Lord alwaies and again I say Rejoyce By this zeal John Baptist leapt in his Mothers wombe at the presence of Mary conceiving By this zeal Simeon's trembling armes received heat to embrace our Saviour By this zeal the Angels rejoyce in heaven at a sinners conversion Surely it was a high pitch of affection and no affection but zeal that lift the soul of Diagoras of Chylon the Lacedemonian of the Roman VVidow off the hinges this affection was joy And as a high pitch of joy so strain the pegg of sorrow and it will prove zeal Joy a rapture for the present good sorrow a pressure for the present evill Rachell's sorrow for her Children Mourning and weeping and great lamentation Jeremiah's mourning for the captivity of the people Come and see if there be any sorrow like unto my sorrow may make up the tale of zeal David's mourning all the day long watering of his couch Ezekiah's chattering as a swallow or crane in the desert is the fruit of zeal Hope when it is wafted with full sailes towards the Haven and like the Heliotrophium spreads it selfe towards the Sun of righteousnesse is zeal It was this zeal of strerched forth Hope that put this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full assurance in Paul's mouth I am perswaded that neither death nor life c. shall be able to seperate us from the love of God which is in Christ Jesus our Lord Rom. 8. 38. And as hope so fear when it is a Graduate in the University of the Soul puts on the habit of zeal this fear must be filiall Such zeal as this was the fear of Martyrs which feared God more then thousand deaths and burnings This zealous fear of God wrought in Ignatius this heavenly resolution Fire gallowes wilde beasts breaking of my bones quartering of my members crushing of my body and all the tortures of hell come upon me so that I may enjoy my Lord Jesus and his kingdome Anger when in the forge of the affections it receives a heat more than ordinary becomes zeal In this zeal Moses broak the Tables when he saw the golden Calfe set up Phinehas in this zeal thrust through the Adulterers Samuel slew Agag Hatred when it growes inveterate and headie Aeternum servans sub pectore vulnus is zeal This is the zeal that all Saints have towards sin Satan corruption Love when it is elevated to the height is zeal such love such zeal was that of Jonathan's love stronger than death stronger then the love of a woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoycing at anothers hurt when it is fixed upon the right object in a high measure is zeal that object must be malum poenae the evill of punishment not malum culpae the evill of sin In this zeal Moses and the Israelâ—tes sung a song of deliverance for the overthrow of Pharaoh Barak and Deborah for the death of Sisera This zeal wings David's Apostrophe to God VVash thy footsteps O Lord in the blood of thine enemies and laugh at their destruction Thus you see zeal consists not in anger love or sorrow alone but in a high pitch of all the affections or any of them In the second place we come to distinguish the severall kindes of zeal or by the touchstone of tryall to difference true from false All zeal is a fire and then true when like Eliah's fire it is from Heaven then false when like Nadab's and Abihu's it is strange fire such as God commands not False zeal may be fixed either upon the true or false object true zeal onely upon the right object When zeal is set upon the false object it may be great setting Churches and Commonweales in combustion but can never be good This wildfire is either Doctrinall in opinion or Practicall in conversation Doctrinall so the Turks are zealous for their Mahometan superstition and Alcaron the Ephesians for their Temple of Diana and silver Shrines the Church of Rome for their Popes Supremacy Images Indulgences the Brownists against the buildings of our Churches which they call Antichristian Synagogues Practicall in conversation when our zeal towards riches makes Mammom our God and things below that should be our Perspective-glasse to look towards Heaven proves our Looking-glasse when such is our zeal in Prayer that though we seem to petition first for spirituall things after for temporall our affections reads them backwards like figures valuing the latter ten times more than the former Again zeal may be false when it is fixed even upon the right object and that either in regard of the measure or means In regard of the measure either too cold which is remission or too hot which is superstition too cold and this is the temperature of carnall worldlings time-serving polititians formall professours that will seem to be Christians and yet will give no sheafe of their corn no penny of their talent no oyle of their cruse to the poor members of Christ Christians in name yet Devills incarnate indeed zealous for the smoak of their chimney's the watercourse of their channells the dust of their waies the bubble of their fame yet without any touch of conscience hear the name of God blasphemed see his Church profaned ruinated see the Fatherlesse wronged the Widow oppressed see the bleeding wounds of both Church and Common-wealth gaping Zeal upon the right object too hot which is superstition this zeale is either of them which are too hot for Ceremonies that they advance them into the chair of Substance punish the neglect of them as severely as blasphemy as murther as theft Too hot against Ceremonies that while they brand others with superstition surmount the highest Tower of superstition forsaking holy solemnities for a Ceremony the Sacrament for a gesture the Ministry for things of the least moment pay Tithe of Annise Mint and Cummine let passe the wonderfull things of God strain at a Gnat and swallow a Camell False zeal yet fixed upon the right object in regard of the means and ground upon which it is builded builded either upon ignorance our own ends or other men Ignorance of them that are hot in themselves a spur to others a censurer of all men that are slacker then they in duties that ought to be done yet they know no ground in Scripture no reason in Nature why This is false zeal the zeal of ignorant Romists to believe as the Church believes Zeal upon the right object for our own ends thus Judas was zealous for the bag the People in the Wildernesse for the Bread the Priests of Bell for the Wheat and Oyle those in Tertullian's time that went with the Christians to the Assembly of Prayer because they were commonly attended with Love-feasts This is false zeal because it is not a heat of the heart but of the stomack and may be so sincere as to arise out of the bowells yet it ends in the belly False zeal upon the right object when it is builded upon men zealous of the Word when it is
vale of tears which drawes on apace shall present it selfe you may look Death in the face without dread the Grave without fear the Lord Jesus with comfort Thus let all the saving blessings of Trinity in Unity and Unity in Trinity be gloriously shining upon your selves your children and posterity which is the daily vote of him who is Your Worships most humble and devoted Servant in the Lord Jesus JOHN CRAGGE Octob. 10. 1656. A SERMON Preached formerly in the University of CAMBRIDGE The Text Psalm 144. 4. Lord what is Man A Time there was before all Times when there was no Day but the Antient of Dayes no Good but God no Light but the Father of Lights Arts were but Idea's the World a Map of Providence Heavens the Book in Folio Earth Water Aire and Fire in Quarto Hell the Doomes-day pageant Men and Angells but Capitall Letters in the Margent of Gods Thoughts Elohim Bara But loe the World and Time begun the Heavens were spread as a Curtain the Sphears incircled round Comets and blazing Stars Lightnings and Tempests Birds and feathered Fowls seated in the Aire Leviathans and Fishes in the Sea The Earth infoulded within the armes of the Ocean embraces the Centre beset with Plants and Herbs and Garlands of all Flowers gives nourishment to Beasts and Creeping things Sanctius his Animal Lastly Man was made Lord Paramount of all he calls Earth Heaven and Elements Birds Plants and Beasts according to their Nature each by their names clear light of Reason makes him a Logician Stars an Astronomer Nature of all Creatures a Philosopher Earth and Paradise a Geographer Thus nothing is hid from him while he is unknown to all The Stars shine Heavens smile upon him the Aire cherishes him Fruits nourish him Lions and all Beasts couch before him all at once as with a sudden rapture admire and know not what to call him It 's thou O Lord alone that madest him that pouredst him out as Milk that curdedst him as Cheese that writst all his members in the volume of thy Book that knowes him Lord what is Man Man that was here David's mirrour of admiration must be our glasse of speculation Ignorance in not knowing the true cause of things is the true cause of Admiration in things David a man after Gods owne heart knowes Man and yet he knowes not Man he knowes him in respect of the efficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ofspring of God as Aratus said he knowes him in respect of the matter Adam quasi Adamah composed