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
EIGHT SERMONS PVBLIKELY PREACHED IN THE VNIVERSITY OF OXFORD the second at St Peters in the East the rest at St Maries Church Begunne in the yeare 1595. Decemb. XIIII NOW FIRST PVBLISHED BY SEBASTIAN BENEFIELD Doctor and Professour of Divinity for the Lady MARGARET ROM 1.16 I am not ashamed of the Gospell of Christ for it is the power of God vnto salvation to every one that beleeveth AT OXFORD Printed by Ioseph Barnes 1614. TO THE RIGHT HONOVRABLE THOMAS LORD ELLESMERE LORD HIGH CHANCELLOR OF ENGLAND AND THE MVCH HONOVRED CHANCELLOR OF THE VNIVERSITIE OF OXFORD RIGHT HONOVRABLE THese Sermons the first fruits of my labours in the Ministery preached many yeares since in the publique assemblies of this famous Vniuersity do now at length adventure to go into the Country to see what entertainement they can finde there There they doubt not of respect if they may be graced with the countenance of some worthy patronage It is my part to seeke it for them And of whom shall I rather seeke it then of your HONOVR They were studyed penned and delivered in that renowned Academie whereof now when they are published your HONOVR is the chiefe ruler To your HONOVR therfore do they of right belong Receiue them much-Honoured Lord into your protection shield them against the tongues of railers They will say Is this the myrrh the incense the gold are these the pearles we looked he should bring to the building of the Tabernacle I reply that Goats haire Ex. 35.23 and the skins of Rammes and Badgers are welcome to that worke and doe wish that some willing offering of theirs may further it If it be demaunded why at this time I offer so simple a present to your Honourable view My answere is I do it to testifie that dutifull observance thankfulnesse which I owe vnto your HONOVR We Schollers of all others must acknowledge our selues obliged to your HONOVR Many as well in this as in that other Vniversity might bury their bones in their cloysters did not your HONOVR daily send them forth to labour God graunt they all proue labourers in the vineyard of the Lord. Mat. 9.38 For mine owne particular your Honourable countenance was of late most ready to settle me in the Divinity Lecture for the Lady MARGARET and was within these few weekes as forward to advance me to a higher preferment but it pleased God otherwise to dispose of that This your Honours more then credible benignity towards one whom your HONOVR never saw can I forget It s impossible My right hand should deserue to loose her cunning Psa 137.5 would shee not take her first opportunity to write of so great bounty For this cause at this time is this poore talent of mine presented to your HONOVR Accept it Honourable Lord as the sincere testimony of my thankefull heart and vouchsafe me still your Honourable favour God Almighty showre downe plentifully of his best blessings vpon your HONOVR and make you happy and blessed in all your waies and after fulnesse of age and felicity in this world crowne he you with everlasting glorie in the Highest Heavens From my Study in Corpus Christi College in Oxford Iuly 2. 1614. YOVR HONOVRS most bounden in all duty and service SEBASTIAN BENEFIELD THREE SERMONS 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 THE righteous a Ierem. 23.5 branch raised vnto David by the Lord God of Israel of whō it was foretold that he should come like a b Mal. 3.2 3 4 purging fire and like fullers sope and should be ready to sit downe to try fine the silver even the sonnes of Levi as also to fift Iudah Ierusalem yea all that would be his that their sacrifices and workes might bee as purified gold acceptable to the Lord as in old time having descended from the highest heavens well content in flesh to be c Esai 53.5 wounded for our transgressions and broken for our iniquities even then when he d Esai 53.4 carried our sorrowes was by divers diversly reputed Some thought of him as of e Mat. 16.14 Iohn Baptist of others he was taken for Elias and there wanted not such as said he was Ieremy or one of the old Prophets risen againe but asking his disciples f Vers 15. whom say yee that I am he heard otherwise g Vers 16. Thou art that CHRIST the sonne of the living God And knowing that his disciples howsoever they were well assured that he was that King and Priest promised to our forefathers and foreordained by the almighty to saue mankinde were notwithstanding ignorant of the meanes of mans redēption and salvation and so were ignorantly by a common error of their time deceived looking for an earthly kingdom in him whose h Psal 45.6 scepter is a scepter of righteousnesse he taught them