strange guift of the Spirit was this which maketh men that are a sunder to be together and informeth men of those things which are done a farre off so that none of his Dioces could any where be out of his reach Such an assistance of the Spirit had ELIZEVS 2 King 5. 8 who being in Israel could tell what was done in the King of Syria's bed-chamber and being in his owne chamber saw GEHEZI take bribes of NAAMAN when he was farre out of his sight Such a guift had St PAVL and thereby could be present where he was absent as he speaketh here and he tels the Colossians Cap. 2. that when he was absent yet he did he hold their order and stedfastnesse of their faith in Christ as his knowledge so also his power reached to any distance for the punishing of offendors This being obserued concerning his person we are now to see his worke he doth pronounce iudicially I haue iudged already Where we must first obserue that when Iurisdictions are subordinate if the inferiour be carelesse the superiour must take cognizance of the disorder and supply the others negligence otherwise Churches and Common-weales will come to confusion this is the course that St PAVL taketh in his place Secondly the word iudging doth import that he did not deale passionately or rashly but aduisedly and as beseemed a Iudge he tryed the cause by the Law of GOD and doomed not what he found not forbidden therein And indeed Apud Deum non sacerdotis sententia sed reorum vita quaeritur there must be some generall Law which men are bound to obey and mens liues must be tryed by that Law and as they are found so they must be censured otherwise GOD doth not regard he doth not approue the censure Last of all marke that St PAVL doth not onely say I haue iudged but I haue iudged already he doth not put off his iudgement vntill he commeth to Corinth but proceeds without delay you shall find the reason in the Preacher cap. 8. Because sentence against an euill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe euill a timely chastisement of one is a soueraigne preseruatiue of many You haue heard how iudicially St PAVL pronounced the sentence the next thing that you must heare is that he requires the Corinthians to denounce it solemnly he will that they haue a hand in it partly to redeeme their negligence and partly to expresse their detestation of sinne in both respects it was behoofefull that they should denounce what he had decreed denounce it by the mouthes of their Pastors as what is decreed by vs in the Consistorie is published by the Minister of the Parish where the sinner dwelleth whom our Decrees concerne But to denounce is not enough they must denounce it solemnly First in regard of the place it must be done in the face of the CHVRCH You being gathered together and my spirit with you that is in the presence of the chiefe Pastor and all his Flocke at Corinth Notorietas facti must haue notorietatem iuris Deut. 29. a publike sinne must haue a publike doome that others may behold and beware But this is done tantum conscia Ecclesia the Congregation is but witnesse to the doome not Iudge of the fact the power of the Keyes is giuen to the CHVRCH quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may haue the benefit of them not the managing the managing is committed onely to the Pastor as appeares Math. 16. and Ioh. 20. As the denouncing must be solemne in place so must it be in proceeding also for they must proceed cum potestate potenti â with the Authoritie and Efficacie of our Lord IESVS CHRIST St PAVL doth pronounce the Corinthians doe denounce neither of them must arrogate more to himselfe then is committed to him in regard of Authoritie they are but Delegates in regard of Efficacie they are but Instruments of CHRIST he is the Author and Actor of the Censure so that the proceeding must not be in mans name or with mans power but in the Name of our Lord Iesus Christ and with the Power of our Lord Iesus Christ This maketh the proceeding to be solemne in deed CHRIST is present at it his Commission is our warrant and his cooperation maketh good our censure Whose soeuer sinnes ye remit Iohn â—â— they are remitted vnto them and whose soeuer sinnes ye retaine they are retained Whatsoeuer ye bind on Earth it shall be bound in Heauen So that we must doe all ad nutum summi Pastoris as we are directed and authorized by the chiefe Pastor And you that are the Penitent must heare and feare the sentence as if it came from CHRIST's owne mouth and were to be performed by CHRIST's owne hand Put all the parts of the censure together and you will confesse that it is horrendum iudicium for you must set before your eyes Heauen and Hell the blessed state of those that are in the one the woefull state of those that are in the other then behold a man taken out of the blisse of the one and throwne into the woe of the other by an Apostle and in the presence of all the Saints nay by CHRIST himselfe by his voyce by his hands you must suppose that all this is done Contra Aduer sarium legis Lib. 1. cap. 17. St AVSTIN when he considered it thought it was grauius quam gladio feriri c. much more grieuous then to be beheaded burned stoned c. Many euidences there are of GODS seueritie against impure lusts Deut. 23. as namely he would not that a bastard should come into the Congregation of Israel
vntill the tenth Generation but against Incest he is more seuere Deut. 271 for he would not onely haue a generall curse pronounced against it whereunto he commanded all the people to say Amen but touching the Moabites and Ammonites the first spawne of Incest that we find in the Scripture though they were the posteritie of LOT whom GOD loued for AERAHAM's sake Deut 23. yet doth he command that they shall not enter into the Congregation of Israel for euer Israel is forbidden to seeke their peace at any time RVBEN is a second example marke what his owne Father IACOB said of him when he blest the Patriarkes Ruben thou art my first borne my might Gen. 49. the beginning of my strength the excellencie of digniâ—â—â— and the excellencie of power these were the preeminences of his birth-right but he forfeited them all for Incest as appeares in the verie next words of his Father Vnstable as water thou shalt not excell because thou wentest vp to thy Fathers bed then defiledst thou it He went vp into my couch A third example is ABSALON he abused his Fathers Concubines therefore he came to an infamous end he was hanged by the haire of his owne head he dyed childlesse and so his name did rot Leu. 8. The Land of Canaan spued out the old Inhabitants for Incest and GOD threatneth the destruction of Israel for that a man and his sonne would goe in to one maid Amos 2. By GODS Law no lesse then death was the punishment of Incest Leu. 10. The Lawes of the Land are more mercifull vnto you the Penitent that suffer you to breathe and leaue you to the censure of the CHVRCH But if you mind what you haue heard touching that censure and drinke in St AVSTINS conceipt therof you shall find cause enough to feare and freedome from death may seeme vnto you worse then death But yet your case is not desperate for there yet remaines one point in the Text which may yeeld a mitigation to your feares and a consolation to your Soule The censure is not mortall but medicinall as appeares in the end whereunto the censure serues Now a medicine you know doth first paine then it doth ease yea it doth therfore paine that it may ease so doth this ghostly censure it serues for the destruction of the flesh there is the paine but there followeth ease vpon it the spirit shaâ— be saued First of the paine As the flesh signifieth sometimes the substance sometimes the corruption of the outward man so may the destruction signifie either the mortalitie or the mortification thereof mortalitie if the censure proceed from the power which is proper to an Apostle but if it signifie the power which is common to Bishops with the Apostles it noteth mortification it signifieth the crucifying of the flesh with the lusts thereof the putting off the old man and the dying vnto sinne And indeed this we intend by our Ecclesiasticall censures We intend that you should root out the sinne for which you doe penance and so destroy your flesh This is painfull to flesh and blood but vt valeas multa dolenda feres you must brooke the paine that you may enioy the ease that followeth thereupon the spirit shall be saued The spirit noteth the soule or the grace thereof the sauing of the soule is the preseruing of grace therein if the soule loose grace it looseth it selfe in regard of all well-being and it were much better for it not to be at all then to be without grace so that the saluation of our spirit is no small part of our happinesse Which must the rather be esteemed because if our spirit fare well it will make euen the flesh that is destroyed in regard of the corruption to be farre better in regard of the substance for it shall be purged from dead works to serue the liuing GOD. But when shall we reape this easâ— out of paine In the day of our Lord Iesus Christ Though a peniten euen in this life shall find some case in his Conscience yet the full benefit of Ecclesiasticall censure is reserued to the day of the Lord because all this life we must be mortifying our flesh especially enormous sinners must be so imployed the greatest of their ease in this world must haue a mixture of paine but in the day of the Lord they shall haue ease without all delay But what day of the Lord is meant here Euerie mans particular day of death or the generall doomes day An account must be made at both and if we vse the Ecclesiasticall censure well we shall find that this Iudgment preuents that this temporall the eternall For as CHRIST at his first comming came not to destroy but to saue so his Ministers that dispense the Gospel vse their power not to destruction but to edification But I thinke the day of the Lord signifieth properly the last day CHRIST will publikely manifest before the CHVRCH tryumphant the effect of the Keyes which he hath committed to his Ministers to be exercised publikely in the CHVRCH militant he will then reueale how all stand bound in Heauen which were neuer loosed on Earth and all whom the CHVRCH hath loosed in Earth shall then appeare to be loosed in Heauen I end The successe which St PAVL had when he inflicted this sentence was that the Corinthians became verie sensible of their fault and the Incestuous person of his St PAVL himselfe doth witnesse this 2 Cor. 7. where he amplyfieth both their godly sorrowes and his congratulating indulgence towards them both Oh that like successe might blesse my paines that I may giue as good a testimonie to this Congregation for their hatred of sinne as St PAVL gaue to the Corinthians and to this Penitent the like mittigation of his Censure as St PAVL to that Incestuous person So may this penitentiall sheet of his be turned into a white robe of righteousnesse his teares into ioy and all we that are humbled for him in the Church militant be with him exalted in the Church tryumphant Amen A SERMON PREACHED IN THE CATHEDRAL CHVRCH OF WELS AT WHAT TIME TWO DID PENANCE FOR INCEST A MAN AND HIS WIVES DAVGHTER LEVIT 20. VERSE 14. Likewise if a man taketh a wife and her mother this is wickednesse they shall burne him and them with fire and there shall be no wickednesse amongst you NO sooner doe you heare this Text but I am ure you vnderstand this spectacle you vnderstand what sinners these persons are what doome this Law doth passe vpon them And indeed their sinne and Gods doome are the maine parts of my Text. But more distinctly In the sinne we must note first the fact then the haynousnesse thereof The fact is vnnaturall adulterie Adulterie because one man taketh more women then one that is plaine adulterie And this adulterie is vnnaturall because there is the neerest reference betweene the women the one a Mother the other her Daughter to take two
into the Congregation of Israel vnto the third generation Cap. 3. The Booke of Wisedome amplyfieth this point the children of Adulterers shall not come to perfection and the seed of the vnrighteous bed shall be rooted out the like you may read Eccl. 23. but because those Bookes are Apochryphall Cap. 31. ◠here what IOB saith of Adulterie It is a sinne to be condemned it will deuour vnto destruction and it would root out all my posteritie And no wonder that GOD dealeth so with Bastards for which of vs if he haue Land entailed entailes it otherwise then vpon heires lawfully begotten If we thinke Bastards vnworthy to inherite our Lands here on Earth shall GOD thinke them worthy to be heires of the Kingdome of Heauen I will not condemne all Bastards to Hell I know IEPHTA found fauour with GOD and so no doubt haue many others but that commeth to passe by GODS extraordinarie mercie ordinarie Promise we haue none that they shall doe well Yea obserue and you shall find that they seldome keepe a meane if good verie good and if they be bad they are verie bad and parents of such children haue reason rather to feare the worst then hope the best for though GOD at after-hand doth often pardon sinnes yet before-hand he giues no encouragement to sinners You that are the Penitent take this to heart your second match being plaine Adulterie the children borne in such wedlocke must needs be bastards and being Bastards they are not the holy seed yea they are a seed that is cursed so cursed for your fault that as much as in you lyeth you strip them of all blessings on Earth and in Heauen they are fauoured by the Law neither of God nor men And so great wrong done to them should goe to your verie heart you haue sinned against your children not onely against your owne body And let this suffice concerning the doctrine that is in the Prophets Sermon I come now to the exhortation which he deduceth therefrom The exhortation is double according to the double respect which we owe. The first is to our selues keepe your selues in your Spirit or take heed to your Spirit We must take care of our whole man the outward and inward for touching the outward the Apostles rule is 1 Thes 4.4 1 Cor. 3. 