this word Honour which is commended to the fauourable opinion of the world to bee blowen to and fro with the breath of mens nostrils there is an heauenly substance to bee disposed of to bee placed after death according to thy death either in euerlasting Tabernacles or perpetuall torments Wherefore endangering thy selfe in single combat not onely to die but to die the death not onely to perish but to perish and come to a fearefull end not onely to be cut downe but cut downe and cast into the fire Then poize these two the blemish of honour with the hazard of euer lasting life in the ballance of thy iudgement and accordingly make resolution I presume none will deny but in our vsuall and daily quarrels the danger is great and rufull for any Christian to consider but in a case of necessity when otherwise neyther Court can cleare me nor the deuise of man giue remedie there laying apart all personall respects abandoning all affections of Honour without any desire of reuenge only for triall of right I le commend my cause to the proofe of Armes and sentence of weapon to be directed by Diuine iudgement If your resolution be such let mee commend vnto you a double consideration of cause and person 1 Is thine iniury so hainous as may not be borne and the triall so difficult as neyther can bee manifested by Record of Writte Ier. 32.44 nor decided by testimony of two or three witnesses established by our Sauiour nor indeed by Oath Ioh. 8.17 which the Apostle makes the vpshot of all controuersies amongst men If thy quarrell be such Heb. 6.16 thou appealest to the iudgement of Weapon 2 Then in the second place examine thy selfe if respecting the priuate iniury and blemish of honour thou canst meet thine enemy in the field and leaue all sinister affections at home if thou canst carry Christian Charity in thine heart and the weapons of Death in thy hands If thou canst commend a prepared soule to thy Sauior intend to shed that bloud for which his bloud was shed on the crosse If thou canst expect the reward of Gods saints in heauen determine to cast out thy brothers soule in a wrong cause then see you haue warrant and keepe thy resolution but vnderstand that this thy passage into heauen if there be any such after all honest pretences mans witte can deuise all the Differences the Law can afford are bestowed vpon it will prooue as hard and narrow a passage for thy soule as a Nedles eye for the huge Cammell What shall we say then Is there no redresse for the blemish of honour and reputation Yes beloued there will come a day when the most secret cause will be made manifest when all the Courts in the world shall be iudged ouer againe till which time God hath reserued many causes vntried for his owne Court. Therefore saies St. Paul 1 Cor. 3.5 Iudge nothing before the time till the Lord come who will lighten things that are hidde in darkenesse and then shall euery man haue praise of God haue patience then till the trumpe blow and the walls of Iericho fall flatte to the ground Till the Heauens passe with a noyse and the elements melt with feruent heate then shalt thou meet the iudge of the world and receiue sentence according vnto right then shall thine honour bee restored seuen fold in the sight of Men Angels there meane while resolue thy selfe like a Christian if thy supposed honour affect thee in case of Gods honour or the safety of thy soule cast it off better it is for thee to enter heauen lame in honour maimed in reputation in the sight of the world then hauing all sound to be cast into hell fire I speake not after the manner of men else would I perswade that it were not a world could ecclipse true honour Well true or supposed honour shall I suffer disgrace till the last trumpe This is an hard interim I would to God I could releeue you Shall I with S. Augustine adfratres in Eremo commend vnto you the example of our Sauiour who beeing disgraced and shamefully dishonoured of his enemies the first oblation he offered vpon the Altar of the Crosse was prayer for his enemies that were not so fit it was writ adfratres in eremo but I know to whom I speake Shall I commend the Prophet Dauids example who dishonourably reuiled of Shimei reuenged not againe but dealt honourably with lame Mephibosheth the remnant of his enemies house Yea but Dauid was a Prophet altogether swallowed vp with diuine contemplation we are not of that precise coat yea but Dauid was a Prince and well wist what true honor meant a valiant Prince whose arme would encounter a bow of steele and by the might of his God spring ouer a wall yet herein was his glory to shew kindnes to his deadly foe 2 Sam 9.3 Remaines there not one saith Dauid of the house of Saul on whom I may shew the saluation of God Honourable Dauid that thought it the most honour to be likest God in shewing mercie to his enemies All my Fathers house saith Mephibosheth to Dauid were but dead men before my Lord the King Posse nolle nobile To reuenge a quarrell argues skill and courage but to forgiue or not regard an iniury that is right Honourable Wherefore to conclude this point Mar. 8.35 that which our Sauiour Christ pronounced in the Gospell of Marke is as truely to be meant of honour as of life Whosoeuer will saue his honour shall loose it and whosoeuer shall lose his honour for my sake and the Gospels shall saue it Be it then farre from dust and ashes to seate himselfe in Gods place crying vengeance is mine I will repay it to extoll his owne honour before Gods least he that sits in heauen laugh them to scorne and the Lord should haue them in derision This is one point in which vaine man the Sonne of Adam does affect to become a God Like one of vs. If it would please Almighty God to looke downe from Heauen vpon the sonnes of men Psal 13.2 hee might behold more presumptuous and aspiring gods amongst men or would hee come downe from heauen to make triall of these cries that are come vp to him Gen. 18.21 as himselfe speaketh in the 18. of Genesis would it please him to take a view of his own dwelling place the holy house of his habitation he should perceiue one of Adams vnhallowed sonnes seated in his roome houzed within the holy stones of Sion his chambers chaires adorned with the Churches robes himselfe and his family fed with Tithes and Offrings would not this prouoke Almighty God to take my text for good sooth and say behold the man is become a god like one of vs harboured in our sanctuary and serued with our Priests like one of vs honored and worshipped in consecrated Tithes and holy offerings like one of vs whiles
