so Yet may they rise againe Why then should wee iudge otherwise of them then in charitie God forbid by speaking thus I should encourage any to sinne for howsoever grace aboundeth aboue sinne yet cursed are they yea ever cursed shall they be which doe sinne that grace and blessing may abound vnto them Rom. 6.1 Wee are forbidden u Rom. 3.8 to doe evill where wee certainely knowe that good may come of it much lesse may we make the mercy of God a defence for our sinnes Let this then be vnto vs as a MemoraÌ„dum never to be forgotten There is no x Rom. 8.1 condemnation to the righteous although he fall seven times a day but if any man shall sinne presuming of Gods mercies let him knowe that his damnation is iust and himselfe is like that theefe which stealeth because he seeth one among 20. pardoned by the Prince And so come we to our last note Cast downe not others the third thing we learne here is not to condemne the whole profession because all liue not in the same perfection The grapes of the vine haue some lesse some more sweetnesse yet sense teacheth that all are grapes and doe growe of the vine so is it with the Saints of God some haue more purity and some lesse yet all are Saints and doe grow in Christ that true vine Ioh. 15.1 What if some saith the Apostle Rom. 3.3 haue not beleeued shall their unbeleefe make the grace of God of none effect and Rom. 11.22 What if some haue fallen into sin shall the whole Gospell for their sakes be discredited Iacobs family may be blemished the wife of his loue that sleepes in his bosome may bee all spotted yet evermore shall Iacobs sacrifices be acceptable vnto God and his familie shall be cared for as the house of the Lord. Iericho may be conquered and rased by Ioshua salt may be sowne in it to make it barren and he whosoever shall attempt to build it againe may be cursed Iosh 6.26 Yet see in this rased Iericho in this barren soyle in this cursed citie Christ hath his spirituall harvest hee hath his holy Temple he hath his blessed building Cursed Iericho hath a blessed Zaccheus Luk. 19.2 Aholah sister to Aholibah Idolatrous Samaria may be set on fire with her louers play the harlot Ezech. 23.4 she may be made as an heape of the field her stones may be tumbled downe into the valley her foundations may be discovered Micah 1.6 Yet may such a city a wasted citie afford many that beleeue in Christ Ioh. 4.39 yea from Galilee from whence some thought no good thing might come Ioh 7.52 Christ called diverse of the Apostles Ioh. 1.43 Fyrre trees and thornes nettles and myrrh trees may grow together in the good-mans garden and why may there not be in the Lords field as well brambles as lillies why not as well tares as wheat The husbandman knew well it was so therefore he charged his servants to suffer the tares to grow vp with his wheat vntill the harvest Maâ— 13.30 Assured hee was that the wheat would continue wheat still howsoever it was accompanied with the tares Let y Gen 11.28 Chaldaea be never so vnrighteous yet may it haue a righteous Abraham let z Gen 13 12. Sodome bee never so vniust yet may it haue a iust Lot let Babylon bee ever wicked yet may it haue a godly a Dan 1 6. Daniel yea let the whol world for ought we can see be tied together with cartropes of vanitie yet shall b Tob. 1.3 Niniveh haue a devout Tobias and c Iob. 1.1 Huz a patient Iob and Damascus a zealous Nehemias Condemne not then the whole profession howsoever all liue not in the same perfection We shall impiously conclude if against truth we draw our argument from a multitude neither will it follow many Ministers many Christians haue devoted themselues wholy to the flesh to the world to the Devill therefore all of both sorts are naught For what are wee that wee may not iudge amisse as well as Elias did He coÌ„plained that he was left alone Nay saith God thou art not alone I haue reserued vnto my selfe seaven thousand which haue not bowed the knee to Baal 1. King 19.18 In regard hereof St Paule telleth vs that of Israel there is a remnant left Rom 11.5 And that great shepheard speaking of the Chuâ—ch calleth it a little flock Luk. 12.32 Feare not little flock for it is your fathers pleasure to giue you a kingdome But seaven thousand but a remnant but a little flocke and yet you shall not be discomfited feare not for it is your fathers pleasure to giue you a kingdome A kingdome therefore for all inferiour things he will not sticke with you Sauls court shall yeeld a Ionathan to favour David 1. Sam. 20.28 Achabs court shall haue in readinesse an Obâ—diah to entertaine the Prophets 1. King 18.13 Zedechâ—â— court shall afford a Ebed-melech to entreat for Ieremie Ierem. 