even as a good Carpenter in stead of a rotten groundsill layes a sound The same trust then must we give to God which we must not give to riches him must we esteeme above all things looke up to him in all things depend upon him for all things This is to trust in God which the Psalmist in his sweet dittie saith is a good thing good in respect of God for our trust in him is one of the best pieces of his glorie Joseph holds Potiphars trust a great honour 2. For us for what safety what unspeakable comfort is therein trusting to God Our Saviour in his farewell Sermon John 16. perswading to confidence saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word signifying boldnesse and what is there in all the world that can worke the heart to so comfortable and unconquerable resolution as our reposall upon God The Lord is my trust whom then can I feare They that put their trust in the Lord are as mount Sion that cannot be moved Oh cast your selves therefore into those almighty hands seeke him in whom you shall finde true rest and happinesse honour him with your substance that hath honoured you with it trust not in riches but trust in God Riches are but for this world the true God is Lord of the other therefore trust in him riches are uncertaine the true God is Amen ever like himselfe ergo trust in him riches are meere passive they cannot bestow so much as themselves much lesse ought besides themselves the true God gives you all things to enjoy riches are but a livelesse and senselesse metall God is The living God Life is an ancient and usuall title of God he for the most part sweares by it When Moses asked his name he described himselfe by I am He is he liveth and nothing is and nothing lives absolutely but he all other things by participation from him In all other things their life and they are two but God is his owne life and therefore as Aquinas acutely disputeth against the Gentiles must needs be eternall because beeing cannot be severed from it self Howbeit not only the life he hath in himselfe but the life which he giveth to his creatures challengeth a part in this title A glympse whereof the heathen had when they called Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those creatures which have life we esteem beyond those that have it not how noble soever other waies those things be Therfore he that hath the perfectest life must needs be the best God therefore who is life it self fountain of all that life which is in the world is most worthy of all the adoration joy love and confidence of our hearts and the best improvement of that life which he hath given us Trust therefore in the living God not in riches that is idolatrie yea madnesse What greater madnesse can there be than to bestow that life which we have from God upon a creature that hath no life in it selfe nor price but from men Let me then perswade every soule that heares me this day as Jacob did his houshold Put away the strange gods that are among you or as St. Paul did his Lystrians O turne away from these vanities to the living God who gives us richly All things to enjoy Every word would require not a severall houre but a life to meditate upon and the tongues not of men but of Angels to expresse it God not onely hath all in himselfe but he gives to us and gives us not somewhat but all things and not a little of all but richly and all this not to looke on but to enjoy Here the Preacher said it should content him to top the sheaves onely because he could not stand to thresh them out it shall content me with the Apostles to rub some few eares because I cannot stand to top the sheaves Whither can you turne your eyes to looke besides the bounty of God If you looke upwards his mercie reacheth to the heavens if downewards the earth is full of his goodnesse and so is the broad sea if you looke about you what is it that he hath not given us aire to breathe in fire to warme us water to coole us cloathes to cover us food to nourish us fruits to refresh us yea delicates to please us beasts to serve us Angels to attend us heaven to receive us and which is above all his sonne to redeeme us Lastly if we looke into our selves hath he not given us a soule rarely furnished with the faculties of understanding will memorie and judgement a body wonderfully accommodated to execute the charge of the soule and an estate that yeelds due conveniencies for both moreover seasonable times peace competencie if not plentie of all commodities good lawes religious wise just Governours happie and flourishing dayes and above all the liberty of the Gospell More particularly cast up your Bookes O yee Citizens and summe up your receits I am deceived if he that hath least shall not confesse his obligation to be infinite There are three things especially wherein yee are beyond others and must acknowledge your selves deeper in the bookes of God than the rest of the world First for your deliverance from that wofull judgement ef the Pestilence O remember those sorrowfull times when every moneth swept away thousands from among you when a man could not set forth his foot but into the jawes of death when piles of carcasses were carried to their pits as dung to the fields when it was crueltie in the sicke to admit visitation and love was little better than murderous Secondly for your wonderfull plentie of all provisions spirituall and bodily Yee are like the Sea all the Rivers of the land runne into you nay sea and land conspire to enrich you Thirdly for the priviledge of your governement your charters as they are large and strong so your forme of administration is excellent and the execution of justice exemplarie For all these you have reason to aske with David Quid retribuam and to trust in God who hath beene so gracious unto you And thus from the duty we owe to God in our confidence and his beneficence to us we descend to the beneficence which we owe to men expressed in the varietie of foure epithetes to one sense To doe good to be rich in good workes ready to distribute willing to communicate all is but beneficence This heape of words shewes the vehement intention of his desire of good workes and the important necessitie of the performance and the manner of this expression enforceth no lesse Charge the rich c. Hearken then yee rich men of the world it is not left arbitrarie to you that you may doe good if you will but it is layd upon you as your charge and dutie the same necessity there is of trusting in God is of doing good to men Let me fling this stone at the brasen forehead of our Romish Adversaries whom their shamelesse challenges
nothing remaines for God so that unlesse a man put a sacrificing knife to the throat of his concupiscence and cut the wind-pipe of his worldly desires and bind himselfe as it were with cords to the hornes of the Altar the flesh and the world will devoure all and nothing will be left for charity to bestow but a few scraps cast into the almes-basket The sacrifices of righteousnesse In these words I note foure particulars 1 Rem Sacrifice 2 Numerum Sacrifices 3 Qualitatem of righteousnesse 4 Effectum and trust in the Lord. Rem Sacrific◠Sacrificium as i Lib. 10. de Civit Dei c. 6. Austine defines it est omne opus bonum quod agitur ut sanctâ societate inhaereamus Deo relatum ad illum finem boni quo veraciter beati esse possimus Sacrifices are either 1 Legall and these of three sorts 1 Burnt-offerings 2 Sinne-offerings 3 Peace-offerings 2 Evangelicall and these may be divided as the schooles speake into 1 Sacrificium redemptionis seu universalis sanctificationis 2 Sacrificia specialis sanctificationis For the Legall they were umbrae futurorum viz. 1 Of Christs sacrifice In which respect Nazianzen calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. k Lib. 2. cont Faust Manich. c. 17. Austine termeth them praedicamenta unius veri sacrificii and St. Cyril saith Parturiebant veritatem sacrificii 2 Of the spirituall sacrifice of Christians that is holy offices of Religion and charity So saith St. l Lib. 10. de Civit Dei c. 5. Austine Quaecunque in mysterio tabernaculi de sacrificiis leguntur ad Dei proximi dilectionem referuntur and Justin Martyr Figurae eorum quae vel praedestinati ad Christum vel Christus ipse gesturus erat Now as the shadow vanisheth in the presence of the body so these after Christs oblation upon the Crosse Tunc as m Lib. 4. cont Marcion c. 1. Tertullian speaketh elegantly compendiatum est Novum Testamentum legis laciniosis operibus expeditum As those that cast metals saith n L. de spiritu sanc Cyril of Alexandria first make a mold after the fashion of the bell vessell or image which they cast but after the metall hath run and the vessell is cast or the work finished they lay aside their mold of earth so after the worke of our redemption was finished the types and molds of the law were cast away This Origen after his maner expresseth by an excellent allegory Til Isaac was born weaned Hagar Ishmael remained in Abrahams house but afterwards they were turned out of doors so til Christ the true Isaac was born and weaned the bondwoman her son the Old Testament and types therof remained in the Church but after his birth and ascension they were for ever cashiered For Evangelicall sacrifices they are of two sorts 1 The prime and soveraigne 2 Subordinate and secundarie 1 The prime and soveraign is of Christ himselfe who offered his body for our redemption and by his bloud entred into the holy place of which St. Austine excellently noteth Unum manebat cum illo cui offerebat unum se fecit iis pro quibus offerebat unus ipse erat qui offerebat offerebatur 2 Subordinate sacrifice to this are referred 1 The sacrifice of commemoration or the commemoration of Christs bloody sacrifice in the Sacrament of our Lords supper o Tert. de pudicit c. 9. quo opimitate dominici corporis vescimur anima de Deo saginatur which in this respect p In Psal 95. Chrysostome calleth coeleste simulque venerandum sacrificium and Irenaeus novi testamenti novam oblationem 2 The workes of charity which are called q 1 Pet. 2.5 Heb. 13.16 De idelis sacrifices and we must still offer them if we beleeve Tertullian Spiritualibus modo hostiis litandum Deo and r Con. Juli. l 10. Cyril Crasso ministerio relicto mentalis fragrantiâ oblationis And these we are to offer the rather because we are eased of the burden of the other The difference between us and those under the law is not in the duty of offering but in the kind of sacrifice ſ Iren. l. 4. c. 34. oblationes hic oblationes illic Quippe cum jam nona servis sed a liberis offerantur t Cap. 21. omnes justi sacerdotalem habent ordinem not to distribute the mysteries of salvation but to offer spirituall sacrifices to God 2 Numerum Sacrifices in the plurall number plurall in specie and in individuo For we are to offer divers kinds of sacrifices and we are often to offer them There are ordinary sacrifices and extraordinary morning and evening sacrifices of the soule and sacrifices of the body internall and externall whereunto St. u Lib. de spirit sanct Cyril applyeth that description of Solomons Queene Psal 45. All glorious within in inward devotion in a vesture embroidered with gold in respect of her outward oblations It is not enough to offer to God inward sacrifices we must offer also outward First because God requireth them Secondly because we receive from him outward blessings Thirdly because we sin in outward things and therefore ought to seek to t Quo sensu opera placant Dei iram Vid. in fra pacifie and appease his wrath by our outward sacrifices Of these there are divers kinds I will note three 1. Of almes and charitable deeds whereunto the u 1. Tim. 6. Heb. 13. Apostle exhorteth x 1. Cor. 13. Of these three the greatest is charity haec est Regina virtutum saith S. Chrysostome it is as the purple robe which in ancient time was proper to Princes If thou seest this purple robe of charity upon any say certainly he is the child of God he is an heire of the kingdome of heaven 2. Of mortification whereunto the y Rom. 12.1 Apostle exhorteth Hereby we expresse the z 1. Cor. 9.27 2. Cor. 4.8 dying of the Lord Jesu in our bodies 1. By temperance in our diet which is not more salubrious to the body than healthfull to the soule 2. By fasting which without doubt is an act tending to religion and helping it For so wee read a Luke 2.37 Anna served God with fasting and prayer and Christ promiseth a b Mat. 6.13 reward unto it and the Fathers generally make fasting and almes-deeds the two wings carrying our prayers to heaven 3. By Christian modesty in apparell habit and deportment cura corporis incuria animae The pride and luxury of this age in this kind exhausteth mens estates and eats up all their holy oblations What shall I speake of our plastered faced Jezebels who are worse than those Idols which we have cast out of our Churches Those are but dead Idols these are living and rank themselves with our gravest Matrons all bounds of modesty are broken and markes of honesty confounded 3. Of obedience whereunto the c Heb. 13. Apostle exhorteth If
whole Psalme wherein foure things are particularly descanted on 1. The grievous affliction of Gods people who were banished their native soyle and by the waters of Babylon sate downe and wept 2. The inhumane cruelty of the Babylonians who not content to banish them out of their native country endeavoured also to banish all naturall affection out of their mindes requiring from them light and merry songs in this their great heavinesse 3. The zealous affection of the people towards their Country 4. Their effectuall prayer to God against their enemies the Edomites as the instigators of the siege and sacke of Jerusalem and the Babylonians as the chiefe actors in that bloudy Tragedy Remember the children of Edome c. We have in these words 1. A patheticall imprecation 2. A propheticall denunciation Edome is accursed Babylon is sentenced the one for advising the other for committing outrage upon Gods people Nothing will satisfie their malice and cruelty but a glut of bloud and massacre of Gods Saints and razing the holy City againe and againe if it were possible to a second foundation In the patheticall imprecation note we particularly 1. The curse it selfe Remember 2. The parties accursed The children of Edome 3. The cause why they are accursed their words steeped in the gall of malice Downe with it downe with it to the ground Likewise in the prophesie against Babylon observe 1. Her title Daughter of Babylon 2. Her judgement Which art to be destroyed 3. Her sin implyed in those words As shee hath served us Remember Remembrance is the calling to mind of such things as before we had forgot or at least put by and laid aside for the present God therefore who at once apprehendeth all things past present and future cannot be properly said to remember any thing yet by a figure he is said to remember his covenant when he performeth the conditions on his part to remember his children when he rewardeth them for their obedience and to remember his enemies also when hee repayeth unto them the workes of their hands The good theefe taketh the Word in the good sense b Luk. 23.42 Lord remember mee when thou commest into thy Kingdome And David c Psa 106.4 5. Remember mee O Lord with the favour thou bearest thy people O visit mee with thy salvation that I may see the good of thy chosen that I may rejoyce in the gladnesse of thy nation that I may glory with thine inheritance But the Jewes here take the words in the worst sense Remember the children of Edome that is thinke upon them according to their deserts There is a precious balme that breaketh the head and the soft drops pierce stones even so the milde and meeke prayer of Gods people here against their unnaturall brethren the Edomites pierced the heavens and prevailed with him that is omnipotent God remembred his peoples just complaints and the Edomites paid for it Thus if we would remember the words of God d Rom. 12.19 Heb. 10.30 Vengeance is mine I will repay saith the Lord and when wee are wronged in the highest degree commit our cause to him and not to vow threaten or practise our owne revenge God would certainly right us in due time Are wee not brethren If then we have hard measure offered unto us why doe we not complaine to our heavenly Father Why doe wee not powre out our groanes into his bosome either in the words of Brutus e Plut. in vit Brut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or rather in the words of David f Psal 35.1 Plead thou my cause O Lord with them that strive with mee fight against them that fight against mee Or of the slaine under the Altar g Rev. 6.10 How long O Lord holy and true doest thou not judge and avenge our bloud on them that dwell upon the earth Yea but ye may object Is not this Remember here an imprecation or a curse in words as smooth as oyle and yet in the sense as sharp as swords What then may the children of blessing curse Is not cursing accursed by the Prophet His h Psal 10.7 mouth is full of cursing As he loved i Psal 109.17 cursing so let it come unto him as he delighteth not in blessing so let it be farre from him Are not curses fitly compared to arrowes shot bolt upright which fall downe upon the head of him that drawes the bow Doth not our blessed Saviour command us to k Mat. 5.44 blesse them that curse us And doth not the Apostle repeat it againe and againe for feare we should forget it l Rom. 12.14 Blesse them that persecute you blesse I say and curse not Are not cursed speakers sharply censured by the Apostle and ranked among the greatest sinners m Rom. 3.13 14. Their throat is an open sepulchre with their tongues they have used deceit their mouth is full of cursing and bitternesse their feet are swift to shed bloud The resolution of this doubt consisteth in a distinction of the 1. Parties 1. Cursing 2. Cursed 2. Cause Saint Austine alloweth of no cursing by malediction but propheticall prediction Peter Martyr putteth a great difference between cursing which proceeds from a sense of our private wrong and that which breakes out of zeale for Gods honour when his name is blasphemed or his kingdome opposed and truth scandalized Men saith he may not curse carnali affectu out of a carnall affection but it is another thing cùm aguntur Spiritu Dei when they are moved thereunto by the Spirit of God He distinguisheth also of temporall and eternall evills and he is of opinion that in some case temporall evills may be wished to our enemies because they may turne to their good but in no wise eternall Pareus having distinguished of humane imprecations and divine and subdivided these either into immediate or mediate determineth that observing some conditions wee may without sinne curse some kind of men What we may safely build upon in this question I will lay down in three assertions 1. Men that have the gift of Prophecy may curse the enemies of God and his truth not only in generall but also in particular as David doth n Psal 69.25 Acts 1.20 Judas Peter o Act 8.2 20. Simon Magus and Paul the high p Act. 23.3 Priest For this kind of cursing is not properly malediction but prediction neither is it spoken voto optantium sed spiritu prophetantium as Saint Austine teacheth us to distinguish 2. Men endued with ecclesiasticall power may pronounce Anathema's deliver to Sathan and curse obstinate heretickes and contemners of ecclesiasticall discipline For this is jus dicere not maledicere an act of power not impotent affection of censure not revenge Howbeit the Church must be sparing of these thunder-bolts of execration and excommunication remembring alwayes that this power is q 2 Cor. 10.8 given to them for edification not for destruction For it is most true that the