1 Cor. 6. We must keepe our vessels in honour we may not defile the Temples of God We may not take the Members of Christ and make them the Members of an Harlot we must be chast propter carnem Christi as IGNATIVS speaketh because we are bone of Christs bone and flesh of his flesh But as we must take care of our bodyes so must we much more take care of our soules for it is in vaine to keepe the body chast and to retaine an adulterous heart for an adulterous heart though it be peccatum sine teste it hath no man to witnesse it yet is it peccatum Athanasius God will doome it for sinne Yea if a man stop not lust in his heart Math. 15. he will not be master of it in his body for ex abundantia cordis out of the aboundance of the heart the mouth speaketh out of that commeth Adulteries and Fornications But qui adinngit Spiritui adimit carni the better the Soule is the better will the body be therefore is temperance properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a keeping of a man in his right wits because so long as a man hath his wits about him he is master of his lusts but no sooner hath Dalilah brought that Sampson asleepe but the Philistims will be vpon him and depriue him of his strength he will be ouertaken with this lustfull Epilepsie and prophane the Temple of the Lord. But to open this point a little farther we must obserue that as we haue sensuall and reasonable faculties so it was Gods pleasure that those actions which are Elicitae or come naturally from the sensuall faculties should also be imperatae ordered and limited by the rationall therefore is the rationall facultie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guid and gouernour of our life and he deserues not the name of a man whose sense is not subiect vnto reason But the Spirit doth not onely note the reasonable soule but in an argument concerning the CHVRCH it meaneth that Soule as it is regenerated by Grace and then it putteth vs in mind that the care of our Soules must be more then reasonable it must be spirituall and not onely the best wit of man which is corrupt as appeares in the vnchast chastitie of the Heathen but the sanctifying Grace of God must set bounds to our lusts which will suffer them to passe no farther then they are allowed by Gods Law A man is an excellent creature if he be but a man if he keepe his reasonable Spirit how much more excellent would a Christian man be if he could continue a Christian and preserue in himselfe the Spirit of Grace I may not omit the word keepe it willeth vs to set a watch because we are apt to run riot whether the Spirit signifie Reason or Grace we must watch If reason we must watch that we admit not into our imaginations nor suffer our wits to discourse vpon lustfull fancies we liue in the middest of temptations and none are more insinuating then those that are pleasurable we must take heed therefore that our reason be not betwitched by them they will cunningly euchant vs and transforme vs into beasts before we are aware wherefore we must keepe a watch ouer our Reason and not onely ouer Reason but ouer Grace also that we grieue not the Holy Spirit that we quench him not that we doe not dispite him Ephes 4.30 ◠Thes 5.19 for the Holy Spirit of discipline will not abide in a Soule that is disposed vnto sinne Adspicis vt veniant ad candida tect a columbae the doue-like spirit delighteth to dwell in doue-like persons himselfe being chast in those that are chast Wherefore we must keepe our spirits that for our vnchastitie the Spirit of God forsake vs not You haue the first branch of the exhortation the second followeth This biddeth vs be carefull of that respect which we owe vnto our mate Let no man deale treacherously with his wife A wife a little before my Text is called a mans companion and the wife of his couenant Now you know that fraud in fellowship is abominable especially if that fellowship be established by couenant as wedsocke is and no fellowship vpon straiter couenants then wedlocke for therein there is a double couenant pactum hominis and pactum Dei the persons contracting doe plight their faith each to other that is pactum hominis Then God he commeth in as a partie to knit the knot and will haue this mutuall stipulation made in his sight and in his name so that both stand bound to God not onely to themselues neuer to loose this knot till death them
vpon whom this Law was made blasphemed but in his rage as appeares yet he dyed for it Wonder not at GODS seueritie he measureth no more to himselfe then he doth to Parents Exod. 21 to Magistrates He that curseth his father and his mother the parents of his flesh must be vsed so and shall not he be vsed so much more that curseth the Father of his Spirit He that speaketh euill of the Ruler of the people must be vsed so and shall not he that speaketh euill of the King of Kings and Lord of Lords The comparison maketh Quicunque in GODS case to be most iust To which root we shall refer your Blasphemie that are the penitent I know not in charitie we hope the best we hope that it commeth from a mixture of grosse ignorance and vnruly passions for these doe rayse euill thoughts and murmurings That it doth so let it appeare in your repentance St Paul in conscience of his Fall by ignorance gaue himselfe no better a title when he had occasion to mention it then Maximus peccatorum the most grieuous of sinners euen when he lead a most holy life he could not forget his fall in the hight of GODS grace And of St Peter the Ecclesiasticall Storie reports that at the crowing of the Cocke the Remembrancer of his Fall euerie night during his life he did wash his bed and water his couch with his penitent teares GOD make you so mindfull and so sorrowfull otherwise you will betray that your Blasphemie sprang from malice and then be sure that the same GOD that commanded such seueritie to be executed here on earth will himselfe execute much greater vpon all those which through irrepentance goe to Hell Yea haply he may euen in this world make you a Spectacle of a forlorne wretch to the terrour of others as he did Sennacherib Hercdot â—â—b 8. vpon whose Statua there is this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let euerie one that looketh vpon me learne to be godly Such a Spectacle I say may he make you if by often recounting and bewayling of this crying sin you doe not quench the fire of his wrath and preuent his iudgements For God will not hold him guiltlesse that taketh his Name in vaine The last point is that it must be done without all indulgence Moriendo morietur he shall surely dye surely be stoned We may not with Eue turne surely into ne fortè lest the Diuel worke vpon vs and we prouoke GOD as Saul did in Agags case and Ahab in Benadads You haue heard the Law A word of those to whom it was giuen and so I end In the entrance of my Text you find that it was giuen to the Israelites the Israelites were the people of GOD and surely it concernes them if any to be most zealous of his glorie who is their Glorie But did it concerne them onely Then it is dissolued because their Common-weale is at an end Take therefore a Rule That if a Law which in the institution thereof was Nationall to the Iewes in the equitie of it be Oecumenicall euerie Christian nation is bound to giue it a Reuiuor though they may varie the punishment as they find it expedient for their State And indeed this hath receiued such a reuiuor in most Christian States Iustinian the Emperour of Constantinopâ—e made it capitall The wise Gothes inflicted an hundred stripes for it and in disgrace shaued the delinquents head and beard and imprisoned him during life Fredericke the Emperour cut out the tongue of all that offended in this kind St Lewis of France caused their tongue to be bored with a hot Iron wishing that his owne tongue might be so vsed if euer he did blaspheme Philip of Vuloys caused their lips to be slit And touching our owne State I haue nothing to say in excuse thereof for that it hath all this while left this sinne onely to Ecclesiasticall censure and hath not prouided some corporall punishment for it but that of Solon who being demanded why he made no Law against Parricide answered that he thought none in his Common-weale would euer be so impious to commit it So I thinke our State thought there would neuer rise such lewd persons amongst vs But seeing there doe it is high time we had some sharpe occasionall Statute to represse them If holy Iob were so carefull to sacrifice for and sanctifie his sonnes ne fortè lest peraduenture they had sinned with what zeale should we be stirred vp when we see the fact is most apparent I conclude Let all Blasphemie be put out of all our mouthes yea and hearts also and let vs pray GOD to set a watch before our lips and keepe the doore of our mouthes that his grace may rule in our hearts that he may be our feare and his prayse may be our talke that praysing him here on Earth we may be admitted into the number of his Saints which with heart and voyce prayse him for euermore in Heauen A penitent Prayer for a Blasphemer MOST Sacred and most dread Almightie Euerlasting God to whom the Angels continually doe cry Holy holy holy Lord God of Hoasts the glorie of whose admirable and comfortable wisedome reacheth from one end of the world to another mightily and sweetly ordereth all things J the vnworthiest of men the most grieuous of sinners humbly sorrowfully prostrating my deiected disconsolate both soule and body before thy holy eyes pray that the sighes and groanes of a broken and contrite heart may not be excluded from thine offended eares Lord J haue beene deepe in the gall of bitternesse and in the bond of iniquitie Sathan hath filled my heart therewith and out of the aboundance thereof my tongue hath sent forth many flashes euen of the fire of Hell as a brood of the Serpent J haue set my mouth against Heauen J haue blasphemed the holy the reuerend Name of my God and vilified his vnchangeable vnchallengable Prouidence Haddest thou dealt with me as I deserued fire and brimstone from Heauen should haue consumed me or the Earth should haue gaped and swallowed me downe quicke into the pit of Hell J deserued to be made a spectacle of thy iust vengeance that gracelesse wretches seeing my iudgement might feare my offence J confesse this ô Lord J confesse it vnfainedly penitently but woe is me if J haue no more to confesse but these my euill deserts Thy long-suffering towards me putteth me in better hope yea this medicinall confusion whereunto thou now puttest me puts me in good hope that thou hast not forgotten to be mercifull vnto me neither hast thou shut vp thy tender mercie in displeasure Lord J doe not despise this goodnesse of thine that leads me to repentance that workes in me remorce of conscience And from that penitent Blasphemer that proued a most worthy Apostle from his mouth doe J take vnto my selfe that saying worthy of all men to be receiued That Iesus Christ came into the world to saue
be ready to entertaine that which GOD prescribes So shall we be sure either at all not to deceiue our selues or if we haue beene ouertaken by carnall selfe-conceit we shall not refuse to be fooles that we may be wise GOD vouchsafe vs this preuenting Prouidence and recouering Repentance as that we may not either stray at all or if we stray that we may returne againe till we come to that place where there is no feare of straying no need of returning whither GOD our mercifull Father bring vs through Jesus Christ our Sauiour that is made the wisedome of GOD vnto vs by the gracious influence of the Holy Spirit of Wisedome into vs. To this one GOD in three persons be rendred all honor and glorie c. Πάντοτε δόξα Θηῶ. SVNDRIE SERMONS PREACHED AT COVRT By the right reuerend Father in God ARTHVR LAKE late Lord Bishop of BATHE and WELLES PRVDENTIA LONDON Printed by T.C. and R.C. for N. Butter 1629. A SERMON PREACHED AT FARNEHAM ON St IAMES HIS DAY BEEING THE DAY OF KING IAMES HIS CORONATION IAMES 1. VERSE 12. 12 Blessed is the man that endureth temptation for when he is tryed he shall receiue the crowne of life which the Lord hath promised to them that loue him THIS day directs vs to this Epistle and these words thereof are not vnfit to refresh a solemne vse that to our great and common comfort hath beene made of this day The vse was a Coronation and a Coronation is a principall point in this Text but the Coronation that was then beheld is past that whereof we are now to heare is to come yet this mutuall helpe they will yeild the one to the other that which is to come may call to mind that which is past and by that which is past we may the better conceiue that which is to come Yea by comparing them we shall perceiue that that which is to come is much more desirable then that which is past For although flesh and blood may affect that which is past per se as if to be a Soueraigne on earth vpon any condition were a soueraigne good yet a Christian doth not he cannot as he ought digest those vexations which sowre euen a kingly state but propter aliud in hope to be a copartner of a greater a quieter crowne in Heauen This hope doth St Iames cherish in these words he animates great personages to be constant notwithstanding all troubles knowing that their patience is not in vaine in the Lord. That he speakes to great personages appeareth in the tenth verse Let the rich reioyce when he is brought low where he teacheth two lessons First That great men may be brought low Secondly That yet they must reioyce That great men may be brought low is not strange to reason therefore St Iames doth onely represent that truth in a knowne yet a liuely resemblance of fading and withering hearbes and flowres But that notwithstanding they are brought low they must reioyce is an harder truth reason whose principall it is that nothing delights in its owne destruction will not yeeld it Our Apostle therefore workes an assent thereunto out of supernaturall grounds he sets downe two faire ones in my Text whereof the first openeth the nature the second the end of patience The nature of patience is briefly but fully set downe here ratione obiecti subiecti The obiect is temptation but because thereof there are diuers sorts here is added a note of difference it is such temptation as maketh tryed men The subiect is Man but not euerie man it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of more then ordinarie place and worth and his worth is here distinctly set downe in two points wherein it principally doth consist and the points are answerable to the two parts of the obiect The first part of the obiect is Temptation that layeth on load vpon the outward man in regard thereof he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must hold out vnder his burden The second part of the obiect is the tryall and that inquires into the inward man in regard thereof he must hold out out of that loue which he beareth to GOD. When such an obiect meeteth with such a subiect there ariseth the vertue patience You haue heard the nature thereof now heare the end The end is suitable to the vertue a happy end of so worthy a vertue the end is blessednesse and what would not a man doe to compasse blessednesse But what is this blessednesse though all desire it yet few are agreed about the nature of it quot capita tot sensus euerie man striueth for his owne To compose this difference the Holy Ghost must interpose and define he doth it here behold a full definition in two words A crowne of life without life there is no blessednesse and no life is blessed without this crowne You see the end one thing remaines the assurance that this is the end of patience that we haue here also in two verbes The Lord hath promised it and the patient man shall receiue it The warrant is good that hath GODS word and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that warranteth it but his warrant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a promise so that the crowne must be claymed not by the Law but by the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is the Lord may by vertue of his Law command patience but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putteth vs in mind how much we are beholding vnto the Gospel by which he vouchsafeth a recompence Yea though he doth vouchsafe it and besides his promise the patient man hath no right vnto it he needs not distrust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as true as the Gospel he in all be sure of it You see the substance of this Scripture and see that it brancheth it selfe into pataence and a recompence whereof the patient man may not be proud and yet he is most sure Let vs now run ouer these points orderly I pray GOD we may doe it profitably also The first is the obiect of patience and that is called temptation here see how the phrase is changed of the rich man it was said before that he was brought low here it is said that he endureth temptation that was a vulgar phrase this is facred that might be vnderstood by reason this onely by faith you will confesse it if we doe a little rip vp the nature of it GOD made man though vpright yet mutable the root of mutabilitie was Freewill by which man may encline to either side Notwithstanding this mutabilitie man did owe vnto GOD a constant and absolute obedience whether he would performe it it was to appeare his Vnderstanding and his Will were to be exercised the one with arguments the other with occasions which might discouer the one the resolution the other the election of man what way he would take the right-hand or the left the way of life or death These arguments and occasions