of red earth he knowes him in respect of the form his soul is spiraculum vitarum breath of lifes life vegetative common with the Plants life sensitive common with the Beasts life reasonable peculiar to himselfe temporall and eternall He knowes him in respect of the end all his thoughts words works are so many motions God is the Centre his speculations imaginations meditations are so many Lines God is the Circumference in God from God and for God is all his good in whom we live move and have our being But in this he knowes not man Reason is at a stand why God that stood in need of no Creature should create Man to delight in him so vile a creature that Angels more glorious Creatures than he should minister unto man that Heaven with all her Hosts and Armies should serve man that Christ that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both God and Man should be accursed and dishonoured for Man that Man might be blessed and honoured with God should leave Heaven and his Father's Throne that Man might live for ever in Heaven and before the Throne All Creatures confesse your ignorance in this confessing it admire admiring give God the glory Fountains clap your hands Mountaines bend your heads skip you little Hills like Lambs old men and Babes young Men and Maids Angells and Choristers of Heaven joyne in this hymne Glory be to God on high peace on earth and towards men good-will But why peace on earth and towards men good-will cease to scan and leave it to him that is the Lord of Man Lord what is Man Which words are an Epiphonema or conclusion following an Eucharistia or spirituall gratulation inforced from a soul deeply solaced with the meditation of mercy in the depth of misery The parts are two First an Apostrophe or Appellation Lord Secondly an Erotema or Interrogation What is Man There is a what of objurgation a what of interrogation a what of admiration a what of meditation David meditates of Man the more he meditates the more he admires the more he admires the more he asks the more he asks the more is his task till mirrour is changed into terrour and every glance into a trance Earth that sustaines him tell me Fruits that nourish him tell me Aire that cherishes him tell me Creatures that serve him tell me Stars that shined at his Nativity tell me Astronomers calculate Gymnosophists unfold this Riddle Angells unvail your faces and tell me Man unmask thy selfe and tell me What is man Mount up my Meditations higher pierce through the clouds towards Heavens Glorified Saints Principalities and Powers tell me If all these be silent let wretched Man be bold to ask of Him that sits upon the Throne concerning man Lord what is man Man before the Fall created Man after the Fall degenerated Man by grace regenerated Man after death glorified What in his creation What in his degeneration What in his regeneration What in his glorification Man by creation wholly pure an Angell by degeneration wholly impure a Devill by regeneration partly sanctified a Saint by glorification entirely crowned a King An Angell in Eden a Devill in the World a Saint in the Church a King in Heaven and all this but silly Man Lord what is Man First Man created before the Fall what Man was in God's decree and intention before the Creation what in his union and composition in the Creation what in his rule and dominion after the Creation Man in Gods decree and intention a creature next to the Creator that Hell envied Earth admired Heaven desired a Gemme of beauty a Pearl of vertue a Star of glory Heir to a Crown if he had not crossed himselfe What in his union and composition in the Creation The Son of God moulded by God and yet not as the Manichees dream of the Substance of God the Image of God and yet not that Image which was God a Spirit from Heaven breathed into a Body of Earth and yet not all earth Fire gave him naturall heat Aire gave him vitall breath Water humours the Fire was purified the Air clensed the Water purged the Earth refined to make up this fine complexion of Man and yet materiam superabat opus the workmanship surpassed the matter as far as Heaven surpasses its matter At the contemplation whereof Davâ—d bursts out into admiration Psal 139. 14. I was fearfully and wonderfully made And Gaâ—en before an Atheist composes an Hymne in the
that we must be as strict to our selves as to others The seventh that we condemn sin as well in friends as foes The eighth that it oppose it selfe against the sins of the Mighty The ninth that it be joyned with compassion The tenth that it be desirous of admonition The eleventh that it be fervent in Gods Cause The twelfth that it be constant in all estates These are the twelve Signes of zeal through which Christ Jesus the Sun of righteousnesse moves in the Zodiack of our souls I 'le say no more but seal up my discourse with that which our Saviour does to the Church of Laodâ—cea Be zealous And if thou wilt but observe the Lesson given this Church thou shalt have the reward of all Churches Be zealous and thou shalt eat of the tree of life in the midst of the paradise of God with the Church of Ephesus Be zealous and thou shalt not be hurt of the second death with the Church of Smyrna Be zealous and thou shalt eat of the hidden Manna with the Church of Pergamus Be zealous and thou shalt have power over many Nations and be as a morning Star with the Church of Thyatira Be zealous and thou shalt be cloathed in white raiment and have thy name writ in the book of life with the Church of Sardis Be zealous and thou shalt be made a pillar in the temple of God and have the name of God written on thee with the Church of Philadelphia Be zealous and thou shalt sup with Christ and sit with him upon his throne with the Church of Laodicca And thither by prayer I recommend you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Preached at a Generall Assises in the Passion-Week The Text 1 Cor. 6. 20. For ye are bought with a Price therefore glorifie God in your Body and in your Spirit which are Gods THE words are an Enthymema containing two parts an Antecedent and a Consequent The Antecedent Ye are bought with a price ye are Gods The Consequent Glorifie God in your body and in your spirit The Arguments unfolded discover themselves to be three-fold The first is drawn from the worth of our Redemption Empti pretio ye are bought with a price The second from the Relation Jus patronatûs Ye are Gods The third from Induction of particulars In body in spirit In the Consequent is first a Duty Glorifie God Secondly the manner In body in spirit Because ye are bought with a price therefore glorifie God Because ye are bought both in body and spirit therefore glorifie him both in body and spirit For ye are bought with a price therefore glorifie God c. The main and cardinal Propositions to which every word may be reduc'd are three The first gathered from the Connexion and but implyed That we were lost and stood in need of a Redeemer or being bought The second that we are Redeemed or bought with a price Christs blood The third Because we are bought with a price therefore we must glorifie God in Body in Spirit These three shall limit our discourse at this time onely let them leave and finde you attentive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ye are bought This For iâ— like Janus double faced and looks back at the former Ye are not your own Here is the reason For ye are bought with a price Not our own therefore non ingenui sed servi not free-men but slaves servants bought of God and therefore not Gods before And is not this a wonder that Man who by Creation was Emperour of the whole Earth Admirall of the whole Sea Heir of Eden peerlesse Peer of Paradise should be owner of all and yet not his own He sold himselfe for sin as the Prophet saies and lost his freedome Amongst the Roman free-born as Justinian decreed si quis solvendo non esset if any man was indebted beyond the pitch of his estate he might sell himselfe as a slave to pay the debt Man when he was free and ought nothing but service to his Soveraigne sold himselfe for nothing and was not this a misery but for an Apple Even small things when they are commanded require no small obedience which aggravates the sin But if he was not his own was he not Gods own owne by Creation owne by preservation A Subject that by treason enslaves himselfe is still a Subject and what if not Princes are like Categories each chiefe in their own Predicament An exile may live in another Orbe and lose his first Alliegance But God is supream Moderator of all Angells and Men his Servants Devills his vassalls can lose nothing whose are all things Yet he is bought of God bought as a Son redeemed as a Saint of him to whom he belonged before as a Creature by whom he was condemned as a Judge For in this sense if he had not sold himselfe from God what need he have been bought We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivered with a strong hand saies the Evangelist and if delivered the strong and armed man Satan is conquered by Christ a stronger than he And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath redeemed us bought us with a price therefore we were in bondage before Nature does nothing in vain much lesse the God of Nature It was no small ransome that was but payed with the death of him that was the Lord of life I appeal to Man himselfe who was the Delinquent VVho can be so partiall in his own cause as not to confesse that in breaking the Covenant with an infinite Majesty we justly provoked against our selves an infinite Enemy in that we sinned against infinite Justice we were to be punished with infinite Judgment in that we abused infinite mercy we were not to be redeemed but with infinite Satisfaction Thus we lost our selves in sin Rom. 7. 