Aprilis aerae Christianae An. Dom. 1615. Johan 21.15 16 17. 15. Quum ergo prandissent dicit Simoni Petro Jesus Simon fili Jonae diligis me plùs quà m hi dicit ei Certè Domine tu nosti quòd amem te dicit ei Pasce agnos meos 16. Dicit ei rursum secundo Simon fili Jonae diligis me ait illi Certè Domine tu nosti quod amem te dicit ei Pasce oves meas 17. Dicit ei tertio Simon fili Jonae amas me tristitiâ fuit affectus Petrus quod tertio dixisset ipsi amas me dixitque ei Domine tu omnia nosti tu nosti quòd amem te dicit ei Jesus Pasce oves meas Sermons preached at Paris in the house of the right Honourable Sir Thomas Edmonds Lord Embassadour resident in France lying in the Fauxburge of St. Germans in the yeeres of our Lord 1610 1611 1612. The checke of Conscience page 609. Rom. 6.21 What fruit had yee in those things whereof yee are now ashamed for the end of those things is death The Vine of Sodome page 620. Rom. 6.21 What fruit had yee then in those things c. The Grapes of Gomorrah page 629. Rom. 6.21 What fruit had yee in those things c. The hiew of a Sinner page 638. Rom. 6.21 Whereof yee are now ashamed The wages of Sinne. page 645. Rom. 6.21 For the end of those things is death The gall of Aspes page 661. Rom. 6.21 For the end of those things is death Ferula Paterna page 672. Revel 3.19 As many as I love I rebuke and chasten I. The nurture of Children page 681. Apoc. 3.19 As many as I love I rebuke and chasten Chasten The lot of the Godly page 693. Apoc. 3.19 As many as I love I rebuke and chasten As many The oyle of Thyme page 702. Revel 3.19 As many as I love I rebuke and chasten As I love The sweet Spring of the waters of Marah page 710. Apoc. 3.19 As many as I love I rebuke and chasten I love The Patterne of Obedience page 719. Phil. 2.8 Hee humbled himselfe and became obedient unto death even the death of the Crosse The reward of Patience page 725. Philip. 2.9 Wherefore God hath also highly exalted him Lowlinesse exalted page 735. Philip. 2.9 Wherefore God hath also highly exalted him A Summons to Repentance page 747. Ezek. 18.23 Have I any desire at all that the wicked should dye saith the Lord God The best Returne page 757. Ezek. 18.23 Not that he should returne from his wayes and live or If he returne from his evill wayes shall he not live The danger of Relapse page 765. Ezek. 18.24 But when the righteous turneth away from his righteousnesse and committeth iniquity and doth according to all the abominations that the wicked man doth shall hee live all his righteousnesse that hee hath done shall not be mentioned in his trespasse that hee hath trespassed and in his sinne that hee hath sinned in them shall hee dye The deformity of Halting page 776. 1 Kings 18.21 And Elijah came to all the people and said How long halt yee between two opinions if the Lord be God follow him but if Baal then follow him and the people answered not a word Old and new Idolatry paralleled page 784. 1 Kings 18.21 If the Lord be God follow him but if Baal then follow him One God one true Religion page 794. 1 Kings 18.21 If the Lord be God follow him but if Baal then follow him Bloudy Edome page 802. Psal 137.7 8. 7. Remember O Lord the children of Edome in the day of Jerusalem who said Raze it raze it even to the foundation thereof 8. O daughter of Babylon who art to be destroyed happy shall hee be that rewardeth thee as thou hast served us Sermons preached in Lambeth Parish Church The watchfull Sentinell page 814. A Sermon preached the fifth of November Psal 121.4 Behold he that keepeth Israel shall neither slumber nor sleep Abraham his Purchase page 825. A Sermon preached at the consecration of the Church-yard inclosed within the new wall at Lambeth Acts 7.19 And were carried over into Sechem and laid in the sepulchre that Abraham bought for a summe of mony of the sons of Emor of Sechem The Feast of Pentecost page 834. A Sermon preached on Whitsunday Acts 2.1 And when the day of Pentecost was fully come they were all together with one accord in one place The Symbole of the Spirit page 842. Acts 2.2 And suddenly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting The Mysterie of the fiery cloven Tongues page 850. Acts 2.3 And there appeared unto them cloven tongues like as of fire and it sate upon each of them Christ his lasting Monument page 856. A Sermon preached on Maundy Thursday 1 Corinth 11.26 As often as yee eate of this bread and drinke of this cup ye doe shew the Lords death till he come The signe at the Heart page 864. A Sermon preached on the first Sunday in Lent Acts 2.37 And when they heard this they were pricked in their heart and said unto Peter and the rest of the Apostles Men and brethren what shall we doe Christian Brotherhood page 876. A Sermon preached on the second Sunday in Lent Acts 2.37 And they said to Peter and the rest of the Apostles Men and brethren c. The perplexed soules Quaere page 883. A Sermon preached on the third Sunday in Lent Acts 2.37 What shall wee doe The last offer of Peace page 891. A Sermon preached at a publike Fast Luke 19.41 42. 41. And when he was come neere he beheld the City and wept over it 42. Saying If thou hadst knowne even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes A Catalogue of the Authors cited in this Work with their severall Editions A. ABen Ezra Basil 1620. G. Abbot Lond. 1620. R. Abbot Lond. 1606. Aelianus Lugd. 1577. Aeneas Sylviue Col. 1535. Aesopus Venet. 1606. Agapetus Bib. pat T. 6. p. 1. Col. 1622. C. Agrippa Paris 1567. G. Alanus Antw. 1576. Albertus Mag. Basil 1506. Alcazar Lugd. 1618. P. de Alliaco Mogunt 1574. J. Almainus Paris 1512. Fr. Alvarez Lugd. 1608. Ambrosius Mediol Basil 1555. Ambrosius Ansbert Bib. par T. 9. p. 2. Col. 1622. Andradius Col. 1564. Amphilochius Bib. pat T. 4. Col. 1622. Anselmus Col. 1573. Antiphon Orat. Paris 1609. Anthologia Grec Epig. Franc. 1600. Apuleius Venet. 1504. Apollinarius Bib. pat T. 4. Col. 1622 Th. Aquinas Venet. 1594. Arboreus Paris 1540. Aretas Bib. pat T. 6. Col. 1622. B. Aretius Bern. 1604. Th. Argentinensis Gen. 1585. Gr. Ariminensis Venet. 1503. Aristophanes Francof 1597. Aristoteles Lugd. 1590. R. Armacanus Francof 1614. Arnobius Rom. 1562. Arnoldus Bib. pat T. 6. Col. 1622. Articuli Eccles Angl. Lond. 1628. Athanasius Alexandrinus Par. 1581. Avendanus Madrid 1593. Augustinus Hypponensis Par. 1586. P.
overthrow of the Jewish Nation by Vespasian and his sonne Titus Others deferre the accomplishment of this prophecy till the dreadfull day of the Worlds doome when by the shrill sound of the Archangels Trumpet all the dead shall bee awaked and the son of man shall march out of Heaven with millions of Angels to his Judgement seat in the clouds where hee shall sit upon the life and death of mankinde That day saith Saint d August l. 20. de civitate Dei Ille dies judicii propriè dicitur eo quod nullus erit ibi imperitae querelae locus Cur injustus ille sit foelix cur justus ille infoelix Austin may bee rightly called a Day of Judgement because then there shall bee no place left for those usuall exceptions against the judgements of God and the course of his providence on earth viz. Why is this just man unhappy and why is that unjust man happy Why is this profane man in honour and that godly man in disgrace Why doth this wicked man prosper in his evill wayes and that righteous man faile in his holy attempts Nay why for a like fact doth some man receive the guerdon of a crowne and another of a e Juvenal Satyr Sceleris pretium ille crucem tulit hic diadema crosse or gibbet the one of a halter the other of a chaine of gold These and the like murmurs against the justice of the Judge of all flesh shall bee hushed and all men shall say in the words of the f Psal 58.11 Psalmist Verily there is a reward for the righteous Verily there is a God that judgeth in the earth And then Christ may bee said properly to bring or send forth judgement when hee revealeth the secrets of all hearts displayeth all mens consciences and declareth the circumstances of all actions whereby all mens judgements may bee rightly informed in the proceedings of the Almighty and all men may see the justice of God in those his most secret and hidden judgements at which the wisest on earth are astonished and dare not looke into them lest they should bee swallowed up in the depth of them I speake of those judgements of God which Saint g August lo. sup cit Dies declarabit ubi hoc quoque manifestabitur quà m justo Dei judicio fiat ut nunc tam multa ac penè omnia justa Dei judicia sensus mentemque mortalium fugiant cum tamen in hac repiorum fidem non lateat justum esse quod latet Austin termeth Occuliè justa and justè occulta Secretly just and justly secret so they are now but at the day of Judgement they shall bee manifestly just and justly manifest then it shall appeare not onely that the most secret judgements of God are just but also that there was just cause why they should bee secret or kept hidden till that day Lastly then Christ may bee said properly to bring forth judgement unto victory because hee shall first conquer all his enemies and then judge and sentence them to everlasting torments Of which dreadfull Judgement ensuing upon the glorious Victory of the Prince of peace over the great Whore and the false Prophet and the Divell that deceiveth them all from which the Archangel shall sound a retreat by blowing the last trump and summoning all that have slept in the dust to arise out of their graves and come to judgement I need not to adde any thing more in this Religious and Christian auditory Wherefore I will fill up the small remainder of the time with some briefe observations upon the ruine and utter desolation of the Jewish Nation who even to this day wandring like Vagabonds in all countries and made slaves not only to Christians but to Moores Turkes and other Infidels rue the crucifying of the Lord of life and the spilling of the innocent bloud of the immaculate Lambe of God that taketh away the sinnes of the World As according to the custome of our country Quarter-Sessions are held in Cities and Shire-townes before the generall Assises so Christ a little more than forty yeeres after his death at Jerusalem and ascension into Heaven held a Quarter-Sessions in Jerusalem for that country and people after which hee shall certainly keep a generall Assises for the whole world when the sinnes of all Nations shall be ripe for the Angels sickle Some of the wisest of the Jewish Rabbins entring into a serious consideration of this last and greatest calamity that ever befell that people together with the continuance thereof more than 1500. yeeres and casting with themselves what sinne might countervaile so heavie a judgement in the end have growne to this resolution that surely it could be no other than the spilling of the Messias bloud which cryed for this vengeance from heaven against them And verily if you observe all the circumstances of times persons and places together with the maner and means of their punishments and lay them to the particulars of Christs sufferings in and from that Nation you shall see this point as cleerly set before your eyes as if these words were written in letters of bloud upon the sacked walls of Jerusalem Messiah his Judgement and Victory over the Jewes 1. Mocking repaid 1. Not full sixe yeeres after our Lords passion most of those indignities and disgraces which the Jewes put upon him were returned backe to themselves by Flaccus and the Citizens of Alexandria who scurrilously mocked their King Agrippa in his returne from Rome by investing a mad man called Carabbas with Princely robes putting a reed in his hand for a Scepter saluting him Haile King of the Jewes Note here the Jewes mocking of Christ repaid unto themselves yet this was not all 2 Whipping repaid The Alexandrians were not content thus scornfully to deride the King of the Jewes they proceeded farther to make a daily sport of scourging many of the Nobility even to death and that which Philo setteth a Tragicall accent upon at their solemnest Feast Note here the Jewes whipping and scourging Christ upon the solemne Feast of Passover repaid unto them 3. Spitting repaid 3. And howsoever their noble and discreet Embassadour Philo made many remonstrances to the Emperour Caligula of these unsufferable wrongs offered to their Nation yet that Emperour because the Jewes had refused to set up his Image in the Temple was so farre from relieving them or respecting him according to the quality he bare that he spurned him with his foot and spit on his face Note here the Jewes spitting on Christ repaid them 4. The Jewes refusing Christ to be their King to flatter the Romane Caesar reveneâ—d on them by Caesar himself 4. In conclusion the Emperour sent him away with such disgrace and discontent that hee turning to his country-men said Bee of good cheare Sirs for God himselfe must needs right us now sith his Vicegerent from whom wee expected justice doth so much wrong us and contrary
part yet the Divell so hardened Ruthwen that he tooke out the other dagger and set the point thereof at his Majesties royall breast And now if ever any lay inter k Eras adag sacrum saxum betweene the axe and the blocke or l Theoâ—ri in dioscâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the edge of the razor or in ipsis fati m Cic. Catilin â—â—ai 2. faucibus in the very chops of destinie or jawes of death it selfe at the point lay the hope then and now the joy and life of us all Alone in a remote place his servans and attendants barred from him by many doores locked and bolted himselfe destitute of all weapons betweene two Conspirators with a poynard bent to his heart O King live for ever is not thy God whom thou servest able to deliver thee from this perill of death Could hee not snatch thee out of the paw of the Lion Could hee not have strucke downe both the Conspirators dead to the floore with a thunderbolt from heaven or at the least taken away the use of Ruthwens limbes drying up that hand that presumed to touch the apple of his owne eye the sacred person of our Soveraigne With a word he could but it seemed best to his all-sweetly-disposing providence wonderfully to preserve his Majestie yet without a miracle For if he had rescued him by any such miraculous meanes as I named before there had beene no occasion offered nor place left for his Majesties faithfull servants to stake their lives for their Master neither had the world taken such notice of his Majesties rare gift of eloquence by the force whereof like another n Cic. de orat l. 3. Antonie intentos gladios jugulo retudit he stayed the Traitors hand and delayed the intended blow first clearing his owne innocencie from the aspersion of bloud in the execution of the Traitors father by course of justice in his Majesties minority then recounting to him the many princely favours he had conferred upon his brother himselfe and all their kindred but especially laying before his eyes the horrour of the guilt of embruing his hands in the bloud of the Lords annointed which said he if my children and subjects should not revenge the stones out of the wall and the beames of the timber conscious of such a villanie would execute vengeance upon thee for so unnaturall barbarous and bloudie an act In fine he promised in the word of a King pardon for all the violence he had hitherto offered him if he would yet relent and desist from his murtherous intent and attempt of spilling royall bloud At which words Ruthwens heart though of Adamant began to relent and give in in such sort that hee gave his Majestie a time to breathe and offer up prayers with strong cries to the God of his salvation who heard him in that hee feared as you shall heare anon In the interim Ruthwen consults with the Earle Gowrie his brother and according to the Latine o Eras adag Aspis a vipera sumit venenum proverbe the aspe suckes poyson from the viper wherewith he swelleth and brusling up himselfe flies at his Majestie the second time to sting him to death and wrapping about him begins to bind his royall hands who nothing appalled at the hideous shape of death within a fingers breadth of his heart answers like himselfe that he was borne free and would die free and unbound forthwith he unlooseth his hands and with one of them clasping the Traitors sword with the other he grapples with him and after much struggling his Majestie draweth the Traitor to the window by which it so pleased God to dispose for his Majesties safety that some of his Majesties servants passed at that very instant and both heard and saw in part in what distresse his Majestie was and made all possible speed to rescue him but before they could force a way through so many doores the King by power from above got the Traitor under him and drew him by maine force to the top of the staire-case where soone after the Kings servants forcibly breaking through all barres bolts and lockes met with him and throwing him downe staires sent him with many wounds to his owne place verifying the letter of this prophecie in the confusion of our Davids enemies qui quaerunt praecipitium animae meae they which seeke the downefall of my soule they shall goe or rather tumble downe with a witnesse And so I passe from the Traitors attempt to the event and happy catastrophe on the Kings part of this not fained Interlude They shall goe downe By this time as I intimated but now the Kings servants partly made and partly found their way into the study rushing in to save the life of their Soveraigne where they had no sooner dispatched one of the brothers Alexander Ruthwen but the other brother the Earle with seven of his servants well appointed encountreth them The skirmish growes hot betweene them these fighting for their lives they for their Soveraigne these animated by hope they whet on by desperation After many wounds given and received on both sides they of the Kings part according to the words of the tenth verse cast him down or as it is in the Hebrew make his bloud spin or run out like water on the ground his I say the arch-Traitor the Earle Gowrie who may be compared to Saul Davids chiefe enemie whose downefall the spirit in the pronoune in the singular number him pointeth at in many respects but especially in this that he tooke counsell of the Divell to murther the Lords Annointed For as Saul conferred with the Witch at Endor before he put himselfe into the field which he watered with his bloud so the Earle Gowrie before hee entred into this Acheldamah field of bloud pitched by himselfe hee made the Divell of his counsell and was found with many magicke characters about him when he fell by the edge of the sword If any man question how it could so fall out that Alexander Ruthwen being more nimble strong and expert in wrestling and having many wayes advantage on his Majestie should not throw him downe or get him under him I answer out of the words immediately going before my text dextra Jehovae sustentabat eum the right hand of the Lord supported him the King by whose speciall providence it was ordered that his Majesties servants should passe by the window at the very moment when his Majestie looked out as also that some of them should finde that blinde way by the turne-pecke into the studie which the Earle Gowrie caused to bee new made for this his divellish enterprise Therefore his Majestie as soone as the bloudie storme was blowne over kneeled downe in the middest of all his servants and offered up the calves of his lips to the God of his life promising a perpetuall memorie of this his deliverie and professing that hee assured himselfe that God had not preserved him