worke and the reward without any other respect but merit of congruitie there might haue beene seeing GOD was pleased freely and graciously to propose to the worke so great a reward and to bind himselfe by promise to performe his Couenant of life if man did performe his couenant of obedience And this congruitie carrieth with it a Iustice for GOD is no lesse iust when he keepes his word then when he equalleth a reward to a worke But his first word was Legall the word wherewith we haue to doe is Euangelicall a word published by the Prophets and Apostles wherein there is mercie not onely in that GOD proposeth a reward to the worke but also for CHRISTS sake bestoweth the reward notwithstanding our defects in the worke for touching the worke of our passiue obedience St Pauls rule is true Non sunt condignae passiones c. Saint St Bernard openeth St Pauls meaning fairely and fully lest any man should restraine it out of a vaine conceit of any worth of his owne Non sunt condignae saith he vel ad praeteritam culpam quae remittitur vel ad presentis consolationis gratiam quae immitticur vel ad futuram gloriam quae promittitur our momentaine afflictions which are but for a little time doe worke an exceeding eternall weight of glorie Vsura sortem excedit Away then with all pride and let no Romanists presume of more then GODS free mercie for all our title is concluded in The Lord hath promised And what he promiseth shall be performed that appeares in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be no distrust no distrust if the person be not mistaken to whom the promise is made that is to the patient man he shall be sure of it There is a question An iustus possit excidere a gratia but of this which is in my Text there is no question Papists Lutherans Protestants all are agreed that he that perseuereth to the end shall be saued shall be glorified And I would to GOD the world did take more care to perseuere then to dispute of the certaintie of perseuering Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the future tense intimates that Beatitudo hic parari potest possideri non potest we must stay our time and in due time we shall not faile Nazianz. trat 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let vs not be wearie of well-doing for in due time we shall reape if we faint not The last point that I note is that whereunto St Iames applyes both the nature of patience and also the description of the end thereof it is to resolue rich-men humbled that they must reioyce and I doubt not but by this time you will say they must reioyce Let affliction be vnsauourie yet temptation rellisheth well for what generous nature doth not affect to haue his vertue most conspicuous especially that vertue which is the life of all vertue I meane the loue of God There is then matter of Ioy included in the nature of the Crosse If in the Nature much more in the End for this end is blessednesse and this blessednesse is the Crowne of life looke how many words so many seeds shall I say nay clusters of ioy The Moralist teacheth that pleasure is inseparable from blessednesse and how sweet life is aske but the Naturalist whose axiome that is Skin for skin and all that a man hath he will giue for his life And as for a Crowne all Histories will teach vs that there hath beene no kind of Festiuitie amongst the Ancients whereof one token was not the wearing of a Crowne But if we consider moreouer that the blessednesse here mentioned is entire the life heauenly the Crowne eternall then I am sure there will be no question made of the ioy the ioy that attends the end of patience Let Iulian seeke to disgrace the Crosse and not endure it vpon his Standard he shall find it in the verie entrals of beasts crowned to his confusion Let all the enemies of the Church crowne vs here with thornes as they did our Sauiour CHRIST yet let vs be of good courage as his so ours shall be changed into a Crowne of glorie Affliction is not destructiue nay that which is the path of death in the eyes of men is vnto the godly the path of life The wicked thinke to doe vs hurt as Iosephs brethren did when they sold him but as Ioseph answered GOD meant it vnto good and so doth he worke our good out of the malice of all our Foes Sicut non minuitur patris dilectio quod Christus passus sit ita neque nos minus diligimur quod tentamur If we suâ—â—er with CHRIST we shall raigne with him GOD will bring vpon Dauid a blessing for Shimei his curse and all that suffer for CHRIST shall one day haue occasion to sing that part of the eighth Psalme which belongs to you no lesse then to CHRIST Lord what is man that thou art so mindfull of him Thou hast made him a little lower then the Angels by affliction but hast crowned him with glorie and honour The conclusion of all is Kings are not free from nay they are most subiect vnto the Crosse they must not be the worse for it nay their vertue must become the more resplendent by it so shall they be twice happy happy here on earth in that they beare the Crosse vpon their Crownes and happy in Heauen where GOD shall set the Crowne vpon all their Crosses GOD grant all states according to their degrees this Patience that they may euerie one in Heauen receiue his measure of the Recompence Blessed are they that suffer persecution for righteousnesse sake A SERMON PREACHED AT WHITE-HALL IOHN 2.16 16 Make not my Fathers House an house of merchandize THE whole Chapter is a portion of this dayes Liturgie and the latter part thereof containeth a preparation against Easter for that Feast drew neere as we read at the 13 verse and we read there also that CHRIST then went vp to Hierusalem First He went vp to be a good example vnto others of obeying the Law Secondly to giue a solemne beginning to that Function whereunto he was not long before inaugurated at his Baptisme When for these ends he came into the Temple at the verie entrance he perceiued the prophanation thereof and therefore the first worke that he vndertooke was to reforme that place In this Reformation he manifested potentiam potestatem power and authoritie power in his deed and in his word authoritie but a Miracle in both His deed was a miracle St Hierome commenting vpon the like reported Math. 21. affirmeth that it was the greatest Miracle that euer CHRIST wrought If that much more this for CHRIST was now lesse knowne and worse attended therefore it was the more strange that being but one man in shew a meane man he should not onely set vpon but expell also out of the Temple so great a multitude and that of no meane ones yet such was
CHRISTS deed a verie miraculous deed As there was a miracle in this deed so was there in his words for they were commanding and the command was no lesse effectuall then peremtorie dixit factum est all obeyed without disputing Measure these words as you did the deed by the out-side of the person they also proue a great Miracle When CHRIST with such words and deeds had amazed the Iewes and prepared their attention tanquam Dominus carrying himselfe as a King he then goeth on saith St Cyril tanquam Doctor at my Text he puts on the person of a Prophet he seconds his correction with instruction and diswades from that which prouoked his displeasure So then the opening and forbidding of the Iewes sinne are the two points whereinto we must resolue this Scripture The Iewes did confound the Temple with a Market that was their sinne and that was it which CHRIST could not endure But more distinctly The Temple is a place of GODS gratious presence Of his presence for it is his House But that presence is gratious for he is there as the Father of CHRIST Sancta Sanctè they must looke to their feet that come into this House and put off their shooes that tread vpon that holy ground The Market is an House of Merchandize men assemble there for worldly commerce Terrena sapiunt dum terrena tractant as are the things so will their minds be those earthly therefore these Seing then these places be so different and our carriage must suit the place we cannot confound them without sinne and this sinne CHRIST forbids Make not my Fathers House an house of merchandize I haue vnfolded and digested the contents of this Scripture we must now looke into them more throughly I pray GOD we may doe it fruitfully also To begin then with the Temple It is here called Gods House But we may not grosly conceiue of this phrase or dreame that he is included in a place The properties of a place are to be definitiue and preseruatiue it limits and sustaines whatsoeuer thing is in it whereupon the Schooles make a question whether it may agree to any Spirit at all But it is out of all question That to GOD the Father of Spirits it can no way agree It could not before the Creation for then there was nothing but GOD neither can it since for he impaired not his owne when he gaue being to the Creatures His Essence then continueth vnlimited higher then the Heauens deeper then Hell longer then the Earth wider then the Sea as Zophar the Naamathite speaketh in the 11 of Iob GOD hath no bounds of himselfe but himselfe As his Essence continues vnlimited so doth it independent his name is Shaddai All-sufficient therefore doth the Scripture adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his perfections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onely-wise Onely-immortall Onely-Lord c. and the Fathers compound his Attributes with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightie of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient of himselfe what GOD is none is besides neither is he beholding to any besides himselfe for whatsoeuer he is Seeing then the condition of GODS nature doth exclude a place how may he be said to be in a house Philo Iudaeus answereth truly though briefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for his owne but for his Creatures good yea there is a necessitie that wheresoeuer a Creature is there the Creator must be also for all things liue moue and haue their being not onely by him but in him Act. 17. as the Apostle speaketh So that Vorstius his limitation of GODS Essence to Heauen doth imply a denyall not onely of the Redemption for the Sonne of GOD could not be incarnate on earth if that were true but also of the Creation for if GODS Essence be not present with euerie creature then the creature subsisteth in it selfe and looke in what it subsisteth from that it had his being and so the Creature will proue a Creator which is a plaine contradiction Let it then stand for a fundamentall truth That GODS Essence is euerie-where and we are euer not onely vnder his eye but also in his hand therefore it is as impossible for vs to subsist without him as to hide our selues from him If we did meditate on such a presence it would breed in vs shame and feare shame to be guiltie before such a witnesse and feare to be obnoxious to such a Iudge But more think on GOD then make vse of this generall presence and no wonder seeing they neglect a greater shall I say certainly a better I meane GODS gratious presence in the Temple Let vs now come to that from a place to this place the place of GODS residence amongst his people Though then GOD be euerie-where yet where the Church is there is in a speciall sort his place which in my Text is called his house Now the Church is partly triumphant and partly militant therefore hath GOD an House in Heauen Cap. 14 of which CHRIST speaketh in St Iohn and an House on earth which Salomon speaketh of in his dedicatorie Prayer 1 Kings 8. we haue to doe with this latter yet may we not forget that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is good correspondencie betweene the House in Heauen and the House on Earth as Nazianzene gathereth out of the Epistle to the Hebrewes Cap. 8. and the Apostle out of Moses Hereupon is grounded the frequent communion of names Heauen is called a Sanctuarie and the Sanctuarie is called Heauen as if that were Caelestle solum Earth in Heauen and this terrestre Caelum Heauen on Earth which I note the rather because this correspondencie maketh much for the increase of that reuerence which is due to the place The place of GODS presence in the Temple was full of gratious Maiestie Of Maiestie for it was called Hekal which signifieth a Kingly Palace And indeed GOD represented himselfe there as King for he was present in the Cloud that conducted the Israelites out of Aegypt Exod. 23 and of the Angel that appeared therein GOD said Nomen meum est in eo therefore where that rested GOD was said there to put his Name and it rested betweene the Cherubins as vpon a Throne of State to say nothing of the Cherubs that were figured on the walles enuironing that Throne seruing to set forth the Maiestie thereof But this is much more cleere in the Visions of Esay Ezechiel Daniel and St Iohn all which put life into these dead Types and set forth the liuing GOD attended with infinite numbers of holy liuing Spirits whose awfull behauiour preach humilitie to vs vile sinfull wretches and teach how we should come into the presence of our glorious GOD we should all be affected as Iacob was in his vision and breake out into his words How dreadfull is this place Gen. 28. But as the place is full of Maiestie so is that Maiestie gratious for there