in a few words what estate condition both of his kingdome and priesthood should be looked for even that al our salvation must wholy depend vpon the merit of his death and vertue of his resurrection and so much he signified vnto them in the former verse the 22. vers of this chapter saying The sonne of man must suffer many things and be reproved of the elders and of the High Priests and Scribes and be slaine and the thirde day rise againe Having thus instructed them he delivereth a new doctrine in these words of my text whereby all are taught what must be done by them who are willing to be partakers of that salvation which he for his followers hath deserved Which place is so much the more worthy our memory and due consideration because small fruit may redound vnto vs from all that is delivered concerning Christ the whole worke of our redēption except we throughly vnderstand the meanes by which we may be made his disciples For to them onely belong al the promises of his kingdome and the inheritance thereof Our Saviour therefore being vnwilling that any thing should be hidden from vs which might direct vs in the pathway to our salvation hath said vnto all if any man will come after me let him deny himselfe and take vp his crosse dayly and follow me The occasion of these words although omitted by this Evangelist is notwithstanding expressed by S. Matthew in the 22. ver of his 16. chapt by S. Marke ch 8. ver 32. where we read how that Peter offended at the former words of Christ wherein he mentioned his owne death began to advise him to the contrary and i Math. 16.22 tooke him aside and rebuked him Thē Christ turning backe reproved Peter saying get thee behinde me Sathan thou art an offence vnto me because thou vnderstandest not the things that are of God but the things that are of men And because he knew that this was a common fault to all his disciples
* Exod. 32.27 28. Levites to kill all them which worshipped the golden Calfe did so please God that he turned the curse of Iacob against Levi to a blessing Deut. 33.8 c. But once take away a good cause from zeale and the very absence of it shall make zeale iniquitie If Ioshuah in zeale desire Moses to forbid Eldad and Medad to prophecie Moses will tell him that his zeale is envie Numb 11.29 And let not Peter in zeale desire Christ to pitie himselfe vnlesse he will be called Sathan for it Mat. 16.23 Though Saule never so zealous as he thinks in Gods cause breath out threatnings and slaughter against Christs Disciples yet in the ende hee shall receaue a reproofe from Gods owne mouth It is hard for thee Saul to kicke against the pricke Act. 9.5 I can easily perswade my selfe that all such men as these were of whose forwardnesse in taking vp their owne and voluntary crosses you haue already heard are very zealous in their sufferings yet because their zeal is not accompanied with a good cause because they doe whatsoever they doe in this with a misconceit of Gods word I must needs say that their zeale is not worth commendation it is superstition it is abomination Although Martyrdome be an excellent worke and the gift of God and howsoever Polycarpus did very well to giue thankes and praise to God when he was put into the fire as Eusebius specifieth Lib. 4. Eccles hist cap. 15. yet hence it cannot be proued that a man should voluntarily endanger his life or any way torment himselfe Let Marculus fling himselfe downe headlong from a rocke and let Donatus in like sort cast himselfe into a pit both with intent to end their liues yet shal they not therefore be called Martyrs saith St Austin Trac 11. in cap. 3. Iohannis Dost thou deserue to be called c Ier. 6.30 reprobate silver because the LORD hath reiected thee or art thou to bee compared to the d Esai 57.20 raging sea whose waters cannot rest but must cast vp mire dirt Be thou never so wicked yet thy death may be like to the death of a Martyr e Aug. conc 2. in Psal 34 There were three at once on the crosse one the Saviour of the world the second a repentant sinner which was to be that night with Christ in Paradise the other a theefe farre from repenting who was to bee rewarded with damnation All these three had like punishment howsoever their causes were altogether different Wouldst thou be coūted a Martyr at thy death saith the same father in his 71. Ep. which is to Dulcitius be thou then a good Christian in thy life assuring thy selfe that it is not the punishment but the cause that maketh the Martyr Eor saith he Lib. 1. c. 17. contra ep Parmeniani if punishment without due regard of the cause be sufficient to eternize a Martyr then let Pagans bee Martyrs as oft as they are lawfully