38.7 O the mercifull kindnesse of the Lord how it endureth for ever and ever vpon them that feare him Iobs bones and flesh may be in the Devils hand but God will saue his life Iob. 2.6 Peter may be imprisoned by Herod but the Angell of the Lord will bring him out Act. 12.7 Shadrach Mesâ—ach and Abeduegâ— may be cast fast bound into the seuen times hot fierie fornace but the Lords Angell will come and vnbind them walk with them in the midst of the fire so that not one haire of their head shall perish Dan. 3.25 Doe you remember this little Churches complaint Ps 129.1 There she saith Many times haue they fought against me even from my youth vp Heare now how shee comforteth her selfe vers 2. But they haue not prevailed against me Doe you remember how she further complained vers 3. The plâ—â—ers plowd vpoÌ„ my backe and made long furrowes Heare now her comfort in the verses following But the righteous Lord hath cut the cords of the wicked and they that hate Sion shall be all ashamed turned backward they shall be as the grasse on the house rops which withereth afore it groweth vp And therefore I cannot say too oft O the merciful kindnesse of the Lord how it endureth for ever and ever vpon them d Psal 103.12 that feare him This kind and mercifull God hath reserued to himselfe eveÌ„ in the midst of Wolues Lions some Isaac some Ioseph some Bohaz some Daniel some Zacharie some Elizabeth some few or more whom all the world with all the malice it hath cannot blemish Condemne not then the whole profession howsoever all liue not in the same perfection And knowe that all liue not in the same perfection know that some of the best haue had their falls for these reasons I will but point at them 1 That wee bee brought from that errour which some maintaine namely that the elect and regenerate sinne not 2 That the worke of repentance
as S. Peter doth interpret it every day if need require 1. Pet. 1.6 or every day if the will of God be so 1. Pet. 3.17 Here might I take iust occasion to reproue diverse sortes of men which are so farre from taking vp their crosses daily as that they refuse to take them vp at all No excuse can bee made for these Christians which in time of persecution become Turkes denying Christ and renouncing their faith nor for our sea-meÌ„ which rather then they will be taken by their enimies wil sink their ship and drowne themselues nor for those at land which in their miseries are their owne murderers nor for those poore ones which make light so they may relieue their poverty to be theeues robbers vsurers enimies to Churches and Colleges covetous persons malicious and shamelesse slanderers the like But neither the time nor your patience can suffer me to speak of al these yet let me briefly touch them which loosing but an oxe or having any about them strangely falleÌ„ sicke run forthwith to the wise ones of this our age to cunning men cunning women to witches enchanters coniurers and the like seeking for helpe of them and it shall appeare that neither these may be excused God hath promised by his prophet that whosoever calleth vpon his name and giveth eare to his voice as to the sole and only shepheard of his soule good things shall betide him in this world and his soule shall liue Ier. 38.20 His plants shal prosper his counsailes shal take effect his corne and oile shal multiply he shall l Deut. 15.6 28.12 lend vnto many but hee shall not borrow himselfe his m Psal 128.3 children like oliue branches shall encloase his table rounde about On the other side whosoever will not giue eare to the voice of the LORD his God but will seeke vnto strange Gods and oracles to false prophets to witches conjurers making more accompt of Beelzebub then of Christ of Gerizzim then of Syon of the prince of darknesse then of the morning starre of pleasing errour then of smarting truth shall n Deut 28. â—8 sow his field but never reape it for the grashoppers shall destroy it shall o Vers 39. plant a vineyard and dresse it but shal neither drinke of the wine nor gather the grapes for the wormes shall eat it shall p Vers 40. haue oliue trees in all his coasts but shall not annoint himselfe with the oile for his oliues shall fall shall q Vers 41. beget sonnes and daughters but shall not haue them for they shall go into captivity the Lord shall r Vers 22. smite him with a consumption with a feaver with a burning ague with fervent heat with the sword with blasting with the mildew all these shall pursue him till he perish the Heaven that is over his head shal be brasse and the Earth that is vnder him yron Deut. 28.23 Was King Asa punished with death because in his sicknes he sought for helpe of the Physicians and not of the LORD 2. Chron. 16.12 and thinkest thou that runnest to Sathans instruments for recovering of thy lost goods or of thy health to escape vnpunished If Ahaziah consult with Beelzebub the God of Ekron about the recovering of his health the LORD will send him word that he shall not come down from his bed but shal there die the death 2. King 1.4 If Saul aske counsaile of a witch the archers shall wound him and his Å¿ 1. Chro. 10.4 owne sword shal kil him 1. Chro. 10.13 If Manasseh vse them that haue familiar spirits and are soothsayers God will send him such evils as that who so heareth of it both his eares shall tingle 2. King 21.12 And can you that haue consulted with Ekrons God with witches with them that haue familiar spirits thinke that God will not smite you O turne vnto the Lord with vnfeigned repeÌ„taÌ„ce that God may withhold his revenging hand from you and you may liue in his sight For as S. Hierome writes that God knows not the women which are painted because they carry not that face or favour which his hands haue made so if you fly from witches and coniurers vnto him vpon necessity and not for loue his answere will be I know you not Come you to demâ—â—nde advise of me As sure as I liue saith the LORD God when I am asked I wil not answere you Ezech. 