other the one negatiue he maketh not the wicked innocent the other affirmatiue he visiteth iniquitie Consider secondly the extent of the one and other His mercy extendeth vnto thousands his iudgement vnto three or foure generations Here is mercie and riches of mercie This therefore being so peculiarly annexed vnto the diuine nature the Church for many hundred yeeres harh vsed that excellent Collect O God whose nature and property is euer to haue mercy c. And this bringeth vnto my remembrance the saying of Tullie so much applauded by S. August lib. 9. de Cruit Dei when hee pleaded before Caesar for the life and liberty of Ligarius his friend O Caesar saith he none of thy vertues is more admirable or gracious then thy MERCIE Men come neere vnto God in nothing so much as in sauing the afflicted Thy fortune hath nothing greater then that thou hast power thy nature nothing better then that thou hast will to shew mercie and to saue others So I may say of all Gods proprieties none is more admirable and gracious then his mercy It is not his power it is not his knowledge it is not his wisdome but it is his Mercy wherein we chiefely reioice I should despaire if there were not mercy in him since there is so much iniquity in me But because of sinners hee shall be called mercifull 2. Esdr 8.31 Thus his mercy hath an aduantage by our sinnes to declare and to expresse it selfe For though in him there is an habit if I may so speake of mercy alwaies yet the act of mercy requireth sinne precedent in vs which giueth matter and occasion vnto the same There is a double matter of mercie the one whence it proceedeth the other where it is shewed The first is in God onely the second in vs. The heauens neede not the mercy of God saith August in Psal 32. because there is no misery in them but the earth needeth it and where the misery of man hath abounded there the mercie of God hath abounded much more If therefore I haue committed sinne then I haue fit matter for the declaration of his mercy In this ô Lord thy goodnesse shall be praised if thou be mercifull vnto vs who haue not the substance of good works 2. Esdr 8.36 In truth many haue the shadow not the substance of good works Now though it is an euill cause saith Seneca which requireth mercy yet there is no cause so euill which can despaire of mercy For as I haue the matter of or for mercy in me to wit my sins so if I haue the means to apprehend this mercy which meanes is faith alone the mercy of God shall bee commended through mine iniquity and my owne sinne shall turne to my owne safety All things worke together for the best vnto them that loue God euen to them that are called of his purpose Rom. 8.28 Omnia cooperantur saith S. Augustine all things worke etiam peecata Domine euen our sins also ô Lord. For by sinne we haue experience of our infirmity our infirmity draweth vs vnto humility humility lifteth vs vp vnto God in God euery man hath his quietus est perfect rest and endlesse peace Thus it is true that sinne which naturally and of it selfe worketh damnation may occasionally and by accident worke saluation also but by his power who brought light out of darkenesse and worketh our good out of our own euill I dare not therefore adde this grieuous sin vnto my other sinnes to despaire of mercy For as to commit a sinne it is the death of the soule so to despaire of mercy it is to descend into hell And some feare not to affirme that Iudas sinned more by despaire of mercy then by treason against his Lord. For what is more sacrilegious saith Fulgentius then to deny Gods mercy in forgiuing our sins If he be a skilfull physitian he can cure all our infirmities if a mercifull God hee can forgiue all our sinnes Therefore Dauid Psal 103. exhorteth his owne soule to praise the Lord and again to praise the Lord. Why He forgiueth all thy sinne healeth all thine infirmities If this be so let no man despaire of the physitian and remaine in his sicknes let no man extenuate Gods mercy and pine away in his sinnes For Christ died for sinners Rom. 5.8 And Christ came into the world to saue sinners 1. Tim. 1.15 If I were not a sinner he were not a Sauiour Qualecumque fit ergopeccatum c. Whatsoeuer then thy sinne be God can and will pardon it if thou by despaire doest not close vp his hands and shut vp the gate of indulgency against thy self Finally he concludeth his exhortation out of the prophet Esay 55.7 Let the wicked forsake his wayes and the vnrighteous his owne imaginations and returne vnto the Lord and he will haue mercy vpon him and to our God for he is very ready to forgiue Yea multus ad ignoscendum as he rendreth it neerer vnto the originall text In hoc multo nihil deest in quo est omnipotens misericordia omnipotentia misericors He can pardon for his mercy is omnipotent he will pardon for his omnipotency is mercifull Therefore let no man despaire Thus much of the first motiue or cause to wit the mercy of God And so I come vnto the second which is his LOVE as it followeth here in my Text through his great loue wherwith he loued vs euen when we were dead by or in sins Here is loue the cause of mercy I haue loued thee with an euerlasting loue therefore with mercy haue I drawne thee Ierem. 