14. were carnall and sold under sin O fond man for Esau's pottage Jonathan's hony-combe for Judas his sop to sell a Paradise here a Palme of Victory hereafter VVe count that Prince unwise that exchanged his golden Armour for brasen an Indian that will give a Pearl for a Glasse a pretious Jewell for a Chiua's dish Yet we sold Earth Heaven our selves God Grace and Glory for the price of Vanity and stood in need to be bought with a price our selves for we were not our own Not our own for God had forsaken us the Flesh had inveigled us Satan supplanted us the VVorld imprisoned us Hell threatned us Death tyrannized over us Thus were we lost and stood in need of a price Lost in Adam his first sin was ours by imputation lost by inborn corruption traduced by propagation lost again daily by actuall contamination Eve had but one Tempter in Paradise we three here as the three goddesses did Paris each promises fair the Flesh Beauty but paies with inficiam vos I will infect you The VVorld Riches but paies with deficiam vos I will fail you Satan Honour but paies with interficiam vos I will slay you Lord free us from
these three Assasinates that lie in wait for our Souls and say reficiam vos I will refresh you For we were lost and stood in need of a price And because lost let us therefore finde our hearts and be humbled for our losse if we desire to finde again The Prodigall at first lost his Estate and at once found his Father and himselfe If he had not lost himselfe on Earth he had scarce found Heaven when he went astray he was humbled and no sooner humbled but he was advanced This humility must be true and our sorrow as deep as our sins not hypocriticall like the Pharisees who with the Roman Brutus will kisse the Earth when their thoughts of vain-glory are builded as high as Babel by lessening themselves hide their hypocrisie as the Snake does her length by folding her selfe into many gyres and doubles It hath stil been and wil be the garb of those formall Penitentiaries who make Heaven a foot-stool for Earth and Religion a Pandour to worldly Policy like a Faulcon by voluntary humiliation to stoop the lowest when they mean to soar highest and like a Bullet spit out of the mouth of a Canon first graze and then mount But we must remember that we were lost and not our own This is somewhat harsh As we are generally forgetfull so in nothing more than in things belonging to our woes Either we dare not or cannot lay to heart our former adversity and our present cause of sorrow The Mariners love not to hear of Storms nor States rocked in security of VVars neither can wanton Youth endure the tidings of sicknesse and old age nor our souls that they were slaves to sin Satan not our own If any one be dismayed hereat thinking with the Disciples that it is durus sermo a hard speech or judge of this humiliation as Paphnutius did at the Council of Nice of the Inhibition of Priests Marriage that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a heavy yoke Loe here after this harsh sentence a pardon presents it selfe in the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye are bought with a price This is the second Proposition which as the Day-spring from on high visits us with comfort and as the Angell that sat upon the VVheel with the Martyr under Julian's persecution wiping away the blood with his handkerchiefe sweetens the malignity of the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye were bought The word signifies to Buy as one does in a Market comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fair or Market This Fair was proclaimed in Paradise rung to by Aaron's golden Bells sounded by Esay's Trumpet Isa 55. 1. Ho every one that thirsteth come ye to the waters buy milk and wine without mony and without price But Fountains of Milk VVine Oyle Mountaines of Gold Silver Diamonds VVorldes of Crownes Scepters Diadems were not of worth to redeem Man lost VVhat then must he be bought withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a price The word sometimes signifies Honour sometimes the reward of Honour sometimes Magistracy Dignity and Authority sometimes Victory sometimes a Trophy or reward of Victory sometimes a Price that is paid for ransoming or recovering a thing lost and so here And surely if ever any was this may be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable price The young Pellicans being dead are not restored to life but by the blood of the old one Nor we dead in trespasses and sins without the pretious blood of our Saviour Heaven is a Lottery each Man drawes for and aimes at a summum bonum or chiefest good some lights in friends some in Honour some in Riches some in Morall Vertues above three hundred opinions as Varre hath observed All these were but Blanks here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price This price was Christ the seller Judas the buyer the Jewes God the permitter who appointed his Son a price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By his determinate counsell and foreknowledge Act. 2. 23. The Son gave himselfe a price Ephes 5. 2. Judas was stigmatised with this everlasting brand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deliverer all of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joynt Agents in this sale yet not alike God gave this price out of mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he so loved the world such a sic as can never be parallel'd with a sicut The Son gave himselfe a price in submission to the Father Father not my will but thine be done Judas sinned against the Father in selling the Son God neither commanded nor compelled Judas Judas neither obeyed nor aimed at Gods command therefore was neither God guilty of Judas his fault nor Judas free from guilt by co-operating with God Thus God brought light out of darknesse Judas darknesse out of light Lord turn our darknesse into light that we may see the value of this price a price unvaluable The Vestalls fire put out might not be kindled but by the beams of the Sun neither the fire of Gods Grace re-kindled but by the obedience of his own Son Men Angells blood of Martyrs Incense of Saints a thousand Worlds ten thousand Rivers of Oyle could not nor any thing but the death of him that was the Lord of Life We were captives bondslaves and he to use the Civilians words ad pretium participandum sese venundari passus est suffered himselfe to be sold to purchase the price of our Redemption A price delivered from Satan to Judas from Judas to the Souldiers from the Souldiers to the High Priests from the High Priests to Pilate from Pilate to the Jewes to be crucified Thus mare repellit ad barbaros barbari ad mare tossed between the Sea of our sins and the Pikes of Satan could find no resting place till he was naild to the Crosse in Calvary Look up all ye beholders look upon this pretious Body and see what part ye can finde free That Head that was adored and trembled at by the Angelicall Spirits is all raked and harrowed with thorns that Face of whom it was said Thou art fairer then the children of men is all besmeared with the filthy spittle of the Jewes and furrowed with his tears those Eyes clearer then the Sun are darkened with the shadow of death those Ears that hear the heavenly consorts of Angells are now filled with the cursed speakings and scoffs of wretched men those lips that spake as never man spake that commanded the Spirits both of light and darknesse are scornfully wet with Vinegar and Gall those Feet that trample on all the powers of Hell His enemies are made his footstool are now nailed to the footstool of the Crosse those hands that freely sway the Scepter of Heaven now carry the Reed of reproach and are nailed to the Tree of reproach that whole Body that was conceived by the Holy Ghost was all scourged wounded mangled This is the outside of his sufferings and was he free within these were but