punished for their superstitiō which in their opinions is holy religion yea then let the devils bee Martyrs too for they also in a sort suffer persecution at the hands of Christians when their temples all the world over are overthrowne their Idols broken their sacrifices prohibited their worshippers punished The consideration of the absurdity hereof maketh him in the same place to conclude Non ergo ex passione certa est iustitia sed ex iustitia passio gloriosa est A man is not therefore righteous because he suffereth but his suffering is therefore glorious because it is for righteousnes And therefore the Lord hath not said in generall blessed are they which suffer persecutiō but he hath restrained it blessed are they which suffer persecution for righteousnesse sake Mat. 5.10 It is the righteous cause then that maketh the persecution glorious if our death be for righteousnesse sake blessednesse shall attend vs yet with a caveat that we be not the procurers of our owne persecutions that we be not the causes of our own deaths For if we are such the goodnesse of our causes cannot excuse vs. Christ his counsell is when they persecute you in this citie fly vnto another Matt. 10.23 So farre is hee from willing vs to vndertake needlesse crosses Wherevpon Clemens Alexandrinus in his 4. book of his Stromata discourseth thus Christ perswades thee to fly not as if it were ill for thee to suffer persecution or as if thou shouldest feare death but that thou mightest not be author of any ill either to thy selfe or to thy persecutors Wilt thou not obey him then art thou presumptuous over rash running vnadvisedly into manifest dangers Thou canst not be ignorant that it is sinne against God f Exod. 20.13 to kill a man Knowe this then that if thou dost not fly in time of persecution but dost offer thy selfe to be apprehended by the persecutors thou killest thy selfe as much as in thee lyeth thou giuest assistance to effect the wicked intents of such as persecute thee What then Is it lawfull to fly in time of persecution Hee that flyed not but stood to it and suffered death for vs all telleth vs that the good shepheard giueth his life for his sheepe Ioh. 10.11 but an g Ioh. 10.12 hireling and he which is not the shepheard neither the sheepe are his owne seeth the wolfe comming and hee leaueth the sheepe and flyeth and the wolfe catcheth them and scattereth the sheepe h Ioh. 10.13 so the hireling flyeth because he is an hireling careth not for the sheepe If then the shepheard ought to put his life in ieopardy for his sheepe and if all that fly be not shepheards but hirelings how is it that the shepheard may flie St Austine in his 180. Epist which is too Honoratus is of opinion that Christs flocke purchased and gotten with his owne blood may not bee forsaken and made destitute of the necessarie ministery Wherevpon this is his resolution that the Pastor when and where there is none to supply his room so that in flying his sheepe may bee brought in danger of destruction ought not to fly but with a bold minde to abide and sustaine persecution evē vnto death if need be When S. Paule fled from Damascus let downe through the wall in a basket Act. 9.25 the Church was not left void of the necessary ministery but the thing which ought to bee done was accomplished by other faithfull brethren which remained there all which willed and egged him forward that he should preserue and keepe himselfe to the vse and profit of the Church and therefore he addeth let the servants of Christ the ministers of his word and sacraments doe that which he hath commanded and permitted let them fly at all times i Mat. 10.23 from city to city when any of them specially and personally is sought of the persecutors so that the Church be not left desolate of others which are not so persecuted that their fellow servants
may haue their food and if it shall happen that the perill and persecution bee generall pertinent to the whole number of Bishops and the Clergie then either let them all goe to places where they may all be defended that they may altogether liue or else let thē all tarry that they may altogether suffer To which S. Austines iudgement Lyranus expoūding the 11. verse of the 10. chap. of S. Iohn giveth his consent saying nomine lupi venientis super oves aliquādo intelligitur diabolus per tentationes fideles infestans aliquando haereticus per falsam doctrinam corrumpens aliquando tyrannus violentiâ armorum persequens c. The name of wolfe hath three significations for thereby is meant either the Divell which molesteth the faithfull by often temptations or the Heretique which seduceth them by his false doctrine or the Tyrant