31.3 The riuer of mercy issueth from the fountaine of loue But of this I haue spoken * Pag. 8. before Now for the Text it selfe you may obserue First that this affection or attribute is comfortable because it is loue specially in God Secondly that this loue is commendable because it is great Thirdly that this greatnes is admirable because it is toward vs. Concerning the First to wit the affection or attribute loue in God the beloued disciple teacheth vs that God is loue 1. Io. 4.8 And so loue is attributed vnto him in the abstract because it is in him not as an accident and by participation but by essence as S. Bernard speaketh diuinely of this other properties in God He loueth as charity he knoweth as truth he fitteth as equity he ruleth as maiesty he gouerneth as the beginning he defendeth as health he worketh as power he reuealeth as light he assisteth as piety All these things the Angels doe yea we also doe but yet in an inferiour manner not by that good which we are or haue in our selues but which we participate of him But it is otherwise in GOD whatsoeuer is attributed vnto him is God himself For he is a simple vncompounded being in whom all things are one So that the variety of his attributes is not from a diuersity of affection in him but of effects vnto vs. But J
one death wrought or brought forth another Spiritualis corporalem culpabilis poenalem voluntaria necessariam c. The spirituall a corporall the culpable a penall the voluntary a necessary death But now wee are raised vp from the one and other FIRST we are raised vp from the death of the soule by the spirit of illumination and the spirit of sanctification two works but one and the same spirit enlightning the darkenesse of our vnderstanding and cleansing the corruption of our hearts This is the resurrection of which S. Iohn speaketh Blessed and holy is he that hath part in the first resurrection for on such death hath no power Apocal. 20.6 For though death remaine in act yet it is destroied in effect Death died in Christ and by Christ O death where is thy sting O graue where is thy victory The sting of death is sinne and the strength of sinne is the law But thanks be vnto God who hath giuen vs the victory through Iesus Christ our Lord 1. Corinth 15.55.56.57 So that Non est malum in morte nisi malum post mortem There is no euill in the first death all the euill that is is in the second Blessed then indeed holy is he whose first life secureth him from the second death SECONDLY how are we raised from the death of the body who are not yet dead therein For the Apostle saith not God will raise vs vp but God hath raised vs vp as though it were not to come but past I answere first that our corporall resurrection is already past in the preuision of God to whom al things which are to come are actually present and in the purpose of God which changeth not I am the Lord and I change not Mal. 3.6 So the Prophets in the Law and the Apostles in the Gospel do speake of things which are yet to come as if they were already past Propter certitudinem euentus for the certainty of the euent Thus Esay the Euangelicall Prophet saith expressely of Christ He hath borne our infirmities He was wounded for our transgressions Hee was afflicted c. Esay 53. These sufferings of Christ were already past in the eternall destination of the Father but were yet to come in the actuall oblation of himselfe J answer secondly that wee are risen in Christ as in our Head betwixt whom and vs there is an indissoluble connexion and an inseparable bond For as there is a naturall vnion in Christ of his body and soule an hypostaticall vnion of the humane nature with his diuine person a sacramental vnion of the bread with his body so there is a mysticall vnion with vs he being the Head and we the members Therefore as in the ceremoniall Law the first fruits being blessed all the residue was blessed therein so Christ who was the first fruits of them that slept 1. Cor. 15.20 being raised from the dead we are also raised vp in him And this is a singular comfort against the feare of death though it bee the most terrible of all terrible things Why should we feare to die who are already raised frō the dead Our life is hid with God in Christ Col. 3.3 Will he not keepe it safely who bought it so dearely Therefore I will lay mee downe and sleepe in peace for thou Lord onely makest mee to dwell in safety Psal 4.8 With which comfortable sentence Gorgonia the blessed sister of Nazianzen commended her soule into the hands of her Redeemer Thus much of the second benefit to wit Resurrection of soule and body The third ensueth namely the Session of both in heauen Before we were quickned then raised now seated in heauen hee hath made vs sit together in the heauenly places in Christ O happy life to be so quickned ô happy resurrection to be so raised ô happy session to bee so placed First hee hath made vs to sit This is a signe of our tranquillity and rest aboue after much trouble and motion heere both in body and soule We are Pilgrimes vpon this earth as all our fathers were We are in via in our way to mooue not in patria in our countrey to sit downe We may not stand still for that is reproued Quid statis hîc otiosi Why stand you here idle Mat. 20.6 We can not sit for that is reserued vnto an other and better life when many shall come from the East and West and shall sit downe with Abraham Isaac and Iacob in the kingdome of heauen Mat. 8.11 SECONDLY then he hath made vs sit together in heauenly places that is to say in the heauen of blessed Angels and Spirits to whom God reuealeth himselfe in the abundance of his glory For though God filleth the heauen and earth with his essence presence and power yet hee sheweth not the like effects thereof in euery place He is peculiarly in his elect by grace peculiarly in heauen by glory which is the Chamber of presence wherein we shall see him as he is and behold him face to face But what the qualities of these heauenly places are or what are