hiding his face from the Gentiles The second containes a description of that great victory Gods mighty arme had given them over their enemies The third propounds the Doctrines drawn from thence for the Churches edification from the seventh to the tenth verse The fourth and last is an Epiphonema or conclusion in the two last verses exhorting all Tribes and Tongues and Kindreds for the foregoing motives to praise and glorifie God Thus the Analysis The Text belongs to the third branch containing points of Doctrine for the Churches instruction For having expressed that God had broke the enemies bow and arrowes shield and sword in battle that he had spoiled the stout-hearted that at his rebuke the horses and chariots were cast into a dead sleep The Spirit of God enforces this conclusion in the beginning of the seventh verse Thou even thou art to be feared The Emphasis in the word Thou redoubled implies as much as if he had said Not principalities not powers not hell not death nor any thing for themselves but thou O Lord alone art to be feared Arguments and reasons to confirm it are two here laid down in the Text The first is drawn from Gods anger who hath decreed and accordingly executes vengeance upon all proud rebells The second is drawn from his power not Princes not Armies not Men not Angells are able to endure the breath of his fury For Who may stand in thy sight when once thou art angry The words at the first view seem to divide themselves into these two parts First an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or question Who may stand in thy sight Secondly an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or supposition When once thou art angry But if by more strict examination we lay them up on the file the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Supposition as in all necessary truths may be resolved into an infallible Position as if he had said There is a time when God will be angry The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Question is equivalent to a negative Proposition but with more Emphasis and significacie as if he had said None can stand in thy sight Hence these two points of Doctrine naturally arising offer themselves to our consideration First If men continue in sin there will be a time when God will be angry Secondly When God is angry none can stand in his sight and abide it And of these in order But first the words are to be unfolded for the clearer understanding of the matter in which if there be any difficulty it is in these two first what it is to stand in Gods sight secondly in what sense he is said to be angry Standing is properly a positure of the body that argues strength valour exercise for while Souldiers stand in their squadrons and ranks there is hope they make at their Enemies and reward them if not they either turn their backs and are discouraged or fall to the ground and so are utterly discomfited So here in the Text Who may stand As if he should say O Lord if thou shouldst bend thy bow and whet thy glittering sword to come to Battle what man what Angell would not fall before thee and melt as wax before the fire Thus much for the former The second is to inform our judgments how God can be angry The truth is Anger is a speech borrowed from men in whom anger sometimes signifies displeasure or discontent Gen. 45. 5. Be not angry at your selves that you have sold me hither that is be not displeased Sometimes it signifies a desire of revenge upon the person of our neighbour Matth. 5. 22. He that is angry with his brother without a cause shall be in danger of judgment Sometimes it signifies displeasure not against the person but against the sin of our neighbour or our own sin this kinde of anger if it be moderate and joyned with compassion is a holy affection 2 Cor. 7. 1. In that ye were godlily sorry what anger hath it wrought that is holy indignation against sin Anger in the first sense is not a discontent in God for he is all fulnesse of joy and nothing can hinder his Blisse it cannot be a displeasure at any mans person without a cause for God is angry at none but those that first have displeased him Thirdly it is not a passion or perturbation in God But the truth is he is said to be angry when he does such things as angry men do who punish and take away signes of favour from such as they be angry withall This the word anger in the originall imports comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aph that signifies a nostrill because anger showes it selfe in snuffing and breathing of the nose therefore David describing God when he is angry saies Psal 18. 8. There went a smoke out of his nostrills and fire out of his mouth devoured coles were kindled by it Not that God hath passions or mouth or breath or nostrills but because that men when they are anâ—ry shew it in some or most of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is spoke in the dialect of men but must be understood in an Idiom proper to God Of this more fully when we come to the Uses thus much for opening the words Now to the first point of Doctrine which is this Though the enemies of the Church should link themselves together in bands of Iron yet a day will come when God will be angry For the proof of this see what St. Paul saies he does not say Because God is mercifull therefore they may take their scope in sinning because he punishes not presently therefore he sees not because he is long-suffering therefore his justice shall not be executed But he evinces the contrary Rom. 2. 5. But after thy hardnesse and impenitent heart thou treasurest up to thy selfe wrath against the day of wrath and revelation of the righteous judgment of God As though he should say Do not think to escape because thou enjoyes hearts ease Halcyon daies and daies of peace for every sin God hoords up and seales as in a bag the devill trusses up as in a bill of inditement thine owne conscience heaps up wound to wound and plague to plague which one day as dammed Rivers shall burst in upon thee with more violence as long festered wounds be more incurable as an Army long a providing come with greater terrour to Battle Therefore it was not the least point of wisdome in Solomon to presse this point Eccles 11. 9. Rejoyce O young man in thy youth let thy heart chear thee in the daies of thy youth and walk in the delight of thy heart and in the sight of thine eyes But know that for all these things God will bring thee to judgment God uses to deal with sinners as Fishes do with their prey after they have swallowed the hook suffers them to play and sport with it to the end of the line then strikes it through their gills and brings
promised to be a Husband to the widow a Father to the fatherlesse a succour to the poor a guide to the stranger They that offer wrong to these strive to separate those whom God hath wedded to himselfe by holy affections by promises by his Son Jesus Therefore see what God saies Exod. 22. 22. Ye shall not afflict any widow or fatherlesse child if thou afflict them in any wise and they criâ— at all unto me I will surely hear their cry and my wrath shall wax hot and I will kill you with the sword and your wives shal be widowes and your children father lesse Lastly all filthy unnaturall and abominable lusts of the flesh these rebell against the spirit anger God the Father of spirits witnesse the adultery of David for which the sword never departed from his house those thousands of Benjamites that were slain for abusing the Levit's wife those Cities of Sodom and Gomorrah that were buried in the fiery flakes of brimstone Thus we have discovered a few of the chiefest of those sins that provoke Gods anger By these and all others let us examine our souls and sit an audit in our consciences whether we have any share in kindling of Gods anger or no. O that many mens consciences did not tell them without examination and that we did not see by daily experience that Hos 4. 2. by swearing and lying and killing and stealing and committing of adultery men break out that blood touches blood Thus much for the Use of Examination The next Use is of Enquiry if it be so that we have angered God how we may foresee and know the day of his anger Mariners desire to so see a storm diggers in Mines a damp souldiers would be forewarned that they may be fore-armed against the comming of their enemies The truâ—h is God for the most part keeps the expresse day of his anger in his secret will to himselfe yet many times shewes that it is near and those are either such as must infallibâ—y come to passe as the last Judgment or are revealed to us with a condition as Niniveh shall be destroyed if they repent not Jerusalem shall be demolished if she will not know the day of her visitation Judas shall smart for it if he betray his Lord and Master and these events which are conditionally proposed to us may be known three waies First by the threatnings and menaces of Gods Prophets and Ministers for they are his mouth and as long as they speak his Word cannot lie If the Prophet tell Zedechiah that if he go to the Battle he must be slain tarry at home he must or die If Daniel tell Nebuchadnezzar that God was angry at the great Tree he must either give over his beastly lusts or live with the beasts So when Gods Ministers threaten a day of anger against any Nation Citie Family for their proud transgressions it must of necessity come to passe either here or hereafter be repented of here or for ever punished hereafter The second signe whereby we may know that the day of Gods anger is at hand are lesser plagues that he sends as fore-runners and harbingers of severer wrath like Tamberlain he first hangs out his Ensigne of peace then his red Crosse of justice and musters smaller plagues against us if then we return not and strike a League he hangs out