therefore hath in the Liturgie restored it to its natiue puritie Onely it were to be wished that so farre as the Church allowes it we would practise it for I am perswaded that many liue and dye in enormous sinnes that neuer made any vse of it nor receiued any comfort from the power of the Keyes The confessing to the Lord doth not exclude confessing vnto man so the due limitation be obserued But enough of the Confession There is one point more to be obserued before we come to the Successe and that is that this confession of King Dauid was onely in purpose he was come no farther then dixi a sense he had of his sinne but he was not yet come so farre as to vtter it though he was disposing himselfe thereunto But dixit was not onely verbum oris but cordis also promptitudinem alacritatem hoc verbo notat saith St Bernard he was willing and ready to make his confession he adds Saul dixit peccaui sed quia non dixit antequam diceret corde priusquam ore as King Dauid did non audiuit Deus transtulit pecâ—atum tuum he heard not so good newes from Samuel as King Dauid did from Nathan The Lord hath put away thy sinne The lesson rising hence is pij non trahuntur ad Tribunal Dei sed sponte accedunt knowing that there is no shelter against GOD but onely in GOD we must preuent our summons and resolue vpon a voluntarie apparance Finally putting the Purpose to the Confession we see that the children of GOD vse not to continue in their sinnes but so soone as they are roused the principles of grace doe worke and they humbly shreeue themselues to GOD. And so haue you the first maine point in this Text which openeth vnto vs King Dauids Practise I come now to the Successe thereof which is the forgiuenesse of the sinne Where we may first see the difference betweene Triâ—unals on Earth and the Tribunall of Heauen On Earth Non est confessi causa tuenda rei Confession is the cause of condemnation it is not so at the Tribunall of GOD there though it be not the cause as Papists straine it yet it is the meanes of absolution Whereby you may perceiue that the word here vsed is a phrase of the Gospell and not of the Law For iudgements of men tread the steps of the Law of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no reliefe for a poore sinner to be found in the Law he that will haue it must seeke iâ— in the Gospel And yet the word here vsed is borrowed out of the Law but it is the Ceremoniall Law and the Ceremoniall Law is if not wholly yet for the most part Gospel But more distinctly to handle this point We must obserue the Matter forgiuen and the Manner of forgiuing The matter forgiuen is the Iniquitie of his sinne It is disputed what is meant here by â—â—â—quitie whether culpa or poena Some vnderstand poenam and thinke that an allusion is made in this word vnto the message of Nathan wherein GOD doth remit the heauiest stroke of his wrath but yet retaines some part in punishing the child and permitting Absolon to rebell and abuse king Dauids concubines so Theodoret Deus non condigna poena Dauideni puniuit Some vnderstand culpam and will haue this phrase to be an amplification of that as if Superbia defendens or Taciturnitas celans or Impietas contra Deum assurgens or some such great guilt were meant by this phrase But as I doe not censure these opinions which may well stand So I thinke the phrase lookes backe vnto that word which was in the Confession The sinne confessed was Peshang and this is but an analysis of this word for Gnaon Catai what is it word for word but the peruersenesse of my aberration Catah is an aberration from the Scope or Marke whereat we ayme all men ayme at felicitie but most men stray from it because they are not led by that Law that guides vnto it the violating whereof is called Catah But some doe stray out of meere ignorance and they onely breake the Law some out of stubbornnesse which will not submit themselues to the Law-giuer these mens sinne is called peruersenesse which GOD is said here to forgiue So that Dauid did not confesse more against himselfe then GOD includes in his pardon well may GOD exceed our desire he neuer doth come short thereof if it doe concerne our spirituall our eternall good as he doth exclude no sinner that doth confesse so doth he except against no sinne that is confessed You haue heard the Matter of the pardon now heare the Manner And the manner makes the Remission answerable to the Confession The Confession had an inward sense and an outward euidence so hath the Remission For GOD spake the word by Nathan to resolue king Dauids faith but he also gaue a tast of his truth by working ease in King Dauids heart Both are included in the word but specially the latter for Nasa signifieth to vnburden as if the soule were burdened with sinne And indeed sinne is a burden a burden as King Dauid else-where speakes too heauie for him to beare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heauier saith Chrysostome then any lead And no wonder For if euerie euill doe make a heauie heart much more spirituall euill cloggeth the Spirits makes a man sincke inwardly and bow outwardly you can haue no better character of such a deiected soule then that which we find in the penitentiall Psalmes It is verie true that many walke lightly and skip frolickly as if they bare no weight though they be fraught with sinne but the answer is plaine Nihil ponderat in loco suo while sinne resides in that part which commits the sinne it giues such content to the concupiscence that dwels therein as being the desired obiect thereof that it presseth not at all neither is it euer burdenous till it be brought vnto the conscience which onely hath an eye to discerne it a scale to weigh it and a sense wherewith to iudge of that weight and when GOD inhibendo with-holding those vanities which hinder the conscience from weighing and exhibendo putting the whole measure of sinne into the scales doth rouse vs then the most carelesse and the most senslesse shall be driuen to acknowledge that indeed it is a great burden But the penitents comfort is this that as he feeles it so he hath one by whom he may be eased of it the putting on the hands vpon the Sacrifice did ceremonially testifie as much but the morall thereof is in St Iohn Behold the Lambe of God which taketh away the sinnes of the world Qui tollit a plaine translation of Nasa But CHRIST speakes it more plainly Mat. 11. Come to me all ye that labour and are heauie loaden and I will ease you Where also we find that it is the Lord onely that forgiueth sinnes They spake truly in the Gospel that excluded all
Quo modo how this Sacring was performed it was performed Signo visibili verbo audibili with a visible signe and an audible word The Signe commeth first in the Text we are told what it was and what it ment It was the shape of a Doue and by it was ment the Spirit of God But touching this Signe wee learne here moreouer Vnde and Quo Whence it came where it pitcht whence the Heauens were opened vnto him and the Spirit of God descended where it pitcht the Spirit that descended lighted on Iesus You see what was the Visible signe A visible signe of it selfe is but a dumbe shew it may amaze it cannot instruct therefore it must bee illustrated and it is here illustrated by an audible word the word is called Vox de Caelo a voyce from Heauen and it was fit it should be so for from whence came the vision from thence was the Reuelation for to come the vision was from Heauen therefore the Reuelation thereof also But this is not all that we learne here concerning the word goe on and you shall finde Cuius and de quo who it is that vttereth it and of whom He that vttereth it is not exprest but fairely implied in Filius meus my Sonne Iesus could not be the Sonne but of GOD the Father therefore is it GOD the FATHER that speaketh the word And the word that he speaketh concerneth Iesus it teacheth vs first What he is to God the Father and secondly What he doth for vs. He is neere because the Sonne and deare because his beloued Sonne adde to both the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Sonne that beloued Sonne and then he will prooue neere and deare indeed From him that is so great with God we may not exspect small matters that which hee doth is answerable to that which hee is he doth that which neuer any other person could doe he propitiateth GODS wrath and by him we finde grace in the eyes of GOD These blessings of IESVS are contained in the last words In whom I am well pleased There is one Point more All this commendations that is giuen vnto IESVS referreth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This this person that is in the middest of you that maketh so little shew and is so little regarded is hee whom I so esteeme and vpon whom depends your soueraigne good I will not you may not for his Humilitie defraud him of his Glory You haue seene a glimpse of the Sacring of Christ though I should not yet the Text would require you to entertaine it with your best regard for the visible signe the audible word both are prefaced with a particle of attention Loe loe the Heauens were opened Loe a voyce from Heauen the word doth summon your eyes your eares to behold to attend these holy Mysteries And I pray GOD so to sanctifie your eyes and your eares that while I take a sunder this Text and shew it you more fully in the parts the blessed Trinitie may vouchsafe by them to instill into you some fructifying drops of our blessed Sauiours heauenly Vnction Amongst the particulars where-into I resolued the Text the first was the circumstance of Time when CHRIST was baptized CHRIST was baptized before he was Sacred hee was receiued into the new Couenant by Baptisme before hee became a dispenser thereof And the Church neuer thought it fit to swarue from so good a Patterne and conferre Holy Orders vpon any that was not first incorporated into the Church Yea it hath alwayes gon for a grounded truth that it is Baptisme that maketh a man capable of other Holy rites and that being vnbaptized he is vncapable of them Secondly the circumstance of Time doth notifie the kinde of grace that was figured in the descension of the Doue he descended not in but after the Act of Baptisme Had hee descended in the Act it might haue beene thought that onely Gratia gratum faciens the grace of regeneration or sanctification had beene represented by the Doue but descending after some farther kind of grace is more ouer intimated What that grace was let vs breifely inquire Some fetch hence the Originall of Confirmation and suppose that Christ the Head confirmed himselfe here vnto his Body the Church So that as in the Church Baptizati recipiunt spiritum sanctum they that are first baptized are after confirmed so CHRIST would be confirmed after hee was baptized There is no doubt but the Right of confirmation is Apostolicall notwithstanding the friuolous exceptions that by some are taken to it and it may passe inter pie credibilia that CHRIST did vouchsafe in his owne person to sanctifie that as hee did many other sacred rites of the Church But yet it may not be denied that ouer and aboue here is ment another kind of grace a grace that is not common to euery member of the Church as the grace of confirmation is but peculiar vnto a publique Person such as CHRIST was now called to be And therefore I call it Sacring grace such a kind of grace seemeth to be intimated by the circumstance of Time The second circumstance is that of Place the Place was where CHRIST stood after he came out of the water that was the banke of Iordan which St. Iohn calleth Bethabara the very name doth containe a Monument of the children of Israels first passage there into the land of Canaan and then the Place is not without a Mysterie the choice thereof giueth vs to vnderstand that the Historie of Iosua was performed in Iesus that the waters of Baptisme were become a passage from earth to Heauen from the condition of Nature to the condition of Grace and that euen while wee liue in this vaile of miserie we are thereby enrolled among the Saints Adde hereunto that Bethabara was now a place of great concourse Hierusalem Iudaea all the Regions about Iordan and all sorts of men resorted thither to be baptized of Iohn and it was meete that so great a worke as CHRISTS Sacring should be performed in a great assembly Yea all the remarkeable manifestations of our Sauiour his Miracles his Sermons his Death c. are noted to haue beene publike they were not as St. Paul obserues to King Agrippa done in a corner the vnbeleeuing Iew or other that doubts or disputes of their truth is by the circumstance of Place conuicted to doe it out of affected ignorance And let this suffice for the circumstance I come to the substance of the Sacring where first wee must see who it is that was sacred Wee finde that it was the same Person that was baptized the Sonne of God clothed with the nature of man Where note that Iesus had two Abilities an Actiue a Passiue one to giue another to receiue the Spirit hee that was able for to giue was contented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the diuine dispensation and humble condition whereunto for our sakes hee submitted himselfe to receiue the Spirit And indeed
neuer to speake what he doth not meane nor to doe what he would not be done vnto I would it were so but GOD knoweth it is farre other wise euen with those that beare the name of Christians as if so be they were altogether ignorant that the Doue is included in the name of a Christian none are more fraudulent none are more cruell as they are euen amongst vs that are Orthodox in opinion It were too much if these things were onely in practise how intollerable is it when they are become Doctrinall and the Deuill hath so farre insinuated himselfe into mens heads and hearts as that a generation should rise vp who should teach such cases of Conscience as resolue men artificially to lye and meritoriously to shed blood making men put off not onely Christianity but euen humanity also The Christian world especially the Orthodox part thereof is in a desperate Paroxisme by this meanes if GOD bee not pleased to put to his helping hand certainely if euer the Deuill and Satan both names opposite to the Doue are now let loose the Serpent if euer hath now made way for for the Lion the bands of humane society were neuer so crackt if they be not quite dissolued and yet is sociablenesse a speciall property of the Doue but a property growne strange amongst Christians who by their degenerating malice haue brought the Church to bee a Doue indeed that is a bird subiect to oppression so the Hebrew word signifieth to such oppression that a man might well wish for the wings of a Doue to flye away into some Wildernesse where he might not see these vnnaturall Barbarismes or if that may not bee at least a man hath iust cause to wish for Gemitum Columbae the mourning of a Doue to bewaile the miseries of GODS Church And indeed the Spirit figured by the Doue is hee that worketh in the hearts of Christians sighes and groanes that cannot be exprest And I pray GOD he may worke such sighes and groanes in vs Psal 68. that though the Church now lye amongst the pot sheards and deformed shee may recouer againe the winges of a Doue couered with siluer and all her feathers bee as yealow gold Though these be profitable obseruations which you haue heard of the correspondency of the Holy Spirit to the Doue yet may I not forget a note which goeth farther and as I suppose is most naturall to the Text Columba docuit saith St. Austin Christum baptizaturum in Spiritu sancto the Doue did signifie that CHRIST would baptize with the Holy Ghost and that hee would communicate this power to none hee would transferre the ministry to men but reserue the efficacy of Baptisme to himselfe both while hee was on earth and as he now reigneth in Heauen For certainely the Sacring doeth note this his possession and dispensation of the Holy Ghost it is his Spirit and hee onely giueth it he sanctifieth the waters of Baptisme vnto their sacred vse and by his Spirit added vnto them doeth regenerate those that are members of his Church Hauing thus farre opened vnto you the visible signe what it was and what it meant I must now shew you Vnde whence this Doue came and that wee are taught in these words the Heauens were opened vnto him Much dispute there is how the Heauens were opened many thinke it superfluous to haue the Doue descend from an higher