20.3 And therefore whensoever it shall please God to visite vs with losse of goods with want of health or other like afflictions let vs not seeke by those wicked meanes to be relieved Why should we so much desire to liue at ease What are we els theÌ„ earthen vessels soon broken A spider poisons vs a gnat chokes vs a small pin kils vs. Why then should any crosses in this life so trouble vs As he said t Gen. 45.28 it is enough for me that Ioseph my son liveth so let it be in our greatest miseries our song it is enough for vs that our Saviour Christ reigneth He our head is alreadie crowned we his members are thereby honoured he is alreadie glorified because he hath ascended whither at last we must ascend that we may bee glorified To which place of glory the LORD of his infinite mercy vouchsafe to bring vs all for his sonne Iesus Christ his sake to whom with the Father and the holy Ghost be all praise power maiesty and dominion both now and ever Amen THE THIRD SERMON ON LVKE CHAP. 9. VERS 23. And he said vnto all if any man will come after me let him deny himselfe and take vp his Crosse dayly and follow me St Iohn in his Revelation as appeareth chap. 19. ver 11 Saw heaven open behold there was a white horse and he that sate vpoÌ„ him was called faithfull true and he iudgeth and fighteth righteously a Rev. 19.12 His eies were as a flame of fire on his head were many crownes and hee had a name written which no man knew but himselfe b Vers 13. He was cloathed with a garment dipt in blood and his name is called THE WORD OF GOD. c Vers 15. Out of his mouth went a sharpe sword wherwith he might smite the heathen them shall he rule with a rod of yron He it is that treadeth the wine-presse of the fiercenesse and wrath of almightie God d Vers 16. Vpon his garment and vpon his thigh hath he a name written KING OF KINGS AND LORD OF LORDS This our great captaine because he daily commeth forth to battle against the enimies of his church hath set downe a rule inviolably to be observed of all such as will come after him fight vnder his banner for he hath said vnto all if any man will come after me let him deny himselfe and take vp his crosse dailie follow me when heretofore I entred the examination of this rule then in part I declared how every
sight only of the Arke but they would also prie into it and finger it The d Mat. 2.9 starre when it came to the place whâ—â—â— Christ was stood still and went no further We likewise when we are come to the knowledge of Christ should stand still goe no further Are we better then St Paule he was content to e 1. Cor. 2.2 knowâ— nothing saue Christ Iesus and him crucified For he knew well how impossible it was for mans wit to found the deapth of Gods secrets And farther what shall it availe a maÌ„ subtilly to dispute about the TRINITIE if through his want of Humilitie hee displease the TRINITIE How can it profit thee to haue the whole booke of God at thy fingers end if through thy want of Charitie God withdraw his favour from thee it cannot benefit me schollerlike to define what sinne is if beastlike wallowing in my sinnes I provoke Gods wrath against my selfe It is an item for vs al To him that knoweth how to doe well doth it not to him it is sinne Howsoever in our age lesse knowing is not yet more doing beyond all question is required It hath pleased God to blesse many among vs with great and each of vs with some measure of knowledge this place is pleÌ„tifull in witnessing as much But how smale fruit ariseth from this knowledge our carelesse kind of living maketh to plaine a declaration So that I may fitly seeme of these our daies to make that coÌ„plaint which Ieremie made of his cha 12.11 The whole land lyeth wast because no man setteth his mind on it Because no man regardeth Gods word no man considereth the plagues which he hath sent vpon the land therefore are the destroyers come vpon all the high places therefore the Lords sword devoureth all the land from one end thereof vnto the other therfore no flesh may look for peace And why may I not vse that which he hath added in the 13. verse For see wee not Gods Ministers painefull and labour some in sowing of wheat Yet behold the badnesse of the ground is such that they can reap nothing but thornes Are they not even stoke with lamenting sinfull soules Yet where is their profit They are and that worthily because worthily they may be ashamed of such a peoples fruits which insteed of amendment groweth worse and worse Doe I speake this for a fashion only or doe not Gods heavy iudgements testifie the truth hereof doth not his fierce wrath speake as much O then let vs humble our selues vnder the Almightie hands of this revenging God that so once againe his face may shine vnto vs. Away for a time with your subtile questions attend you the amendment of your liues for if not so Gods anger may not bee appeased And