his black Flag of implacable wrath skirmaging and massacring till neither Prince nor People root nor branch be left He is like a Man of war discharges a warning-piece at his enemies if they despise that quits the Hatches of them with a second strikes off their mani-Mast with a third and so sinks them He sends little flashes before the great thunder-crack come Hence it is that his anger is first compared to a smoak then to a kindling of fire then to a flame of fire then to a consuming fire then to an unquenchable fire He sent to the Egyptians Frogs Lice Locusts Murrain Blood Darknesse Hail Death of the First-born and lastly an utter Overthrow Christ Matth 24. having told Jerusalem of warrs rumours of warrs troubles famines pestilences earthquakes ends his speech with a nondum finis yet is not the end these are but the beginnings of trouble To apply What shall we think God meant by the late threatning of dearth and famine such streams of blood-shed in our neighbour Nations feavours and pestilences scattered abroad as though the destroying Angell were shooting at Rovers I will not conclude that his day of anger is at hand and that he will make us the Butt at which he will discharge his whole Quiver of Arrowes but this I say that either repentance or destruction must follow Neither is it the least signe that a day of vengeance is at hand and that the Lord hath a controversie with his people when he takes holy and religious men zealous Ministers from amongst them If a Seal be plucked from an Evidence it argues the whole Writing shall be torn assunder cancelled throwne in the fire burned Godly men are as a Signet on Gods hand Seales and Pledges that he will not destroy the righteous with the wicked A royall Priesthood whom he oftentimes takes away that they may not see the ensuing misery as Pearles pluck'd from Rings Wheat gathered from the Tares foretells the one must to the furnace to be new moulded the other to the fire to be burn'd As children taken from the breasts of mothers adjudged to die that they may not see their execution Thus God sent Lot and his Family out of Sodom and then rained down fire and brimstone upon them After God had taken away the godly King Iosiah what miseries and calamities like waves one in the neck of another pursued the Jewes till their utter desolation The third signe whereby to know that a day of God's anger is at hand is his suffering of sin long to raigne unpunished Vespasian had for his Ensigne an Anchor with a Dolphin painted in it an Anchor to signifie that he was slow in comming a Dolphin that he was fierce in taking revenge It is the Tree that continues unpruned that must be hewen down the Oxen that go in fat Pastures that must to the shambles So sinners if God feed them it is but to fat them for the knife if he preserve them it is but for further judgment This is not the least token that God hath sealed us up unlesse we repent for the day of his anger What heart though harder than Adamant would not bleed to think of the scourges of other Countries The streets running with blood the Cities burning with fire the children slain in the parents sight the old gray heads dyed in crimson blood the young led into captivity while while we are hedg'd about on every side with peace wallow in abundance and which is worse in unthankfulnesse in sin What good could we not yet promise this our Nation But when the Streets rings with swearing and profanenesse Markets
God was angry at the Angells and they fell down into the lowest pit he was angry at Adam and he was throwne out of Paradise he was angry at the old World and they were drowned in the Flood angry at Sodome and Gomorrah and they were burned with fire and brimstone angry at Pharaoh and he was buried in the waves angry at Dathan and Abiram and they were swallowed quick to hell he was angry at Senacherib and the Angell slew a hundred fourscore and five thousand of his Army in one night he was angry at the Jewes and rased their â—â—ie to the ground and scattered them as vagabonds over the face of the whole earth angry at all reprobates and will cast them out of his presence for ever Thus you see we range over the Scriptures yet not out of the narrow bounds of the Text as lines from the circumference meet in one centre and spoaks of a wheel in one axeltree poynts all at Gods anger for what Man what Angell can stand in his sight when once he is angry All the reason we will give of this Doctrine shall be the infinite disproportion betwixt God and Man when there is not a creature to a creature weakness to weaknesse but a finite must encounter with an infinite power weaknesse must fight with strength man with God how can there be any standing First of Gods power Secondly of mans weaknesse He that made all things of nothing can if he please return all things to nothing the Heavens will passe away at his anger as a smoak the Hills melt the Earth tremble the raging Sea is dryed up and all creatures couch before him like Lambs Thus God can do without means what he pleases and when he pleases command what means to be rods of his wrath he will he can send upon their bodies consumptions feavours extream burnings botch of Aegypt scab itch and pestilence make the Heaven over our heads like brasse the Earth like iron rain down powder and dust smite the corn with mildew and blasting send famine and sword strike our soules with blindnesse madnesse and astonishment of heart Now what is man that he should stand against all these a flower that 's cut down a shadow that continues not a cloud that 's consumed a dream that vanishes a shepheard 's tent that is removed a smoak that is scattered with the Sun-beams and at the best but the untimely fruit of a woman that afore we be in life we are in the midst of death Thus the Reasons the Uses follow First of Information Ob. The Angell of the Lord met Moses in the way and would have slain him yet he escaped The Angell met Balaam in the way when he was angry yet he lived Ans I answer the Lord dealt with them as a Nurse that holds the finger of a child to the fire not that the fire may burn it but that it may learn to dread the fire God seemed to be angry with them not that he might overthrow them but that they might learn to flie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wrath to come Ob. Secondly the wicked upon whom God threatens to poure down all the plagues written in the Law stand highest in view and strongest upon their guard Ans I answer if they stand the highest it 's but as Prisoners at the Bar hold up their hand that all may see their arraignment If strongest upon their guard but like Malefactours nailed to the Pillory that they cannot move Ob. But the damned spirits and reprobates in Hell endure the anger of God not for a day but for ever Ans I answer they endure it so as they are still fainting live so as they are still dying stand so as they are everlastingly falling like wheeles are carried about in a circle of Gods vengeance as one wave of his wrath beats them down another raises them up again God could with one blast of his fury consume them to nothing but he deales with them as the Turks with their Gally-slaves adjudges them to perpetuall slavery The second Use may let us see that no strength no riches no wisdome no nation no army no city can continue long when once they have angered God If strength then Goliah Sehon Og the King of Bashan might have boasted if riches the rich Glutton and the Fool in the Gospell might have sung on their Requieme if wisdome Solomon had been secure if Kingdoms the Jewes and the three Monarchies had still flourished if Armies Senacherib's had not been defeated if Cities Jerusalem Tyre Sidon and Niniveh had still stood This is it that made Solomon say Prov. 21. 30. There is no wisdome no understanding no counsell against the Lord. This made Jeremie say Jer. 9. 23. Let not the wise man glory in his wisdome neither let the mighty man glory in his might let not the rich man glory in his riches This made David say Psal 2. 12. If his wrath is kindled tantillum but a little quantillum how little O blessed Saint that he knows not But after a long extasie or trance breaks off his Aposiopesis with this Epiphonema Blessed are all they that put their trust in him We may learn also from hence that all earthly comforts are but crosses all worldly blessings are but cursings when Gods anger once begins to flame God was angry at Eli and his own children burst his heart angry at David and his beloved Absolom conspires against him angry at Senacherib and his own sons imbrue their hands in his blood he was angry at Solomon and his wisdome was but vexation of spirit all his riches and honour but vanity of vanities his Wives Children Horses Chariots and all his worldly pleasures like buckets of Oyle thrown into the flame increases the burning he was angry at Judas and all things work together for his sorrow that he had been Christs Disciple wounds him that he had preached the Gospell wounds him that he had wrought miracles wounds and galls his soul Thirdly observe that all other wounds they are but ripples all other flames they are but sparkles in comparison of Gods anger diseases of the body Gout Stone Strangury bloody Flux may be cured Plague Pestilence Dearth Famine may be abated Punishments of the body Rods Swords Racks Wheeles Flames Strapadoes may be endured I ones Estate poverty nakednesse imprisonment In ones name slanders reproaches defamations false witnesses In the Common-wealth captivity overthrow utter desolation in some sense may be undergone But before Gods anger who can stand This breaks the leggs looses the joynts consumes the marrow burns up the spirits dries the moysture wounds the heart deads the soul and murders the conscience In this Epilepsie all parts fail at once till God be pacified in that Apoplexie they lie for ever whom God in his anger leaves The third Use may serve to reprove three sorts of men First those blasphemous Rabsheca's whose words works lives shew they defie Gods anger like the Cyclopes in Homer