Stage then the Aire they hold it not likely the firmament should bee diuided to giue way vnto him but they little thinke of GODS power and the Maiestie that beseemeth this Sacring I make no doubt but that as GOD could so hee did make all creatures doe seruice vnto CHRIST hee that made the Sunne to stand to honour Iosuah and to honour Ezechias made it goe backe many degrees would hee not make those glorious bodies part a sunder to giue paslage to this Sacring Doue I suppose he would Especially seeing all acknowledge that it was a Doue newly created by the Omnipotent power of GOD and the Text saith not that Heauen but that the Heauens were opened vnto him Yet must wee not transferre the motion of the Doue to the Spirit who being euery where changeth not his place But GOD by that motion would giue vs to vnderstand that the grace of the Holy Ghost commeth downe from Heauen according to that of St. Iames euery good and perfect guift commeth from aboue euen from the Father of light with whom there is no variablenesse nor shadow of change not so much as of place himselfe vnchangeable breatheth where hee will Besides the phrase of opening the Heauens sheweth vs that onely by CHRIST Paradise aboue is opened and the commerce renued betweene Heauen and earth and as many as are baptized into CHRIST are really freed from that curse which was Symbolically sigured by our shutting out of Paradise below and the shutting vp thereof by placing the Cherubims at the entrance with a flaming branded sword Last of all the Text saith that the Heauens were opened to Christ but Chrysostome expounds it well Illi sed propter nos to him but for vs all the benefit that CHRIST reaped by his mediation and Inauguration was but to bee a well-head from whence Grace should streame into vs he had the honour we haue the good You haue heard whence the Doue commeth â—ib 3. Cap. 19. Cap. 11. Cap. 41. Caâ— 16. Numb 11. now shall you heare where it pitcht it lighted vpon Iesus Irenie obserues well this is the fulfilling of sundry Prophesies recorded in Isay The Spirit of the Lord shall rest vpon him I will put my Spirit vpon him the Spirit of the Lord is vpon me But obserue that it so came vpon him that it manifested it selfe by him so is the phrase elsewhere declared in the story of Gedeon Sampson Saul and others for after this Inauguration neuer any man spake as CHRIST spake and hee did those workes that neuer any man did But wee must not mistake the Holy Ghost did not now descend vpon Iesus as if he had him not before hee that was conceiued by the Holy Ghost could not be without him no not for a moment euen as he was the Sonne of Man Yea and of Grace of Sanctification it is out of all question that from the moment of his conception hee neuer increased therein Some question there is touching the Grace of Edification which in the Schooles is called Gratis data Some hold that he had the fulnesse thereof also when he was conceiued Cap. â— but the words of St. Luke makes it probable that though the man hood of CHRIST were so neere linckt vnto the well-head of the Spirit which is his God-head as by personall vnion yet the God-head did communicate the Grace of Edification vnto the man-hood by degrees as it was fit for him to manifest it and we may without impietie hold that some accession of such kinde of grace was made to the man-hood at his
Inauguration though it did not then make him but declare him to bee the King the Priest the Prophet of his Church But a little farther to enlarge this point distinguish Signum and Signatum In regard of the Signe the Holy Ghost came now vpon Iesus that he might point him out to St. Iohn Baptist for had not the Doue pitcht vpon IESVS the voyce from Heauen might haue beene misapplied but the signe put it out of all question who was meant If you looke to the thing signified then doeth St. Ierome giue a most comfortable note The Holy Ghost lighted vpon Iesus that he might inure himselfe more familiarly then before to dwell with the sonnes of men and make them new creatures for as St. Austin thinketh CHRIST did now vouchsafe to prefigure his Church wherein those that are baptized receiue the Holy Ghost and CHRIST receiued the Spirit aboue measure that of his fulnesse wee might all receiue grace for grace which S. Iohn seemeth to confirme when he saith that he descended and stayed vpon him in the signe vntill the word was spoken but in the grace vntill the worlds end Vntill the Worlds end shall CHRIST be those Oliue trees in Zacharie which feed the lights that burne in the house of GOD for he was anointed not onely Prae but Pro consortibus suis not onely aboue but also for his Church And although in the members of the Church grace may ebbe and flow yet in CHRIST is it alwayes constant and at the full Finally note the improouement of CHRISTS honour it was great when the Heauens opened and the Angels ascended and descended vpon him but when the Heauens opened and the Holy Ghost descended vpon him then was his honour much more great I haue done with the Visible signe and come now to the Audible Word The signe had beene but a dumbe shew without the Word for those signes that are sacred doe not signifie Natura sua by their owne nature but Diuino Instituto by diuine Institution and who knows it but hee that commands it and by his Word informes vs of his purpose Therefore GOD neuer appoints any Visible signe but hee addeth an audible word as appeares in Sacrifices and Sacraments which had precepts and promises annext shewing their vse and effects This light added to those shadowes did guide men to see their reference and correspondency the neglect whereof caused the carnall Iew and causeth the superstitious Papist to maime the mysteries of Religion and feed vpon beggerly rudiments and emptie ceremonies If wee will bee truely and fully religious wee must ioyne both and let both worke in their order our thorough edification But marke that the signe was from Heauen and so is the word from Heauen also and GOD is Author of both of the Vision and of the Reuelation no man may presume to be farther of GODS counsell then he is admitted or to fasten commentaries vpon his Texts without his instruction I should tire you and my selfe if I should shew you how Iewes and Christians haue lost themselues in such presumptuous contemplations But I rather chuse to impart vnto you the correspondency of the Gospel to the Law At the giuing of the Law there was Vox de coelo a voyce heard from Heauen so is there also at the deliuery of the Gospel that did containe a breife of the Law and this of the Gospel But there was moreouer this difference betweene the voyces the first was the voyce of Sinai the second the voyce of Sion De Baptismo Christs the first was a dreadfull but the second was a still voyce St. Cyprian concerning this second voyce mooueth this question Was there euer heard such a voyce before Whereunto the answere is ready certainely neuer so sweet so gracious a voyce you will confesse it when I haue shewed you whose and of whom the voyce was It was the voyce of GOD the FATHER Hoc non ego dico saith St. In c. 3. Lucae Ambrose when thou hearest these words This is my welbeloued Sonne c. know that it is not I who speake them to thee neither hath any man spoken them no nor GOD by an Angel or an Archangel Sed ab ipso Patre vox caelo demissa significauâ—t it is the FATHER himselfe that by a voyce doth notifie this vnto thee The Father I say for suppose by the Ministry of an Angel the voyce were framed yet certainely it was vttered in the Person of the FATHER Matth. 11. the Text doeth plainely intimate it in the words My Sonne But our Sauiour CHRIST doeth elsewhere confirme it with an vndeniable reason No man knoweth the Sonne but the Father and to St. Peter affirming Thou art Christ the Sonne of the liuing God Matth. 16. hee replieth Flesh and blood hath not reuealed this vnto thee but my Father which is in Heauen Many testimonies went before concerning CHRIST of the Wisemen of the Shepheards of the Angels but none euer came neere this if we receiue the testimony of men of creatures the Testimony of GOD of the Creator is much greater What shall I say then to these things but onely exhort you in the Apostles words Heb. 12. See that you refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turne away from him that speaketh from Heauen especially when he vttereth so comfortable and gracious words as are those Thou art my Sonne Some difference there is betweene the Euangelists in relating the words some making GOD to speake vnto Christ some to the Hearers concerning CHRIST but the reconciliation is easie for euen when GOD bends his words to CHRIST his meaning is not to informe CHRIST of that which he already knoweth but to instruct vs in that which it is fit for vs to know as CHRIST elsewhere and in another case obserues This voyce came not because of mee but for your sakes so S. Austin doth well reconcile the Euangelists Iohn 12. But let vs come to the contents of the voyce Decensensu Euangâ—â—â—â— Iâ—b 2. cap. 4. That which the FATHER speaketh is concerning his Sonne he tells vs What hee is to Him what he doeth for vs first what he is to Him Filius and Dilectus his Sonne D. Baptis Christ â— and his Beloued Duo grata vocabula saith St. Cyprian two most contenting words specially if you adde the article to either of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Sonne is more then an ordinary Sonne and this Beloued is more then ordinarily beloued Tertullian de Trinit Looke vpon the words a sunder first the Sonne Christ was the Sonne of God two wayes considered Principalitas nominis Filij est in Spiritu Domini qui descendit the chiefe reason why Christ was called the Senne of God is because hee is God of God Light of Light begotten of his Father before all worlds but Sequela Nominis istius est in
be no worse then this that it is Vanitie that it is a Lie For what doe wee abhorre more in nature then vanitie which is the emptinesse of nature What in good manners more then a Lie which is the counterfeit of good manners We thinke nothing ought more to be endeauoured then sollidnesse in Being and sinceritie in Appearing and abhorre nothing more then the contrarie to them both So that to haue our state not onely paralleld with but to become Vanitie and a Lie we may deeme the greatest debasement that can be thereof And yet it is not the comparison doth vs too much honour we are not worthy to bee matched with these though these bee of so small waight yet they ouer-waigh vs in the scales of God if we both bee waighed our lightnesse will soone discouer the inequalitie And indeed no wonder for vanitie is nothing in comparison of sinne and a naturall Lie in comparison of a morall To be mortall taketh away much of that substance which we had in our Creation but to bee sinfull taketh away much more the Maxime Quod efficit tale illud ipsum est magis tale holdeth most true betweene sinne and vanitie for man becommeth subiect vnto vanitie through sinne and who doth not know how much lower sinne doth carrie vs then doth vanitie Vanitie lodgeth vs in the earth sinne tumbleth vs into hell and that is lightest that carrieth vs lowest the more sollid euery thing is the neerer to God and the farther from God it carrieth vs the lighter it must needs be And behold a Paradoxe Here grauia tendunt sursum and Leuia deorsum so that they that are light in the scales are out of the scales very heauie they sinke downe into Hell and they that are in the scales heauie are out of the scales verie light they so are as high as Heauen But it may be thought if men of low degree bee singled by them selues or men of high degree by themselues their waight is no greater yet if they bee ioyned each will helpe to augment the others waight and what they cannot a part they may doe going together at least counterpoyse if not ouerpoyse Vanitie and a Lie No verily for as a Cipher added to a Cipher maketh but a Cipher so Vanitie is no whit the heauier by the addition of a Lie nor a Lie by the addition of Vanitie Put high men and low men all sorts of men yea all persons into Gods ballance and you shall find that if they haue no other waight then that which is in men they cannot hold waight no not with vanitie it selfe then which you would thinke nothing can haue lesse waight and indeed nothing hath but sinne wherin standeth the chiefe lightnesse of man O Lord thou hast appointed a Day wherein thou wilt waigh all both things and persons and trie how much they haue lost of that sollidnesse which thou hast bestowed vpon them I confesse that I had lost much yea all true sollidnesse I brought none with me out of my mothers wombe but it hath pleased thee againe to repaire it in part and promise it in whole Grant that of whatsoeuer Degree I am I may thinke no better of my nature then it is and may value thy grace according to its worth make me which am a sonne of Adam a child of God and so free me from vanitie And if thou bee pleased to prosper me on earth yet Lord prosper mee much more towards Heauen and free my greatnesse from a Lie So shall I not be light in thy scales with that lightnesse that descends to Hell but heauie with that sollidnesse that ascends to Heauen Amen A Meditation vpon Hebr. 9. VERSE 27. It is appointed for all men once to die and after death commeth Iudgement O My Soule what now thou art thou canst not continue long and what thou shalt bee it is good thou timely doe consider Thou now dwellest in a body made of clay and daily mouldring into dust thou canst haue no surer prognostication that it will haue an end then thy continuall experience that it is mortall Were there nothing but Age that wrought vpon it it would wither but when sicknesse which speedeth sooner and spends faster conspires with Age to ruine thy habitation how canst thou be vnmindful of the fall thereof How canst thou but euery houre expect it But there is a higher remembrancer one of whom thou mayst lesse doubt in this case then of either sicknesse or Age and that is God hee hath decreed it All must die thou art one of that All and of All not one that can exempt himselfe from or except against Gods decree Especially so iust a decree no lesse iust then peremptorie no lesse peremptorie then iust God peremptorily threatned death before thou sinnedst and since thou hast sinned Iustice can doe no lesse then giue sentence against thee the sentence of death The Soule that sinneth must die thou art a sinfull soule and therefore thou must taste of death Thou must not looke that those eyes of thine which haue beene the windowes of lust shall alwayes gaze vpon this besotting world thou must not thinke that those eares of thine by whose gates haue entred so much vanitie shall still be inchaunted with the flatteries of thy deceitfull friends thou must not thinke that this taste of thine importunate sollicitor of thy appetite shall still serue to pamper thy body with delicacies These things haue had their time and it is but a time that is allowed them they were and the more they doe the lesse shall they be able to doe dimnesse casts a vaile vpon thine eyes and deafnesse lockes vp the doores of thy eares and thy taste forgets to discerne thy meates And iustly become they so infeebled that kept no measure in their strength what they should haue done they delighted least to doe though by doing it they might haue lasted long and what they should not haue done in doing that they tooke their greatest solace though in doing of it they wrought their owne decay Had not Eue beheld the forbidden fruit more willingly then God hadshee not listned to the Serpent more attentiuely then to his word had shee not tasted the Tree of the knowledge of Good and Euill more sweetly then the tree of life I had had immortall eyes eares and taste But because shee abused them I must loose the vse of them But why doe I deriue my fault vpon others Why doe I vncouer my Parents nakednesse Are my teeth set on edge onely because they did eate sower Grapes My selfe did eate in them and after them my selfe haue eaten like vnto them I doe not so much resemble them in nature as concupiscence what so euer they planted I haue watered and watered that often which they planted but once And as if I feared that their ill husbandrie would not proue fast enough my selfe haue beene a toylesome Husbandman in cherishing the briers and thornes that haue choked euen all