the ioies therein as also how the degrees of ioy are vnequall since there are many mansions in heauen Joh. 14.2 and that may be here implied by the plurality places I neither can conceiue them as they are nor yet expresse what I conceiue thereof I will therefore conclude this point with that excellent speech of S. Augustine concerning the ioy of heauen Profectò in me totum non intrabit sed ego in illud totus intrabo truely it will not enter wholly into me by knowledge that I may apprehend it but I shall enter wholly into it by fruition that I may enioy it for euer and euer Now for the matter it selfe We sit in the heauenly places How Not by plenary possession but by the right of inheritance Not by personall fruition but by assurance of faith Finally not in our selues but in Christ our Head So saith my text he hath made vs sit together in the heauenly places in Christ For as Ioseph dreamed Genes 37.9 and it was a true dreame that the Sunne and the Moone to wit Iacob his father and Rachel his mother did reuerence vnto him which yet she neuer performed in her selfe for Rachel died before Genes 35.19 but in the person of Iacob her husband when he came downe into the land of Egypt so wee are already seated in the heauenly places not in our selues but in Christ our Head who as a Man tooke our nature from his mother and as a Redeemer vndertook our persons with his Father and so what he hath receiued for vs we enioy in him He being in heauen we are in heauen also he being ascended wee are ascended thither with him For though he descended alone yet he is ascended with vs. Therefore whereas our Sauiour saith No man ascendeth into heauen but he that descended from heauen the Sonne of man who is in heauen Joh. 3.13 S. Bernard meditateth vpon it in this
A SERMON PREACHED at Pauls Crosse the third of March 1610. By Theophilus Higgons In testimony of his heartie reunion with the Church of England and humble submission thereunto Published by Command MICAH 7.8 Reioice not against me ô mine enemie though I fall I shall rise againe when I shall sit in darkenesse the Lord shall be a light vnto me AT LONDON Imprinted by WILLIAM HALL for William Aspley 1611. GEntle Reader whereas in the former impression by reason of importunate haste of the Worke some few faults escaped and especially page 4. l. 22. in this second thou shalt finde them corrected Farewell A SERMON PREACHED AT PAVLS Crosse the third of March 1610. EPHES. 2. vers 4.5.6.7 4 But God who is rich in mercy through his great loue wherewith he loued vs 5 Euen when we were dead by sinnes hath quickned vs together in Christ by whose grace you are saued 6 And hath raised vs vp together and made vs sit together in the heauenly places in Christ Iesus 7 That he might shew in the ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus THere is a fourefold condition or estate of Man The first of Innocency the second of Sinne the third of Grace the fourth of Glory The first by creation from God the second by propagation from our Parents the third by regeneration from the Spirit the fourth by reall possession of Heauen Now as the substance of my text leadeth me to entreate peculiarly of the third conditiō or estate which is the state of Grace so the very first word and entrance thereof BVT a discretiue particle directeth me vnto a consideration of our second estate to wit the state of Sinne which the Apostle describeth in this manner 1. And you hath he quickned that were dead in trespasses and sinnes 2. Wherein in times past you walked according to the course of this world and after the Prince that ruleth in the aire euen the spirit that now worketh in the children of disobedience 3. Among whom we also had our conuersation in times past in the lusts of our flesh in fulfilling the will of the flesh and of the mind were by nature the children of wrath as wel as others It followeth now in my Text But God who is rich in mercy c. This is the connexion and dependency of these wordes Before there was the state of Sin here is the state of Grace the one opposed vnto the other whereby the deformity of the first dignity of the second doth more spectably appeare For in the former we learne what we were by nature corrupted not created nature in the other we learne what we are by grace In the former we behold our owne misery in the second we contemplate the mercy of God In the former we see our captiuity in the second our deliuerance In the former we see our death in sinne in the second our life in Christ Therfore excellently saith our Apostle Where sin abounded there grace abounded much more that as sinne had raigned vnto death so might grace also raigne by righteousnes vnto eternal life through Iesus Christ our Lord Rom. 5 20.21 Thus the state of sinne in time and order is before the state of Grace as the euening was before the morning Gen. 1.5 and the darkenes before the light You were once darkenes but now you are light in the Lord. Ephes 5.8 For some liued without the Law as Gentiles some vnder the Law as Iewes now both are vnder grace But it is one thing to be in grace another thing to be vnder grace Many liue now vnder grace but not in it many liued heretofore in grace but not vnder it For properly to liue in grace is opposed vnto the state of sinne to liue vnder grace is opposed vnto the state of the Law The first is the state of persons who haue grace dwelling in them the second is the state of time wherein grace is offered vnto all Both are ioined heere together in my Text. The state of time we are vnder grace the state of persons wee are in grace so that we are deliuered