him he in thy strength we in his safetie both in thy salvation Here is God assisting and the King trusting God saving and the King rejoycing God blessing and the King praising lastly the King desiring and God satisfiing his desires to the full as you may see through the whole Psalme In this verse you may discerne three remarkeable conjugations or couples 1. God is joyned with the King 2. Strength with confidence 3. Salvation with exceeding great joy And thus they depend each of other 1. The King of God 2. Confidence of strength 3. Joy of salvation 1. God exalteth the King 2. Strength begetteth confidence 3. Salvation bringeth with it exceeding joy 1. God is above the King 2. Salvation is above strength 3. Exceeding joy above confidence If the King seeke God in him he shall find strength and in his strength salvation and in his salvation exceeding great joy Marke the word King it standeth as a cliffe before a song which directeth the singers how to tune the notes and lift up or depresse their voyces If the King stand here as a lower cliffe for David then strength is aid salvation victory rejoycing thanks-giving but if the word King be set as an higher cliffe for Christ then strength here is omnipotencie salvation redemption of mankinde rejoycing the exaltation of the humane nature to the highest degree of celestiall glory and happinesse This heavenly Manna of Evangelicall doctrine which the Fathers finde within the golden pot that is the inward sense of the words the Jewish Rabbins note to be carved in the outside of the letter to speake yet somewhat plainer that minde and meaning which the Christian Expositors make of the words by referring them to the truth whereof David was a type they gather from the very characters for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transposed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Anagram as it were of the word which signifieth to rejoyce is Mesiach that is Christ or the annointed Now the title of King is attributed to Christ in Scriptures sometimes absolutely sometimes with additions but such as make him more absolute exalting his crowne as farre above all corruptible crownes as the heaven is above the earth For his stile given by the sacred Heralds is King immortall King of Heaven King of righteousnesse Prince of peace Lord of life Lord of quicke and dead Lord of all King of Kings and Lord of Lords This heavenly crowne in glorie as much obscuring the lustre of earthly Diadems as the Sun doth the least blinking starre belongeth to our head Christ Jesus by a threefold right 1. Of birth 2. Of donation 3. Of conquest His birth giveth it him for he is the first born of the Father and therefore b Gal. 4.1 heire of all things and Lord of all By gift also he hath it c Psal 2.8 Luke 1.32 The Lord God shall give unto him the Throne of his Father David and he shall reign over the house of Jacob for ever Aske of mee and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession It is his also by conquest for he hath overcome the world John 16.33 he hath conquered hell and death and hath the keyes of both Rev. 1.18 If you demand where his throne is I answer above at the right hand of his Father Psal 110.1 below in the hearts of all the faithfull whom he ruleth by the Scepter of his word Thus much for the cliffe I set now to the notes which are either 1. In rule 2. In space 1 The note in space I take from the coherence of this Psalm with the former the last words of the former Psalme are Salvum fac Regem Lord save the King or Save Lord let the King heare when we call the first of this Exultabit Rex in salute The King shall rejoyce in thy salvation That which there the Church prayeth for the King here the King praises God for The Chuch prayeth God there ver 1. The name of the God of Jacob defend thee send thee helpe and strengthen thee out of Sion And ver 4. grant thee thy hearts desire and fulfill all thy mind and doth not the King in this Psalme trace the former footsteps and follow the same notes in this Psalme of thanks-giving The King shall rejoyce in thy strength ver 1. And thou hast given him his hearts desire ver 2. What instance I in divers Psalmes In the same Psalme for the most part in the beginning the Prophet soweth in teares and in the end reapeth in joy in the beginning hee complaineth in the ending he prayseth in the beginning he cries for sorrow in the end he sings for joy in the beginning we have a storme of passion in the end the sunshine of Gods favour The countenance of the Prophet drawne to the life in this booke of Psalmes resembleth the picture of Diana at Delphos quae intrantibus tristis exeuntibus hilaris videbatur the face whereof seemed to frowne upon all at their comming in but to smile upon them at their going out Such a copie of Davids countenance wee have Psal 6. lowring at the first verse Lord rebuke mee not in thine anger c. but clearing up at ver 8. Depart from me yee workers of iniquitie for the Lord hath heard the voyce of my weeping How dolefully doth the 22. Psalme begin My God my God why hast thou forsaken mee but how sweetly doth it conclude from ver 22. to the end I will declare thy Name to my brethren in the midst of the congregation will I praise thee c. O the wonderfull power and efficacy of prayer which in a moment pierceth the clouds and bringeth backe a blessing before wee can imagine it is gone out of our lips Like a piece of Ordnance highly mounted it battreth the walls of heaven before the report thereof be heard on earth No naturall agent produceth any effect before it selfe be produced nothing bringeth forth before it selfe is brought forth yet prayer worketh oftentimes before it is made and bringeth forth some good effect before it selfe is perfectly conceived for God understandeth the thoughts before the notions are framed he heareth the heart dictating before the tongue like the pen of a ready writer copieth out our requests Now if the prayer of one righteous man prevaileth so much with the Omnipotent how much more the united prayers of the whole Church If one trumpet sound so loud in the eares of the Almighty how much more a consort of all the silver trumpets of Sion sounded together If one sigh is of force to drive our barke to the wished haven how much more a gale of sighes breathed from a million of Gods afflicted servants What judgement cannot so many hands lifted up beare off from us what blessing are they not able to pull down from heaven Wherefore as the whole Synagogue with one mouth prayed God for their King so according to Saint
Lords Annointed His heart gives in and he withdraweth himselfe for a while and thereby giveth his Majestie time to breathe and meanes to cause the study window to be opened at which entred some light of comfort m Cic. pro Sylla Sed urget eadem fortuna quae caepit his Majestie must yet beare a worse brunt For like as a Toad being eased of his swelling for a time by eating of a planten leafe if he meet with a Spider afterwards receiveth new poyson and swelleth more than before even so Alexander meeting with the Earle Gowry his brother who was the Spider that spun all the web of this treason which within a few houres was swept downe and himselfe in it with the besome of destruction receiveth new poyson from him and now is so bigge with malice and treason that he is ready to breake In therefore he comes againe to the study with two rapiers and first binding himselfe by oath to bereave his Majestie of his life he offereth to binde his royall hands But the King putting on the resolution of the Oratour n Cic. in Catil Si moriendum est in libertate moriamur If we must die let us die as free men looseneth his hands and fastning upon the Traitors hand and sword grappleth with him and by maine force drew him to the window a little before opened whence by speech and signes he made knowne to his faithfull servants at that instant passing under the window how things stood with him and how neer he was to utter ruine by trecherous villany As soon as they heard his Majesties voyce they made all possible speed to rescue their master yet before they could force the way through so many doores lockes and barres betweene them and their immured Soveraigne the light of all Israel had in all likelihood beene extinguished but that one of the Kings servants by the secret conduct of divine providence lighted upon the false doore opening to the staire case which hee had no sooner got up but he seeth the King on the ground and the Traitor grappling with him whom after hee had loosened from the King with many wounds he tumbled downe the staires to receive his fatall blow from two other of his Majesties servants who by this time had found the blind way leading to the turnepecke And thus was the first act of this bloudie tragedy ended by the exit or going out of the first Actor Alexander Ruthwen first out of that stage and soone after of this world The next act though more bloudie yet was by so much the lesse dreadfull because the King by his servants velut o Eras adag homerica nube tectus was saved out of murthers way Now his Majesties honourable attendance must prove their valour and testifie their loyaltie by as many mouthes as they received wounds in that hot skirmish wherein their Antagonists had the advantage of all things save the cause double they were in number better appointed of weapons and more acquainted with the place For the Earle Gowry like the man possessed in the Gospel which p Luke 11.26 walked through drie places and took to him seven spirits worse than himselfe armed himself and took seven of his servants with him more hardy and desperate than himself and finding his brother newly slain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so enraged with furie and revenge that he sweareth at his entrie into the chamber that not a man of them should scape calling them by his q Cic. parad Exâ—lem me suo nomine vocat owne name Traitors Here malice and love fury and courage trechery and loyalty villanie and pietie trie it out at the point of the sword and the combat is soon ended by the death of the Arch-Traitor Upon whose fall the hearts of the rest faile and they are now easily driven out of the room and fresh aid commeth to the King by the rest of his train who by this time had broken down all the doores and made a passage into the study where now they finde the King safe and the Earle Gowry lying dead at his feet Whereupon they all fell upon their knees and praised the mighty God of Jacob who giveth salvation to Kings and then had delivered his servant James from the perill of the sword then were the words of my text verified The King shall rejoyce in thy strength O Lord exceeding glad shall he be of thy salvation Then if ever our King joyed in thy strength and in thy salvation excessively rejoyced And not long after the words following ver 3. were fulfilled in him Thou preventedst him with blessings of goodnesse and thou didst set a Crowne of pure gold upon his head viz. the Crowne of England which shortly after fell unto him and hath ever since flourished upon his head and so Lord may it still till he changeth this his corruptible crowne with an incorruptible and his mortall state with an immortall purchased for him and all of us by the death and passion of our Lord and Saviour Jesus Christ To whom with the Father and the Holy Spirit be rendred all glorie honour praise and thanks-giving now and for ever Amen PANDORA'S BOXE OR THE CAUSE OF ALL EVILS AND MISERY A Sermon preached before the high Commission in his Graces Chappell at Lambeth THE SEVENTH SERMON HOS 13.9 Hesiod erg l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Israel thou hast destroyed thy selfe but in me is thy helpe Most Reverend Right Honourable Right Worshipfull c. I Should tremble to rehearse this text in your eares if there were not comfort in it as well as terrour joy as sorrow helpe as calamity salvation as destruction But you may easily discerne in it a double glasse set before us in the one we may see our hurt in the other our helpe in the one Israel fallen in the other raised up in the one Adam and all his posteritie wounded by a grievous fall from the Tree of knowledge and weltring in their owne blood in the other healed and washed by Christs bloud in the one destruction from within Thou hast destroyed thy selfe O Israel in the other salvation from above but in me is thy helpe In the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath destroyed thee or one hath destroyed thee or thy destruction O Israel or O Israel thy utter ruine and desolation An abrupt and imperfect sentence to be made up with something that goeth before or to be gathered from that which followeth after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but or for in me is thy helpe There were never pictures held in greater admiration than those of a Plin. l. 35. c. 10. Timanthes and they for this especially that they exhibited more to the understanding than to the eye intimating more than was expressed and presenting alwayes somewhat to the conceit which could not by colours be represented to the sight And for the like reason those straines of Rhetorike most take the wise and
have no opinion of his wisedome but to know that undoubtedly he knoweth nothing at least as he ought to know Justinian though a great Emperour could not avoid the censure of folly for calling his wife by the name of Sapientia because saith Saint Austin nomen illud augustius est quam ut homini conveniat because the name of wise and much more of wisedome in the abstract is too high a title for any on earth to beare What greater folly then can be imagined in any man or woman to assume wisedome to themselves whose greatest wisedome consisteth in the humble acknowledgement of their follies and manifold oversights Therefore Lactantius wittily comes over the seven wise masters as they are called whom antiquity no lesse observed than Sea-men doe the seven Starres about the North Pole When saith he n Lact. â— 4. divin institâ— 1. Sicaeterâ— omnes praeter ipsos stulti fuerâ—nt ne illi quidem sapientes quâ—aneâ—â— sapiens veâ—e stâ—ltorum judicio esse potest there were but seven wise men in all the world I would faine know in whose judgement they were held so in their owne or the judgement of others if in the judgement of others then of fooles by their owne supposition empaling all wisedome within the breasts of those seven if in their owne judgement they were esteemed the onely wise of that age then must they needs be fooles for no such foole as he who is wise in his owne conceit This consideration induced Socrates to pull downe his crest and renounce the name of a wise man and exchange Sophon into Philosophon the name of Sophister into Philosopher of wise into a lover of wisedome with which title all that succeeded him in his Schoole of wisedome contented themselves When the o Sphinx Philosoph c. 7. Gryphus Milesian Fishermen drew up in their net a massie piece of gold in the forme of a Table or planke there grew a great strife and contention in Law whose that draught should be whether the Fishermens who rented the fishing in that river or the Lords of the soyle and water In the end fearing on all hands lest this Altar of gold should melt away in law charges they deferre the judgement of this controversie to Apollo who by his Oracle answered that it neither appertained to the Fishermen nor to the Lord of the Mannor but ought to bee delivered as a present to the wisest man then living Whereupon this golden Table was first tendered to Thales the Milesian who sendeth it to Bias Bias to Solon Solon in the end to Apollo whom the heathen adored as the God of wisdome By this shoving of the Table from wise man to wise man and in the end fixing it in the Temple of Apollo they all in effect subscribed to the judgement of him who thus concludes his Epistle To p Rom 16.27 1 Tim. 1.17 To the King immortall invisible the onely wise God be honour and glory for ever and ever God onely wise bee glory for ever And questionlesse if wee speake of perfect and absolute wisedome it must bee adored in heaven not sought for on the earth Hee alone knoweth all things who made all things hee comprehendeth them in his science who containeth them in his essence Yet ought we to seeke for the wisedome here meant as for treasure and although wee may not hope in this life to be wise unto perfection yet may we and ought we to know the holy Scriptures which are able to make us q 2 Tim. 3.15 wise unto salvation In these we find a fourefold wisedome mentioned 1. Godly 1. Godly wisedome is piety 2. Worldly 2. Worldly wisedome is policy 3. Fleshly 3. Fleshly wisedome is sensuality 4. Divelish 4. Divelish wisedome is mischievous subtlety 1. Godly wisedome is here meant as the words following make it evident Serve the Lord with feare and reason makes it yet more evident For the Prophet needed not to exhort Princes to worldly wisdome the point of Policie is too well studied by them nor to fleshly wisdome for they mostly take but too much care to fulfill their lusts and maintain their Port and provide for their temporall peace and safetie As for divellish wisedome which makes men wise to doe r Jer. 4.22 evill so holy a Prophet as David was would not so much as have taken it in his lips unlesse peradventure to brand it with the note of perpetuall infamie The wisedome therefore which he here commendeth to Kings is a godly a holy and a heavenly wisedome A wisedome which beginneth in the feare of God and endeth in the salvation of man A wisedome that rebuketh the wisedome of the flesh and despiseth the wisedome of the world and confoundeth the wisedome of the Divell A wisedome that advertiseth us of a life after this life and a death after this death and sheweth us the meanes to attaine the one and avoid the other Morall or civill wisedome is as the eye of the soule but this wisedome the Spirit here preferreth to Kings is the eye of the spirit Ubi desinit Philosophus ibi incipit Medicus where the Philosopher ends there the spirituall Physician begins The highest step of humane wisedome is but the lowest and first of divine As Moses his face shined after he communed with God so all morall and intellectuall vertues after we have communion with Christ and he commeth neere to us by his spirit receive a new lustre from supernaturall grace Prudence or civill wisedome is in the soule as a precious diamond in a ring but spirituall wisedome is like Solis jubar the Sunnes rayes falling upon this Diamond wonderfully beautifying and illustrating it Of this heavenly light at this time by the eye-salve of the Spirit cleering our sight wee will display five beames 1. The first to beginne with our end and to provide for our eternall estate after this life in the first place For here we stay but a while and be our condition what it will be it may be altered there wee must abide by it without any hope of change Here wee slide over the Sea of glasse mentioned in the Å¿ Apoc. 15.2 And I saw as it were a sea of glasse Apocalyps but there we stand immoveable in our stations here we are like wandring starres erraticke in our motions there we are fixed for ever either as starres in heaven to shine in glorie or as brandirons in hell to glowe in flames Therefore undoubtedly the unum necessarium the one thing above all things to be thought upon is what shall become of us after we goe hence and be no more seene The heathen saw the light of this truth at a chincke as it were who being demanded why they built for themselves glorious sepulchres but low and base houses answered because in the one they sojourned but for a short space in the other they dwelt To this Solomon had an eye when hee termeth the grave mans t Eccles 12.5 Man goeth
downe like a cord or finew and within a few months reacheth the ground which it no sooner toucheth than it taketh root and maketh it selfe a tree and that likewise another and that likewise a third and so forward till they over-runne the whole grove To draw nearer to you my Lord to bee consecrated and so to an end This scripture is part of the Gospell appointed for the Sunday after Easter knowne to the Latine Church by the name of Dominica in albis Which Lords day though in the slower motion of time in our Calendar is not yet come yet according to exact computation this Sunday is Dominica in albis and if you either respect the reverend presence Candidantium or Candidandi or the sacred order of Investiture now to be performed let your eyes be judges whether it may not truely be termed Dominica in albis a Sunday in whites The text it selfe as before in the retexture thereof I shewed is the prototypon or original of all consecrations properly so called For howsoever these words may bee used and are also in the ordination of Priests because they also receive the holy Ghost that is spirituall power and authority yet they receive it not so amply and fully nor without some limitation sith ordination and excommunication have bin ever appropriated and reserved to Bishops And it is to be noted that the Apostles long before this were sent by Christ to preach and baptize and therefore they were not now ordained Priests but consecrated Bishops as Saint c Greg. in Evan. Horum nunc in ecclesiâ Episcopi locum tenent qui gradum regiminis sortiuntur grandis honor sed grave pondus est istius honoris Gregory saith expressely in his illustration of these words Receive the holy Ghost whose sinnes yee remit c. Now Bishops who fit at the sterne of the Church hold the place of those to whom Christ gave here the ghostly power of forgiving sinnes a great honour indeed but a great charge withall and a heavie burden so ponderous in Saint Barnards judgement that it needs the shoulders of an Angell to beare it The Apostles had made good proofe of their faithfulnesse in the ministry of the Word and Sacraments before Christ lifted them up to this higher staire as likewise the venerable Personage now to bee taken up into that ranke hath done For more than thirty yeeres hee hath shined as a starre in the firmament of our Church and now by the primus motor in our heaven is designed to bee an Angell or to speake in the phrase of the Peripatetickes an Intelligence to guide the motion of one of our Spheres Which though it be one of the least his Episcopall dignity is no whit diminished thereby In Saint d Hiero. ad Evag Omnis Episcopus sive Romae sive Eugubii aequalis est meriti Hieromes account every Bishop be his Diocesse great or small is equally a Bishop Episcopatus non suscipit magis minus one Bishop may be richer than another or learneder but hee cannot bee more a Bishop Therefore howsoever e Basil epist 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzen tooke it unkindly at Saint Basils hands after hee was advanced to the Metropolitical See of Cappadocia and had many good Bishopricks in his gift that he put him upon one of the meanest being ill situated and of small revenue telling him flatly that he gained nothing by his friendship but this lesson not to trust a friend yet it never troubled great Austine that obscure Aurelius worked himselfe into the great and famous Archbishopricke of Carthage whilest this eminent light of the Church stucke all his life at poore Hippo for hee well remembred the words of our Lord and Master f Matth. 25.21 Be thou faithfull in a little and I will set thee over much Suffer I beseech you a word of exhortation and but a word Be faithfull to your Master seeke not your owne but the things that are Jesus Christs It is not sufficient in Nazianzens judgement for a Bishop not to be soyled with the dust of covetousnesse or any other vice g Nazian orat 1 de fuga in pont Privati quidem hominis vitium esse existimet turpia supplicioque digna perpetrare praefecti autem vel antistitis non quam optimum esse he must shine in vertue and if hee bee not much better than other men h Idem orat 20. Antistes improbitatis notam effugere non potest nisi multum antecellat hee is no good Bishop Wherefore as it was said at the creation of the Romane Consul praesta nomen tuum thou art made Consul make good thy name consule reipublicae So give mee leave in this day of your consecration to use a like forme of words to you my Lord Elect Episcopus es praesta nomen tuum you are now to be made a Bishop an Overseer of the Lords flocke make good your name looke over your whole Diocesse observe not onely the sheepe but the Pastors not only those that are lyable to your authority jurisdiction but those also who execute it under you Have an eye to your eyes and hold a strict hand over your hands I meane your officials collectors and receivers and if your eye cause you to offend plucke it out and if your hand cut it off Let it never bee said by any of your Diocesse that they are the better in health for your not visiting them as the i Eras apoth Eò melius habeo quod te medico non utor Lacedemonian Pausanias answered an unskilfull Physician that asked him how hee did the better quoth he because I take none of your Physick Imprint these words alwayes in your heart which give you your indeleble character consider whose spirit you receive by imposition of hands and the Lord give you right understanding in all things it is the spirit of Jesus Christ he breathed and said receive the holy Spirit This spirit of Jesus Christ is 1 The spirit of zeale Joh. 2.17 Bee you not cold in Gods cause whip out buyers and sellers out of the Church 2 The spirit of discretion Joh. 10.14 I am the good shepheard and know my sheepe and am knowne of them Know them well whom you trust with the mysteries of salvation to whom you commit those soules which God hath purchased with his owne blood lay not hands rashly upon any for if the k Matth. 6.23 light be darkenesse how great will the darkenesse be If in giving holy orders and imposition of hands there be a confusion hand over head how great will the confusion be in the Church 3 The spirit of meeknesse Matth. 11.29 Learne of me that I am meek breake not a bruised reede nor quench the smoaking flaxe sis bonus O foelixque tuis be good especially to those of your own calling Take not l Histor Aug. in Aureliano Aurelian for your patterne whose souldiers more feared him than the enemy