your preseruation here and your exaltation in the life of glory Your Honors and the Churches seruant Emmanuel Vtie To the Reader Christian Reader IT was the olde and is the common excuse for the penning of bookes which march foorth into the world like the Tribe of Gad in multitudes Gen. 30.11 Christi charitas amicorum necessitas I neede not make an Apologie because I am not the Author but a Compiler of the Treatise and so it must bee respected not what I am but what I haue It had been better for me to haue watched with Moses in the Mount with Elias in the Desert with Samuel in the Tabernacle in some celestiall contemplations and holy whisperings with God Exod. 9.9 then haue added any volumes to the number of which the world is as full as the hand of the Prophet was of ashes that now are dispersed before the face of God to blister the reputation of the best men In this boyling age of ours in which euerie seruile Gehezi that hath but made a Prophets bed will lift vp himselfe to bee seene though in a scab As there were no Hang-men among the Iewes because euery one was an Executioner so we cannot indigitate one Censurer in the world because there are so many Therefore sine me liberibis in orbem If this booke will auoyd the fangs of censurers it must as the Apostle speakes of Community with Fornicators and Drunkards 1 Cor. 5.11 to such as would be Hermits or sup vp water-grewell with Daniel by themselues Goe out of the world But I thinke as there may bee a secret dispensation for the one so there may bee a publique Expectation of the other Chrysost in loc ad Corinth And so it was especially of some sweete natured Gentle men of the new world which were twisted to him entirely and priuately like bowels qui cum auulsa sint viscera sentiebant cum occidit ille succidit illos some I meane of those in Grayes Inne whose hearts bled thorough their eyes when they saw him dead desired they might haue something of his to liue after them a monument of his heauenly and secret raptures which did mortifie him to the world a good reason that hee that was dead vnto the world while he liued should liue to all posterities after he be dead which had beene erected before if my pen had beene as nimble as their desire or if preaching so necessarily imposed and so often expected had permitted me But blame me not for my slownesse to satisfie the expectation of men since Mary tooke such a pawse to answer the salutation of the Angell Luc. 1.29 For admiration I beg not wee admire commonly nothing but that which is most great or most ancient This is new and little yet as the twelue loaues of shew-bread set vpon the altar seuen dayes Leu. 24.6 to desire God to prouide sustenance for the twelue Tribes are now vnited together in one petition of the Lords prayer panem nostrum quotidianum da nobis so there is the substance of some greater volumes comprized in one demand My suite is Gentle Reader that thou wilt loue it at the least for his sake which if he had liued longer would haue reuiewed and renued it but indeede as S. Augustine reports that his great Grand-sires glasse was of more duration then three or foure mens ages so wee know to our griefe that many spiders webs which are onely Hangers on some Piller in the Church Gal. 2.9 haue lasted longer then the life of that man who was of such great sufficiencie and so little continuance come not therefore with preiudication either of the matter of the person like these smoking flaxes which haue neither the cleare light of knowledge nor the true heat of charity impute not the errours of the letter to the Author Take not the cuttings and shreds of the booke but reuolue it vnto the end and God blesse thee with it Chigwell this 18. of Aprill Thy true friend in the Lord Emmanuel Vtie A TREATISE AGAINST THE NECESSARY DEPENdance vpon that one head of ROME and the present reconciliation to that CHVRCH TRACT I. MATTH 16.18 Vpon this Rocke will I build my Church WE haue been wandring sometimes in strange-paths like Noes doue out of the Arke and found no resting place neither among the Iewes nor Graecians nor Mahumetans the first working vpon Scripture the second by Reason the third by neither Scripture nor Reason but by meere crueltie We are at the last come to our Rocke whereon wee may safely builde and repose our soules They all confesse there is a Rocke but haue not yet found it and though all oppose this yet can they not show any other the Iewes say there is one to come but cannot tell when he will come the Gentiles by the light of reason haue prepared the way in foure points for so much light they haue as will condemne them for denying CHRIST First they doe acknowledge one onely wise and euerliuing God though in policy hee suffered them to erre in pluralities Secondly that God infused into man that euerliuing sparke the immortalitie of the soule which is knowne By the desire of perfect knowledge which here cannot be had By the capacitie of the soule which nothing will satisfie but that which is infinite By the extraordinary feare of iudgement in guiltie consciences which is a diuine Iudge By the desire of immortalitie which being generall is naturall and therefore cannot be frustrate By Heroicall spirits which aspire higher then a bodily desire can doe and that by the very thought of immortalitie If a beast could thinke of reason a beast were reasonable if of immortalitie immortall and therefore by these we may gather that the soule is immortall Thirdly Pudor himinis timor numinis The shame of man and the feare of God made them confesse that