pleasurably with sinne as it shall bee feeling when it is affected with all kind of woe This is our condition after death and such is the Iudgement where at we must appeare euen the first Iudgement Demie-Atheists though they would not hold an absolute imortalitie of their Soule yet for a time till the day of Resurrection they dreamt their Soules should bee as senslesse as their bodies but it was but the diuels Sophistrie to comfort the wicked with a Soules sleepe from the houre of death vntill the generall Assises of the world as hee did with hope of a generall pardon after some yeares of torment which made Origen to thinke that at length the diuels themselues should be released from paine But blessed Apostle I belieue thee I wil not flatter my self I do not more certainly expect death then I doe looke instantly thereupon to come before my Iudge I know that there is a Iudgement before a Iudgement a priuate before the publike I belieue as truly that euen now Diues burneth in Hell as that Lazarus is in Abrahams bosome and I doe no more doubt that Iudas went to his owne place then that the good thiefe was that day with Christ in Paradise no sooner doth the soule leaue the body but God doth dispose it to rest and paine O euer liuing God vnpartiall Iudge both of quicke and dead thy decree is past vpon my life for my arraignment I am here but a soiournour and yet accomptable for what so euer I doe here Let not this decree be vnknowne passe vnregarded of me if health if prosperitie promise a longer terme a carelesse life let me trie their perswasion by thy infallible word For there shall I learne that heauen and earth shall passe the greater how much more this litle heauen and earth of mine and that thy word onely endureth for euer Yea I see that all things come to an end but thy Commandement is exceeding broad and it is this Commandement that thou hast laid vpon my bodie and laid vpon my Soule a heauie Commandement that sounds nothing but that which is vnsauorie to flesh and bloud Death vnsauorie but Iudgement much more skin for skin and all that euer a man hath hee will giue for his life but life it selfe who would not part with that he might bee free from Iudgement My soule and body are loth to part but much more loth to appeare before thee it is grieuous to forgoe that which I loue but to feele that which I feare is much more grieuous if I die I want what I would haue but if I come to Iudgement then I must indure that which I abhorre death ends the pleasure which I take in life but Iudgement reckoneth for the inordinatnesse thereof And it is a double griefe to be so stripped to bee so tried but what shall I doe Thy word must stand and seeing it must stand let me not doubt let me not neglect let those two be euer before mine eyes let me vse this world as if I vsed it not seeing the fashion therof doth passe away and I change faster then it The little world hast thou proposed as a glasse wherin we may behold what will become of the great world both appeare subiect vnto Vanitie thou hast subiected both the frame of both must be dissolued so deepely is sinne rooted in either that nothing can extirpate it but the dissolution of the whole But the case of the greater world is better then that of the little that is dissolued but this must be arraigned also arraigned for it selfe arraigned for the great world also If that haue any euill it hath it from man man infected it and it is dissolued because of man but man for himselfe his owne sinne maketh himselfe and others mortall also good reason that he which hath baned the world so ruined the frame of all Gods creatures should account for it vnto the owner therof If a subiect trespasse against the King or his Image the Law doth challenge him it calleth for an amends and can the King of heauen and earth be wronged in his creatures be wronged in his owne Image and not challenge the offender No Lord there is great reason as for man to die that hath made all things mortall so for man to bee iudged that hath done it by sinne no reason that other things should suffer and he scape nay great reason why the blame of all should bee laid vpon him He deseruedly must be exposed to shame and blush for whatsoeuer himselfe hath deformed and what hee hath made to groane hee must sigh for it The maske must be plucked off where vnder in this life wee hide our selues and our sense must be rectified wherewith in this world wee excuse our selues we that would not iudge our selues must be iudged of the Lord. And his iudgement shall bee without respect of persons This Iudge standeth at the doore his Assizes are proclaimed no sooner are we quickned but wee are informed of death and Iudgement no sooner come we out four mothers wombe but we witnes our knowledge thereof euerie day of ourlife is a Citation day But as it wanteth not a date so it prefixeth not a day euerie one must dye once but the time of his death no man knoweth euerie man must be iudged no man knoweth how soone This vncertainety maketh death and Iudgement more terrible And it should make vs more watchfull watchfull for that which we are sure will come but when it will come wee are vnsure when it commeth it is fearefull but it commeth suddainely Did it concerne my temporall state I would take great care if the good-man of the house knew when the theife would come he would surely watch and not suffer his house to bee surprised And care wee more for our goods then for our selues For that which may be repaired then for that which being past hath no recouerie So senslesse are we so vsually are we ouer-taken Let it not be so with me O Lord let me euer meditate vpon Death and let me euer be prouided for Iudgement Before Sicknesse prouide Physicke and Righteousnesse before Iudgement A Meditation vpon Philippians 1. VERSE 21. Christ is to me life and death is to mee aduantage I Haue beene at Mount Sinai I haue heard the thunder I haue seene the lightning I haue felt the shaking thereof it hath put mee in mind of my mortalitie at it I haue learned what it is to bee arraigned before my Iudge Were there no other Hill I were in wofull case woe is mee if I haue no succour against death which I cannot auoid against iudgement which is so strict But blessed be God I haue a succour though God bring mee to Sinai in my passage out of Egypt yet is it not his pleasure that I should stay there the Cloud is risen and goeth before me I will vp I will follow it And see it bringeth me to another Hill it resteth me vpon Mount Sion I no sooner
hath liued a thousand yeares for he is readie for God and the longest time of our Pilgrimage if it be Methusalems age it can but make vs readie I will then enquire not how many dayes I haue spent but how much I haue profited profited in the waies of God And I haue profited so farre as to acknowledge that of my selfe I am but an vnprofitable seruant what I should I cannot doe but I doe that which I should not so that if I guesse at my readinesse by mine owne worth I am most vnreadie But I haue another valuation by my being in Christ my faith is stedfast in him my Hope hath cast an anchor in Heauen I feare not Gods iudgement against which my faith doth hearten mee I expect a Kingdome which my Hope doth promise mee And as for my loue though the world doth wooe me and my flesh doth often yeild to dally there with yet hath it none to whom it is deuoted with whom it is contented in comparison of God And what greater readinesse can I desire my Audit is made my arrerage paid I haue a Quietus est why doe I feare to come to my triall Nay the bargaine is made Heauen is purchased for mee I haue the Conueyance why doe I stay from taking possession Am I so senslesse as to affect the worse that am offered the better shall I dote vpon this house of clay my youth maketh it seeme better then clay though indeed it is no better a glased pitcher notwithstanding the lustre is but a pitcher and the verdure of youth is but a glosse set vpon a lumpe of earth cunningly wrought by the hand of the Potter age that weareth that glosse will discouer this clay And why should I murmure at God that is pleased to let me see quickly what in time I must needs see That I am brickle Neither am I onely brickle but the world is fraile also and all the things of this life whatsoeuer they promise they performe no perpetuitie to me Seing then sooner or later the world must leaue me and I must leaue the world let me leaue it rather sooner then later the lesse acquaintance the lesse griefe at the parting and indeed the longer I liue the more vnwilling shall I be to dye Now peraduenture I leaue behind me a father and a mother and leaue griefe vnto them for the losse of a child but I cannot so feelingly grieue as they when I depart from my parents because loue descendeth more then it ascendeth If I liue I may marrie and marriage doubleth the bitternesse of death when they that of two became one by death of one are made two againe And if God blesse me with posteritie how much more vnwilling shall I bee to die How hardly shall I indure to be rent from mine owne bowels I say nothing to the common infirmitie of Age which seemeth to haue appropriated vnto it selfe couetousnesse and who knoweth not how hardly the loue of money and death consort together But these are the weakest holdfasts that the world hath on me there are much stronger the hookes of sinne which where they catch so fasten euen vpon the Will which is in it selfe most free that it maketh men desire rather to bee slaues vnto Pharoah so they may feed on the flesh pots of Aegypt then to endure the difficult passage into Canaan though when they come there they shall be Princes of a land which floweth with milke and honie God then that knoweth what may alter me and of readie make me vnreadie dealeth more mercifully with me hee preuenteh that euill that might stay me from him and hauing prepared me calleth me vnto him Lord all seasons are in thy hand and thou hast appointed vnto me this season I blesse thee for it I submit my selfe to it if I bee ripe in thy Iudgement gather me though in mine owne Iudgement I am greene And thou which feest that although I now stand yet I may fall least I fall take me whilst I stand It doth not grieue me I am most willing to change earth for heauen to haue those windowes of my senses all broken downe that my Soule may be at libertie hauing no agent for the world to sollicite me from God I shall more freely more fully giue my selfe vnto him my vnderstanding to know him my heart to loue him and more shall I learne in one daies sight of God then in many thousand yeares I could haue gathered out of the Glasse of the world or Riddle of the Scripture And how base spectators are men on earth in comparison of the Saints in heauen who shall witnesse my seruice and behold my glorie Doe I loue my Parents I goe to better my best Father is in heauen and my best Mother is Hierusalem aboue the ioy that I foretaste for seeing them maketh me insensible of the heauie farewell I take of these I am not moued with their wealth which they haue stored vp for me and the land which they haue purchased is as nothing in mine eyes I shall haue a more induring substance a lot is fallen vnto me in a more pleasant place I haue a more goodly Heritage And why The Lord is the portion of mine Inheritance and of my cup the Lord maintaines my lot Lord then teach me so to number my daies that I may measure them by righteousnesse and let me so interpret this thy summons by death as a warning to take shelter before a storme Hasten me on by grace that I be not long on my way to heauen and in my way lest I decline shorten more and more my passage so shall I be as willing in this morning of my age as I should be in the euening thereof to change my state and come to thee to passe from earth to heauen * ⎠* The old Mans Meditation PSALME 91. VER 16. With long life will J satisfie him and shew him my saluation EVerie man if a child of God is a double man and so leadeth a double life and longeth for a double good a corporall a spirituall that hee may hold out long in regard of the life of nature and withall be ponest of the life of grace Thus doubly happie would euerie one be but it is not the portion of euerie one Many haue shortned either the one life or the other if they haue liued vnto God their dayes in the world haue beene but few and of those which haue liued many dayes in the world how few of them haue they liued to God O my Soule then how blest art thou whom God hath blessed both wayes Blest thee in thy naturall life thou art growne till thou art ripe blest thee in thy spirituall life thy eyes haue seene the saluation of God The greatest blessing that God bestoweth vpon earth he hath bestowed on thee thou hast experienced the truth of the Apostles speech Pietie hath the promise of this life and of that which is to come For this life God