which persecuteth them by his mighty violence In the first and second significations if the wolfe come to the sheepe the Pastor must not flie for such wolues are not to be resisted by the Pastor corporally but rather spiritually by devout praier by holy preaching and by sound doctrine In the third signification of the name of a wolfe a distinction is to be made for the persecution is either personall or generall if personall so that it be against the Pastor onely and not against the flocke committed to him then hee may lawfully flie but if it be common both against the shepheard also against the flocke yet a distinction is to be made for either there is but one Pastor or else there be many if but one he ought not to flie and forsake his flock for so he should be a hireling and not a shepheard if many of whom the Church hath need then some ought to remaine and others may flie the flocke remaining behinde ought to bee sufficiently provided for Wherefore if they shal contend who shall tary calling for the grace of the holy Ghost they may decide it by lots k Aug. ep 180 Athanasius that good Bishop of Alexandria seeking by flight to escape the furie of the Emperour Constantius left behinde him a sufficient and a learned ministery to governe the Church and in his Apologie to Constantius vsing many examples out of Gods booke to proue his flight lawfull as the flying of Iacob from Esau of Moses from Pharaoh of David from Saule of Elias from Iesabel of Christ and his disciples from the Iewes I omit the rest maketh this his resolution Our Savior commanded vs to flie away and to hide our selues as oft as we shall be persecuted and sought for to the death l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siquidem in aequilibrio est seipsum occidere se inimicis ad occidendū propinare for it is all one saith he for a man to kill himselfe and to offer himselfe to his enemies to be slaine So then if the Pastor can leaue his flocke sufficiently provided for he may fly in time of persecution but if there be none to supply his roome he must stand to it he must take vp his own crosse yea every Christian is bound to the obedience of the same law as he must not be froward in taking vp needlesse crosses which may not be called his owne so he must not be backeward in bearing such crosses as God in his good pleasure shall laie vpon him for they are his owne Wherefore let vs now see of what behaviour we must be in bearing our own crosses which is my third note of the second precept Iacob served Laban for Rachel 7. yeares they seemed vnto him but a few daies because he loved her Gen. 29.20 Harken all yea that are negligent and wretchlesse by living in all vngratitude towards God consider this that iust one for the loue of Labans daughter purposed withall willingnes to serue Laban 7. yeares He resolved with patience to endure whatsoever paines and cares might befall him in a shepheards life his loue so fed him with hope that so many yeares were but as a few daies vnto him How canst thou be excused before God thanklesse Christiā a LOVE is offered thee not Labans daughter but the sonne of God even thy Saviour CHRIST IESVS I know thou wouldst gladly obtaine this loue yet art thou vnwilling to serue God I say not 7. yeares but 7. daies for him thou art not resolute with patience to endure such crosses as must befal thee in thy Christians life howsoever thy loue feeds thee with hope yet so few daies seeme as many yeares vnto thee Wouldst thou know in this thy froward course how to bee amended Harken vnto thy loue hee bids thee take vp thy crosse When it shall please God to visite thee with any kind of affliction thou must beare it willingly thou must beare it patientlie Here you see what behaviour is required of vs in bearing our crosses we must be willing we must be patient He coulde giue good counsaile that said Refuse not the chastening of the LORD nor be grieved with his correction Prov. 3.11 His coūsaile there is not without reason because the Lorde correcteth him whom he loveth even as the father doth the childe in whom he delighteth What! shall we receiue good at Gods hand and not receiue evill Iob. 2.10 Let vs arme our selues with patience which is as powerfull to the seasoning of our crosses bee they never so bitter as was the tree which Moses cast into the spring of force to season the bitternesse of the waters Exod. 25.25 The Persians had a custome among thēselues as oft as they would punish any noble man to take from him his head tire his vpper garment to beat thē insteed of the man himselfe Gods dealing to vs ward is not much vnlike our sinfull soules provoke him to wrath in stead of