hee created the soule in farre better estate then now it is Their Sacrifices show it and their ordinarie Queries why are the feete so ready to runne at the command of the soule and the affections so slow when reason commands them whether the soule hath more reason to complaine of the body or the body of the soule but they conclude that Beasts keepe their kinde better then their Masters Fourthly hence some of them haue inferred that it cannot be but God hath prouided some meanes for restoring man to happinesse againe Their ceremonies and expiations aime at it De ciuit lib. 10.32 and therefore excellently speakes Augustine De vniuersali via animae liberandae quam Porphirius malè quaerendo non reperit That great Philosopher Porphirius and that great aduersary of the Christian Faith vnder Dioclesian doth confesse he could not finde it discouered in any sect of Philosophers nor amongst the Indians by the Gymnosophists nor amongst the Caldeans No Saint Augustine nor euer shall vntill they come to Ego sum via vita veritas Via Regia
them so many meditations at home that brought him first to Timothies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often infirmities when hee was but young the Gout St. Gregories disease the stone St. Barnards hell the burning ague St. Augustines Purgatory All these he had Mat. 7. like Light and Salt hee did wast himselfe draw on disease vpon disease and which is the life of Loue and St. Pauls Impendam cut off all hope of life yet not vnrewarded in liuing and louing for he refused all for your sakes who would haue done this but for a crowne not a crowne of Paper to write of him and adorne his memory as I doe Plusarch in Agesil 1 Thes 2.19 but St. Pauls crowne of reioycing in his care and labour for you so did he Ouare so was this Lambe crowned with gould so did hee sacrifice himselfe and so was crowned D Fenton the Preacher of Grayes Inne for the space of 17. yeares whom euery man did know to bee so approued for Sanctity so Catholicall for profession so conformable for vnity so discreet in commanding so in dustrious in disposing so able in performing so modest in speaking so sober in zeale so right in iudgement so affable in conuersation so amiable in aspect and that which was an admirable conueiance to his iudgement his inuincible meekenesse against all contradictions of opinions that he went like meeke Moses through the redde Sea Num. 12.2 a world of Diuisions enclined to no faction but followed his calling as he did the cloud and the pillar that wee may say with the same affection as Hales of Bonauenture non videtur Adam in homine isto peccasse neuer was more knowledge and so much innocence in a Preacher that was the sonne of Adam We haue lost our delight he hath changed his for better in that place where there is exact knowledge and perfect righteousnesse Let therefore the worthinesse of him bee a motiue to those of your society that are vnsteddy that they make no intercisions in this point but relie vpon him as an Oracle sent from heauen As it was once the crie of the Synode Haecest fides Cyrilli haec est fides Cyrilli so haec est fides Fentoni Whosoeuer haue any other acclamation proceeeding from spirituall tymorousnesse or diabolicall peeuishnesse there cutting betwixt two religions these intercisions will at the last proue abscissions turne to separations from God and his Church like Goates And as it was not Abell but his bloud Matth 25. so not the writer but the letter shall be the blacke scrole of their condemnation at that day when all iudgements and opinions shall be cleared which writings are grounded vpon rules of Scripture according to which Scriptures he professed In which profession he liued according to which life he died and as he liued and died a Lambe Reuel so no doubt he followes the Lambe of God from meekenesse to maiestie from humilitie to Glorie FINIS THE WANT OF DISCIPLINE A SERMON PREAched before the King at White-Hall EZECHIEL 28.14 Thou art the annointed Cherub which couereth and I haue set thee in Honour IT was the Royall state of Tyrus to which God by his Prophet directeth this speech a royall and flourishing estate it was which God thus honoured comparing it to his holy Cherub in the Holy of Holies which coue red the Mercy-seate and the Arke of God Yet notwithstanding those sinnes specified before and after my Text did at length ouerthrow that state those hainous and grieuous sinnes by which euen the Cherubs themselues were broken in peeces and the most famous kingdomes of the world long since layd in the dust And were it not for these sinnes so greeuous so generall so inueterate Hee that sitteth Iudge a-among the Gods and dwells betweene the Cherubs would haue dwelt there still for how loth hee was to depart witnesse this our Prophet in the ninth chapter The glory of the God of Israell was gone from the Cherub whereupon hee was and stood vpon the doore of the house Cap. 9.3 Great abhominations those were which then mooued God to remooue from his seate his Mercy-seate and when he remoued he stood but vpon the dore of the house offered as if he would be gone but went backe againe and staid there still Being forced againe to remoue in the tenth Chapter Cap. 10. he staid at the dore still loth to depart but at the last when there was no remedy no hope of amendment no remorse he went away for all adoe The more cause haue those Kingdomes and States to magnifie the name of God among whom he vouchsafeth to continue and dwell still and for whom hee hath caused these examples to be written that in them they might look themselues consider their dignitie with thankefull hearts and in their dignity their dutie with obedient hearts to the highest maiesty for these two dignity and dutie are euer so twisted together as they ought neuer to be seuered Both of them implied in each part of this text In the name of Cherub In the annointing or hallowing of the same In the worke or office of couering And last of all in the Author of all this excellence the Lord I haue set thee in honour In euery