that you may in part know what belongeth to the amendment of your liues let not your hearts be shut against St Iames his counsell as it is in the first words of my text Cast downe your selues before the LORD And how can you disobey this counsel if you doe but think of the reason vsed by him for perswasions sake in the words following And he will lift you vp In his counsell we obserue 3. notes 1 Not lift vp but cast downe 2 Cast downe not others but your selues 3 Cast down your selues not before meÌ„ but before the Lord. And in delivering this third note I may bee fitly occasioned to speake somewhat of the reason brought to perswade vs to the obedience of this counsell for we must cast downe our selues before the LORD who as he is most liberall to vs most present with vs most able to helpe vs when we stand in need is also most willing at all times to worke our ease and therefore hath our Apostle added and he will lift you vp Cast downe your selues before the LORD and he will lift you vp Lift not vp but cast downe It hath beene observed that the Peacocke as proud as hee is of his gallant feathers as soone as he beholdeth his foule feete abateth himselfe and is humbled Here might we learne so much wit as by the feeling sight apprehensioÌ„ of many our foule feet of our corrupt perverse passions which rule and raigne in vs to humble our selues to abate our pride ingendred but of a few feathers and those indeed very blacke howsoever they cary an appearance of beautie But the prince of darknes that subtile serpent which f Luk. 10.18 fell from Heaven like the lightning not content with that rule which he hath over the children of vnbeleefe hath soe busied himselfe to obscure even those which should shine as lights in this world that although the g Esai 24.23 Moone shall bee abashed and the Son ashamed when the Lord of Hosts shall raigne in Mount Syon and in Ierusalem yet wee dust and ashes cloathed in iniquitie and replenished with the loathsome infection of sinne are bold to lift vp our heads in the presence of Gods Maiestie nothing ashamed of our selues and that at this time when in our Syon and Ierusalem he raigneth gloriously For examine we our selues and we shall scarse finde one that can indure to cast downe that striueth not with all his might to lift vp himselfe Some are never contented with their present estate but would faine be higher these do ambitiously lift vp theÌ„selues Others pretend glory praise in those gifts graces which they haue received from the Lord and these do proudly lift vp themselues Ambitious men and proud men both are lifters vp fowle sinnes and infectious most of you know them to be such Notwithstanding that we may the better see into them and by seeing into them more willingly endeavour to avoide them let not a severall examination of each of them seeme tedious vnto you The first is Ambition an evill deeply rooted in mans hart Ambitio subtile malum secretum virus pestis occuâ—ta doli artifex mater hypocrisis Livoris parens vitiorum origo criminuÌ„ somes virtutum aeâ—ugo tinea sanctitatis excoecatrix cordium ex remedus morbos creans generant ex meditina languorem an evill that maketh man evermore discontented with his present estate a secret poison a hidden sin a forger of fraud a mother of hypocrisie a spring of envie the fewell of all vice a moath to holinesse a blinding of the heart it converts remedies into diseases and medicines into languishing so saith S. Bernard Serm. 6. in Psal 91. Here might we wonder how it can be possible that man so excellent a workmaÌ„ship favoured so highly and adorned so singularly with all celestiall gifts that by the highest God should suffer so fowle a moÌ„ster to nestle with in his breast Yet so it is man hath a long time fostered yet is not weary of making much of his sweet Ambition A long time it hath beene fostered the beginning of al ages witnesseth as much Eue would be as a Goddess Gen. 3.5
haue vs turne vnto the Lord Ioel 2.13 His reason is the Lord is gratious mercifull slow to anger and of great kindnesse repenteth him of evill Never would any so complaine would he but beleeue the Lords answere to Sions complaint Esai 49.15 Can a woman forget her child and not haue compassion on the sonne of her wombe Bee that possible yet will I not forget thee saith the Lord. O all yee that thirst come to the waters of comfort bibite inebriamini let me vse the words to you although in another sense Ier. 25.27 bibite inebriamini drinke and drinke till your soules bee more then satisfied Call to remembrance how hee hath accepted the thiefe vpon the crosse confessing Matthew sitting at the receipt of custome the womā washing his feet with her teares the Canaanitish womā begging for her daughter the woman taken in adulterie the Publican standing a farre off the Disciple that denied him that other Disciple which persecuted him and his followers the wicked that crucified him call to remembrance these his mercies yea call to remembrance all other the tender mercies of the Lord which haue beene ever of olde and say whether such his liberalitie hath not perswaded you that He the Lord none but He since all worldly