from the power of the law and of sinne from the condemnation of the first and from the dominion of the second Sin preuaileth not to dominion why we are in grace The Law preuaileth not to condemnation why we are vnder grace And this is the scope of my Text. Wherein there is such amplitude and varietie of matter that plenty it selfe hath made mee poore it being hard to say where and whence I should take the beginning of my discourse as also it is hard to say where I may conclude the same But since the time hath power ouer my thoughts at the least ouer my words and boundeth them within the limits of an houre or two I cannot speake all of a little in my Text as I would therfore I will speake a little of all therein as I may obseruing fiue generall circumstances as they present themselues in order vnto your view The first is the Author of our saluation God or God in Christ For God was in Christ reconciling the world vnto himselfe 2. Cor. 5.19 The second is the causes which mooued God vnto this excellent worke and they are three First Mercy v. 4. not bare mercy but with an addition rich in mercie Secondly Loue and that not a naked loue but with an addition great loue Thirdly Grace iv 5. not simply grace also but with an addition exceeding riches of his grace v. 7. And here with this motiue or cause I will ioine the effect also by grace you are saued The third is the persons or subiect vpon which the benefits are conferred Vs. Wherein you may obserue First the extension of the subiect to wit Iewes and Gentiles both included therein Secondly the condition dead in sinne The fourth is the benefits bestowed vpon vs and they are three First viuification of the spirit Hee hath quickned vs together in Christ vers 5. Secondly resurrection of soule and body He hath raised vs vp together vers 6. Thirdly Session of both in heauen He hath made vs sit together in the heauenly places in Christ Iesus The Fifth and last is the end and finall cause of all this happinesse towards vs and indulgence from God That he might shew in the ages to come the exceeding riches of his grace through his kindnes towards vs in Christ Iesus First of the Author THe Author of our saluation is he that is the author of our creation GOD. Non est qui reficiat nisi qui fecit saith S. Bernard None can make vs good of euill but hee that made vs something of nothing It is he that in my creation dedit me mihi gaue me vnto my selfe by creating me after his owne image It is he that in my Redemption dedit se mihi gaue himselfe vnto me by redeeming mee with his owne bloud But you must vnderstand that this
manner Quid ergo nos c. What then shall we doe shall we despaire No but we will hope so much the more and chiefely for this cause Why Licet enim SOLVS sed profectò TOTVS intrabit os non comminuetur ex eo for though hee alone shall enter into heauen yet hee shall enter whole and entire and a bone of him shall not be broken We are bone of his bone and flesh of his flesh He is the Head and wee the members the one is not found in the kingdome without the other And now my brethren what doe wee vpon this earth we who are already seated in heauen Why doe many men nay all men for all men seeke their owne and not that which is Iesus Christs Phil. 2.21 so earnestly seeke the first and so carelessely neglect the second The voluptuous man placeth his felicity in pleasures the ambitious man in honor the couetous man in riches Their end is damnation their God is their belly their glory is to their shame they mind earthly things saith S. Paul Philip. 3.19 He addeth But our conuersation is in heauen from whence also we looke for the Sauiour euen the Lord Iesus Christ Here then is a contemplation for euery soule My Lord is ascended into heauen shall I neglect so good a place as heauen and so blessed company as my IESVS O where can I bee ill with him or where can I be well without him As he hath prepared a kingdome for me so I will prepare my selfe for that kingdome where J may reioice with him for euer and no man shall take my ioy from me Thus beloued in Christ we must ascend first in affection as wee shall afterward in soule and finally in body that so we may liue in him by grace die in him with peace raigne with him in glorie for euer and euer Amen Of the Finall Cause of Gods benefits bestowed vpon vs. I Am now come vnto the FIFTH and last circumstance of my text to wit the finall cause or end of Gods benefits bestowed vpon vs That he might shew in the ages to come the exceeding riches of his grace through his kindnesse toward vs in Christ Iesus My method shall be this First I will make a briefe suruay of each particular in this verse Secondly J will reflect vpon the generall doctrine contained in the same The particulars may be reduced vnto foure The FIRST is the End itselfe that he might shew in the ages to come the exceeding riches of his grace The SECOND is the Tendernesse of Gods affection demonstrated in this end through his kindnesse The THIRD is the persons or obiect vnto which this kindnesse is extended vnto vs. The FOVRTH and last is the Meanes by which God doth extend the same in Christ Iesus In the FIRST which is the end it selfe you may obserue the Manner how it is expressed that hee might shew the Time when in the ages to come the Matter which is expressed the exceeding riches of his grace Briefely of each 1. The Manner That he might shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the originall and it is of greater force then our translation doth retaine that he might shew it forth by demonstration and euidence that so the world might