one of these Nescio an plus honoris vel oneris sure I am too much honor cannot be giuen to them who bear so great a burthen Wherfore that subtil serpent shewed Christ all the kingdomes of the world and the glory of them he shewes them all in a moment of time Luk. 4.5 saith S. Luke full well knowing if he should haue giuen Christ any longer time to haue looked into them hee would haue perceiued somewhat in them that would not haue tempted him so much Great is the glory of them without question as appeares by this glorious comparison Cherubs were pictures of Angels like men to teach that some men should be like Angels and though all euen the best of vs in regard of our personall infirmities shall be men not Angels yet in the place and execution of publique functions we ought to be Angels not Men Angels so it pleaseth God to call publique persons in respect of his Diuine image which he hath put vpon them for as Angels doe carry the name of the Sonnes of God aboue other creatures in the first chapter of Iob so these men be filij Excelsiomnes Iob. 1.6 Psal 82.6 in the fourscore and second Psalme not as ordinary persons like pictures drawen to the shoulders in respect of Reason and vnderstanding but drawen throughout as Cherubs were to take in heart and affections and the whole man For the vnderstanding part My Lord saith Mephibosheth is as an Angell of God 2 Sam. 19 27. so able for his wisedome to iudge of all matters for sincerity and readines to execute as Angels are ready to doe the will of God Ps 103.20 So it is our daily Prayer that his will may be done in earth as it
author of all Ego posui te saith the Lord I haue set thee that is I haue made thee a Cherub with my holy oyle haue I annoynted thee I haue couered and protected thee in the middest of all dangers to the end that thou might couer and protect my Church neither is it vnfitly added by the Translater I haue set thee in Honour for there cannot be a greater honor then to protect the Church of Christ nor a more lasting honor for all posterity euen 14. generations I dare be bould to say this title of couering Cherub is a more honourable and glorious title then Prince King Emperour or Monarch of the world If all this honour was done to and for shadowes what shall be done to the body it selfe for Hiram and Salomon and his Temple and the Cherub and the Arke were but all shadowes of these blessings we enioy what honour is it to protect that Church for which the King of heauen hath taken such paines as hee could not doe more for his Vineyard That Church for which the King of glory that fils heauen and earth with his glory became a lumpe of flesh Who bindes Kings with chaines and Nobles with linkes of Iron was himselfe swadled in clouts and laid in a manger what honour is it to be a nursing Father and to giue milke to that which was bought and is daily fedde with the flesh and bloud of the Sonne of God what honour is it to couer that with his Cherubs wings which the Angels in Heauen desire to behold and look into 1 Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Peter and hee alludes vnto the Cherubs that were made bowing and looking into the Arke and Mercy seate so the blessed Angels in Heauen who continually behold the face of our Heauenly Father they bow themselues and count it a part of their contemplatiue happinesse to looke into those holy mysteries of saluation which wee on earth doe enioy Which that this Church may enioy while the Sun Moone endureth beseech wee him who dwells amongst the Cherubs and blessed Angels to blesse vs and our Cherub to the honour and glory of his blessed name and our euerlasting comfort in Christ Iesus To whom with the Father and holy Spirit three persons one eternall euerliuing and onely wise God be all honor praise and thankes this day and for euer Amen FINIS THE POSSESSION OF A KING Another Sermon before the KING GENESIS 28.13 The land whereupon thou sleepest will I giue thee and thy seede THis short sentence deliuered without curiosity doth speake three things 1 The land of Promise 2. The promise of the Land 3. The persons to whom the Land is by promise assured 1. The Land of Promise specified in the word whereupon 2. The promise of the Land deliuered in the worde Dabo 3. The parties first Iacob himselfe in person then his posterity after him The Land whereupon thou sleepest will I giue thee and thy seede this is the effect of the Text. But if I should rent it from the premises I should offer iniury to the context for it is not entire of it selfe neyther can it stand alone 1 While Iacob was sollicitous for a biding place vpon earth Vers 12. God points him the way to heauen in the former verse Behold a ladder whose top reached vnto heauen and the Angels of God went vp and downe by it 2 To assure him that that way was open for him he reneweth the couenant made vnto his Fathers in this verse I am the Lord God of Abraham thy Father and the God of Isaac 3 Then followes my text The Land will I giue thee c. teaching Iacob euer to set heauen before earth euen then when he most desired and stood in greatest need of a place vpon earth to prouide for his mansion in Heauen I wote not whether the holy Ghost had any such intent in transposing Isaacs words while he was blessing his two Sons in the former chapter for in Esaus blessing the fatnesse of the Earth is put before the dew of heauen Gen. 27.39 but in Iacobs blessing it is quite contrary God giue thee of the dew of heauen and the fatnesse of the earth Vers 28. howsoeuer this I am sure of that our Sauiour plainely asseuers that if wee first seeke the kingdome of God and the righteousnesse thereof all these shall bee ministred according to our seueral places the whole land wherupon he sleepeth to Iacob and his seede First T is not an vnknowne land a farre off which I will giue thee but euen this whereupon thou sleepest and secondly a fruitfull and plentifull land that floweth with milke and honey and thirdly which is more a blessed and holy land whereupon thou sleepest and sleeping dreamest and dreaming