pretious stones and then Peacock-like prides themselves in these which are but liveries of beasts scum of the earth badges of sin earnests of death and recognisants of hell thus jetting till death comes and sounds his trumpet in his ear O fool this night they will require thy soul of thee c. Fourthly this discovers the vanity of intemperate and voluptuous men that with Philoxenus studie only to relish dainties make their throats tunnells and their bellies barrells and shewes by their daily sacrifices their Oâ—gia Dâ—onysia and Bacchanalia that they are of that Epicure Sardinapalus his minde that was wont to say ventrem deorum esse maxâ—mâ—m that the belly was the greatest of the gods living thus till death arrest them and then they shall be arrayed with nothing but a shroud or winding-sheet have no dwelling place but the grave no house but a stinking coffin no servants and tenants but crawling worms have no allowance to give them but their own flesh which they shall feed upon till all be consumed and they made a fit Sceleton for death to read Anatomie's Lecture upon Consider again this was more particularly for the sins of Eli and his Sons Let those that attend upon God's Ordinances in this present age reflectupon this It must be acknowledg'd sure that the hand of God hath gone out against us more then against others of our rank at other times at least that God hath not restrained violence against us so as he did against those of our profession in the daies of old The portion of the Egyptian Priest that served the Ox the Ape and the Onyon escaped sale in the time of the famine Learned Junius in his Academia Cap. 4. saies that the Philistims spared the Schooles of the Prophers in their warrs with Israel and that the Phoenicians Chaldeans and Indians were tender over such places the Goths and Vandalls as barbarous as they were when they entered Italy scarce laid a sacriligious hand upon the Churches revenues Thus then did God restrain the spirit of Princes yet that God who in his own Law Levit. 25. 22. gave the Levites a speciall priviledge of redeeming lands sold by themselves at any time when other tribes were limited to a set time hath not stayed the raging of these waves but that the Churches Patrimony is sold to others without redemption We must acknowledge that God's wrath whether for our personall sins or the sins of our Predecessors or for the sins of the people joyntly hath taken hold of us Zach. 1. 5. that the Lord hath devised a device against us hath watched upon the evill and hath brought it upon us For under the whole heaven hath not been done as hath been done unto Ierusalem Dan. 9. 14. Let us not flatter our selves presumptuously the punishment answers the sin as the wax the seal and as the moulds own the figure and let us own both Yet let none think now that this confession will give advantage to the adversary they may take where none is given They may say let the Lord be glorified by their own confession we offend not though we devoure and dishonour them because they have sinned against the Lord the habitation of justice Ier. 50. 7. But they shall finde at last that to forsake the Levite is a sin that it is a bitter thing to help forward affliction when God is but a little displeased that Ierusalem will be a cup of trembling and a burdensome stone to every one that cries but down with it Wo to thee O Ashur the rod of Gods wrath the stasse in thine hand is Gods indignation for our correction to purifie us the sons of Levi from our drosse For It is the Lord that does it So we passe from the Revelation to the Acceptation And he said it is the Lord. But how did Eli know that it was the Lord Partly by the man of God partly by Samuel's dream or vision for he knew that the Lord had called the Child It is a heathenish tradition that no dreams that relate to publick concernment are to be credited that proceed not from Princes as Macrobius stories it upon Somnium Scipionis Hence Nestor in Homer proclaims in the Grecian Councill that credit is to be given to Agamemâ—on concerning the marshalling of his Army because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Generall or ruler of the people which otherwise should have been sieighted But Ely was better instructed who knew in part though not so fully as was afterwards revealed Ioel. 2. 28. that God would poure his spirit upon all flesh and their sons and daughters should prophecy their old men should dream dreams and their young men should see visions Therefore Ely willingly submitted saying It is the Lord. Lord by Creation all things were made by him Ioh. 1. 3. Lord by Donation All power is gâ—ven me in heaven and in earth Matth. 28. 18. Lord by Redemption for we are bought with a price 1 Cor. 6. 20. Lord by Conquest By death he destroyed him that had the power of death the devill Heb. 2. 14. Lord by Marriage I am my beloveds and my beloved is mine Cant. 6. 3. Lord by way of excellency depending on no creature Lord of Lords Lord not only of goods body life but of soul and spirit Lord not for a season but for ever an eternall Lord a Lord that cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abuse his authority but is Jehovah zedeck Jehovah our righteousnesse Ier. 23. 6. A Lord that doth what he pleaseth Let him do what seemeth him good So we passe from his confession to his submission Let him do what seemeth him good Peter Martyr makes a scruple whether these words proceeded from a penitent soul or no saying they might come from an evill and hypocriticall minde though God who is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a searcher of the heart knowes this yet he concludes probabile est illum resipuisse non tamen necessarium it is probable that he repented but not necessary Gregory is of opinion that this answer is no true signe of his humiliation but rather of his hardnesse of heart and reprobation and endeavours to confirm it by three reasons First saies he we finde not that after this he either repented or corrected his sons Secondly because he seemes to be willing rather to incur the heavy displeasure of God then by severe and condigne punishment to offend his children Thirdly because he seemes rather presumptuously and disorderly to trust to the mercy of God than by serious repentance and selfe-denyall to go in the way of God It is the Lord let him do what seemeth him good Si Dominus ubi timor If it be the Lord saies he where is his fear where are his prayers where his tears where his groans we read of none Haec oratio non culpam agnoscentis non dei misericordiam implorantis sed animum despondentis iram provocantis This speech is not of one imploring Gods mercy
confessing his faults but of one despairing provoking Gods wrath But St. Chrysostom and Theodoret perhaps upon better grounds conceive that they discover Ely's unfained and hearty repentance First because he earnestly required Samuel to reveal unto him the vision Secondly because he adjures him by an oath not to conceal any part of it Thirdly from his humble submission unto Gods pleasure as he interprets the words let him do what seemeth him goo◠Fourthly from his magnanimous entertaining the newes of his sonnes death and other sad dysasters but when he heard the Ark of God was taken maerore confectus his heart being burst with sorrow he gave up the ghost Gods cause and his Churches ought to be more dear unto us then all private interests And this to be the true meaning of this place I am confident was the apprehension of our deceased Brother who frequently with ingemination repeated these words during the time of his visitation and spirituall conflict and before his departure recommended them to be the theam and subject of my discourse and your meditations at his funerall Let him do what seemeth him good Which is the same in effect with that we daily pray Thy will be done in earth as it is in heaven with that which our Saviour prayed in his agony Father if it be possible let this cup passe from me yet let not my will but thine be done There is a Categoricall or absolute will of God as to save only the Elect there is an Hypotheticall or conditionall will of God holden out to all that are willing to lend an ear There is voluntas signi Gods revealed will that Isaac should be sacrificed beneplaciti his hidden will that he should be spared There is Gods Antecedent will that he would have all men to be saved his Consequent will that he would have impenitent sinners to be punished But the will of God in this place or quod bonum est oculis suis that seemeth him good is patiently to submit to his correction come life come death it 's vox patientiae the voice of patience and sounds like that ecce paratus sum lo I am willing to undergo thy will O Lord It 's he that hath perfectly learned St. Paul's lesson Phil. 4. 