see admire and applaud the bounty of his grace Now there are two manner of waies by which God doth shew himselfe First by his Word which is full of maiestie and power I meane not verbum Dominus the Word which is God but verbum Domini the word of God And of this our Apostle saith The word of God is liuely and mighty in operation c. Hebru 4.12 Secondly by his Workes By the worke of Creation so the heauens declare the glory of God the firmament sheweth the worke of his hands Psal 19.1 By the worke of Conseruation in the singular administration of all his creatures and admirable prouision for the same But specially in the worke of Redemption in which God hath shewed his Iustice his Power and his Loue. His iustice in the punishment of sin his power in conquering the forces of Satan his loue in redeeming captiues 2 The time in the ages to come For hee hath made his wonderfull works to be had in remembrance Psal 111.4 Hee suffereth them not to be obscured in darknesse nor buried in obliuion Therfore he sheweth them in the ages to come not for a day nor a yeare but for eternity to be conueighed from one generation vnto another We will not hide them from our children but to the generation to come we will shew the praises of the Lord his power also and his wonderfull works that he hath done Psal 78.4 Our tongue must be the trumpet of his praise our heart the register of his works a faithfull register to preserue thē for euer Many men are moued at the benefits of God for a time their motion is quick in the beginning but slow in the end and yet it commeth soone to an end also So it was with the people of Israel They forgate his acts and his wonderfull works that he had shewed them Psal 78.11 3. The Matter it selfe the exceeding riches of his grace What this grace is J told you * Pag. 20. before to witte the free and voluntary fauour of God exhibited vnto vs in Iesus Christ his Sonne Here it is accompanied with a paire of epithetes expressing the nature and quality therof It is rich yea exceeding rich A Sea of grace which neuer can be exhausted An abyssus a bottomlesse pit of grace which neuer can bee sounded Which as all men may admire for the greatnes therof so specially a penitent sinner may apply vnto himselfe for his own comfort How can I doubt of remission and forgiuenes of my sinnes from him who is so full of grace If you require examples for your better assurance they are not wanting in this behalfe I haue been an Idolater so was Manasses I haue been lewd of my body so was Dauid I haue been ouertaken with wine so was Noah I haue fled from God so did Ionah I haue denied my Lord so did Peter I haue persecuted him in his members so did Paul I haue despoiled men of their goods so did the penitent theefe who was conuerted vpon the crosse Finally I am full of iniquity so was Mary Magdalen peccatrix the sinful woman All these obtained pardon by the grace of God which they apprehēded by faith He wil not therfore reiect me that embraced them They could plead nothing but grace and this also I can plead as well as they Therefore faint not vnder temptation but take heede of the Diuels false glasse wherein he representeth thy sinnes otherwise then they are indeed For he hath two false glasses the first he bringeth when he tempteth vs to sinne the second when he tempteth vs to despaire First when he tempteth vs to sinne he bringeth his false glasse which maketh the sin and the punishment too appeare
the deliuerance of Israel I will sing vnto the Lord for he hath triumphed gloriously the horse and him that rode vpon him hath hee ouerthrowne in the sea There is the First Behold the Second It followeth The Lord is my strength and my praise and he is become my saluation He is my God and I will prepare him a Tabernacle he is my Fathers God and I will exalt him Exodus 15.1.2 This latter glorification is that which here appertaineth vnto vs. GOD hath shewed his glory not in iudgement but in mercy in loue and in grace which he hath plentifully extended towards vs giuing vs life when we were dead raising vs vp when we were fallen placing vs in heauen when we were at the gates of hell Now for as much as God doth so highly honour vs in this world and will honour vs more in the world to come what shall we do but honour him also in this world whom we shall likewise honour in the next The end of our Creation requireth it All things were made for the vse of man man for the seruice of God The end of our Preseruation requireth it We liue by the benefits of God we must liue also to his honour The end of our redemption requireth it For what prisoner will not exalt and magnifie a King that giueth him his naturall life when he was ciuilly dead and by his mercy freeth him from the sword of iustice But as our estate was more miserable then the condition of any prisoner so God hath dealt more roially with vs then that any mortall Prince is able to performe the like Hee hath freed vs from the infernall prison of hell from the terrible iawes of Satan he hath restored vs vnto the glorious libertie of the sons of God yea more then this he hath but one kingdome and but one Sonne yet behold he hath made vs co heires with him therein Rom. 8.17 What then could he doe for vs and he hath not done it And now finally lest we should pretend a difficultie in this seruice see the facility thereof God hath shewed his benefits let vs also shew them and this is the seruice which he requireth at our hands Howbeit there is a great disparity betwixt his and our shewing the same He sheweth his benefits by donation wee by declaration his is reall ours verball