beholdest the gate of heauen and the way to eternall happinesse There bee prophane spirits in the world farre be they from the pallaces of Iacob who would perswade vs that Religion and this gate of heauen is but a dreame but let them know that the foolishnesse of God is wiser then the wisedome of men and the weakenesse of God stronger then men whose power and wisedome doe by silly meanes shine the most glorious what is counted more idle then a Dreame What is of greater importance then the way to life What 's weaker then water What 's stronger then the house of God yet he that laid the beames of his chambers in the waters hath reuealed that to Iacob in his sleepe which the greatest potentates of the earth and the most quicke disputers of the world could neuer finde broad waking Iacob slept vpon the land which God gaue him and might sleepe soundly for he was weary but his sleepe was a troubled sleepe and great matters did runne in his head by which it seemes God would diuine vnto Iacob that possessors of great Dominions must be sometime content with broken sleepe when meaner persons sleepe more securely vnder the shadow of their wings we that little know what belongs to these can reade in our bookes Tali nocte dormire non potuit Rex as good King Dauids eye-lids slumbers and Iacobs vpon his stony pillow Our Sauiour did once sleepe in a shippe and then suffer a tempest to rise to intimate that while Gouernours sleep in security there is some danger of a Tempest yet see the mildnesse of him that was able to command all that when his Disciples did presume to awaken him he was not offended This land whereupon thou sleepest whereon thou takest though a troublesome yet a most happy and heauenly sleepe this land will I giue thee and thy seede and so wee passe to the 2 Dabo Iacob might claime this land by right of inheritance by his discent from Abraham and Isaac by the same right that Abraham is called the heyre of the world Rom 4.13 Romanes the 4. yet Dabo I will giue is that vpon which Iacob relieth Gods gift is the best inheritance
the other and became saluation vnto both that the Iew might not contemne the Gentile therefore he was a light to lighten the Gentiles that the Gentile might not insult ouer the Iewe hee was the glory of Israel and saluation prepar'd before the face of all people Now the God of all wisedome and power who is onely One without diuision That eternall sonne of his the onely patterne of true vnion That holy spirit of his whose function it is to build vp and knit together the members into one body in the bond of peace That blessed Trinity vnited inseparably in one Deity so guide and moderate your Wisedomes and consultations herein that Iacob may carry the image of the God of Iacob that hee may be a light to the one and glory to the other and happinesse to both For setting forward of which happinesse obserue a threefold blessing entwined and twisted together in this short sentence promised to Iacob enioyed by vs. 1 Dabo tibi semen a posterity to Iacob which his progenitors wanted long 2 Dabo terram tibi Semini a blessing prepared for his posterity also when thou shalt waxe old and grow weary of this clodde of earth when thou shalt desire to plucke vp thy feete and steppe into a better kingdome The land whereupon thou sleepest is for thy seede after thee 3 Dabo te semen tuum terrae a blessing of all blessings to this land wherupon to the land it selfe and an happines prepared before the face of all people This triple cord is not easily broken neither was it euer broken in the house of Iacob something vntwisted it was in the captiuity but neuer broken before the appearing of the sonne of God in flesh then was that Kingdome deliuered vnto Christ that he might be all in all That blessing be vpon vs and our children vpon Iacob and his seede till the appearing of our Lord in the clouds from whence we expect a true kingdome wherof all these are but shadowes That euerlasting kingdome purchased by the bloud of his deare Sonne and our onely Sauiour and Redeemer to whom with the Father and Spirit three persons and one God bee all Honour and Glory from this time forth and for euer Amen FINIS THE TVMVLTS OF THE PEOPLE Another Sermon at the Court in White-Hall before the King EXODVS 32.1 But when the people saw that MOSES tarried long ere he came from the mountaine the people gathered themselues together against AARON and said vnto him vp make vs gods to goe before vs. THE circumstance of Time is a powerfull circumstance eyther to aggrauate a crime or to make any action more effectual the very same time that God was prouiding a law for his people and writing it in Tables of stone they were conspiring idolatry against him The same night that Christ was betraied he tooke bread 1 Cor. 11.25 instituting a Sacrament of life for them who were plotting the treason of death against him With this opposition did the Law and the Gospell both begin by which it doth appeare that that old arch enemy of mans happinesse was the chiefe agent in this businesse It was not Iudas so much as hee that entred into Iudas nor the Serpent so much as hee that spake by the Serpent nor the people so much as hee that driues them like an heard of swine headlong to the accomplishing of Sathans purpose and their owne destruction for Sathan had a further purpose in this intent then the people thought of Hee had beene 2000. yeares in blotting Gods Law out of mans heart he sees that labour like to be lost for that Law is at this present renewing by God in the mountaine and a writing by his owne finger in Tables of stone to continue therefore a plot must be deuised eyther to breake the tables in peeces or some way to deface the worke and hee plots it vnhappily for in the very instant when Moses came within sight they were in the middest of their madnesse shouting after a Calfe the sight whereof so wrought vpon the feruency of Moses zeale that down fell the Tables and brake in peeces As Dauids prayer was his onely defence against Achitophels policy 2 Sam. 15.31 so must we