thē he punisheth our bodies with diseases our fields with barrennesse our goods with fire or otherwise Behold though m Luk. 16 20. Lazarus lie at the gate n Gen. 39.20 Ioseph in prison Ieremy in the dungeon o Dan. 6.16 Daniel among the Lyons p Dan. 3.20 the children in the fornace yet shall they not be tempted aboue that they are able to beare 1. Cor. 10.13 Though the troubles of the righteous are great yet the Lord delivereth him out of all Psa 34.19 Though for a time we dwell in darknesse and in the shadowe of death bound in misery and yron Psal 107.10 yet at last comes the yeare of Iubilee wherein all the Lords prisoners all prisoners of hope so called because they may hope to bee set at liberty Zach. 9.12 shal be set at liberty and then shall we haue our liberty too Then those sweet scriptures will haue their end the Lord retaineth not his wrath for ever because mercie pleaseth him Mich. 7.18 After two daies he will reviue vs and in the third day he will raise vs vp and we shal liue in his sight Hos 6.2 Surely there is
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
in her were men that caried tales vp and downe to shed blood Ezech. 22.9 Here and follow the counsell of St Iames in the words next after my text speak no evill one of another For all which take this reason he which slaundreth with his tongue may not dwell in the LORDS tabernacle Psal 15.3 So filthie and foule it is to bee a false reporter And can it be better to haue itching eares to heare such Surely if he that speaketh slanderously against any maÌ„ hath the Divell in his tongue hee that willingly heareth such a speaker hath the Divell in his eare There cannot be a greater poyson there cannot bee a verier cut-throat of all friendship and amitie betwixt man man then to loue to heare what peevish tongues shal seek to speak Soone creepes it into your eares that wil never out again whilst the breath is in your bodies For instance suppose a man be misreported to you to be spotted with adultery with bribery with theft or with any like grievous offence and admit you can bee content not to credit all because no proofe is brought for it but much against it yet something remaines to the blot of your brother yet sticks the scarre of suspicion still And therefore the law is thou shalt not receaue a false tale Exod. 23.1 and Davids assertion is thou shalt never dwel in the tabernacle of the Lord thou shalt never rest in his holy mountaine if thou receaue a false report against thy neighbour Psal 15.3 And Sirachs sonne giues this counsell if thou haue heard a word against thy neighbour let it die with thee Eccles 19.10 By all which what are we taught else but how we should heare If we will needs heare what is reported of others that as we ought we must not be too easie in beleeuing wee must wisely weigh who telleth it of whom in what manner to what end and such like circumstances for so may wee more boldly and with lesse danger heare The Lord God Deut. 13.12 hath spoken to the rulers of Israel thus If thou shalt heare say concerning any of the cities which the Lord thy God hath given thee to dwel in that wicked men are gone out from among you and haue drawne away the inhabitants of their citie then thou shalt seeke make search and inquire diligently And why I pray you is all this repetition of words to seeke to make search to enquire and that diligently if not to giue vs to vnderstand what a fault it is to condemne before we knowe and by and by to beleeue what ever we heare If an Idolater were accused and had but one witnes against him he might not be put to death by the testimony of that one for the law saith plainely that whosoever is worthie of death shall die at the mouth of 2. or 3. witnesses Deut. 17.6 all to teach vs not to be light of beleefe when wee are whispered in the eare against any man and in our hearts by and by to kill him by conceaving ill of him vpon one reporters speech To rob my neighbour of that his credite in my heart which hee hath had there heretofore vnlesse he deserue it can in mee bee no lesse then a branch of murther To answer a matter before a man heare it is folly and shame saith the wise man Prov. 18.13 can it be lesse then folly can it bee lesse then shame to beleeue a matter of our neighbour before we knowe it This then must be our care not to beleeue any ill report against our neighbour vnlesse we knowe it not to heare it if we can choose in no wise to be the author and reporter of it For u Mal. 2.10 haue we not all one father hath not one God made vs all Why theÌ„ should we transgresse every one against his brother and breake the covenant of our fathers It is an Item to vs all