Lord that art pleased I should liue I blesse thee for that my time hath not beene night but day euen Summers daies long and warme cheerefull and fruitfull But the day of my Soule hath beene much better then the day of my bodie seeing the Sunne of righteousnesse hath also risen vnto me who hath so illighned me that hee hath discouered thy saluation to me That saluation which freeth me from all I feare and supplieth vnto me all that I want my eyes are vpon both yea my selfe is possest of both And what couldest thou haue done for me Lord which thou hast not done that hast blest me so corporally that hast blest me so spiritually I haue no more to expect in this life and therefore I willingly surrender it to thee this long-liued bodie this spirituall-liued soule Hoping that both shall turne their length into eternitie and their daies shall bee yet much more cleare and much more warme where God is the Sun and both light and heat are such as proceed from that Sunne A Meditation vpon Psalme 39. VERSES 12 13. 12. Heare my prayer O Lord and giue eare vnto my erie hold not thy peace at my teares for I am a stranger with thee and a soiourner as all my fathers were 13. O spare me that I may recouer my strength before J goâ— hence and be no more seene O Lord I am mortall I see it I feele it but it is thou that hast cleared mine eyes and quickned my sense which otherwise are to dimme and dull to read or acknowledge what notwithstanding I beare engrauen in capitall letters and the condition of my nature maketh palpable Yea so are my senses taken vp with other obiects and so little am I willing to know that whereof if I be not willingly blind I cannot be ignorant that except thou hadst rowsed me and thy afflicting hand stung me I should certainely haue beene both deafe and dumbe I should not haue heard thee neither shouldest thou haue heard from me But Lord the bitter Potion that I haue taken from thy hand hath wrought thus farre as to make mee confesse that it is too hard to be digested by me if thou doe not delay it I must needs perish by it Yet Lord I know that it is not the end whereat thou aymest thou meanest not to take me out but weane me from the world This vse if I make of thy rod thou wilt quickly giue ouer to lay on stripes I haue made this vse I now doe better know my selfe I liued before as if I were not onely in but also of the world I vsed not the things of this world but enioyed them rather Now I find that I haue here no abiding place I am but a soiourner a Tenement I haue here but no free-hold the goods that I haue I account them not mine otherwise then by loane and therefore am as readie to leaue them as I haue an vncertaine title to them And if I am but a soiourner in this place I must needs be a stranger to the personnes little commerce with them little affection towards them haue I. And why should I haue more seeing they will haue little with me and beare little towards mee I am crucified to the world and the world is crucified to me Weedes grow neere the corne and corne neere the weeds but yet the neerenesse is not without a strangnesse for neither doe their rootes sucke the same iuice in the ground neither aboue ground doe their stalkes beare the same fruit euen so thy children O Lord that cohabit with the children of this world neither inwardly nor outwardly liue by nor walke with the same spirit which the worldlings haue My roote is in heauen and my fruit heauenly I am transplanted from the wild Oliue into the true and grow no more in the fields but in the Paradise of God Neither is this my single condition I haue it common with my Fathers I am their heire and their inheritance is descended vnto me what they were not I desire not to be neither would I be more inward with the world then they desired to be Happily flesh and bloud may suppose that it hath a greater interest in things of this life and neerer cognation with the men of this world but it is a supposall of flesh and bloud I make it not the Iudge of my state neither according to it do I esteeme my selfe I haue better Parentage and better can I proue my Pedigree I acknowledge none for my fathers that had their portion in this life from them I descended that vsed the world as if they vsed it not and walked with thee with those Pilgrims I professe my selfe a Pilgrim and my life but the life of a way-faring man that is on his way to the Holy land Therefore as they so I desire not to bee surcharged with earthly things neither to surfeit on the vanities of this life I desire to liue but it is that I may keepe on my way to haue the things of this life but no farther then they are necessarie for my iournie I haue enough if I haue enough to doe this Measure vnto me so much and so temper my crosse that I may not come short of this I desire not to be immortall in a state of mortalitie farre be that from the heart of thy seruant onely let me not bee dis-inabled to my iournie so long as I am fit to walke therein and to walke towards thee Forbeare to sowre my life and make bitter my daies I would serue thee cheerefully I would serue thee couragiously deiect me not enfeeble me not let not thy heauie hand ouerwhelme me with heauinesse of heart neither let thy punishing hand enfeeble my fainting spirits It is not long I desire to liue neither is it continuall ease that I affect I know that the later is not safe too much ease is the bane of pietie and more haue gone to heauen from the Racke then from their Downe-bed And as for the former it is against the Decree thou hast made our daies but a span long and the time of our pilgrimage is but a moment scarce worthie the name of time What then is my desire That of this little thou shouldest affoord me a little a little breathing before I breath out my last Let me be a while what before long I must cease to bee a vigorous Pilgrim let me walke strongly that before long shall not be able to walke at all let me foretaste heauen on earth and trie me with the vse of earth how much I preferre heauen before it If thou continually affright my conscience with the horror of sinne if thou daily for sinne afflict my bodie if thou put no end to the malice of men and if thou cloud the state of thy seruant with incessant disgrace how shall I so forlorne a wretch so distressed a caitife not be ouer-whelmed with dispaire and proue restiue in my way How shall I inwardly or outwardly
mind my countrie and reioyce in my hopes These things I would doe but by reason of my paine I cannot doe What remaineth then but that I desire release and thou denie not my desire I make my suite as one that desireth to speed passionately feelingly â—pray but my prayer is a Crie and my crie is powred forth not onely by my tongue but also by mine eyes Behold Lord a true Penitent whose voice is not onely verball but reall and canst thou stop thine eares against such words can thy relieuing hand forbeare to succor when it is importuned by such deeds thou that hast opened my mouth vouchsafe to open thine owne eares and let the fountaine of mercifull comfort streame downe vpon him from whose eyes thou hast drawne flouds of Teares speake comfortably to him that speaketh penitently to thee and deale graciously with him that prostrateth himselfe humbly before thee So shall I willingly be a soiourner in earth that I may be a Citizen of heauen a stranger to the world that I may be a friend of God the ease that thou giuest me shall encourage me in thy seruice and I will liue so heare as hee that shall not liue long And because I shall when death commeth bee no more a mortall though neuer so worldly a happie man I will endeauour that I may be by thy grace an immortall an eternall blessed Saint A Meditation vpon Psalme 63. VERSE 1 2. 1. O God thou art my God early will I seeke thee my Soule thirsteth for thee my flesh longeth for thee in a barren and wearisome land where no water is 2. So haue J appeared before thee in thy Sanctuarie that I might see thy power and glorie O Lord I want I seeke reliefe to whom shall I come but vnto God And with thee I dare be bold thou art my God there is store in God and my want cannot be relieued but by his store I am in a wildernesse for what is this world but a wildernesse Nay my selfe am a wildernesse what is a wildernesse but a drie earth which tireth those that passe through it And what is the cause It hath no water no water to quench the traueilers thirst no water to make fruitfull the soile that it may beare foode to sustaine his hunger no water which may inable the earth to become greene or be imbellished with flowers the sight wherof may ease the wearisomnesse of the traueller that languisheth and fainteth through thirst and hunger This is the state of a wildernesse and in such a wildernesse am I drie and wearie no moysture no strength and why I haue no fountaine I haue spent that moysture which I receiued from thee Thou madest me a greene tree but I am become drie withered no fruit no leaues no sap as farre spent as was the prodigall Sonne and all by sinne And yet sinne doth not leaue me it turmoiles me still and my bloud being spent my spirits wasted the bloud and spirits of grace and goodnesse now I faint now I am wearie And gladly would I recouer some strength euen as gladly as the prodigall child would haue fed vpon Huskes but he found none that gaue him And here in my wildernesse I find no waters except they be the waters of Marah so bitter they cannot be drunke or of Iericho so bad that they will make the land barren of such Waters I haue springs enough Euerie outward sense and euerie inward my vnderstanding my will are fountaines of such waters fountaines that streame forth and moisten my whole man yea and turne the whole man into a dead Sea This goodly as it were Garden of the Lord which was set euerie where with trees of life I meane my bodie and soule inwardly and outwardly representing the Image of God what are they now but euen as the dead Sea And what are all the fruites thereof but euen as Sodome I want not waters then but sweete waters the want of them maketh me a wildernesse fruitlesse and yet fruitfull fruitfull in rootes of bitternesse in thistles in briers the fruits of a cursed soile But fruitlesse am I in whom groweth neither the Lilly nor the Rose neither is my life innocent nor my heart patient I am as indisposed to suffer for well-doing as to doing well But as for these better plants the Vine that cherisheth God and man the Oliue by which they are honoured both and the sweete figtree that groweth in Paradise they grow not in my soile drie soile that hath no sap of that kind And yet a soile in husbanding whereof I tire my selfe and therefore well may I call it a wearisome soile all the fruit it beareth is but vanitie of vanities and all my comfort is but vexation of spirit Seeing this is my case where lies my comfort The comfort of my Soule the comfort of my bodie both are a wildernesse But neither would bee so the thirst of my Soule the desire of my flesh my drie my tired soule and flesh speake their wants and speake more audibly then can my words what I want what I beg The thirst is mine but that I thirst it is thy gift O Lord the desire is mine but that I doe desire O Lord it commeth of grace it is thy holy spirit that teacheth me this language which can be learned in no other schoole And why Lord hast thou taught it me Is it not because I should speake to thee That my drougth should speake my wearinesse should crie That both should aske of the Lord raine For with thee is the well of liuing waters it is thou that turnest a wildernesse into a standing water and drie ground into water springs Vnto thee then come I O Lord that onely art able to relieue me because thou art a God of power and no lesse willing then able because thou art my powerfull God Euen thou O God that art three in one and one in three O God the Father I come to thee and in the bowels of a Father thou canst not reiect me thou art my God I haue no other God then hee that is my Father O God the Sonne I come to thee thou canst not refuse him whom thou hast made thy brother thou art my God I haue no other God then hee that is my Sauiour O holy Ghost I come to thee wilt thou despise him whose comforter thou hast vouchsafed to bee thou art my God I haue none other God then he that is my Comforter A threefold cord cannot be broken and how should I faile that haue this threefold stay Let me be a wildernesse a drie a wearisome wildernesse was it not this God that of the Chaos vnshapen and emptie Chaos made this solid this beautifull fabricke of the world And cannot be transforme my wildernesse into a paradise Yea the waters of the Sanctuarie no sooner entred the dead Sea but they became liuing waters all things presently liued in it and the Tree of life grew plenteously all along the bankes of it
madest me something vouchsafe to make me somthing that haue brought my selfe to nothing Yea worse then nothing for sinne is so it doth not onely abolish that good which thou hast giuen me but it filleth me with euill that is opposite to good yea to God And how much better is it at all not to be then to be a sinner To bee nothing then to be a feind of hell Neuer to haue seene the Sunne then to bee at enmitie with God This is the state where into I haue cast my selfe and thus farre haue I estranged my selfe from thee And how restlesse am I vntill I returne to thee O Lord Sinne forfeits many things besides God but let a man recouer all all besides will yeeld no content except a man recouer God And why Lord Thou art the soueraigne good and without thee nothing is good If I doe not partake the creature in reference to my Creator well may I haue it I shall haue no true comfort in it Take then all from me and leaue me God though I haue nothing yet shall I enioy all things for God is all in all Wherefore though I am sicke I doe not desire health I desire God and it is God that I desire when I am poore I doe not desire wealth I am senslesse of all other wants I hunger and thirst onely after God Seeing then thou Lord onely canst quiet canst satisfie my Soule if thou vouchsafe to turne me turne me vnto thee let me not make a stand before I come so far neither let me thinke my selfe recouered vntill I haue recouered thee Let others rest contented with the drosse of the earth or with the pompe of this world my originall is from heauen and I can find no rest vntill my affections rest there Therefore returne me vnto him from whom sinne hath estranged mee euen to thy selfe O God I beg this of thee because I can expect it from none but thee and from thee I am sure I shal not expect it in vaine For be I neuer so farre gone I cannot goe out of thy reach I can bee no more out of the reach of thy Grace then of thy Power as thou canst smite me so canst thou heale me and thou canst bring mee home as well as thou canst cast me out Lord I make no doubt of the successe if thou vouchsafe thy will for Lord if thou wilt thou canst make me whole onely thy power is equall to thy will and thou canst doe whatsoeuer pleaseth thee Be pleased then good Lord to put to thy helping hand that thy prodigall Child that by the first step of thy grace is come home to himselfe by a second step may come home to thee I desire no new blessing no such blessing as thou hast not vouchsafed to the sonnes of Adam yea to mee Thou madest Adam after thine owne Image and me in him holy and happie diddest thou make vs such sun-shine dayes were our former dayes cleare and warme without corruption without mortalitie though now we are both sinfull and wofull all our dayes are such euill dayes But thou O Lord that commandest at first light to shine out of darkenesse and dost continually exchange the night for day shine vpon mee let the Sunne of righteousnesse arise vnto me become my father make mee thy child giue me grace to serue thee and vouchsafe thou to blesse me create a new heauen and a new earth in this little world of mine wherein let righteousnesse dwell Yea and happinesse also let them rest on my bodie let them rest on my soule let them rest on both all the daies of this life vntill thou bee pleased to remoue both hence and consummate this thy fauour in the life to come Wherein my daies shall be though like yet much better then my dayes of old by so much better as glorification shall exceed the creation Thou seest O Lord the vpshot of my desire Now let my desire be a comfortable Prophesie of thy fauour disappoint me not of that for which thou hast made mee long so change me by grace here on earth that I may be what I hope to be by glorie in heauen where all things are made so new that they neuer can waxe oâ—d AMEN Meditation vpon Ecclesiast 41. VERSE 1. O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing to vexe him and that hath prosperitie in all things and is yet