He sheweth his benefits and we haue an accession or increase of our happinesse thereby We shew them but the infinite sea of his happinesse which dependeth not vpon his creatures is not increased by the riuers of praises which are poured foorth of our lips In a word he sheweth and it is his voluntary liberalitie toward vs we shew and it is our necessary duty toward him An easie and a iust seruice Therefore saith the Angel vnto Tobit and his sonne Praise God and confesse him and giue him the glory and praise him for the things that he hath done vnto you before all them that liue It is good to praise God and to exalt his name and to shew forth his euident works with honor therefore be not weary to confesse him It is good to keep close the secrets of a KING but it is honourable to reueale the works of GOD Tobit 12.6.7 His benefits then that are priuate vnto our selues we must make publike vnto others He was an vnfaithful and an vnwise seruant also who receiuing a talent from his master hid it in the earth Mat. 25.25 and did not imploy it to his aduantage Likewise he is an vngrateful person who receiueth a blessing from God and concealeth it in his bosome Let euery man therefore recount with himselfe the benefits which God hath bestowed vpon him Be they inward or outward spirituall or temporall concerning this life or the life to come shew them declare them first in word then in worke that men may glorifie your Father which is in heauen ANd that I may induce you vnto this acceptable seruice not onely by my speech but by my example also Fathers and Brethren Right Honourable right Worshipful and dearely beloued in Iesus Christ our Lord I present my selfe here this day as a 1. Cor. 4.9 aspectacle vnto the world and to Angels and to men though with some regret and reluctation of the flesh yet with great comfort and exultation of the spirit b Mark 14.38 The spirit indeed is ready but the flesh is weake Come therefore and hearken all ye that feare the Lord and I will tell you what he hath done to my soule So doth c Psal 66.16 Dauid inuite his auditors and so doe I inuite mine Come Who All ye that feare the Lord. For they that feare him not are as vnfit to heare this seruice performed by an other as they are vnable to performe it themselues But your religious concourse vnto this place your diligent attention of my speech your reuerent estimation of Gods word your zealous profession of his truth all these assure me that you are such indeed as the Prophet Dauid speaketh of in this place you feare the Lord. Therefore come and hearken al you and I will tell you what he hath done to my soule But yet before I tel you what God hath done vnto me I must tell you what I haue done vnto him for this is the truest methode to illustrate his gratious fauours Vide quid tibi debeatur saith S. Augustine quid tibi dederit qui gratis dedit see first what is due vnto thee secondly what God hath done for thee then how freely hee hath done the same First therefore because we giue glory vnto God by the humble confession of our sins so said Iosuah vnto Achan d Ios 7.19 My sonne I beseech thee giue glory vnto the Lord God of Israel and make confession vnto him and shew mee now what thou hast done I confesse vnto almighty GOD in the face of his CHVRCH that in part I haue denied my Lord with Peter betrayed him with Iudas and crucified him with the Iewes A grieuous sinne and a great punishment too malum culpae turned into malum poenae when one sinne is made the punishment of another the iustice of God shining in the iniustice of man Thus my vngratitude for his benefits my negligence in his seruice my affectation of vaine glory my impatience at calamities and my other sinnes were punished with the sinne of Apostasie and defection from the truth euen from the sincerity of the Gospel of Iesus Christ So that I proceeded from one fal vnto an other first in my Will then in my vnderstanding first à bono and then à verò first in manners and then in faith Here now peraduenture some will say vnto me as Michal vnto Dauid when she despised him in her heart e 2. Sam. 6.20.21.22 Thou hast vncouered thy selfe as a foole this day But vnto them I answere as Dauid vnto Michal It was before the Lord and I will yet be more vile then
Senec. in Med. Fugimus läson fugimus hoc non est nouum it is no newes to heare of such flying many fled before me I wish that neuer any fly after me to go into a forraine land But here I may demand of my selfe as Eliah sometime demanded of Ahaziahs seruants q 2. King 1.3 Was it not because there was no God in Israel England that I went to enquire of Baalzebub the God of Ekron Rome concerning my estate I spake of Philistims before but now I was in the hands of Philistims indeed for whom J had neuer ground as r Judg. 16.21 Sampson did vnlesse I as * Ibid. Sampson was had beene first depriued of mine eies Now I began to be in trauel with an vnhappy birth which I had conceiued before I meane that Purgatory-discourse which in the heate of my ignis fatuus and popish zeale I sent back into my countrey as you know I wish you knew not But as it had no right to inherit in this kingdome since it was borne in transmarine and forraine parts so it was vnfit to be naturalized heere which came from so vnnaturall a Parent Howbeit I measure not my fact by the euent my intentition was not the lesse euill because the effect was not more euill No I spared none not the truth of God much lesse them by whom it was maintained in this Land In which number there are two whom I scandalized as vniustly so chiefly aboue the rest The one is the learned