but rather m Suet. in Tit. Titus Vespasian who suffered no man by his good will to goe sad from him and in this regard was stiled Amor delicrae humani generis the love and darling of mankinde The laity shew in their name what they are durum genus and how ill they stand affected to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stone and hardly entreat our tribe all have experience who have or ever had pastorall charges Wee cannot pray them so fast into heaven as they will sweare us out of our maintenance on earth And what reliefe wee have at secular tribunals the world seeth and if wee must yet expect harder measure from your officers and servants I know not to what more fitly to compare the inferiour of our Clergy who spend themselves upon their parochiall cures and are flieced by them whom they feed and by whom they should bee fedde through vexatious suits in law than to the poore hare in the Epigram which to save her selfe from the hounds leaped into the sea and was devoured by a sea-dogge n Auson epig. In me omnis terrae pelagique ruina est 4 The spirit of humility Matth. 20.28 The Sonne of man came not to bee ministred unto but to minister The head of the Church vouchsafeth o Joh. 13.14 to wash his disciples feet professing therein ver 15. that hee gave them an example that they should doe as hee had done to them Winde blowne into a bladder filleth it and into flesh maketh it swell but the breath of God inspired into the soule produceth the contrary effect it abateth and taketh downe all swelling of pride Take not Austine the Monke for your patterne from whose proud behaviour towards them the Brittish Monkes truely concluded that hee was not sent unto them from Christ but Saint Austine the Father whose modest speech in a contention betweene him and Jerome gained him more respect from all men than ever the Bishops of Rome got by their swelling buls and direfull fulminations According to the present custome of the Church saith he the title of a p August epist ad Hieron Bishop is above that of a Priest yet Priest Jerome is a better man than Bishop Austine As the q Bruson facet exempl Athenians wisely answered Pompey requiring from them divine honour We will so farre account thee a God as thou acknowledgest thy selfe a man for humility of minde in eminency of fortune is a divine perfection so the lesse you account your selfe a Prelate the more all men will preferre and most highly honour you When Christ consecrated his Apostles Bishops he breathed on them to represent after a sort visibly by an outward symbole the eternall and invisible procession of the holy Ghost from his person In regard of which divine signification of that his insufflation no man may presume to imitate that rite though they may and do use the words Receive the holy Ghost All that may bee done to supply the defect of that ceremony is in stead of breathing upon you to breath out prayers to almighty God for you that you right reverend Fathers may give and for you my Lord Elect that you may receive the holy Ghost for us that wee may worthily administer and for you that you may worthily participate the blessed body and blood of our Saviour and for us all that wee may bee nourished by his flesh and quickened by his spirit and live in him and hee in us and dwell in him and he in us So be it c. THE FAITHFULL SHEPHEARD A Sermon preached at the Consecration of three Bishops the Lords Elect of Oxford Bristoll and Chester in his Graces Chappell at Lambeth May 9. 1619. THE ELEVENTH SERMON 1 PET. 5.2.3.4 Feede the flocke of God which is among you taking the over-sight thereof not by constraint but willingly not for filthy lucre but of a ready mind not as being Lords over Gods heritage but being ensamples to the flock And when the chiefe shepheard shall appeare you shall receive a crowne of glory that fadeth not away Most Reverend Right Honourable Right Reverend right Worshipfull c. ARchilochus a Arist Rhet. c. 2. sharpning his quill and dipping it in gall against Lycambes that his satyricall invectives might bee more poignant putteth the pen in Archilochus his Fathers hand and by an elegant prosopopeia maketh him upbraid his sonne with those errors and vices which it was not fit that any but his father should in such sort rip up And b Orat. pro M. Coelio Tully being to read a lecture of gravity and modesty to Clodia which became not his yeares or condition raiseth up as it were from the grave her old grandfather Appius Caecus and out of his mouth delivereth a sage and fatherly admonition to her In like manner right Reverend receiving the charge from you to give the charge unto you at this present and being over-ruled by authority to speak something of the eminent authority sacred dignity into which ye are now to be invested I have brought upon this holy stage the first of your ranke and auncientest of your Apostolicall order to admonish you with authority both of your generall calling as Pastours set over Christs flocke and your speciall as Bishops set over the Pastors themselves That in the former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed this in the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishoping or taking the over-sight of them Both they are to performe 1 Not by constraint 2 Not for lucre 3 Not with pride 1 Not by constâ—ant constraint standeth not with the dignity of the Apostles successors 2 Not for filthy lucre filthy lucre sorts not with Gods Priests 3 Not in or with Lord-like pride Lord-like pride complyeth not with the humility of Christs Ministers As Tully the aged wrote to Cato the auncient of old age so in the words of my text Peter the Elder writeth to Elders of the calling life and reward of Elders in the Church of God 1 Their function is feeding and overlooking Christs flocke enjoyned ver 2. 2 Their life is to be a patterne of all vertue drawne ver 3. 3 Their reward is a Crowne of glory set before them ver 4. 1 Their function sacred answerable to their calling which is divine 2 Their life exemplary answerable to their function which is sacred 3 Their reward exceeding great answerable to the eminency of the one and excellency of the other May it please you therefore to observe out of the words 1 For your instruction what your function is 2 For correction what your life should be 3 For comfort what your reward shall be As the costly c Exod. 28.14 ornaments of Aaron were fastened to the Ephod with golden chaines of writhen worke so all the parts and points of the Apostles exhortation are artificially joyned and tyed together with excellent coherence as it were with chaines of gold This chaine thus I draw through them all
ad Eugen l. 2. I ergo tu tibi usurpare aude aut dominans apostolatum aut apostolicus dominatum c. Bernard was in the wrong for hee inferres the cleane contrary from it and which is most considerable in a booke of consideration dedicated to the Pope himselfe Peter could not give thee that which he had not what he had that he gave thee care over the Churches but did hee not also give thee dominion heare what himselfe saith not as being Lords over Gods heritage but being made examples to the flocke lest any man should thinke that this was spoken onely in humility and not in truth it is the voice of the Lord in the Gospell Kings of the nations beare rule over them but it shall not bee so with you it is plaine that Lord-like dominion is forbidden to the Apostles goe too therefore now and assume to thy selfe if thou dare either the office of an Apostle if thou be a Lord or Lord-like Dominion if thou be an Apostle Howbeit I deny not that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used sometimes signifieth to rule with Princely authority and Lord-like command both in Scriptures and prophane Writers as a Hom. Il. 1. Homer stileth King Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shepheard of the people so God himselfe calleth Cyrus his b Esay 44.28 That saith of Cyrus he is my shepheard Shepheard and which is very observable Cyrus as if hee had taken notice of this name imposed by God upon him before his birth was wont usually to say c Xen. Cyr. poed l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a good Prince was like a good Shepheard who can by no other meanes grow rich than by making his flocke to thrive under him the prosperity of the subject is not only the honour but the wealth also of the Prince All this maketh nothing for the Popes triple Crowne to which hee layeth claime by vertue of Christs threefold pasce or feede Joh. 21.15.16.17 for neither doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originally nor properly nor usually signifie to reigne as a King especially when oves meae or grex domini my sheepe or the flocke of God is construed with it nor can it be so taken here or Joh. 21. as the light of both texts set together reflecting one upon the other will cleer the point For that which Christ enjoyneth Peter Joh. 21. that Peter here enjoyneth all Elders the words of the charge are the same Feede my sheepe there Feede the flocke of God here But Saint Peter enjoyneth not all Elders in these words to rule with soveraigne authority as Kings over the whole flocke or as Lords over their owne peculiar for this hee expressely forbiddeth ver 3. therefore to usurpe authority over the whole Church or to domineere over any part thereof is not to feede according to Christs charge to Saint Peter or Saint Peters to all Elders What is it then if you have reference to the Etymology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feede as the word imports in the originall is to reside upon our cure or abide with our flocke where the spouse is commanded to seeke Christ d Cant. 1.8 goe thy way forth to the footsteps of the flocke And indeed where should the Sentinell be but upon his watch-tower where the Pilot but at the sterne where the intelligence but at his orbe where the sunne but within his ecliptick line where the candle but in the candle-stick where the diamond but in the ring where the shepheard but among his flocke whom hee is to feede for whom he is to provide of whom hee is to take the over-sight to whom hee ought to bee an example which hee cannot be if hee never be in their sight But because this observation is grounded only upon the Etymology I will lay no more stresse upon it The proper and full signification of the word is pastorem agere to play the good shepheard or exercise the function of a Pastor which consisteth in three things especially 1 Docendo quid facere debeant 2 Orando ut facere possint 3 Increpando si non faciant 1 In teaching those of his flock what they ought to doe 2 In praying that they may doe it 3 In reproving if they doe it not All which may bee reduced to a threefold feeding 1 With the Word Jer. 3. Jer. 3.15 I will give you pastors according to mine owne heart that shall feede you with knowledge and understanding 2 With the Sacraments Apoc. 2. Joh. 6. 3 With the Rod Micah 7.14 To feed with the Word and Sacraments is the common duty of all Pastors but to feed with the rod is reserved to Bishops they are Seraphims holding the spirituall sword of excommunication in their hands to guard the tree of life whose speciall office and eminent degree in the Church is implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar latine rendereth providentes but Saint e Aug. de civ l. 19 c. 19. Supervidentes appellantur ut intelligant se non esse episcopos qui prae esse dilexerint non prodesse Austine more agreeable to the Etymology supervidentes super-visours or super-intendents Yet this is but a generall notation of the name every Bishop is a super-visour or over-seer but every super-visour is not a Bishop The Lacedaemonian Magistrates were called Ephori which is an equivalent stile to Episcopi and f Euseb vit Constant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constantine the great spake as truely as piously to his Bishops Yee reverend Fathers are Bishops of them that are within the Church but I of them that are out of the Church where your pastorall staffe is too short I will piece it out and lengthen it with my scepter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the most proper and restreyned signification is to exercise Episcopall authority or performe the office of a Bishop which consisteth in two things 1 In ordaining 2 Ordering 1 Giving orders 2 Keeping order Saint Paul giveth g Tit. 1.5 Titus both in charge for this cause left I thee in Crete to ordaine Elders in every Church there is the first to wit ordination and to set in order things that are wanting or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to correct things out of order there is the second viz. ordering or reformation Timothy likewise the first consecrated Bishop of Ephesus is put in minde of these branches of his Episcopall function of the first h 1 Tim. 5.22.19 Lay hands suddenly on no man of the second Against an Elder receive not an accusation but under two or three witnesses i ver 20. Them that sinne rebuke before all that others also may feare Be not k ver 22. partaker of any other mans sinnes to wit by not censuring or punishing them These two offices to bee most necessary in the Church every mans reason and common experience will informe us For
fine brasse will discerne their vaine-glorious pride and stampe them and their Idols to powder To close up this note though not so fit for this quire yet not to be skipt because prickt in the rules of my text let all the Dispencers of Gods holy mysteries by the Apostles example strive in their preaching to winne soules to Christ not applause to themselves to pricke the heart not tickle the eare to leave in their hearers minds a perswasion of their doctrine not opinion of their learning and eloquence that is in the Apostles phrase to esteeme to know nothing save Jesus Christ JESUS d Maâ—t Epigâ— l. 9. Nomen cum rosis violisque natum Quod hyblam sapit atticosque flores Quod nidos olet avis superbae Nomen nectare dulcius beato A name sweeter to the smell of the soule than roses or violets or all the Arabian spices in the Phoenix nest and sweeter also to the taste than the Athenians hony or Nectar it selfe Nothing relished St. Augustine without it Ignatius calleth Jesus his love and onely joy Jesus amor meus crucifixus Jesus my love is crucified This name Jesus was imposed by an Angel e Mat. 1.21 Mat. 1. and acknowledged by the Divel f Act. 19.15 Jesus â—e know Act. 19. and highly advanced by God himself above all names g Phil. 29. A name aboâ—t all names Phil. 2. Three in the old Testament bare this name and they were all types of Christ Jesus Nave or Josua was a type of Christ as a King Jesus in Zechary as a Priest and Jesus the son of Syrach as a Prophet to reveale the secrets of his Fathers wisdome As all Josephs brethrens sheaves rose up did homage to Josephs sheafe so all the attributes of God and other names of our Redeemer after a sort rise up and yeeld a kind of preheminence to this name which the Apostle stileth a g ver 10. a name above all names at which every knee must bow And the reason hereof is evident to all that have yeelding hearts and bending knees and are not like the pillars in the Philistims Temple which were so fast set in their sockets that they needed a Sampson to bow them For there is majesty in God there is independent being in Jehovah there is power in Lord there is unction in Christ there is affinity in Immanuel intercession in Mediator helpe in Advocate but there is h Act. 4.12 salvation in no name under heaven but the name of Jesus Doct. 2 Which may bee taken either as a proper name or as an appellative if it bee taken as a proper name it exhibiteth to the eye of our faith infinity defined immensity circumscribed omnipotency infirme eternity borne that is God incarnate It designeth a single person of a double nature create and increate soveraigne and subject eternall and mortall It is the name of the Sonne of God begotten of a Father without a Mother and borne of a Mother without a Father God of God and Man of woman God sent from God Man sent to man God to save man Man to satisfie God God and Man to reconcile God and man Doct. 3 If the word Jesus be taken appellatively it signifieth Saviour or him that saveth us from 1 The wrath of God 2 The power of Satan 3 The guilt and dominion of sinne 4 The sentence of the law 5 The torments of hell And to know Jesus in this acception is to know a soveraigne salve for every sore of the conscience a remedy against all the diseases of the minde a sanctuary for all offences a shelter from all stormes a supersedeas from all processe and an impregnable fortresse against all the assaults of our ghostly and bodily enemies and can you then blame the Apostle for making so much of the knowledge of Jesus which is also Christ Christ that is anointed a blessed and tender hearted Physitian professing his manner of curing in his name which is by unction not by ustion by salving and plaistering not burning and lancing Vulnera nostra non ustione urans sed unctionâ— To know Christ is to know our King Priest and Prophet For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a thrice sacred person anointed with oyle above all his brethren and appointed by God Doct. 4 1 A Prophet to us 2 A Priest for us 3 A King over us 1 A Prophet to teach us by his Word 2 A Priest to purge us by his Blood 3 A King to governe us by his Spirit Of Christs propheticall function Moses prophecieth saying i Deut. 18.15 A Prophet shall the Lord God raise up unto you like unto me unto him ye shall hearken his Priesthood God confirmeth to him by k Psal 110.4 oath his Kingdome the Angell proclaimeth l Luk. 1.32.33 The Lord God shall give unto him the throne of his Father David and hee shall reigne over the house of Jacob for ever and of his Kingdome there shall bee no end Priests were anointed as Aaron by Moses and Prophets as Elizeus by Elias and Kings as Saul by Samuel Christ was therefore thrice anointed as King Priest and Prophet yet is hee not three anointeds but one anointed And it is not unworthy our observation that Christs three functions are not onely mystically figured but also after a sort naturally represented in the oyle wherewith hee was anointed 1 Oyle maketh a cheerefull countenance so doth Christ as a Prophet by preaching the glad tidings of the Gospell unto us 2 Oyle suppleth and cureth wounds so doth Christ as a Priest the wounds of our conscience by anointing them with his blood 3 Oyle hath a predominancy amongst liquors if you powre wine water and oyle into the same vessel the oyle will bee uppermost so Christ as a King is above all creatures and is Soveraigne over men and Angels This his Kingly office typically shined in the Myter of Aaron as his Priesthood was engraven in the Jewels of his breast-plate as for the third office of our Lord his propheticall function it sounded in the golden bels hanging with the pomegranats at the high Priests skirts By this glympse you may see know what it is to know Jesus Christ This Jesus had not bin a Jesus to us if he had not bin Christ that is anointed by God and enabled by his threefold office to accomplish the perfect worke of our redemption neither could Christ have beene our Christ if hee had not beene crucified to satisfie for our sinnes and reconcile us to God his Father by his death upon the crosse therefore the Apostle addeth and him crucified Crucified And so I fall upon my last Note a Note to bee quavered upon with feare and trembling in the Antheme set for Good-friday yet it will not be amisse to tune our voice to it at this time For this is also a Friday and next unto it and in sight of it and wee all know that if there bee many Instruments on a