able to receiue meate WEe haue no abiding place on earth none haue but of those that would haue there are many Many there are O Lord that though they must die cannot indure to mind death nothing more vnsauorie to some then that their memorie should be exercised with the memorie thereof And who are they Surely they whom the earth most fauoreth are they that are best affected thereto where their goods are there they thinke it is good being And how should any bee willing to part from that wherein he findeth content and whereupon hee hath set his rest He it is that is not onely in but of the world not onely vseth but enioyeth the same and from that which is our ioy if we be seuered we cannot be seuered without paine Heauen is a blessed place and blessed is the state which all are promised that shall come thither But this truth we belieue we doe not see it surely the worldly happie man doth hardly credit it because he hath no sense thereof Sense that hath immediately to doe with the world as it is pleasured so doth it iudge thereof it iudgeth it the onely place of happinesse If it may be so happie as to be fed to the full with that which it desires if we haue goods and haue the vse of them what saith flesh and bloud should I wish for more And indeed what fuller definition can an earthly mind make of a blessed life then secure store and a comfortable vse of such goods which are the goods of this naturall life Although in themselues they are fleeting vanities yet sensuall reason honoureth them with the glorious title of substance it thinketh they are and are what they seeme because it iudgeth according as it wisheth and what it would haue them to be it holds them to be such And if man bee so vnhappily happie as to hold them without the opposition of enuie or malice and their wings are clipt from flying away the more proprietie we thinke we haue in them the more are we confirmed in our erroneous iudgement of them Nothing doth more roote a mans heart in the world then an ouer great calme wherin he sayles and rides at Anchor in the world worldly peace doth much helpe forward a worldly mind Especially if we bee lulled a sleepe by both charmes of this peace Securitie and Plentie if no bodie disturbe vs no bodie impaire what we haue gathered no casualtie no calamitie cloud the Sun shine of our day or sowre the
ioyneth them together looke vpon the storie in Genesis there you shall find that ADAM non arripuit Euam sed expectauit Deum adducentem he did not carue for himselfe Math. 19. but stayed for GODS consent and therefore our Sauiour CHRIST saith Prou. 2.17 that GOD conioyned in marriage and SOLOMON saith that it is pactum Dei the couenant of God so that the lawfull coniunction of man and wife is not onely Gods ordinance but Gods act also he doth it by himselfe or his Minister the verie Heathen thought so that had a seuerall God president not onely of the substantiall parts but also of euerie circumstance of their marriage I will not trouble you with enumeration of them Obserue then the interueniencie of God in wedlocke which doth improue it though not to the state of a Romish Sacrament yet to the condition of a sacred thing and so we should esteeme it And the act of God in ioyning ADAM and EVE must be accounted a reall Law the sampler whereunto all other wedlockes were to conforme themselues as exemplysications our Sauiour CHRIST teacheth vs so to vnderstand it Math. 1â— and our Prophet doth here worke vpon it as being such But why doe I call to witnesse these sacred Authors The light of Reason taught it the Philosopher Aristotle giueth it for a Law in his Politicks and in his Oeconomicks the Romane Emperour a Deijs qui infamiae notantur Legâ— in his Digests b De intest nuptiâ—s ad Legem Iust de Adulterijs in the Code thought it reasonable to put it into their Lawes c Gratiam causa 24. quest 3. de diuortijs the Canonists make it their ground against marriage after diuorce and our Law hath prouided for it Seeing so many Lawes attend Gods legall fact it cannot be denyed but that Polygamie is a sinne against this Worke-master it cannot be denyed but that Polygamie is a sinne against the Law-giuer as well as against his Law Whence you the Penitent may make a farther discouerie of your sinne you haue offended against the onenesse in marriage not onely that which God hath commanded but also that onenesse which God himselfe by his owne act hath made And if this Anabaptisticall libertie of hauing many wiues so offend for Anabaptists in this dotage of the world and their abettors haue beene the Authours and practisers of these masterlesse lusts how odious is the communitie of wiues and the Familists worke of darkenesse Surely 1 Cor. 6. though he that is ioyned to a Harlot as the Apostle speaketh be one flesh yet that onenesse is not of Gods making for he maketh none one but according to the Law before specified And let this suffice for the matter of the Text I come now to the manner The manner is powerfull for MALACHI deliuereth it in forme of a question which layeth the matter close to the conscience Did he not make one is as much as can you deny it Doth not the Law expresly say it This is an vndeniable truth so that he worketh vpon a known principle and giueth vs to vnderstand that principles of faith and good manners should be familiarly knowne the Catechisticall points should be euerie bodyes study and they should be ready with vs vpon all occasions to resolue our Consciences they are the best guid of our Iudgements when we come to try the conclusions that learned men deduce from them yea if we hold them we need not be perplexed in conscience if we haue not skill enough to iudge of the controuersies that doe arise concerning those conclusions It is true that CHRIST biddeth vs search the Scripture Iohn 5. Col. 8. Hebr. 5. and St PAVL willeth vs to let the Word of God dwell richly in vs and those that are of full age should by reason of vse haue their senses exercised to discerne good and euill But if our breeding haue not beene so good nor our capacitie so great we must be sure to hold the foundation the Principles of Religion must not be strange vnto vs if we take not so much paines as to be well skild in them our state to God-ward is but comfortlesse This I would haue them take notice of who neither themselues know their Catechisme nor take care that their children and seruants according to the Law be bred vp therein the Prophets Sermon could little haue profited these Iewes had they not been acquainted with his sext and because the common people know not much of their Catechisme they profit little by our Sermons for the truth hereof I report me to your owne consciences as the Prophet here doth for the vndoubtednesse of his Text. I haue done with the Text of the Law I come now to the Sermon of the Prophet I told you it is short but full for it hath the two parts of a Sermon whereof the first is doctrine and here is a indicious one To make it plaine you must conceiue that the Prophet argues vpon his Text thus God made but one was it because he could make no more or because he would not It was not because he could not for he had aboundance of spirit or as some read Excellencie ioyne them together and the sense will be full anoundance of excellent Spirit The words may point out either Gods power or his store and signifie that neither his power was enfeebled by the creation of one nor his store exhausted And indeed touching his power how should that be enfeebled which is infinite Sine numero sine mensura as St BERNARD speaketh it is not restrayned with any bounds it is true that his Will doth not alwayes extend as farre as his power but his power neuer commeth short of his Will Ps 135.6 Luke 1.37 for he doth whatsoeuer he will both in Heauen and in earth neither is any thing impossible vnto him Neither is the abundance of his excellent store any whit lesse consider but the infinite number of Angels which he made before he made man DANIEL saith that thousand thousands ministred vnto him Dan. 7. Ps 68. and ten thousand times ten thousands stood before him Or looke to that which was done after he made that one looke how many millions of men there haue beene since he created that one Hebr. 12. so many Spirits hath he created for he is the Father of our Spirits Eccl. 12. and when we dye the Preacher saith they returne to God that gaue them vs. Obserue that whereas man consisteth of a body and a soule there could be no question but God had stuffe enough to make more bodyes all the doubt was of the soule therefore the Prophet toucheth at that and not at the other and giues vs to vnderstand that it was as easie to Gods power to breathe more Spirits of life as of the dust of the earth or ribbe of man to make more bodyes Obserue secondly that the addition of Excellencie is ioyned with Spirit to
shew the dignitie of the Soule of man Beasts haue soules no lesse then men but theirs compared to ours are verie base our soule comes from Heauen theirs from the Earth we must not vnderualue this precious guift of God nor let any vnruly lusts tell the world that the Soule that dwelleth in vs is not much better conditioned then that of a Beast You that are the Penitent take notice of this take notice how your fact hath debased your Soule It is cleare then that God did not make but one because he could make no more whereupon it will follow that the reason why he made but one was because he would not And indeed all Gods outward workes are arbitrarie they depend vpon his Will neither could any thing haue forced them against his Will whether they be workes of the Creation of the Prouidence or of the Redemption whatsoeuer outward worke he doth commeth freely from him Hauing found out this generall cause a man would thinke the Prophet might haue rested here for who should aske an account of Gods Will which prescribes to all things and whereon our Faith may securely rest because it is a most holy ground it is the rule of righteousnesse a man may boldly securely submit to it without disputes obey it in the greatest Articles of our Faith as the Mysterie of the Trinitie of the Incarnation we rest vpon his bare word and we should doe ill if we did enquire beyond it such busie curiositie in the highest straines of Religion bred the old Heresies and is the Mother of many controuersies that now disquiet the CHVRCH But yet this we must hold that in all outward workes GODS Will is guided by his Wisdome Eph. 1. and he doth all things according to the counsell of his Will as the Apostle speaketh And although sometimes he is pleased to try our Faith by his absolute commands yet oftentimes especially in moralities he vouchsafeth to condescend to our infirmity and cherish our obedience by yeelding a reason of his doings and so settles our disputing wits as he doth in this place by the Prophet whose resolution of the doubt is verie full for he not onely refutes Error but declares the Truth wherein he goeth so farre as to set downe not onely the generall but the particular cause also of GODS making one and so maketh our vnderstanding happy for felix qui potuit rerum cognoscere causas farther our vnderstanding cannot goe and when it commeth so farre if euer it will be quiet and obey readily Let vs come then vnto the reason which GOD is pleased to yeeld it is in effect this It was expedient it should be so in regard both of Nature and Grace In regard of Nature quaesiuit semen GOD would haue mankind propagated In regard of Grace quaesiuit semen sanctum he would haue mankind propagated as beseemed his children for these ends was God pleased so to order his Worke to make one and but one But let vs take these branches asunder First He sought seed and is that hindred by many wiues A man would thinke it is farthered rather for the more wiues a man hath the more children may he haue A man would thinke so but it is not so for God hath proportioned the strength of one man to the vse of one woman and if he so confine his lust he shall haue more strength of body and length of life to propagate his seed such seed as may be fit for propagation But the man that is giuen to many women doth sooner decay the state of his body becomes barren before his time or begetteth children that are naturally Eunuches for the children of lustfull persons doe seldome proue fruitfull As for women that communicate their bodyes to many men their case is much more such looke into the Stewes and you shall see that those common Harlots are as barren of children as they are excessiue in lust neither are they more fruitfull that carrie their sinne more closely Adde hereunto Cap. 15. that saying of the sonne of SYRACH Bastard plants take no roots if two become one and that one be not of Gods making they cannot looke for Gods blessing the more of such ones the more vnhappy ones Therefore that Gods blessing which in the Creation he gaue to man saying Multiply and increase might be poured out vpon man in full measure he made but one As he said a seed so he said a holy seed he would haue men multiply but so as beseemes the children of God as was most expedient for the state of Grace And here the phrase is to be obserued that which we render holy seed is in the Originall the seed of God it may allude to diuers stories First To that of the Creation Gen. 1. God made man after his Image after the Image of God made he them both male and female Cap. 3. therefore St LVKE fetcheth ADAMS pedigree from GOD GOD eleuated the nature of man whom he made answerable to the Couenant whereinto he entered and man became not onely a sociable Creature but also a member of the CHVRCH and GOD would haue them multiply as such bring forth children after his Image answerable to the honor which in the Creation he hath done them A second allusion of this phrase may be to the storie of the Separation which after the Fall was made betweene the Seed of the Woman and the Seed of the Serpent the seed of ENOS and of CAIN The seed of ENOS that continued in the Couenant Gen. 6. and had the seed of God as St IOHN speaketh abiding in them were called the sonnes of God and they were to continue on a posteritie like vnto themselues partakers of the same Grace heires of the same Promises the CHVRCH was to be perpetuated in their seed But as ADAM tooke a fall and then brought out children after his owne Image not GODS so these sonnes of GOD coupled themselues with the daughters of men and of them were borne Giants such Mongrels such Monsters as lost the seed of GOD and therefore were swept away with the Flood GOD reuiued his seed a third time by NOAR in SEM and of SEMS posteritie chose ABRAHAM Exod. 19. whose posteritie he made a Kingdome of Priests a holy Nation and forbad them to profaine the holy off-spring of the Lord in mingling themselues with the cursed off-spring of CHAM to continue their prerogatiue The storie of EZRA and NEHEMIAH shew how the Iewes transgrest this Commandement and how much those good men were offended therewith and prest the reformation thereof our Prophet that liued about those times may allude thereunto But whatsoeuer did occasion the phrase the issue of Polygamie must needs be an vnholy a bastard a cursed seed GOD in his Couenant promiseth to be our GOD and the GOD of our Seed but it is of our seed lawfully begotten Deut. 23. therefore in the Law he commandeth that a bastard shall not come