11. I have learned in whatsoever state I am therewith to be content I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need I can do all things through Christ which strengtheneth me That is so confirmed and well-grounded a Christian that with a cheerfull countenance he can look upon all the changes of life Sapiensque sibi imperiosus quem neque pauperies neque mors neque vincula terrent Horat. That can with an unmoved temper welcome all fortunes not tempted by felicity to forget God nor urged by afflictions to murmur at him that when he hath lost his ventures by sea or his comforts by land suffers no tempests or rebellious perturbations within his own breast but parts with his wealth as Bias did with his at the sack of Priene Ille haec ludibria fortunae ne sua quidem putavit as Tully in his Parad. considering his riches are hirelings destinated to change their Masters And parts with his friends as the noble Roman did with his son of whose death when he had received the notice he entertained it with this manly reply Ego cum genui tum moriturum scivi I received him upon such a condition as I reckoned that death might make him not mine He that thus meets the affronts of sicknesse death and fortune giving them Iob's thankfull though sad farewell Dominus dedit Dominus abstulit The Lord gives and the Lord takes away blessed be the name of the Lord such a man hath well learned Christ and made a just application of the Apostles Doctrine 1 Thess 5. 3. In all things give thanks for this is the will of God That layes his hand upon his mouth and lets that which was once his Masters be his Motto sicut ovis coram tondente like a sheep dumb before the shearer For our task is to suffer not to reply or complain It is the Lord let him do what seemeth him good But why does not Eli labour to reverse this sentence of death by repentance Vox desperantis non deprecantis saies Ephraem It is the language of one despairing not deprecating Ezekiah was told that he should not rise from his bed and yet for his humiliation fifteen years were added to his daies Forty daies saies Jonah and Niniveh shall be destroyed yet at their repentance the Lord deferred the judgment above forty years Novit Dominus saies St. Austin mutare sententiam si noverimus mutare delictum The Lord knows to reverse his sentence if we know to reform our lives Doubtlesse Ely petitioned and the Lord heard him as he did David that though his sin was pardoned yet the sword should never depart from his house as he did Christ that the cup should not passe from him as he did Paul when he was buffered by a messenger of Satan My grace is sufficient for thee If not granting that which he requested yet that which seemed best to the Master of Requests quod bonum oculis suis what seemed him good But was it good for Ely and his family thus signally to be punished Yes it is good for a man that is troubled with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ranknesse of blood to breath a vein for an obstructed foul body to receive a sharp potion It was good for me saies David that I was afflicted Therefore Mauritius Emperour of the Romans and Sigismund King of the Burgundians earnestly petitioned God that by suffering of temporall punishments they might be freed from eternall and were therefore slain with their whole Families This was Ely's choice let him do what seemeth him good And motives to patient submission to what God shall lay upon us may be these First meditate that our sins deserves scorpions and we are but chastised with rods an eternall curse is turned to a momentary short correction and shall we murmur at restraint for a day who have demerited everlasting imprisonment Secondly we are in the hands of a loving Father who corrects us for our good it 's a file to eat off our rust a fire to purge away our drosse a corrosive to corrode our dead flesh We patiently submit to earthly Fathers and shall not we much more to our heavenly Father in hope of an eternall Crown Thirdly Christ was vir dolorum a man of sorrowes undergoing his Father's heavy displeasure for us Shall not we then take up the Crosse and follow him seeing it is his pleasure that we must go through this Wildernesse and tread on fiery Serpents before we come at Canaan Christ suffered for us leaving us an example that we should follow his steps 1 Pet. 2.
21. which St. Paul presses Heb. 12. 1 2. Let us run with patience the race that is set before us looking unto Jesus the Author and finisher of our faith who for the joy that was set before him endured the crosse and despised the shame Fourthly these sharp humours have run in all the veines of the mysticall body of Christ hitherto no afflictions befall us but such as are accomplished in our brethren that are in the world Joseph was in prison Daniel in the Lion's den the three Children in the fiery furnace Job on the dunghill Lazarus prostrate at the rich Man's gates the blessed Virgin 's heart was pierced with a sword the Apostles in the gaole And we have a promise that the God of all grace after we have suffered a while will make us perfect stablish strengthen and settle us And that God of his fidelity will not suffer us to be tempted above that we are able but will with the temptation also make a way to escape that we may be able to bear it Fiftly God hath put bounds to the storms of this troublesome Sea huc usque thus far the waves shall rage and no further Thirty years were appointed the sick man at Bethesda's pool twelve years to the woman with the bloody issue three months to Moses ten daies of tribulation to the Angell of the Church of Smyrna three daies plague to Dâ—vid Yea the number of the godly mans tears are registred in Gods book and the quantity kept in his bottle they are but a showr that will end in sun-shine a troublesome torrent that will waft us to the haven of rest Be faithfull unto death and thou shalt receive a Crown of life Sixtly we are called to give an account of our Stewardship how we have improved our Talent to repetitions in Christs school to see how much faith patience and godlinesse we have learned all this while and whether we cannot like â—ob receive at the hand of God some evill as well as we have hitherto received a confluence of good As therefore we have alwaies prayed Thy will be done so let us not be now offended at this which is done by his holy will Seventhly meditate that all things shall work together for the best to them that love God insomuch that neither death nor life nor Angells nor principalities nor powers shall be able to separate us from the love of God which is in Christ Jesus our Lord Every pang is a prevention of hellish pains every sanctified respite an earnest of heavens rest It is but the Crosse of Christ sent before to câ—ucifie the love of the world in us let us therefore with Simon of Cyrene carry it after him the pains will shortly passe the joy will never passe away Lastly consider there is no equality no proportion betwixt the houre of temptation here and the everlasting jubilee hereafter As is the centre to the circumference an instant to eternity a molehill to a mountain a drop of water to the sea so are the Saints crosses to their crownes as is the earth little or nothing in respect of heaven so is our earthly sufferings in respect of it therefore glory is called the kingdome of God of the Father of Heaven Abraham's bosom Matth. 8. 