Prophet Elias did savory meat from the impure bill of a Raven 2 We absolutely deny that Heretiques either first made this signe or introduced it into baptisme For though it be most confidently affirmed by Cartwright Parker and other Authors of schisme amongst us that the signe of the Crosse was first devised or cryed up by the Heretiques above named yet Irenaeus whom they alledge for it saith no such thing he speaketh not a word in the places quoted by them of the signe of the Crosse but of the name of the Crosse nor of Christs Crosse but of Valentinus his God Aeons Crosse All that he hath in his declaration against those Heretiques touching this point is that Valentinus the Heretique called one of his fantasticall Aeons by two names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is bound or definition and Crosse Now if we may not use the signe of the Crosse because that Heretique called his feigned God Crosse by the like reason we may not make definitions in Logicke nor keepe bounds in our fields because he called his Aeon Horon that is bound or definition Had the Valentinians used the signe of the Crosse as they did the name yet that is no sufficient proofe that they devised this signe or brought it first into the Church It is certaine that this signe was by many Aeons that is ages ancienter than Valentinus his Aeons or his heresie We find some print of it in t Dial. cum Tryph. Jud. Justine Martyr his Dialogue against Tryphon Nazianzen and other Fathers note an expression of it in Josuah's fight with Amaleck Sozomen sheweth solid characters thereof in the Temple of Serapis in the ruines whereof amongst other Hieroglyphickes the Crosse was taken up at the sight whereof many of the Egyptians were astonished and partly induced thereby to embrace the Christian faith The first is therefore a limping objection and the second halteth downe-right It was this Papists have horribly abused the signe of the Crosse ergo we may not use it To argue in such sort from the abuse to the taking away of all use of a thing is an abuse of arguing and a meere non sequitur as u Rhet. l. 1. c. 1. Aristotle teacheth for there is nothing in the world that may not be abused save vertue What creature of God hath not beene abused by Gentiles to Idolatrie What ordinance of God is not at this day abused by Papists to superstition be it the Church or Communion Table the Pulpit nay the Scriptures and Sacraments themselves The Papists abuse lights in the Church must wee therefore sit at Evensong in the darke They abuse Frankincense offering it to their Images may not wee therefore use it in a dampish roome They abuse Godfathers and Godmothers to make a new affinity hindering marriage in such parties will they therefore christen their children without witnessâ—s Excreate sodes Papists abuse spittle mingling it with chrisme and putting it in the mouth of the childe when they baptize it will they therefore never spit It is not the Valentinians first use or the Papists abuse or any thing in the Crosse it selfe savouring of superstition but a crosse humour in themselves which stirreth them up to cavill at and alwayes quarrell with the warrantable and decent rites and commendable constitutions of their Mother the Church of England to whose censure I leave them and come to our selves Use 5 Suffer I beseech you a little affliction of the eare it is a time of penance You have heard of Jesus Christ and him crucified many wayes Contra prof vit in the garden before his death on the crosse at his death and since his death also by the persecutors of the Church and scandalous livers in the Church and foure professed enemies of his crosse 1 Jewes 2 Gentiles 3 Separatists 4 Papists And shall wee fill up the number and adde more affliction and vexation to him by our unkindnesse and ingratitude and neglect of his word and prophane abuse of his sacraments shall wee that are Gospellers by our reproachfull lives put Christ to open shame and crucifie the Lord of life again shall wee whom hee hath bought so deerely loved so entirely provided for so plentifully and preserved so miraculously returne him evill for good nay so much evill for so much good hee hath fed us with the finest wheat flower and the purest juice of the grape shall wee in requitall offer him gall and vinegar by our gluttony and drunkennesse feasting and revelling even this holy time set apart for the commemoration of Christs passion and our most serious meditation thereupon shall wee spit upon Christ by our blasphemous oathes and scoffes at his word and ministers shall wee put a worse indignity and disgrace upon his members than the Jewes or Romanes did by making them the members of an harlot shall wee strip Christ starke naked by our sacriledge sell him by simony racke him by oppression teare him in pieces by sects in the Church and factions in the state u Hom. Id. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc Ithacus velit magno mercentur Achivi It is that our enemies would spare for no gold to buy it at any rate that whilest the shepheards are at strife they might send in their wolves to make havocke of the flocke * Eras adâ—g Pastores odia exercent lupus intrat ovile If any here present at the hearing of these things shall bee pricked in heart x Act. 2.37 as the Jewes were at * Saint Peters Sermon upon this subject and shall demand of mee as they did of him and the rest of the Apostles quid faciemus what shall wee doe I answer in his words y ver 38. repent and be baptised every one of you not in the first which is already past but in the second baptisme which is of teares z Psal 4.4 stand in awe and sin no more commune with your owne heart in your chamber and bee still crucifie the world and the pompes the flesh and the lusts thereof breake off your sinnes by righteousnesse and your iniquities by almes to the poore humble your soules by watching and praying fasting and mourning Prostrate your selves before Jesus Christ and him crucified and after you have bathed your eyes in brinish teares and anointed them with the eye-salve of the spirit looke up with unspeakable comfort on your Saviour hanging on the crosse stretching out his armes to embrace you bowing downe his head as it were to kisse you behold in his pierced hands and feet and side holes to hide you from the wrath of God behold nayles to fasten the hand-writing against you being cancelled to his crosse behold vinegar to search and cleanse all your wounds behold water and blood and hyssope to purge your consciences and lastly a spunge to wipe out all your debts out of his Fathers tables Which the Father of mercy and God of all consolation
suos pietas impietas est apud Deum What Seneca speakes of words may bee a good rule in these teares still are volo non currere let them drop like precious water out of a Lymbecke not run like common water out of a spout o Horat. carm l. 2 ed. 20. Absint inani funere naeniae Luctusque turpes querimoniae Compesce clamorem Demang in Hebrew signifying a teare hath great affinity with Demama signifying silence to teach us that our teares ought to bee silent not querulous or clamorous Let nature have her course but let religion set bounds to it p Horat. l. 2. carm ed. 9. Ne semper urge flebilibus modis Mysten ademptum Let us water our plants but not drown them as those that mourne without hope Joseph loved his Father Jacob better than the Egyptians yet his teares were but the tithes of theirs for hee mourned but q Gen. 50.3 seven dayes but they seventy Rachel though otherwise a good woman yet in this was too womanish and wayward that shee would not bee comforted neither is her reason good nor true if wee take it as the words sound because they are not for wee know they are and living too all live to God wee know where they are that dye in the Lord with Christ in Paradise wee know what manner of dwellings they have tabernacles not made with hands eternall in the heavens wee know of what congregation they are of the congregation of the first borne and the spirits of just men made perfect wee know what they doe they follow the lambe wheresoever hee goeth wee know what they say also they cease not to cry day and night Holy holy holy c. lastly wee know what they sing Halelujah Wherefore as Xenophon when newes was brought him as he was sacrificing of his sonnes death put off the crowne hee had on his head and gave vent to his sorrowes at his eyes but after hee understood that hee dyed valiantly and worthy such a Father put on his crowne againe and finished his sacrifice so when newes shall bee brought unto us of the death of our dearest friends let us first put off our crowne of joy and let nature and love melt us into teares but when wee heare againe that they dyed penitently and religiously with hope full of immortality let us put on our crowne againe and comfort ourselves and finish our Christian course with joy as those religious people did of whom Saint Austine speaketh putting himselfe among them * Aug. ser 35. de divers Contristamur in nostrorum mortibus necessitate amittendi sed cum spe recipiendi inde angimur hinc consolamur inde infirmitas afficit hinc fides reficit inde dolet humana conditio hinc sanat divina promissio the consideration of the losse of our friends cutteth us but the hope of receiving them againe healeth us And now at the length to release your long captivated attention I will speake but one word of admonition to you concerning your owne end and so an end Is death nothing but a sleep why then are you so much scared at the mention or thought of it When the Prophets of God or some other your deerest friends deale faithfully with you telling you there is no way but one and advising you to set your house in order for you must dye and cannot live why doe you fetch many a deep sigh turne to the wall and mourne like a dove or chatter like a crane why doe you not rather struggle with your owne infirmitie and with resolute Hilarion even chide out your soules hankering at the doore of your lips Egredere quid times egredere anima mea quid dubitas sexaginta prope annis servisti Christo mortem times Goe out my soule why art thou afraid goe out why makest thou any difficulty thou hast served Christ well nigh sixty yeeres and dost thou now feare death You will hardly finde any little childe much lesse man that is afraid to goe to bed nay travellers after a tedious journey in bitter weather are not content to pull off their cloathes they teare them for haste to get into their soft and warme beds When our day is spent and wee are come to our journeyes end why doe we not as it were pull off our cloaths by stripping ourselves of worldly cares and businesses and settle our selves to sleepe in Jesus and breathe out our soules betweene his armes Plato when hee died had the booke of Sophronius the Musitian under his pillow When we lye on our death bed let us have under our pillow to support us not the booke of Sophronius the Musitian but the bookes of the sweet singers of Israel David and Salomon and the rest of the inspired Writers so shall wee be sure that God will make our beds in our sickenesse and we shall sweetly fall into our last sleepe as did the most religious Matron Paula who when some about her as shee was now drawing on read to her the second of Canticles so soone as shee heard the Bridegroome calling Surge speciosa mea surge columba mea veni Arise my Love arise my Dove arise my Faire one and come away the winter is past the raine is over and gone she answered as it there followeth the flowers appeare in the earth the time of pruning or as it is in our translation the time of singing is at hand With which word shee made an end of her life and I will of my Sermon committing you as shee did her soule to God beseeching him who hath taught us the doctrine of the resurrection by his word to accomplish it in us by his Spirit that having part in the grace of the first resurrection here wee may hereafter participate in the glory of the second through JESUS CHRIST Cui c. THE TRUE ZEALOT A Sermon preached at the Archbishops visitation in Saint Dunstans THE FOURTEENTH SERMON JOHN 2.17 The zeale of thine house hath eaten mee up THe parcell of Scripture whence I have taken my text is a sacred sculpture or Hieroglyphicke consisting of 1 An embleme or imprese 2 A motto or word The embleme presenteth to us the Temple with a kinde of Faire in it and a man which is the sonne of man with a scourge of small cords driving out all the buyers and sellers and powring downe their money and overthrowing their tables and stalles The motto word or sentence is that which I have already spoken in your hearing viz. The zeale of thine house hath eaten mee up The exemplification of the embleme I commend to him to whom our Saviour hath left his whip to void cleanse this temple and to discipline all sorts of bad merchants in it The motto or word belongeth properly to them to publish proclaime it whose stile is vox clamantium the voice of a Mat. 3.3 cryers not the sweet voice of singers to lull men asleep in security with melodious streines of time-serving
eare-pleasing Madrigals and Fancies but the strong and loud voice of Cryers to call all men into the Court and summon them to the barre of Christs judgement hee that promiseth his Apostles and their successors to give them a b Luk. 21.15 I will give you a mouth c. mouth hath given mee at this time both the mouth and the Motto the Motto of the embleme viz. the words of my text Zelus domus tuae devoravit me In the uttering whereof if ever now I need to pray that the Lord would c Esay 6.7 touch my tongue with a coale from his altar with a coale that I may speake warmely of zeale with a coale from the altar that I may discourse holily of his Temple Saint d Homil. 3. Utinam daretur mihi de superno altare non carbo unus sed globus igneus offeratur qui multam inveteratam rubiginem possit excoquere Bernard made the like prayer upon the like occasion O saith hee that there were given unto mee from the altar above not one coale but rather a fiery globe a heape of coales to scorch the abuses of the time and burne out the inveterate rust of vitious customes By the light of these coales you may behold in this Scripture 1 In David as the type Christ 2 In Christ as the mirrour of perfection zeale 3 In zeale as a fire 1 The flame 2 The fuel The flame vehement consuming or devouring devoravit The fuel sacred me mee No divine vertues or graces like to Christs affection No affection in him like to his zeale No zeale like to that which hee bare or rather wherewith hee was transported to his Fathers house which even eat him up and may deservedly take up this golden moment of our most pretious time May it please you therefore Right c. to suffer your religious eares to bee bored at this present with these sacred nayles or points which I humbly pray the holy Spirit to fasten in your hearts 1 The vertue or affection it selfe zeale 2 The object of this affection thy house 3 The effect of this object hath eaten up 4 The subject of this effect mee 1 In figure David 2 In truth Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who is sufficient for these things or able worthily to treat of 1 An affection most ardent zeale 2 A place most sacred thine house 3 An effect most powerfull hath eaten up 4 A person most divine mee Zeale is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burne or hizze as water cast on metall melted and it signifieth a hot or burning desire an ardent affection and sometimes it is taken 1 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or emulation which is a commendable desire of attaining unto anothers vertue or fame 2 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envie which is a vitious affection repining at anothers fame or fortune 3 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jealousie which is an irkesome passion arising from love wronged at least in opinion And no other fire wee finde on natures forge or the Philosophers hearth but on Gods altar there burneth another manner of fire fed with pure fuell which like a waxe light or taper yeeldeth both a cleare flame and a sweet fume and this is holy zeale All things that are cast into the fire make a smell but the burning of sweet odors onely makes a perfume so the hot and fervent 1 Desire of 2 Intention in 3 Affection to the best things onely is zeale Fire is the noblest of all the elements and seated next to the heavens so zeale sparkling in the soule is the chiefe and most heavenly of all spirituall affections Some define it to bee the fervour intention excellency or improvement of them all Heat 1 In e Rom. 12.11 Ferâ—ent in spirit devotion if it exceed becommeth zeale 2 In f Col. 4.13 affection if it be improved groweth to be zeale 3 In g 1 Cor. 14.12 desire of spirituall gifts if it bee ardent is zeale 4 In h 1 Cor. 7.11 indignation or revenge of our selves if it bee vehement is called by the Apostle zeale Fervent devotion ardent love earnest desire vehement indignation all are zeale or rather are all zeale for there is a 1 Zeale of good things which maketh us zealous of Gods gifts 2 Zeale in good things which maketh us zealous in Gods service 3 Zeale for good things which maketh us zealous for Gods glory And answerable to the three operations of fire which are to heat to burne to consume 1 The first heateth us by kindling a desire of grace 2 The second burneth by enflaming our hearts with the love of God 3 The third consumeth by drying up the heart absuming the spirits with griefe and hazzarding our persons and estates in removing scandals and reforming abuses and profanations of God his name house or worship as also revenging wrongs done to his houshold and servants In summe zeale is a divine grace grounded upon the knowledge of Gods word which according to the direction of spirituall wisedome quickeneth and enflameth all the desires and affections of the soule in the right worship of the true God and vehemently and constantly stirreth them up to the preserving advancing and vindicating his honour by all lawfull meanes within the compasse of our calling Rectum sui est judex obliqui If you set a streight line or rule to a crooked figure or body it will discover all the obliquities in it Hang up an artificiall patterne by an unskilfull draught and it will shew all the disproportions and deformities in it Wherefore Aristotle giveth this for a certaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or character of a true definition to notifie and discover all the errors that are or may be devised about the nature of the thing defined which are in this present subject wee treat of sundry and manifold For as when there is publicke notice given of a ring found with a rich stone set in it every one almost that ever was owner of a ring like unto it especially if his owne bee lost challengeth it for his so all in whose temper affections or actions any naturall or spirituall divine or diabolicall heavenly earthly or hellish fire gloweth challengeth the pretious coale or carbuncle of zeale to bee theirs The Cholericke and furious the quarrelsome and contentious the malicious and envious the jealous and suspicious the Idolatrous and superstitious the indiscreet and preposterous the proud selfe-admirer the sacrilegious Church-robber the presumptuous and exorbitant zealot nay the seditious boutefieu and incendiary all pretend to zeale But all these claimers and many more besides are disproved and disclaimed by the true definition of zeale which is first a grace and that distinct from other not more graces or a compound of love and anger as some teach or of love and indignation as others for the graces of the spirit and vertues of the minde are incoincident As