and venerable Deane of Winchester of whose knowledge and charity I haue had so much experience that whether he be melior or doctior a better man or a more learned Diuine I can not easily resolue Only I can resolue with Seneca that of these two commendations ô virum doctum and ô virum bonum the latter doth excell the first The other is the like learned and venerable Deane of Glocester of whom J may protest vnfaignedly ſ Hieron ad Augustin inter Epist Aug. 14. Coepi illum antè amare quam nôsse I began to loue him before I began to know him in regard of that which I haue heard and which I haue seene with mine eies These I say are the men whom J scandalized as vniustly so chiefly aboue the rest And so I fell expressely into t Vide. epist Aug. 13. S. Hieromes censure Puerilis est iactantia accusando illustres viros suo nomini famam quaerere it is a childish vaunt in any by accusing illustrious men to seeke his owne existimation and fame But they haue taken some amends of me according to their will there are others vnto whom J would make amends according to my power I will name one in steed of all the most Reuerend Archbishop of Yorke a faire iewel a rich diamond of this Church Vpon him this euill aspersion was long since cast by Edm. Campian and lately renewed by me to wit that his Grace being sometime familiarly demanded by Campian in this manner Whether hee that imploied himselfe daily in perusing the ancient Fathers could indeed be of that opinion himselfe which he perswaded vnto others did answer thereupon That truely he could not if he should read the Fathers and beleeue them alike But why did I reinforce the obiection of the one and conceale the defence of the other made in so renouned a place and recorded by so venerable a person For though I might appeale vnto the testimony of his Auditors who remaine vnto this present yet I will goe from the liuing to the dead and inquire what is deliuered and commended by u Jn resp ad Camp pag. 656.657 M. Doctor Humfrey vnto all posterity in this behalfe But because it might be tedious vnto you to recite the whole passage I will select one parcell therof to wit that his Grace hauing sundry wayes refelled this calumnious imputation did finally sweare by inuocation of the blessed Trinity the FATHER the creator of all things the SON the iudge of all the world the HOLY GHOST the comforter of vs all that so far as he could remember or possibly recall to mind this pretended answere concerning the ancient Fathers neuer fell from him in earnest nor iniest What can you require more for your satisfaction in charity or in reason Varius dicit Scaurus negat vtri creditis when Varius accused Scaurus of treason in a profuse and copious speech Scaurus replied briefly Varius saith it Scaurus denieth it whom do you belieue Likewise Edmund Campian a Iesuite hath said thus as you heare Tobias Matthew a Christian denieth it nay more hee sweareth by the sacred name of God in the holy assembly of his Church that he is iniuriously charged Whom then doe you belieue This was his x See Doct. Humfrey pag. 657. own defence I haue borrowed it from himselfe howbeit a great part of its efficacy and force is lost in this conueyance y Val. Max lib. 8. cap. 10. in fine In Demosthene magna pars abest Demosthenis cùm legitur non auditur A great part of him is wanting when he speaketh by an others tongue though as z Jbid. one saith of Demosthenes his worke in it selfe also is so ful perfect that nothing can be added vnto the same VVEll All this while I haue told you what I haue done to God yea that which I haue done vnto the least of his seruants I haue done also vnto himselfe It remaineth now that J tell you what God hath done to me I say what God hath done For though I acknowledge gratefully that som persons of quality worth were instrumēts in that good which hath succeeded vnto mee according to his wishes rather then mine owne yet I acknowledge God him onely to be the author of the same and that He hath done it out of his Mercy Loue and Grace Wherfore Come and hearken all you that feare the Lord and I will tell you what he hath done vnto my soule His first blessing vnto me was Reuocation into my natiue country deare because a COVNTRY more Because SVCH a country the sweetnesse and felicity whereof is known better carendo then fruendo by wanting it a while then by enioying it alwayes and so it is in euery temporall or spirituall good Here now some wil imagine that either in my discessiō or in my reuersion or in both my ends were drawn rather ab vtili then ab honesto that I serued my owne turne in this returne that I departed with the resolution of a Caesar protesting vnto his mother vpon taking of his leaue Se nisi Pontificem non reuersurum so I without a Benefice or Dignity in the Church would neuer returne into the Land But as the manner of my returne if it were fit to be exposed in this place might acquit mee fully from the suspition of such an impious deuice so they who had the best experience of my mind at that time might then see will yet