worth our remembring too although it be but St Austines Non poterit habere concordiam cum Christo qui discors voluerit esse cuÌ„ Christiano It is vnpossible that wee should bee at one with Christ if we be at variance with our neighbour Cast downe not others The second thing we learne here is not to iudge the persons of sinners What is man that he should be cleane or he that is borne of a woman that he should be iust Iob. 15.14 He is x Ps 51.5 borne in iniquity and in sinne hath his mother coÌ„ceived him His y Esai 1.5 6. whole head is sicke and his heart is heavy and within him is nothing but woâ—â—ds and swelling and sores full of corruption He is z Esai 1.4 laden with sinnes sinnes like crimsin and sins as red as scarlet Therefore inexcusable art thou ô man whosoever thou be that iudgest for in that that thou iudgest another thou condemnest thy selfe for thou that iudgest doest the same things He that knoweth wel what is in man tels thee so Rom. 2.1 When Agur had beheld the follies of other men he beheld his owne too and then his saying was I am more foolish then any man Prov. 30.2 When Iudah had thought vpon Thamars vnrighteousnesse he thought vpon his owne too and then his confession was Shee is more righteous then I Gen. 38.26 WheÌ„ the Publican had considered other mens sinnes he considered his owne too and then his praier was O Lord be mercifull vnto me a sinner Luk. 18.13 Come hither whosoever thou be that hast a desire to iudge other men if thou be not too good to learne Behold and spare not the follies of other men but behold thine owne too and then wilt thou say I am more foolish then any man thinke vpon as long as thou wilt the vnrighteousnesse of other men but thinke vpon thine owne too and then shalt thou thus confesse They are more righteous then I. Consider and cease not to consider other mens sinnes but consider thine owne too and then if there be any grace in thee that litle bird within thy brest will mournefully sing and pray for thee O God be mercifull to me a sinner So then thou maist behold thinke vpon and consider the foolish vnrighteous and sinfull dealings of other men as a godly man may behold an image and detest it and not offend but if thou looke vpon them with pleasure or for some advantage against any man then art thou amisse then thou seest them not aright There is a wise eie Eccl. 2.14 and there is a foolish eie Proverb 17.24 Now if thou haue this wise eie it will remaine in thy head and teach thee like the bee to gather hony out of every weede thy neighbor hath But if thou haue that foolish eie it will wander vp and downe and make thee like the spider out of the best flowers thou canst finde in thy neighbours life to sucke strong poison Ham the father of Canaan saw his fathers nakednesse and tooke pleasure in it he
seaven eies which goe through the whole world Zach. 4.10 You may interpret them with me many millions of eies he is i Hieronym in Psal 94.9 See my 10. Lecture vpoÌ„ Amos. 1. p. 115. totus oculus altogether eie for he seeth all things We might haue long since learned that God hath hands to measure the waters and to span the heavens Esay 40.12 You may interpret it with me that hee hath many Millions of hands he is totus manus altogether hand for he worketh all things We may well remember that God hath feet to set vpon his footstoole Mat. 5.35 You may interpret it with me that he hath many millions of feet he is totus pos altogether foot fot he is every where O then farre be it from vs to plucke out the eie of knoweledge as when we sinne to say with those Psal 10.11 Tush who seeth vs God hath forgotten he hideth away his face will never see Let vs rather confesse with the blessed Patriarch that all places are filled with Gods Maiestie as he said the Lord was in this place and I was not aware how fearefull is this place This is the house of God and the gate of HeaveÌ„ Gen. 28.16.17 So let vs for that place and this place and all other places vpoÌ„ the face of the earth are alike let vs I say let each of vs in particular wheresoever and whensoever we shall be entised with sinnes too pleasing bait rouse vp our selues and bee awaked as Iacob was and say with him The Lord was in this place and I was not aware how feareful is this place this is the house of God and the gate of Heaven The due consideration of this all-eyed all-handed all-footed presence of God as it must needs strike a terrour into the hardest hearts of the children of darknesse while they k In circuitu impii ambulaÌ„t Psa 11.9 vul walke by compasse in their crooked and circular endlesse waies so also must it needs affoord a sweet comfort to the afflicted soules of the