worse than perdition to bee saved for ever in these flames to bee ever scorched and never consumed that is to bee ever dying and never dye Here as Saint g Aug. de civit Dei l 13. c. 11. Ibi non erunt homines ante mortem neque post mortem sed semper in morte atque per hoc nunquam viventes nunquam mortui sed sine fine morientes Austine acutely observeth wee can never bee sayd properly dying but either alive or dead for to the moment of giving up the ghost wee are alive and after that dead whereas on the contrary the damned in hell can never bee said to bee alive or dead but continually dying not dead because they have most quicke sense of paine not alive because they are in the pangs of the second death O miserable life where life is continually dying O more miserable death where death is eternally living Yea but shall all be salted with this fire the fire of hell God forbid Doth Christ say of this salt not of the earth but of hell that it is good ver 50. is this the meaning of his exhortation have salt in you that is procure the salt of hell fire to keep you alive in the torments of eternall death to preserve you to everlasting perdition By no meanes h In hunc locum Maldonat therefore and Barradius and all that are for this first interpretation are justly to bee blamed because they had an eye to the antecedents but not to the consequents of my text On the other side those who adhere to the second interpretation are not free from just exception because they had an eye to the consequents and not to the antecedents For wee ought to give such an interpretation of these words as may hold good correspondence both with the antecedents and consequents and either give light to both or receive it from them The elect to whom these latter restraine the word All have nothing to doe with the unquenchable fire of hell mentioned ver 48. neither have the reprobate to whom the former interpreters appropriate these words any thing to doe with the good salt ver 50. yet both have to doe with some kinde of salting and with some kinde of fire For every one shall bee salted one way or other either here with the fire of the spirit seasoning our nature and preserving it from corruption or hereafter with the fire of hell There is no meanes to escape the never dying worme of an evill conscience but by having salt in us nor to prevent the unquenchable fire of hell but by fire from heaven I meane heart-burning sorrow for our sinnes Dolor est medicina doloris That we may not bee hereafter salted with the fire of hell wee must be here salted with a threefold fire of 1 The word 2 The spirit 3 Affliction or persecution First with the fire of the word the word is a fire i Jer. 23.29 Is not my word like a fire saith the Lord It hath the three properties of fire 1 To give light 2 To burne 3 To search First it giveth light therefore Psal 119. it is called a lanthorn to our steps and a light to our paths Secondly it burneth 1 In the eare 2 In the mouth 3 In the heart First in the eare k 1 Sam. 3.11 Whosoever heareth my words saith God his eares shall tingle Secondly it burneth in the mouth l Jerem. 5.14 I will make my words fire in the mouth Thirdly it burneth in the heart m Luk. 24.32 Did not our heart burne within us when hee opened to us the scriptures Lastly it searcheth pierceth and tryeth like fire The n Heb. 4.12 word of God is mighty in operation and sharper than a two-edged sword c. Secondly with the fire of the spirit the spirit is a fire o Act. 1.5 You shall be baptized with the holy Ghost and with fire Water will wash out filthy spots and blots on the skinne onely but fire is more powerfull it will burne out rotten flesh and corrupt matter under the skinne This fire of the holy Ghost enlightneth the understanding with knowledge enflameth the will and affections with the love of God and zeale for his glory and purgeth out all our drossie corruptions Thirdly with the fire of persecution and affliction Persecution is called a p 1 Pet. 4.12 fiery tryall and all kinde of afflictions and temptations wherewith Gods Saints are tryed in Saint Austines judgement are the fire whereof Saint Paul speaketh q 1 Cor. 3.15 He shall be saved as it were through fire And of a truth whatsoever the meaning of that text bee certaine it is that the purest vessels of Gods sanctuary first in the Heathen next in the Arrian and last of all in the Antichristian persecution have beene purified and made glorious like gold tryed in the fire There is no torment can bee devised by man or divell whereof experiments have not beene made on the bodies of Christs martyrs yet the greater part of them especially in these later times have beene offered to God by fire as the Holocausts under the law Bloody persecutors of Gods Saints set on fire with hell of all torments most employed the fiery because they are most dreadfull to the eye of the beholders most painefull to the body of the sufferers and they leave nothing of the burned martyr save ashes which sometimes the adversaries maâ—ice outlasting the flames of fire cast into the river And many of Gods servants in this land as well as in other parts in the memory of our fathers have been salted with this fire call you it whether you please either the fire of martyrdome or martyrdome of fire And howsoever this fire in the dayes of Queen Mary was quenched especially by the blood of the slaine for the testimony of Jesus Christ as the fire in the city of the r Liv. decad 3. l. 8 Bruson facet exempl l. 1. Astapani as Livie observeth when no water could lave it our was extinguished with the blood of the citizens yet wee know not but that it may bee kindled againe unlesse wee blow out the coales of wrath against us with the breath of our prayers or dead them with our teares Admit that that fire should never bee kindled againe yet God hath many other fires to salt us withall burning feavers fiery serpents thunder and lightning heart-burning griefes and sorrowes losse of dearest friends wracke of our estates infamy disgrace vexations oppressions indignation at the prosperity of the wicked terrors of conscience and spirituall derelictions And God grant that either by the fire of the Word or of the Spirit or seasonable afflictions our fleshly corruptions may bee so burned out in this life that wee bee not salted hereafter with the fire of hell which burneth but lighteth not scorcheth but yet consumeth not worketh without end both upon soule and body yet maketh an end of neither O that
living God because God dwelleth remaineth in our souls our souls in our bodies our bodies in the Church the Church in the world There are many other reasons of this appellation but the Apostle dwelleth most upon this of dwelling Where God dwelleth there is his Temple but he dwelleth in our hearts by faith we are therefore his Temple If exception bee made to this reason that dwelling proveth a House but not a Temple l Cal. in hunc locum De homine si dicatur hic habitat non erit protinus templum sed domus prophana sed in Deo hoc speciale est quod quemcunque locum suâ dignatur praesentiâ eum sanctificat Calvin answereth acutely that if wee speake of the habitation of a man wee cannot from thence conclude that the place where he abideth is a Temple but God hath this priviledge that his presence maketh the place wheresoever hee resideth necessarily a Temple Whereas the King lyeth there is the Court and where God abideth there is the Church It might bee sayd as truly of the stable where Christ lay as of the place where God appeared to Jacob This is the house of God and the gate of heaven Here I cannot but breake out into admiration with Solomon and say m 1 Kin. 8.27 The heaven of heavens cannot containe thee O Lord and wilt thou dwell in my house in the narrow roome of my heart Isocrates answered well for a Philosopher to that great question What is the greatest thing in the least n Isoc ad Dem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The minde said hee in mans body But Saint Paul teacheth us to give a better answer to wit God in mans soule And how fitly hee tearmeth here believers the Temple of God will appeare most evidently by paralleling the inward and outward Temple of God the Church and the soule 1 First Churches are places exempt from legall tenures and services and redeemed from common uses in like manner the minde of the faithfull and devout Christian is after a sort sequestred from the world and wholly dedicated to God 2 Secondly Temples are hallowed places not by censing or crossing or burning tapers or healing it over with ashes and drawing the characters of the Greeke and Hebrew Alphabet after the manner of popish consecration but by the o Joh. 17.17 Word and Prayer by which the faithfull are also consecrated Sanctifie them O Lord with thy truth thy Word is truth 3 Thirdly Temples are places of refuge and safety and where more safety than in the houshold of faith God spared the City for the Temples sake and hee spareth the whole world for the Elects sake 4 Fourthly the Temple continually sounded with vocall and instrumentall musicke there was continuall joy singing and praising God and doth not the Apostle teach us that there is p Eph. 5.19 joy in the holy Ghost and continuall melody in the hearts of beleevers 5. Fiftly in the Temple God was to bee q Phil 3.3 worshipped and Christ teacheth that the true r John 4.24 worshippers of God worship him in spirit and in truth and Saint Paul commandeth us to ſ 1 Cor. 6.20 worship and glorifie God in our body and spirit which are his 6. Sixtly doe not our feet in some sort resemble the foundation our legges the pillars our sides the walls our mouth the doore our eyes the windowes our head the roofe of a Temple Is not our body an embleme of the body of the Church and our soule of the queere or chancell wherein God is or should be worshipped day and night The Temple of God is not lime sand stone or timber saith t Lact. divin instit l. 5. c. 8. Templum Dei non sunt ligna lapides sed homo qui Dei figuram gestat quod Templum non auro gemmarum donis sed virtutum muneribus ornatur Lactantius but man bearing the image of God and this Temple is not adorned with gold or silver but with divine vertues and graces If this be a true definition of a Temple and description of the Ornaments thereof they are certainly much to be blamed who make no reckoning of the spirituall Temple of God in comparison of the materiall who spare for no cost in imbellishing their Churches and take little care for beautifying their soules Hoc oportet facere illud non omittere they doe well in doing the one but very ill in not doing the other It will little make for the glory of their Church to paint their rood-lofts to engrave their pillars to carve their timber to gild their altars to set forth their crosses with jewells and precious stones if they want that precious pearle which the rich Merchant man sold all that hee had to buy to have golden miters golden vessels Mat. 13.46 golden shrines golden bells golden snuffers and snuffe-dishes if as Boniface of Mentz long agoe complained Their Priests are but wooden or leaden Saint u Amb. Auro non placent quae auro non emuntur Jnven sat 11. Fictilis nullo violatus Jupiter auro Ambrose saith expresly That those things please not God in or with gold which can bee bought with no gold In which words hee doth not simply condemne the use of gold or silver in the service of God no more than Saint x 1 Pet. 3.3 Peter doth in the attire of godly Matrons Whose adorning let it not be that outward adorning of plaiting the haire and wearing of gold or of putting on of apparrell but let it be in the ornament of a meek and quiet spirit which is in the sight of God of great price but he Lactantius both speak comparatively and their meaning is that the chief adorning of Churches is not with the beauty of colours but of holinesse not with the lustre of pearles and precious stones but with the shining of good workes not with candles and tapers but with the light of the Word not with sweet perfumes but with a savour of life unto life It will bee to little purpose to sticke up waxe lights in great abundance in their Churches after they have put out the pure light of Gods Word or hid it as it were under a bushell in an unknowne tongue Rhenamus reporteth that hee saw at Mentz two Cranes standing in silver into the belly whereof the Priests by a device put fire and frankincense so artificially that all the smoake and sweet perfume came out at the Cranes beakes A perfect embleme of the peoples devotion in the Romish Church the Priests put a little fire into them they have little warmth of themselves or sense of true zeale and as those Cranes sent out sweet perfumes out at their beaks having no smelling at all thereof themselves so these breath out the sweet incense of zealous praiers and thanksgiving whereof they have no sense or understanding at all because they pray in an unknowne tongue And so from the
his souldiers came unto him and demanded of him what they should doe hee would have returned them this short answer Quit your calling and throw away your armour and undertake another profession but on the contrary he allowing their calling directeth them how to demeane themselves in it saying Doe u Luke 3.14 violence to no man nor accuse any falsly and be content with your wages Christian Religion is purest of all religions from all staine of bloud A Christian Commander would more heartily wish than ever Antonius did Utinam possem multos ab inferis revocare I would it were in my power to restore those to life whom the sword hath devoured but when the onely meanes to save the life-bloud about the heart is to let out some of the corrupt bloud in other parts hee is a cruell Physician that will nâ—â— pricke a veine When the right of a Crowne when the honour of the Stâ—â—e when the Common-wealth and every mans private fortunes when Râ—â—iâ—â—ion and our Faith lyeth on bleeding not to use the speediest meanes that â—â—y bee to drive away Usurpers Invaders Rebells Traitors and other bloud-suckers is bloudy cruelty and which is worst of all cruelty to our selves and our own bowels To conclude if any upon what pretext soeveâ— shall cast a blurre upon the noble honourable profession of a souldier he goeth about not onely to take off the Garland from the heads of all Davids Worthies but also the Crowne from David himselfe and Constantine the great and Theodosius and many other the most glorious Princes that ever swayed mortall Scepters All that Christianity requireth in waging warre is comprised in that golden sentence of Saint Austin Esto bellando pacificus Be thou a peace-maker even in warring warre with peace warre for peace Warre with peace being perswaded in thy conscience of the lawfulnesse of the quarrell and beare no private malice nor bloudy minde towards thine enemy conquer him as fairely as thou canst and let this be the end of taking up armes that armes may be safely laid downe on all hands And that warres especially thus managed are lawfull and warrantable even among Christians none but braine-sicke Anabaptists doubt But what kinde of warres are lawfull is a point not so soone determined Some are meerly for defensive warres * Ovid. l. 1. Fastorum Sola gerat miles quibus arma coerceat arma And that such warres are lawfull Nature her selfe teacheth x Cic. pro Milunc Est enim haec non scripta sed nata lex ad quam non docti sed facti non instituti sed imbuti sumus This is a law written in the heart of all men to repell force with force and beat backe armes with armes therefore defensive armes need no apology or defence Offensive armes are allowed by the Oratour in two cases onely pro fide salute when the safety or honour of the State requires either to right or to save our selves Christian Religion is not so strait-laced But maintaineth all warres to be just when they are necessary and to judge when they are necessary belongeth to the soveraigne power of the State in whomsoever it resideth either in the Prince as in all free Monarchies or in the Senate and prime men as in an Aristocratie or the major part of the people as in a Democratie It may bee said that no necessity can bee pretended to invade a forraine country and root out all the natives and inhabitants and settle our selves in their places which was Josuah and Israels case How then was this warre lawfull The answer hereunto is two-fold First that the Israelites title was good to the Land of Canaan by the donation of God himselfe for more than foure hundred yeeres before this time Secondly Josuah had a speciall command from God himselfe to root out the Canaanites and to plant Gods people in their room Therefore as he had good warrant to undertake this war so he had great reason to pursue manage it valiantly For where God giveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he giveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where God giveth authority to doe a thing lawfully there hee giveth power to doe it effectually Be strong and of a good courage In these words the Lord of hosts inspireth Josuah the Generall of his Army with the spirit of fortitude and courage to performe this noble service to settle his people in their long promised inheritance hee exhorteth them to put on a resolution to adventure upon all dangers to breake through all difficulties and contemne all terrours in the accomplishment of this honourable worke Be strong and of a good courage there are the positive acts Be not affraid nor dismayed there are the privative acts of Christian fortitude strength taketh away feare courage dismayednesse be strong in body and of good courage in minde or be strong in thy selfe and couragious against thy enemies bee not surprized with any inward feare nor dismayed with any outward terrour For I am the Lord and can I am thy God and will be thy guard and convoy in all thy wayes whithersoever thou shalt goe Fortitude and magnanimity is one of the cardinall vertues consisting in a mediocrity or middle temper of the minde between audacious temerity and timorous cowardize It is usually divided into two kindes 1. Fortitudinem in ferendo Fortitude in bearing 2. Fortitudinem in feriendo Fortitude in attempting or assailing The former is the glory of the Martyrs the later the crowne of Christian souldiers both are requisite to make up the perfect entire vertue of Christian fortitude which must have as well a backe of patience to endure all hardnesse as an edge of valour or courage to set upon all difficulties and goe through all dangers not sticking at death it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king of all feares This vertue is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a word signifying a man as manhood in our Language to intimate that it is the most proper vertue of a man and that hee is not a man who is not manly and couragious in Gods cause and his Countries Degeneres animos timor arguit Fearefulnesse is an argument of a base minde but valour is the proper ornament of a generous spirit which hath beene alwayes held in that esteeme in the world that all trophees triumphs obeliskes coats of armes and other ensignes of honour have beene appropriated to this vertue and that deservedly For all other x Cic. pro Murena Omnes artes latent sub tutelâ rei bellicae arts and professions whatsoever lye under the safe protection of it In which regard Fulvius removed the images of the nine Muses out of a Chappell in Ambracion and placed them in Hercules Temple at Rome to shew that as armes need the commendation of arts so all arts stand in neede of the defence of armes To this vertue wee owe our liberty our honour our wealth our