pray to bring Satans Councell to nought for none but he can doe it Sathan is the principall agent yet not mentioned no more then in his first temptation Genesis the 3. Moses historicum agit non interpretem let vs therefore consider of this Scripture as it is an history the Tract is plaine and the passage easie by the steps 1 The chiefe actors mentioned in the businesse are the people 2 The occasion they tooke for this attempt Moses absence in the mountaine his long absence as they pretend 3 The instrument wrought for their purpose must bee Aaron 4 The meanes whereby they wrought him by force in a tumultuous assembly 5 The worke whereunto he was forced Make vs Gods to goe before vs. Where the people be principall actors there 's a daungerous peece of worke towards it is via serpentis where the taile guides the head where the people command Aaron The true visage of an Anarchy for if euer wee should fall into the hands of a disordered multitude we should see the sweetnesse of gouernment Carendo magis Heere 's a multitude It is like the waues of the Sea that dash against this Rocke and that Sand and breake one vpon another here against Moses there against Aaron at the last against themselues And herein is the power of God saith King Dauid in the Psalmes In appeasing the noyse of the waues Psal 65.7 and the madnesse of the people the one by his inuisible power the other by that beautifull gouernment which is his owne blessed ordinance But what people be these that disorder themselues or to whom doe they belong The people and my text hath it twice for failing The people In the third Chapter and the seuenth verse I haue seene I haue seene the affliction of my people then were they Gods people and all along the history they bee tearmed the children of Israel the posterity of Iacob but now they be neyther Gods nor Iacobs but their owne a rout of masterlesse men that none will owne so in the 32. of Deuteronomy They haue corrupted themselues Deut. 32.5 not being his people but a froward generation Doubtlesse it greeued Moses at the very heart vers the 7. When God saide vnto him Get thee downe for thy people which thou brought out of the land of Aegypt haue corrupted their waies Thy people saith God to Moses Gouernours had neede to haue a tender care ouer Gods people for when they transgresse God turnes them ouer to them And had not Moses a tender care No imputation could lie vpon him hee had prouided sufficiently for them in his absence Aaron Hur besides the Elders and Nobles of the Elders of Israell therfore harke how Moses answers God againe in his
owne defence and in commiseration of a masterles people vers the 11. O Lord why does thy wrath wax hot against thy people which thou hast brought out of the land of Aegypt with great power and a mighty hand See how they be put off from one to another God will not owne them Moses cannot they be their owne they be themselues I haue seene this people and behold it is a stiffe-necked people saith God to Moses in the 9. verse and What did this people to thee that thou brought such a sinne vpon them saith Moses to Aaron verse 21. Thou knows this people that they are euen set on mischiefe saith Aaron to Moses vers the 22. Thus doe their sinnes fall vpon their owne heads they lost the glory of being Gods people they lost the honour of being the Children of Israell euen the Nobles of the Children of Israell cap. 24.11 Though men be neuer so well discended vice does taint the bloud it staines Nobility especially this of resisting gouernment they bee left to themselues alone a degenerate multitude they be neither Gods Children nor the Children of Israell this and the like are the fittest appellations of such a sinfull people 2. The occasion which mooued this people thus to doe was taken and not giuen Moses was absent what then was hee not about publique businesse receiuing Lawes and Ordinances from God for the gouerning of them such Lawes as no nation vnder heauen had the like did hee not acquaint them with all this before hee went more then Gouernours are bound to doe In the 24. chap. verse 14. Moses told them all the words of the Lord How far was he gone but into the mountaine leauing them at the foot He left them not alone without Iudges cap. 24.14 whosoeuer hath any matter let them come before them Yea but he tarried long before he came downe How long not six weekes in all So impatient so quickly haue they forgot the couenant made at their parting cap 24.3 All things that the Lord hath sayd we will doe repeated againe in the seuenth verse and ratified with sacrifices Is the impression of thunder and lightning so soone worne out will not the twelue pillers erected at his going at the foot of the hill bee sufficient remembrances for six weekes absence Children of Israel well might he call them children and Moses their nurse to carry them as sucklings in his bosome which he conceiued not euer crying and complaining neuer satisfied taking occasion where none is giuen There was great difference for a quiet contented heart when Moses was a Shepheard and when hee was the Gouernour of this people Nec abnuendum si dat imperium Deus nec appetendum 3. Moses is gone they wote not what is become of him 3 The Instrument or they will not know the power is in them somewhat some exployt must bee done and who must countenance the matter but Aaron One highest in authority and that should be holiest in life hee must bee the man and so hee was Omnis caro foenum If Aaron Moses Vicar amongst the people If Peter Christs Vicar in the Church who should bee Summi Pontifices If these fall so fowle that one denies his Lord the other preferres a Calfe before him let the Church of God neuer be built vpon that Rocke but vpon that which Aaron prefigured and that which Peter discouered in the sixteenth of Matthew Mat 6.16 Aug. vlt. D. tract in Ioh. Super hanc quam confessus es petram sayth S. Augustine vpon this Rocke which thou hast confessed will I build my Church God in Aaron would teach Israel that hee who was thus captiuate to sinne himselfe could not deliuer captiues from sinne by his sacrifices as the Apostle prooues at large in his Epistle to the Hebrewes Moses died in the wildernesse Aaron fell fowly in the wildernesse the mortality of the one and infirmity of the other were as Schoole masters of Christ the Lambe of God and Lord of life to deliuer vs from sinne and death 4. 