children of light walking with a right foote toward the l Phil. 3.14 marke in hope to attaine to the price set before them For wheÌ„ they shal perswade themselues that God is at hand with them in all their crosses and tribulations they cannot chuse but endure with patience the worst that may befall them especially knowing that all all things worke together for their best because they loue God Rom. 8.28 So doth Gods presence perswade his children that it is he the Lord none but Hee since all worldly helpes are vaine that it is He the Lord that will lift them vp A second motiue to the same perswasion is the Lordes liberalitie whereof many things worthy our meditation might be delivered but let it suffise for our present occasion to vnderstand that all the good things we haue are from the Lord. Meate to nourish vs wee haue it from the Lord apparell to cloath vs wee haue it from the Lord the Sunne to comfort vs the Moone to pleasure vs wee haue them from the Lord life for our being riches honour whatsoever else for our wel being all commeth from the Lord. What hast thou saith St Paul that thou hast not receaued 1. Cor. 4.7 Art thou rich it is not of thy selfe the LORD giueth saith Iob. ch 1.21 Art thou in estimation in this world It is not of thy selfe The LORD setteth vp saith Hannah 1. Sam. 2.7 Hast thou cuÌ„ning or skil in any thing whatsoever It is not of thy selfe God teacheth handy-crafts-men to worke Himselfe saith so to Moses Exod. 31.3 It is impossible for me to recount those manifold blessings wherewith our gratious God from time to time hath blessed vs such is their infinitie Let every one goe downe into the closet of his owne breast and then say hee whether the Lord hath beene liberal to him O yee righteous m Psal 33.1 reioyce in the Lord for it becommeth well the iust to be thankfull yea it becommeth each of vs very well to take vp Davids song and to say with him O Lord let my mouth be filled with thy praise that I may sing of thy glory and honour all the day long Psalm 71.8 Vpon which place a blessed n Augustine Father hath this meditation What meaneth the Prophet by these words al the day long He meaneth saith he continually O let my mouth bee filled with thy praise CONTINVALLY because in prosperitie thou hast been to me a comfort in adversitie thou hast given mee chastisement when I was not thou madest me since I haue beene thou hast preserued me when I had offended thou forgavest mee at my conversion thou receavedst me and for my perseverance thou hast crowned me O let my mouth be filled with thy praise that I may sing of thy glory and honour all the day long that I may sing continually And the rather doe I commend to you the due consideration of the liberalitie of our God because I would put you in minde of your principall meanes to avoid desperation It is a principall meanes to avoid desperatioÌ„ to cal to mind the goodnesse of the LORD forepassed either to our selues or others If we thâ—nke with our selues that it was the LORD that tooke vs from our mothers wombe that HEE hath beene our hope ever since we hung at the breasts that HEE hath opened his hands from time to time to fill vs with his goodnesse if thus we think vnfeignedly can we thinke that HE will not blesse vs still Here should we compare and lay the times together as Davids vse was Thus he argued I haue heretofore slaine a Lion and a Beare at the fold therefore God will also enable me to prevaile against the hand of this Philistine 1. Sam. 17.37 So may we reason The mercies of the Lord haue beene bountifull towardes vs in former times to create vs of the slime of the ground to breath into vs a living soule to nurse vs vp in a civill countrey to redeeme vs with the blood of his only begotten sonne to visit vs with the light of his glorious Gospell to blesse our garners with store and our baskets with increase to be nowhere wanting to vs in any thing that may doe vs good such and in such sort haue the blessings of God beene vnto vs his arme is not now shortned hee is the same to day that hee was yesterday therefore shall his loving kindnesse be vpon vs for evermore Why should any afflicted child of God take vp Sions complaint Esai 49.14 and say The LORD hath forsaken me my Lord hath forgotten me Never would any so complaine if hee would thinke vpon the Lords name as it was proclaimed in mount Sinai Exod. 34.6 7. The LORD the LORD strong mercifull and gratious slow to anger and abundant in goodnesse in truth reserving mercy for thousands forgiving iniquitie transgression and sinne Never would any so complaine if hee would remember why Ioel would
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