To come yet neerer to the native and genuine sense of the words a law may be said to be new out of a double consideration Either in respect of the thing commanded if it be such a thing as before never fell under any law and this is the meaning of our Proverbe Novus rex nova lex New lords new lawes because for the most part new governours and rulers bring in new customes proclaime new edicts and settle new orders in Church and Common-wealth Or in respect of the new act of commanding so an old Statute when it is revived may be called a new Statute as an old booke when it is re-printed or an old fashion laid aside for a long time when it is againe taken up passeth for new In both these respects this commandement in my Text may be said to be new 1. First in respect of the duty commanded For though mutuall love were long before this enjoyned yet not this love whereby Christians are required to love one another as Disciples of one Master nay as members of one mysticall body whereof Christ Jesus is the head 2. Secondly in respect of the new act of commanding expressed in these words I give unto you The promises of Christ in the Law are the Gospel of the Law as on the other side the precepts of Christ in the Gospel are the Law of the Gospel there is * James 4.12 one Law-giver who is able to save and destroy and this Law-giver is Christ the Judge of quicke and dead It belongs to Kings to give Lawes to their subjects Masters to their servants Parents to their children Christ was their n Matth. 2.1 King and their Master and their Father for he calleth them children saying Little o Joh. 13.13 33. children yet a while I am with you In which of these relations are we to God as our King or our Master or our Father are we subjects servants or children If wee are subjects let us obey our King If wee are his servants let us doe our Masters will If wee are children let us keep the commandements of our Father Had the p 2 Kings 5.13 Prophet saith Naamans servant bid thee to doe some great thing wouldest thou not have done it How much more when hee saith unto thee Wash and be cleane so may I say unto you If our Master our Father our King had laid a hard taske upon us wee ought to have done it how much more when hee saith but Love as I have loved you A new commandement I give unto you To love To q Arist 2. rhet ca. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love is to beare good affection to another and to bee willing and ready to doe him all the good we can for his owne sake without any eye to our selves therein Otherwise if wee love him for our pleasure we love indeed our pleasure and not him if we love him for our profit we love our profit and not him if we love him for any end of our owne we love our selves not him The Flie loveth not the Apothecaries shop but the sweet oyntment there Craterus loved not Alexander but the Crown and therefore was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jewes loved not Christ but the r John 6.26 loaves which hee multiplyed by miracle Verily verily I say unto you yee seeke mee not because you saw the miracles but because you did eate of the loaves and were filled The Schooles therefore well distinguish of a double love 1. Amor concupiscentiae 2. Amor amicitiae A love of concupiscence and a love of friendship If the love of concupiscence exceed it degenerateth into either lust covetousnesse or ambition If it carry us inordinately to pleasure it is lust or sensuality If to gaine it is covetousnesse If to honour it is ambition The love of friendship is of another nature it loveth a person for himselfe not for any by respect or to speake more properly it loveth Christ in our Christian brother and may bee well termed the naturall heat of Christs mysticall body which conveigheth nourishment into all parts and performeth all vitall functions It is a spirituall grace knitting the hearts of the faithfull in affection one to another melting them in compassion one of another and dilating and enlarging them in delight and joy one in another In the delineation of this plant of Paradise I will imitate the Naturalists and describe it by the root the maine stocke the branches the blossomes the leaves the fruit The root is the knowledge of God For as the beames of the Sunne reflected from thicke glasses generate heat so the light of divine knowledge incident upon the understanding and reflected upon the will produceth in it the ardent affection of the love of God and from it as the maine arme of the tree issue two branches the love of our neighbour and of our selves The blossomes on these branches are good meanings desires and purposes to wish all good to our neighbour to think well of him to congratulate his felicity and to condole his misery The leaves are good speeches counsels and prayers The fruit are good workes and almes-deeds to correct him in his errours to comfort him in his troubles to visit him in his sicknesse and to relieve him in his necessities And to speake truth to love in truth is to love in deed and charitable deeds are the deeds and evidences that certainly prove a good conveighance of this affection Let us love saith the Apostle not in Å¿ 1 John 3.18 My little children let us not love in word not in tongue but in deed in verity word and in tongue but indeed and verity Deed and verity as you heare are all one and therefore word onely and vanity and hypocrisie must goe together as also the Latine phrase verba dare signifieth True t James 1. ult religion and undefiled before God even the Father is this to visit the fatherlesse and the widow in their affliction and to keep himselfe unspotted of the world I would all who professe religion were of this religion of Saint James For the religion which is I will not say professed but practised by most men is aptly set forth unto us in the Wezel quae aure u Adrian Jun. â—mhl concipit parturit ore which conceiveth at the eare bringeth forth at the mouth It conceiveth in the eare in the frequent if not perpetuall hearing of Sermons but bringeth forth onely at the mouth by discourses of religion pious counsels good words and liberall prayers such as these God helpe thee God relieve thee God comfort thee Alas poore soule alas poore comfort Words bee they never so adorned clothe not the naked be they never so delicate feed not the hungry be they never so zealous warme not him that is starved with cold be they never so soft cure not the wounded be they never so free set not free them
must all appeare before his tribunall which is so certaine a thing to come to passe that Saint y Apoc. 20.12 13. John in a vision saw it as present And I saw the dead small and great stand before God and the bookes were opened and they were judged according to the things wrote in those bookes Now for the terrour of that day I tremble almost to rehearse how it is described in holy Scriptures by S. z Apoc. 20.11 John I saw a great white throne and him that sate on it from whose face the earth and heaven fled away and by Saint * 1 Pet. 4.17 Peter The time is come that judgement must begin at the house of God and if it begin there what shall the end of them be that obey not the Gospel and if the righteous shall scarce bee saved where shall the ungodly and sinner appeare It is hard to say whether the antecedents are more direfull or the concomitants more dolefull or the consequents more dreadfull The antecedents are formidable The a Mat. 24.29 Sunne shall be darkened and the Moone shall be turned into bloud and the starres shall fall from the skies and the powers of heaven shall bee shâ—â—â—â— b Luk. 21.25 26. In the earth shall be distresse of Nations and perplexity and the sea and tâ—â— waters shall roare and mens hearts shall faile them for feare and for looking after those things that are comming on the earth The concomitants are lamentable Behold he c Apoc. 1.7 commeth in the clouds and all eyes shall see him and all kindreds of the earth shall mourne before him And yet the consequeâ—â— are more fearfull than either the antecedants or concomitants For the bookes of all mens consciences shall be spread abroad and every man shall answer for all the d Eccles 12.14 workes that he hath done nay for every e Mat. 12.36 word he hath spoken nay for every thought purpose and intent of the heart For when the Lord commeth he will bring to light the f 1 Cor. 4.5 hidden things of darkness and will make manifest the counsels of the heart Having set up a faire light I will now take away some blockes and râ—â—â— that lye in the way of my discourse The first is that God executeth judgement in this world and therefore Salvianus hath written a booke Deâ—â—â—â—â— senti Dei judicio of Gods providence over his Church and present judgement Doth hee not open his treasures to the righteous and poure downe the vialls of his wrath upon the wicked in this life Doth not Saint Paul affirme that those that beleeve are g Rom. 5.1 justified already And Saint John that those that beleeve not are condemned h John 3.18 already What place then remaines for a future tryall Secondly immediately upon our death our soule is carried either by good Angels into Abrahams bosome or by evill into the dungeon of hell what then need they come to the generall assizes who have received their doome at the quarter sessions Thirdly if all mens consciences shall bee ripped up and all their secret sinnes be discovered in the face of the Sunne at the day of judgement that day cannot be but dreadfull to the most righteous man on earth yet Christ saith to his Disciples i Luke 21.28 When these things come to passe lift you up your heads for your redemption draweth nigh and they in this regard long for his second comming and pray continually Come Lord k Apoc. 22.20 Jesu come quickly The first rubbe is thus removed though Gods judgements overtake some yet not all in this life For the afflictions of the godly and the prosperity of the wicked were a great eye-sore to l Psal 73.12 David and m Jerem. 5.28 Jeremy Moreover God hath rewards both temporall and eternall the former he dispenceth in this life the later in that which is to come Hee that beleeveth is justified already before God and in the sense of his owne conscience for he hath peace with God And in like manner hee that beleeveth not is condemned already in Gods decree and hee hath received also the sentence of condemnation within himselfe as a fellon is hanged in the law and may know what his sentence shall be before it bee executed or pronounced against him This hindreth not but that the publike sentence shall passe upon both at the last day for eternall salvation or damnation The second is thus removed Immediately upon death every soule knoweth what shee is to trust to but this it not knowne to the world Besides the body must bee rewarded or punished as well as the soule therefore partly to cleare the justice of God in the sight of men and Angels partly to render to the body and soule that have been partners in evill and good their entire recompence after the private session at our death God hath appointed a publike assizes at the day of judgement The third rubbe is thus taken away The day of judgement is both terrible and comfortable to the godly terrible in the beginning comfortable in the end terrible in the accusation by Sathan comfortable in the defence by Christ our Advocate terrible in the examination but comfortable in the sentence Yea but their sores are laid open and they are fowle their debts are exhibited and they are very many their rents in their conscience are shewed and they are great It is true their sores are laid open but annointed with Balsamum their debts are exhibited but with a faire acquittance signed with Christs bloud their rents in their conscience are seene but mended and filled up with jewels of grace It is farre otherwise with the wicked their sores appeare without any salve their debts appeare but no acquittance their rent in their conscience appeareth and remaineth as wide as ever it was being never made up or mended by repentance therefore they cry n Apoc. 6.16 to the mountaines fall on us and to the hills cover us from the presence of the Lord and from the wrath of the Lambe This point of doctrine is not more evident in the proofe than profitable in the use which is threefold 1. To comfort the innocent 2. To terrifie the secure 3. To instruct all First to comfort the innocent For many that have walked sincerely before God have been censured for hypocrites many innocents have been falsly condemned many just men have suffered for righteousnesse sake and many faithfull Christians have been adjudged to mercilesse flames for their most holy profession To all these the day of judgement will bee the brightest day that ever shone on them For then their innocency shall break out as the light and their righteous dealing as the noone day then they shall have the hand of their false accusers and judge their Judges then they shall see him for whom they have stood all their life time and strived even to bloud Every losse they have sustained for his
sake shall bee then their gaine every disgrace their honour for every teare they have shed they shall receive a pearle for every blew stripe a saphir for every green wound an emerald for every drop of bloud a ruby to bee set in their crowne of glory Secondly it serveth much for the terrour of the wicked who goe on confidently in their lewd courses and proceed from evill to worse adding drunkennesse to thirst let these know that o Rom. 2.5 they heape wrath against the day of wrath and revelation of the righteous judgement of God and that as the farther backe the axe is fetched the heavier is the stroake so the longer their punishment is deferred the heavier in the end it will fall upon them Let them who feare not to doe wrong but carry their sinne with a high hand bearing themselves upon their wealth or some potent friend at Court know that they shall be brought to Christs barre ore tenus and that none upon earth shall be able to rescue them Let them who lay snares in the darke and looke for their prey in the twi-light and say in their hearts no eye seeth us know that God hath p Apoc. 1.14 eyes like a flaming fire enlightening the darkest corners of the inmost roomes and that hee q Psal 50.21 will reprove them and set their sinnes in order before their eyes and that what they commit in secret and would not for a world that any witnesses should be by shall bee brought to an open examination before men and Angels Thirdly to instruct all so to live that they may not feare to come before the face of God so to cleare their accounts here that they need not to dread their examination there To this use the holy Ghost pointeth r 2 Pet. 4.11 12 14. Seeing that all these things shall be dissolved what manner of persons ought yee to be in all holy conversation how diligent that wee may bee found of him in peace without spot and blamelesse When Alcibiades came to visit Å¿ Eras Apoph Atqui inquit potius quemadmodum rationem non redderes laborares Pericles and found him very busie about his accounts Why saith he doest thou thus trouble thy selfe in seeking to make up thy accounts thou shouldest rather use a meanes to put it off and thinke of a course to free thee from this care and take order that thou shouldest never bee called to an account I doubt not but that many Treasurers and Stewards of great Princes make good use of this advice and by friends and mony so bring it about that they are never brought to an account If wee have any such thought wee deceive our selves there is no dodging with God no delay no not for a moment when hee sendeth his Pursuivant for us from the high Court of Starre-chamber in Heaven as he in Saint Gregories dayes found by woefull experience who being summoned by death approaching to bring in his accounts before they were ready cryed out pitifully Inducias vel ad horam O reprivall but for a day truce but for an houre respite but for a minute but could not obtaine it but was suddenly posted away to the judgement seat of Christ and who of us knoweth whether he shall be the next to whom God will send a messenger to bring him before him to render an account of his Stewardship saying to him in the words of my Text Redde rationem dispensationis tuae Give an account Of thy Stewardship Thy. I know not how it commeth to passe that most men now a dayes are sicke of Saint Peters disease when Christ telleth them of their duty or fore-sheweth them their end they are inquisitive about others saying t John 21.21 What shall this man doe There are divers kindes of Stewards some of powers some of wealth some of knowledge some of the Word and Sacraments Kings dominions and Bishops diocesses and Lords lands and Rich mens mony and Clerkes writings and Merchants trades and Tradesmens shops and Husbandmens ploughes are their Stewardship of which they must give an account and yet few there are that minde their owne account to their Master for that wherewith they are trusted but every man looketh to anothers The Ploughman censureth the Tradesman the Tradesman the Merchant the Merchant the country Gentleman the country Gentleman the Courtier and all the Ministers of God as if to impeach others were to cleare themselves At the audit day they will finde that it will little availe them to say I am no tot quot I am no joyner of house to house or land to land I am no usurer oppressor or extortioner like other men when it will be replyed unto them but thou art like the Pharisee a deep dissembler a counterfeit saint a secret hypocrite a slanderous backbiter a busie-body an uncharitable censurer a streigner of a gnat in others when thy selfe eatest many a flye nay swallowest many a camell u Plut. tract de curiosit Plutarch rightly observeth that they who delight to gad abroad for the most part have smoaky nasty or dankish houses or at least ill rule no content at home so when men range abroad and play the spies and scouts and pry into other mens actions it is a signe that they have a foule house at home and ill rule in their owne conscience Wherefore * Stella in Luc. Observa etiam diligenter quod hic non dicit dominus Redde rationem villicationis alienae vel redde rationem villicationis alterius sed villicationis tuae pro priae enim vitae tuae factorumque tuorum non alienorum redditurus es rationem Deo unusquisque enim redditurus est de propriâ—s factis rationem Stella according to his name Starre well illustrateth this Text Give an account of thy Stewardship not of any other mans Pry not into his life set not his actions upon the racke reade not a lecture upon his manners but meditate and comment upon the booke of thine owne conscience that thou mayest make even reckonings there It is an uncivill part to over-looke other mens papers especially bills of account which no way concerne us yet there are those that take to themselves a liberty to looke into and examine the bookes of other mens conscience not being able to reade a letter in their owne herein resembling the crocodile which seeth nothing in the water which is his chiefest place of aboad yet is very quicke and sharpe sighted on the land out of his owne element to doe mischiefe I will undertake that any man shall have worke enough to cast up his owne accounts if hee looke into every particular for which hee is to reckon every stray thought every idle word every inconsiderate action sudden passion God is not herein like unto many great personages who seldome or never call their Stewards to an account or if they call them they looke over their bookes and bills but sleightly taking the