remained a substance of faith sufficient vnto saluation Finally that as a generall Reformation was expedient and necessary so our particular was orderly good and iust In a word therefore to acquaint you with my totall conformity vnto the doctrine of this Church contained in the 39. Articles of Religion I haue submitted my self thereunto by profession of mouth by subscription of hand by consent of heart In this faith J desire to spend and end the course of my life to the honour of GOD the benefit of his CHVRCH the comfort of my owne soule Now I may say ioyfully with Dauid z Psal 116.7 Returne vnto thy rest ô my soule for the Lord hath beene beneficiall vnto thee Or with Simeon a Luke 2.29 Lord now let rest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation I lost thee but thou didst not loose me I fled from thee and thou didst seeke me I erred and thou didst reduce me I was blind and thou didst illuminate me I was hardened and thou didst mollifie me so I returned by thee vnto thee and thou hast receiued me againe Therfore I will exalt thy name for euer and humble my selfe with Dauid befor thee saying b Psal 86.11.12.13 Teach me thy way ô Lord and I will walke in thy truth knit my hart vnto thee that I may feare thy name I will praise thee ô Lord my God with all my heart yea I will glorifie thy name for euer For great is thy mercy toward me thou hast deliuered my soule from the nethermost hell Thus you see Brethren in part what God hath done vnto my soule as also what I owe vnto him for his mercy loue and grace and what I shall perform vnto him for the same by the assistance of his Spirit Hereunto I will adioin a briefe remonstrance of my duty vnto the CHVRCH of my loialty vnto the KING finally I will conclude with a petition and promise vnto your selues The FIRST is my duety vnto the Church of God in this flourishing Iland or rather little world the glory whereof I haue laboured to obscure with my vnfortunate and misaduised pen. But as c See August epist 13. Stefichorus lost his eies by dispraising the faire Helena of Greece recouered them by praising her againe so to reobtaine my former sight I wil expend al the faculties that I haue in aduancing the dignity lustre of this incōparable Church incomparable in many respects but specially in two First in the excellency of preaching the Gospell For as God hath giuen the word and great is the multitude of Preachers so in their gifts matter and manner of preaching singular also is the perfection of Preachers in this Land Secondly in the Common praier and Liturgy a iewel so pretious that it cannot be valued at too high a rate The SECOND thing was my loialty vnto our gratious Soueraigne Lord and King whose mercy towards me hath been very great in pardoning my offences which mediatly at the least did touch his roiall Selfe The Subiects whom I grieued are vnder his dition the Lawes which I violated are vnder his administration the Church which I scandalized is vnder his protection the Faith which I impugned is vnder his DEFENCE by common right and speciall title So that all these coniunctiuely might plead for a reuenge from his princely hands since d Rom. 13.4 Hee beareth not the sword in vaine But as J said before his Highnesses mercy hath bin very great vnto me in making me an example of his clemency which in truth is so naturall vnto Him that He as sometimes e Senec. de Clem lib. 1. cap. 10. Augustus may well be called Parens Patriae the Father of his Country because as Seneca testifieth of Augustus apparet illum dare poenas cùm exigit It appeares that He doth suffer punishment Himselfe when by compulsion He doth take it of another It is my speciall obligation therefore beyond a common duty to pray yea I pray now and beseech you all to ioyne your hearts with mine lifting them vp vnto GOD for Him that his Maiesty may inioy a peaceable raigne a prosperous estate and obtaine a blessed end after a long and happy life that He may be translated from an earthly vnto an heauenly kingdome where the glorious Lambe sitteth f Apoc. 19.16 The King of Kings and Lord of Lords that as now he raigneth g Prou. 8 15. by him so there he may raigne with him in that happinesse which hath no misery in that abundance which hath no want in that security which hath no feare in that eternity which hath no end Amen Now THIRDLY and lastly I turne my speech vnto you deare and welbeloued Countrimen in whose audience and with whose patience I haue made a full and free confession of my error I haue not hid it for thereby I should hide God from me not me from God I haue not hid it I say by Negation nor by Extenuation nor by Iustification thereof remembring what was h Februar 10. by Mr. Kitson of Peterhouse in Cambridge lately deliuered here in the prosecution of a Text well chosen and excellently handled i Prou. 28.13 He that hideth his sinnes shall not prosper but he that confesseth and forsaketh them shall haue mercy As for your charity towards me I cannot doubt but that at the least you will esteem of me as S. Paul did sometimes iudge of Onesimus Philemons seruant k Philem. vers 15. It may be that he departed for a season that thou shouldest receiue him for euer As for me I trust in God by the gratious assistance of his holy spirit so to comport my self in the whole course of my studies and actions that with iust application you may call vnto your remembrance that which S. Paul said a little l Ibid. vers 12. before of that fugitiue seruant He was vnprofitable in times past vnto thee but now profitable both vnto thee and me Wherefore I request you Brethren to praise God with me and for me who hath thus extended his Mercy Loue and Grace towards me when I was dead in sinne Pray him also that I may vse his blessings to the honour of his name and benefit of his Church Finally I beseech him for you and my selfe that we all may haue for the end of our actions his glory for the rule his word for the fruit of our faith the saluation of our soules through Iesus Christ our Lord to whom with the Father and the blessed spirit of both be ascribed all maiesty power and dominion in heauen and in earth now and for euer Amen FINIS