11. it 's called a Paradise of pleasure wherein is the Tree of life the house of our Father all fulnesse of joy the new Jerusalem an inheritance incorruptible undefiled that fades not away reserved in the highest heavens It 's called the glory of God our glory rest refreshment such felicity as neither eye hath seen ear hath heard neither hath it entred into the heart of man For it is the habitation of God of Christ of the holy Ghost as great a difference as there is betwixt a Snailes house and a Palace a Tortoise shell and Solomon's Temple Jonah's Gourd and the Towers of Ninivey so much and more difference is betwixt heaven and any thing that can be upon earth We see this is the composure of the World that finest things are scituated in the highest places the earth as grossest is put in the lowest room the Water above the Earth the Aire above the Water the Fire above the Aire the Sphears of Heaven purer then any of them above the rest which you see beautified with Sun Moon and Stars shining more gloriously then all the pretious Stones in the world and all this but the neather side of the pavement of that Palace then what shall be the glory of the Heaven of Heavens within able to drink up all afflictions as the Sea does the River Iordan There are three distinct places in which every Saint successively is resident first in his mother's wombe secondly in the world thirdly in heaven As much as the whole Universe is larger then our mothers wombe so much is heaven larger and ampler than it for if one star exceed the earth so much in bignesse then what shall the heavens that contain infinite stars Secondly as in largenesse so in time our time to be in our mothers wombs is but nine months but on earth it may be an hundred times nine months but our beeing in heaven is without period of daies months or years Thirdly as no man can remember what sorrow he had in his mothers wombe so shall our joies in heaven drink up all our sufferings upon earth And this glory consists either essentially in the beatificall vision or operatively in the effects it works in us Essentially in the beatifical vision though the Familists and Millenaries understand it not confounding grace and glory but no man upon earth hath seen God neither can he be seen that is perfectly it is true we may see God here in a naturall vision in his Creatures as in a Glasse wherein some splendour of his glory shines he may be seen in a specular or symbolicall vision by signes and characters of his glory so Moses is said to have seen Gods hinder parts Esa 6. 1. I saw the Lord sitting upon his throne high and lifted up his house was full of majâ—sty and the Seraphims stood about him We see God here by the vision of faith when by Doctrine of Christ his Son and the operation of the Spirit we know the will of the Father But the beatificall vision in heaven is to behold God and Christ Jesus face to face we shall see him as he is no veiles being put betwixt us Stay here and pause a while What comfort will this be to see the Lamb sit upon his seat of state If the wise men of the East came so far and rejoyced to see him in the manger what will it be to see him sitting in his glory If St. Iohn Baptist did leap at his presence in his mothers wombe what shall this his presence do in his royall and eternall Kingdome If the Queen of Sheba was astonished at the sight of Solomon what shall we be at the sight of millions of Saints in his Court
persert Niceph. lib 2. cap. 40. Baron ad diem 28 Octob. Magdeb. cent 1. l. 2. cap. 2. avouches that he having preached to many Countries conveyed at the last the Doctrine of the Gospel to the Western Ocean and British Ilands With these Baronius and the Magdeburgenses agree To these three Apostles Antiquaries joyne some Apostolick men or Evangelists as Aristobulus whom St. Paul nameth in his Epistle to the Romans recorded by Mirmannus iâ— theatro de conversione gentium pag. 43. Mirmannus Dorotheus in Synop. Dorotheus and Baron out of the Greek Martyrol ad diem 25. Martii Johannes Capgravius in Britanniae catalago Polydor Virgil. hist Anglic. lib. 1. Camdeâ— in descript Prov. Belg. Brit. Harpsfield in histor Ecclesiast fol. 3. Baleus Flâ—mingus Scropus Baronius to have propagated the Gospell in Brittain as also Joseph of Arimathea a Noble-man of Jury who buried our Saviour is said to have travelled through Gaul and from thence to be sent by St. Philip as some say or by St. Peter himselfe as he passed that way too and from Brittain as others into this our Nation wherein he obtained a place to exercise an Eremeticall life for him and his ten Companions in the Iland called Avallonia where Glastenbury after was builded For this there is a cloud of modern * Witnesses Thirdly Brittain was renowned for retaining the Gospell in the primitive purity longer then other Churches yea then that of Rome commended so much by the Apostle and afterwards by Cyprian as will appear by two circumstances whereof the former is this When there was a Schism in the Eastern and Western Churches about the celebration of Easter Polycrates with the Orientall Bishops alledged the authority of John Philip Polycarp yea the prescript of the Gospell for their warrant Victor Bishop of Rome alledged for their warrants St. Peter and St. Paul Such as were more moderate which principally were the Britains Ostendit nec Victorem nec Polycratem justam habuisse causam de festo Paschatis tam odiose digladiandi nam nec Salvator inquit nec Apostoli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. misliked to see a schism in the Church for so small a matter judging with Irenaeus Observationes illas esse liberas That those rites were things adiaphorous or indifferent concluding as Socrates hath it that neither Victor nor Polycrate had any just cause so bitterly to contest about such trivialls seeing neither Christ nor his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by any Law had commanded the observation of it Secondly when Augustine the Monk Galfrid Monumothensis histor Britannica l. 8. c. 4. imposed upon the British Church the Romish superstitions they renounced them the occasion was this Gregory afterwards Pope surnamed the Great seeing-beautifull children sold in Rome enquired Cujates of what Country they were It was answered Angli English Potius Angeli saies he Rather Angells He further enquired Of what Province They replyed of Dira Nay saies he knowing they were Pagans Dei ira the wrath of God He thirdly demanded Under what King It was answered Alla. Efficiam saies he ut canant Halelujah I will make that they shall sing Hallelujah Whereupon he shortly after sent his Legat Augustine Cent. 2. cap. 2. to convert the Saxons which being effected he endeavoured to perswade the British Church to accept the Popes Supremacy and the Romish Ceremonies which to that day they had not knowne as Altars Images Vestments Crosses but were strongly opposed by Dinotus Daganus and Columbanus Qui nullam in ritibus mutationem admittere volebant which would admit of no change in Religion But by degrees this Serpent insinuated Centur. 6. lib. 5. cap. 17. and got focting in that King Osuvius inclined thereto and the matter was debated with so hot contention that from words it came to weapons and twelve hundred Churchmen were slain that refused subjection to the Sea of Rome Yet the red Dragon wholly prevailed not till almost two hundred years after this the whole Iland was seduced by the blandishments of one Ecbertus to submit their necks to the Roman slavery Sed quorsum haec Whither tends all this To encourage us to stand fast to our tacklings and vindicate that Truth thus famously in the daies of yore glorified in this Nation but now like Hippolytus his body torn piece-meales that scarce a wise Aesculapius knowes how to joyne it wherein I will adventure first a word of the disease then of the cure The disease arises from the hedge of Discipline pulled down when proud slime will acknowledge no Superintendency over it This Inclosure lay common Satan first perswades to deny Infant Baptism then all Baptisme then all Ordinances whence one turnes Leveller another a Ranter a third a Quaker a fourth a spirituall Monarchist One impugnes Christs Divinity and becomes an Arrian another his Satisfaction and proves a Socinian a third his Incarnation and turnes Jew a fourth a Sceptick of all Religions till truly of none The cure consists of two ingredients first soundnesse of judgment in profession secondly sincerity of heart in practice Soundnesse of judgment in profession respects either Doctrine or Discipline Doctrine which must be regulated by those Oracles delivered by our Saviour and his Apostles as interpreted by the current of primitive Fathers while as Egisippus said the Church was a pure Virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeping Clemens Alexandria the good old way as is expressed in the joynt harmony of Confessions of all reformed Churches Discipline that those grand Ecclesiasticall Canons Let all things be done decently and in order in peace without schism without scandall may be precisely observed and put in execution by some Scripture-grounded authority Besides these the last and not the least is sincerity of heart in practise for howsoever the World doting upon guilded miseries stinking vanities golden fetters judges purity of the Spirit but Ecquid divitiae pereuntes transitoriae facultates nisâ— stercora aeterna diligentibus sunt Greg. in 2 Reg. c. 2. Non debet pro magno haberi honor humanus quia nullius est ponderis fumus August de Civit. dei lib. 5. c. 17. folly I can assure you in the word of life and truth the richest and rarest confluence of all human happinesses the most exquisite excellency and variety of the greatest worldly pompe and splendour that ever the Sun saw since the first moment of its creation is but dust in the ballance it is but dung to a humble mind savingly enlightned with the foretaste but of the least glimpse of that incomprehensible endlesse glory which shall shortly be revealed to the upright in heart To this end the thirsty longing of my soul and heartiest prayer shall ever be that ye may shine every day more and more gloriously in all personall sanctity plantation of godlinesse in your own family a holy zeal in advancing the affairs of God where you have any power or calling that when the last period of your mortall abode in this