4 The meanes But let vs not as the manner of the world is lay more imputation vpon Aaron then there is iust cause his infirmity was great yet was he no voluntary agent but a forced Instrument they assembled themselues against him tumultuously and vrged him in threatning manner vp make vs Gods True it did not excuse him more then Pilate who feared a tumult Matthew the 27. Hee should rather haue died a thousand deaths then haue yeelded yet see what pretty policies he hath to stay the businesse 1. Hee calles for golden eare-rings of their wiues sons and daughters in the second verse thinking women would by importunity bring any thing to passe rather then part with their iewels and ornaments there was some hope that either the couetousnesse of men or the pride of women might so farre preuaile that some domesticall dissention might hinder this great conspiracy against the God of heauen But as Sathan will not cast out Sathan so one sinne is hardly wrought against another especially those diabolicall sinnes of pride and idolatry There was no cost spared for all the people plucked off their iewels not one from another but from themselues in the third verse their Idoll was their Iewell they neuer yet bestowed such cost vpon the true God that brought them from the bondage of Pharaoh nor on Moses their Gonernour as now vpon the image of a Calfe 2. When there is no remedy he takes the Iewels casts them into the fire fashions a Calfe carueth it made a grauing toole to goe ouer it built an Altar proclaimed an holy-day whil'd the time that Moses might come downe or some accident befall to stay their fury so vnwilling was Aaron but they forced him 5. What to doe Make vs Gods to goe before vs Gods seruice is a reasonable seruice in the 12. of Romanes Rom. 12.1 but the seruice of sinne is most vnreasonable especially this of Idolatry that a God can be made that Aaron a sinnefull man can make a God that hee can giue it life and motion to goe before them Is it possible the people should bee so senselesse This poynt then will beare two Queries 1. What Gods they meant should bee made Make vs Gods 2. To what end to goe before vs. Some thinke they meant onely a sensible resemblance of the true God or an image to which some Diuine power might vpon consecration bee annexed but I doubt they troubled not their heads with such differences 1 They called them gods in heathen tearmes they were weary of one God and now they must haue a plurality though Elohim be vsually translated in the singular number yet in this place I take it plurally because St. Stephen does so reade it in the seuenth of the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7.40 Make vs gods Idolatry implies plurality a plurality a nullity dicite plures dicits nullum two infinites there cannot be eyther
like a spider in a corner which sucketh out all goodnesse and grace In so great danger are we by getting wealth to poyson our soules that it may well be called vnrighteous Mammon Therfore doth Christ teach how to make friends of this dangerous enemy to make treakle of vipers flesh to make a box of precious oyntment to annoynt the feet of our blessed Sauiour those surbated feet which tred vpon the earth naked and miserable that when we shall want they may receiue vs into euerlasting habitations that third and last branch of my Text being the end and motiue to good workes 3. This last end is a motiue to any good worke answering 3. Quaeres 1. Cui bono What good of well doing Euerlasting habitations a royall reward 2. But when When we shall stand in greatest need want 3. By whose meanes They shall receiue you They. 1. Prou. 23.5 First Prouerbs 23. Riches take wings as Eagles and flie into heauen If they flie thither let them flie There neither rust nor moth doth corrupt there theeues doe not breake thorow and steale Quod non dederis aut vivus amittis aut mortuus dimittis That which is not giuen is either lost while wee liue or left when we die but that which is giuen is as seed sowne it increaseth an hundred-fold Panis frangendo crescit It s like the bread broken to the hungry multitude It multiplieth not vnto bread that perisheth but vnto euerlasting life But shall good workes purchase heauen Not by the vertue of the workes they be but the fruits of charitie nor by the vertue of charitie that 's but the fruit of faith nor by the vertue of faith that 's but an instrument to apprehend Christ who alone by his merits hath made this purchase and prepared these mansions for vs. By faith in Christ we are iustified before God and made heires of these euerlasting habitations our faith iustified to our selues to be a liuely faith by charitie in our hearts which to vs is a more sensible qualitie then faith Our charitie is iustified before the world by workes which to the world are visible and more apparent then charitie Our workes shall be iustified before men and Angels by our reward if they proceed from true charitie and faith in Christ So then wee are adopted sonnes of God and made Inhabitants of heauen only by Iesus Christ wee are iustified by faith in Christ we are sanctified by charitie from faith charitie shed in our hearts by the holy Ghost wee shall bee glorified by the workes of charitie and wee are enabled to these workes by the riches of iniquitie Thus worme-eaten Mammon may procure vs an incorruptible crowne by being an instrument of those Good Workes which are fruits of that tree of Charitie which springeth from that root of Faith which groweth in our hearts from that seed of the Word which reuealeth vnto vs that Sauiour of the World who is the onely author of all these blessings and graces But when shall wee enioy these blessings When we shall stand