helps are vaine that He the Lord will lift you vp A third motiue to the same perswasion of no lesse weight then the two former then that of Gods presence the other of his liberalitie is his abilitie of which the schoolemen in generall teach thus That God is absolutely Almightie In this generall they all agree but when they come to scanne how God may be said to be thus Almightie they vary much Some say that God is therefore said to be Almightie because he is able to doe whatsoever he will doe These doe so tie Gods power to his will as if he were able to do nothing but what his wil is to doe But St. Austine was of another mind in Enchirid. c. 95. where he saith Deum multa posse quae tamen nolit nihil autem velle quod non possit God is able to doe many things which hee willeth not but willeth not any thing which he is not able to doe plainely shewing that Gods will power are not equall that his power is extended to more things then his will that those things which God is able to doe are more then those things which he willeth The Scriptures also doe confirme this difference of Gods will and power Thinkest thou saith Christ that I cannot pray now to my Father and he will giue me more thē twelue legions of Angels Mat. 26.53 Christ was able to aske his Father and his Father was able to giue him that host of Angels but neither would he aske nor his father giue God is able of these stones to raise vp children vnto Abraham saith our Saviour Mat. 3.9 He is able but will not God hath mercy on whom he will haue mercy and whom hee will hee hardneth saith the Apostle Roman 9.18 Is it not herehence plaine that God is able to haue mercy on all and is able to harden all but will not So true is it against the first opinion That God is not therefore said to be Almightie because he is able to doe whatsoever he will doe Others are of opinion that God is therefore saide too bee Almighty because he is absolutly simply able to do al things whatsoever may be spokē or thought of If you shal aske thē whether God can sin their answer is he can but wil not if whether he cā suffer they say he can but will not if whether he cā lie they say he can but wil not But this opinion is as more wicked so more foolish then the former For to say that God is able to doe such things as are repugnant to his nature is as to say the fire is able to cause cold the Sun to make darknesse a bad tree to bring forth good fruit But S. Paule hath not feared to say that God cannot do some things 2. Timoth. 2.13 He saith If we beleeue not yet abideth he faithfull yet abideth God faithfull he cannot deny himselfe he saith not he will not deny himselfe but plainely he saith he cannot deny himselfe And why can he not deny himselfe The reason is set downe before because he is faithfull He is faithful non tam voluntate quam naturà the is naturally faithfull and therfore can he not deny himselfe I adde he is naturally living and therefore cannot die hee is naturally righteous and therefore cannot sinne he is naturally immutable and therefore cannot be changed hee is naturally God and therefore cannot be like man Quam mult a non potest omnipotens est Here is matter to wonder at God cannot do many things yet he is Almighty yea because he cannot do those many things therfore is he Almighty For could he die he were not Almighty could he ly he were not Almighty could he be deceived could he deceiue could he do wickedly he were not Almighty Quā multa non potest Deus omnipotens est How many things is God not able to do and yet is Almighty saith S. Austine de Symbolo ad Catechumenos lib. 1. cap. 1. So true is it against this second opinion that God is not therefore said to bee Almighty because he is absolutely and simply able to doe all things whatsoever may be spoken or thought of But why thē is God said to be Almighty Out of that which is already delivered this proposition may be gathered God is therefore said to bee Almighty because he is able to do all such things as naturally in themselues and simply are not impossible with God The truth whereof as it might evidently appeare by particulars whereon I cannot now stand so also may it sufficiently be manifest if in generall only we will consider this Alablenesse of God I deny not but earthly man hard to beleeue the workes of God in mans eies vnprobable hath ever beene ready to demand How How can this or these things bee An Angell from heaven may tell Sarah of a sonne after it hath ceased to be with her after the manner of women but shee will laugh within her selfe but shee wil say what after I am waxen old and my Lord also Gen. 18.12 But what saith the Angell to her Shall any thing be hard to the LORD vers 14. God may promise a whole moneths meate to the children of Israel lusting after flesh but Moses will hardly beleeue it but Moses will say Six hundred thousand footmen are there among the people among whom I am and thou saiest I will giue them flesh to eate a moneth long Shall the sheepe the beenes be slaine for them to finde them Either shall all the fish of the Sea be gathered together for them to suffice them Num. 11.21 But what saith God to Moses Is the Lords hand shortned