in greatest need when we shall be turned out of our Stewardship for we are but Stewards nothing that we haue is our owne 1. Because wee must part with it Si vestra sunt tollite vobiscum Wee brought nothing into this world neither may wee carry any thing out of this world 2. Because wee must giue account how we spend them May not I doe with mine owne what I list Mat. 20.15 Matt. 20. Therefore not ours Saepiùs risi testamenta legum dieentia Hic habebit agrorum vsum ille dominium Chrysostome was wont to smile when he read mens Wils Such shall haue the vse such the Lordship such for a time and such the fee simple Terra Domini est plenitudo eius We are but Tenants or rather Stewards at will Pardon mee honourable Lords though I count you but Stewards you are no more and wee are no lesse The Parable extends to all Euery one hath a portion for which he must answer and out of which he must be turned Either the birth-right of Reuben or the gouernment of Iuda or the iudgement-seat of Dan or the eloquence of Nephthali or the rich blessings of Ioseph or the pleasures of Asser or the strong bones of Isachar Either wealth or wit or strength of body or authoritie or portion or other things which if wee imploy to the honour of our Lord and Master we may gaine a Kingdome by it when wee want and that want shall be at the houre of death Then shall wee want euery thing when wee shall haue nothing Our friends will leaue vs because they cannot helpe vs perhaps they will shed a few funerall teares after our corpse they will stand you in no stead if you would there 's no water sooner dried Happily you haue a stately Tombe ouer your dead bones Picta domus coeco or some few words in your commendation Philomela surdo Then shall we want indeed when wee shall haue neither wealth to releeue vs nor friends to comfort vs nor so much as these earthly Tabernacles to shelter our soules but poore soules shall bee turned out of house and home Then happy shall they bee who shall be receiued into those euerlasting habitations But who shall receiue vs Shall the poore Can they bestow mansions Much adoe to get places themselues Christ shall say at the last day Mat. 25.35 Matt. 25. I was hungry c. In as much as yee did it to one of those yee did it vnto mee As Christ therefore is said to receiue these almes on earth which the poore receiue and not he so the poore in heauen are said to receiue vs into euerlasting habitations which Christ shall bestow and not they Doth not Christ tell his Apostles They shall sit on twelue seats Mat. 19.28 iudging the twelue Tribes of Israel Doth not S. Paul tell the Saints that they shall iudge the world yea the Angels Conceiue that 1 Cor. 6.3 and vnderstand this that those poore soules to whom you haue done any good in the name of Good either by your wealth or counsell or any comfort whatsoeuer that all these shall testifie what you haue done before the eternall Iudge and approue that sentence which shall crowne you with glory Can you imagine how the Queene of Saba and the men of Niniue shall rise vp at the day of iudgement and condemne the Iewes Matth. 12. So shall the men women Mat. 12.41 and children of your Hospitals rise vp and testifie Sweet Iesus had it not beene for these and these benefactors wee had perished for want Then shall a multitude of poore Schollers rise vp and testifie Sweet Iesus had it not beene for these and these we had neuer beene enabled to preach thy Gospell or enlarge thy kingdome Then shall Iesus say Come yee blessed of my Father receiue the Kingdome prepared for you from the beginning of the world As Paul and Siluanus and Timotheus said to the Thessalonians in the first Epistle and the first chapter You are our hope our ioy our crowne of reioycing in the presence of the Lord Iesus Christ at his comming 1 Thess 1.19 because the Thessalonians would then testifie how these had laboured in the Gospel for the good of their soules so may euery one of you right honourable and welbeloued say of all those to whom you haue done good in the name of good You are our crowne in the day of the Lord Iesus because those shall testifie your good workes before men and Angels and iustifie that sentence which shall receiue you into euerlasting habitations Christs counsell then is good That wee make friends of poore Saints with vnrighteous Mammon But how shall wee know the poore Saints from others As all rich goe not to hell so neither shall all poore be Saints in heauen Blessed are the poore in spirit for theirs is the kingdome of heauen If then thou be poore and proud poore and enuious poore and murmuring poore and malicious that Kingdome belongs not to thee But our rule in doing good must bee a rule both of wisdome and charitie of wisdome in making good choice of the parties of charitie in deeming and hoping the best of them If wee be deceiued in our choice that shall not preiudice our good deed Charitatis error salutaris est Eccles 29.12 wee seldome sinne in charitie Claude eleemosynam in sinu pauperis ipsa orabit prote Admit their praiers whom thou hast releeued be not acceptable to God yet as Abels bloud did crie for vengeance against Cain so the Almes deeds themselues shall goe vp into the presence of God for Cornelius Act. 10.4 Act. 10.4 To conclude See the wisdome and goodnesse of our God who hath opened the gates of heauen both for poore and rich that the poore by pouertie and the rich by wealth may attaine a kingdome Art thou poore Hee that wore a crowne of thornes for thee hath taught thee of thornes and tribulations to make a crowne of glory Art thou rich He that is Lord of heauen and earth hath taught thee in this Parable by wealth to attaine an eternall Tabernacle So as poore and rich one by suffering the other by doing well may meet at the last day with rich Abraham and poore Lazarus in the Kingdome of glory To which Kingdome the God of all righteousnesse bring vs for his Sonnes sake To whom with the blessed Spirit three persons and one euerlasting and only wise God be all honour and praise both now and for euer Amen FINIS