caveret si caveret evaderet Cyprian pricking the right veine telleth us it is a thing to be bewailed with teares of bloud that none almost mindeth everlasting torments For did they minde them and beleeve them they could not but feare them and if they feared them â—â—â—y would beware of them and if they would beware of them they might escape them O that men therefore were wise to thinke upon hell before they rushed on the brinke of it and enter into a serious consideration of Gods fearfull judgements upon obstinate and impenitent sinners before they were overtaken by them This is the scope and effect of these words and I pray God they may worke this effect in us that laying before our eyes the fearfull ends of the wicked and their damnation wee may learne from henceforth to be wise unto salvation The unum necessarium and chiefe point of all to be thought upon in this life is what shall become of us after wee goe from hence for here God knowes we have but a short time to stay We reade in King l Eccles 3.1.2 Solomons distribution of time according to the severall occasions of mans life to every thing there is a season and a time to every purpose under the heaven a time to be borne and a time to dye but wee reade of no time to live as if our death bordered upon our birth and our cradle stood in our grave yet upon this moment rather than time of our life dependeth eternity Division The greatest perfection attainable by man in this life is wisedome and the most proper act of wisedome is consideration and the chiefest point of consideration is our later end First therefore the Spirit of God in this Text commendeth wisedome to their desires Secondly consideration to their wisedome Thirdly their later end to their consideration and the more to stirre up their affections and expresse his he delivereth this his advice in a wish and accompanieth it with a deep sigh saying O that they were wise they would understand this that it is not for their sakes that they might bragge but for their enemies sake that they might not bragge that I have thus long spared them For I had long ere this scattered them abroad and made their remembrance cease from amongst men but that I knew their adversaries would take advantage thereat and waxe proud upon it Verse 27. and say our high hand and not the Lord hath done it For they are a Nation void of councell neither is there any understanding in them Which words beare a light before the words of my Text Coherence and thus bring them in O that they were wise then they would understand this viz. that nothing standeth between them and my wrath my wrath and their destruction but the pride of their enemies they are indebted to the fury malice and insolency of the Heathen who seeke utterly to destroy them and by proudly treading upon their neckes to trample true religion under feet that hell raines not downe upon them from heaven and they not burnt like Sodome and consumed like Gomorrah Were they wise they would understand it and understanding consider how neere they are to their end and considering it meet the Lord upon their knees to prevent their utter overthrow Observ 1. O that they were so wise If those words wherewith Moses beginneth his Swan-like song immediately before his death Verse 2. My doctrine shall drop as the raine and my speech shall distill as the dew as the small raine upon the tender herbe and as the showers upon the grasse were verified of any of his words they are certainly of these in my Text which drop like raine or rather like hoâ—y from his mouth whereby wee may taste how sweet the Lord is in his speeches how milde in his proceedings how passionate in his perswasions what force of art eloquence he useth to draw us unto him without force violence Are not sighes the very breath of love are not sobs the accents of grief are not groanes fetched deep the long periods of sorrowes ravishing eloquence which Almighty God breathes out of the boyling heat of his affection both here and elsewhere O m Hos 6.4 Ephraim what shall I do unto thee O Judah how shall I intreat thee for your righteousnesse is as a morning cloud your goodnes as an earthly dew vanisheth away O that n Psal 81.13 14 15 16. my people had hearkened unto mee and Israel had walked in my wayes I should soone have subdued their enemies and turned my hand against their adversaries The haters of the Lord should have submitted themselves unto him but their time should have endured for ever Hee should have fed them with the finest of the wheat and with honey out of the rocke would I have satisfied thee And O o Mat. 23.37 Jerusalem Jerusalem which killest the Prophets and stonest those that are sent unto thee how often would I have gathered thy children together as a hen doth gather her chickens under her wings but yee would not How can the affection more outwardly enlarge or the heart open it selfe than by opening the bosome and stretching out the armes to imbrace Behold the p Esay 65.2 armes of Almighty God stretched all the day long to a rebellious people which walketh in a way that was not good after their owne thoughts What truer Embassadours of a bleeding heart than weeping eyes behold the teares of our Saviour over Jerusalem and reach your hand and thrust it into the hole of his side and you shall feele drops from his heart bleeding afresh for your ungratefull refusall of his love and despite of his grace If drops of raine pierce the stones and drops of warme Goats bloud crumble the Adamant into pieces shall not Christs teares sinke into our affections and the drops of his heart bloud breake our hearts with godly sorrow and make them so thorougly contrite by unfained repentance that they may be an acceptable sacrifice unto him according to the words of the Psalmist q Psal 51.17 The sacrifices of God are a broken spirit a broken and a contrite heart O God thou shalt not despise Were not that City very unwise that would refuse any tolerable conditions of peace offered by a potent enemy against whâ—m shee could not make her party good in warre Beloved are wee able to hold out warre with Almighty God to maintaine a fight against his plagues and judgements what are we but dead men if hee lay hold on his glittering sword why then doe wee not come in whilest hee holdeth out his golden Scepter of mercy why sue wee not to him for a treatie of peace It can be no disparagement to us to seeke to him first yet we need not he seeketh to us first he maketh an overture of his desire for peace he draweth conditions with his owne hand and offereth them to us as wee heard before out
of the 81. Psalme If Israel would have walked in my waies c. that is if you will yeeld to mee and acknowledge mee for your Lord and accept of my lawes I will take the protection of you against all your bodily and ghostly enemies I will secure you from all danger enrich you with grace give you all the contentment you desire upon earth and preferre you to a crowne of glory in heaven Can you desire fairer conditions than these know yee who it is that tendereth them he is your Lord and Maker who need not condition with you that which hee meekly craves he could powerfully force you unto hee sueth for that by entreaty which hee may challenge by right all that hee requireth on our part is but our bounden duty and his desire is that we should bind him to us for doing that service which wee are bound to doe Was there ever such a creditour heard of that would come in bonds for his owne debt and become a debtour to his debtour Saint r Aug l 5. confes c. 9. Dignaris quoniam in seculum misericordia tua est iis quibus omnia debita dimittis promissionibus tuis debitor fieri Austin could not hold when he fell upon this meditation but breaketh out into a passion Thou vouchsafest O Lord by thy promises to become debtour to them to whom thou remittest all debts What happinesse what honour is it to have Almighty God come in bonds to us I beseech you thinke what they deserve who set light by so great a favour and refuse such love Application Now God maketh as it were love to us and in dolefull Sonnets complaines of our unkindnesse O that my people would have hearkened to my voice c. To which his amorous expostulations if wee now turne a deafe eare the time will come when wee shall take up the words of God in our owne persons and with hearts griefe and sorrow say O that we had hearkened to the Lord O that we had walked in his wayes then should we have seen the felicity of his chosen and rejoyced with the joy of his people and gloried with his inheritance but now wee behold nothing but the misery of his enemies and are confounded with the shame of reprobates and suffer the torments of the damned and shall till wee have satisfied to the utmost farthing Now God wooeth us with deepest protestations of love and largest promises of celestiall graces which if we make light of it will one day fall heavie upon us The sweetest wine corrupteth into the sharpest vinegar and the most fragrant oyntments if they putrefie exhale most pestilent savours and greatest love if it be wronged turneth into the greatest hatred Now God as a lover passionately wooeth us but if wee sleighten him and despise his kinde offers he will change his note and turne his wooe into a woe as we heare ſ Hos 7.13 Woe be unto them for they have fled away from mee destruction shall be unto them because they have rebelled against mee though I have redeemed them yet they have spoken lyes against mee After the clearest flash of lightening followeth the terriblest clap of thunder in like maner after Gods mercy in Scripture hath for a long time lightened most clearly shewed it selfe to any people or nation his justice thundereth out most dreadfull threats For example after Gods familiar disputation with his Vineyard t Esay 5.1 2 3 4. My beloved had a vineyard in a very fruitfull hill and hee fenced it and gathered out the stones thereof and planted it with the choicest vine and built a tower in the midst of it and also made a wine-presse therein and he looked that it should bring forth grapes and it brought forth wilde grapes And now O inhabitants of Jerusalem men of Judah judge I pray you between me my Vineyard what could I have done more to my Vineyard that I have not done c. mark the fearfull conclusion Verse 5. I will tell you what I will do to my Vineyard I will take away the hedge thereof it shall he eaten up I will breake downe the wall thereof and it shall be troden downe And what ensued upon our Saviours teares over Jerusalem which would not sinke into their stony hearts but the bloudy tragedy which was acted upon them 40. yeeres after by the Romans who spared neither the annointed head of the Priest nor the hoary head of the aged nor the weaker sexe of women nor the tender age of infants but put all to the sword sacked the walls rifled the houses burned the Temple downe to the ground and left not one stone upon another O that wee were wise then wee would understand and observe the method of Gods proceedings and in the ruine of Gods people if wee repent not consider our later end O that they were Wise The Philosophers distinguish wisedome into Observ 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prudence Sapience they define to be the knowledge of all divine humane things so farre as they fall within the scantling of mans reason Prudence they restraine to the ordering of humane affaires and this they divide into 1. Private 2. Publike and this they subdivide into 1. Civill 2. Military Military prudence maketh a wise souldier civill a wise statesman domesticke a wise housholder and sapience a wise contemplative and morall prudence in generall a wise practick man The rules of this wisedome are to be taken from the precepts of Philosophy discourses of Policy the apophthegmes stratagems sentences and examples of those whom the world hath cryed up for Sages but this is not the wisedome which Moses here requireth in Gods people and passionately complaineth of the want of it but a wisedome of a higher nature or to speake more properly a wisedome above nature a wisedome which descendeth from the Father of lights which directeth us so to order and governe our short life here that thereby we may gaine eternity hereafter so to worship and serve God in Christ in this world that we may reigne with him in the world to come The infallible rules of this wisedome are to be fetched onely from the inspired Oracles of God extant in the Old and New Testament the chiefe whereof are these 1. To receive and entertaine the doctrine of salvation Rules of spirituall wisedome which is the wisedome of God in a mystery confuting the errours and convincing the folly of all worldly wise men 2. To deny our selves and our carnall wisedome and reason and bring every thought in obedience to the Gospel 3. To account our selves strangers and pilgrimes here upon earth and so to use this world as though wee used it not 4. To know that we are not Lords of our lands wealth and goods but only Stewards to account for them and therefore so to dispense and distribute them that we make friends of unrighteous Mammon that when it faileth
us they may receive us into everlasting habitations 5. To seeke the Lord whilest hee may bee found and not to deferre our repentance from day to day 6. To be sure to provide for our eternall state whatsoever becommeth of our temporall and to preferre the salvation of our soule before the gaining of the whole world 7. To examine daily our spirituall estate and to informe our selves truly how we stand in the Court of Heaven in Gods favour or out of it 8. To observe to what sinnes wee are most subject and where wee are weakest there continually to fortifie against Sathans batteries 9. In all weighty occasions especially such as concerne our spirituall estate to aske counsell of God and take direction from his Word 10. To consider the speciall workes of Gods providence in the carriage of the affaires of this world and make use thereof to our selves 11. Lastly to meditate upon the Law of God all the dayes of our life and consider their blessed end that keep it with their whole heart and their accursed death that transgresse it And so I fall upon the second branch of my Text Observ 3 They would consider I have already proposed wisedome to your desires now I am to commend consideration to your wisedome The Schoole Divines make this the speciall difference between the knowledge of men and Angels that the knowledge of Angels is intuitive but of men discursive they see all things to which the beame of their sight extendeth as it were on the sudden with one cast of the eye but we by degrees see one thing after another and inferre effects from causes and conclusions from principles and particulars from generalls they have the treasures of wisedome and knowledge ready alwayes at hand we by reading hearing conference but especially by meditation must digge it out of the precious mynes where it lyeth In which regard Barradius alluding to the sound of the word though not to the Grammaticall originall saith meditatio est quasi mentis ditatio meditation is the enriching of the soule because it delves into the rich mynes of wisedome and maketh use of all that wee heare or reade and layeth it up in our memories Seneca fitly termeth it rumination or chewing of the cud which maketh the food of the soule taste sweeter in the mouth and digest better in the stomacke By the Law of God the u Levit. 11.3 7. beasts that chewed not the cud were reckoned among the unclean of which the people of God might not eate such are they in the Church that never ruminate or meditate upon those things they take in at the eare which is the soules mouth I know no difference more apparent between a wise man and a foole than this that the one is prometheus hee adviseth before the other is epimetheus he acteth first and deliberateth afterwards and * Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wardeth after hee hath received the wound the one doth all things headily and rashly the other maturely and advisedly A man that hath an understanding spirit calleth all his thoughts together and holdeth a cabinet councell in the closet of his heart and there propoundeth debateth deliberateth and resolveth what hee hath to doe and how before hee imbarke himselfe into any great designe or weighty affaire For want of this preconsideration most men commit many errours and fall into great inconveniences troubles and mischiefes and are often caught unawares in the Divels snare which they might easily have shunned if they had looked before they leaped and fore-casted their course before they entred into it It is a lamentable thing to see how many men partly through carelesnesse and incogitancie partly through a desire to enjoy their sensuall pleasures without any interruption suffer Sathan like a cunning Faulkner to put a hood upon their soules and therewith blind the eyes of the understanding and never offer to plucke it off or stirre it before hee hath brought them to utter darknesse O that men were wise to understand this cunning of the Divell Application and consider alwayes what they doe before they doe it and be they never so resolutely bent and hot set upon any businesse yet according to the advice of the x Cic. Orat. pro Pub. Quint. Si haec duo solùm verba tecum habuisses Quid ago respirasset credo cupiditas c. Orator to give their desires so long a breathing time till they have spoken these two words to themselves Quid agimus what doe we what are we about is it a commendable worke is it agreeable to the Word of God and sutable to our calling is it of good report and all circumstances considered expedient if so goe on in Gods name and the Lord prosper your handy-workes but if otherwise meddle not with it and put off all that the Divell or carnall wisedome can alledge to induce you unto it with these checkes of your own consciences saying to your selves Shall we offend God shall we charge our consciences shall we staine our reputation shall we scandalize our profession shall we despite the Spirit of grace shall we forfeit our estate in Gods promises and foregoe a title to a Kingdome shall wee pull downe all Gods plagues and judgements upon us in this life and hazzard the damnation of body and soule in hell and all this for an earthly vanity a fading commodity a momentary pleasure an opinion of honour a thought of contentment a dreame of happinesse Shall we bett with the Divell and stake our soules against a trifle shall we venture our life and put all the treasures of Gods grace and our crowne of glory in the Divels bottome for such light and vile merchandize as this world affordeth Is it not folly nay madnesse to lay out all upon one great feast knowing that we should fast all the yeere after to venture the boiling in the river of brimstone for ever for bathing our selves in the pleasures of sinne for an houre We forbid our children to eate fruit because we say it breedeth wormes in their bellies and if wee had the like care of the health of our soules as of their bodies wee would for the same reason abstaine from the forbidden fruit of sinne because it breedeth in the conscience a never dying worme O that we were wise to understand this and to Consider our later end I have proposed wisedome to your desires in the first place and in the second referred consideration to your wisedome now in the last place I am to recommend your later end to your consideration A wise man beginneth with the end which is first in the intention but last in the execution and as we judge of stuffes by their last so of all courses by their end to which they tend It is not the first or middle but the last scene that denominateth the play a tragedy or a comedy and it is the state of a man at his death and after upon which wee are to
and godly in this present world Againe if any Spirit tell thee that thou art rich in spirituall graces and lackest nothing when thine owne Spirit testifieth within thee that thou art blinde and naked and miserable and poore beleeve not that Spirit For the Spirit of God is a contest with our spirit q Rom. 8.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee beareth witnesse with our spirit that wee are the sonnes of God and when they both sweetly accord we may without presumption conclude with Saint r Tract 22. in Joh Veritas pollicetur qui credit habet vitam aeternam ego audivi verba Domini credidit infidelis cum essem factus sum fidelis sicut ipse monuit transii de morte ad vitam in judicium non venio non praesumptione meâ sed promissione ipsius Austine The truth promiseth whosoever beleeveth in mee hath eternall life I have heard the words of the Lord I have beleeved whereas I was before an Infidell I am now made faithfull and according to his promise have passed from death to life and shall come into no condemnation It is no presumption to ground assured confidence upon Christs promise Hereunto let us adde the testimony of the effects of saving grace As the testimony of the Spirit confirmeth the testimony of the Word so the effects of saving grace confirme both unto us These Saint Bernard reckoneth to bee Hatred of sinne Contempt of the world Desire of heaven Hatred of our unregenerate estate past contempt of present vanities desire of future felicity And doubtlesse if our hatred of sinne bee universall our contempt of worldly vanities constant and our desire of heavenly joyes fervent wee may build upon them a strong perswasion that we are in the favour of God because we hate all evill that we are espoused to Christ because wee are divorced from the world and that heaven belongeth unto us because wee long for it Howbeit these seeme to bee rather characters of christian perfection than common workes of an effectuall vocation Though wee arrive not to so high a degree of Angelicall rather than humane perfection yet through Gods mercy wee may bee assured of our election by other more easie and common workes of the Spirit in us I meane true faith sincere love of goodnesse in our selves and others hungring and thirsting after righteousnesse striving against our fleshly corruptions godly sorrow filiall feare comfortable patience and continuall growth in grace and godlinesse Tully writeth of l Cic. Verr. 5. Syracuse That there is no day through the whole yeere so stormy and tempestuous in which they have not some glympse of the sunne neither undoubtedly after the travels of our new birth are past is there any day so overcast with the clouds of temptation in the soule of a Christian in which the Sunne of righteousnesse doth not shine upon him and some of these graces appeare in him For if hee decay in one grace hee may increase in another if hee finde not in himselfe sensible growing in any grace hee may feele in himselfe an unfained desire of such growth and godly sorrow for want of it and though hee conquer not all sinne yet hee alloweth not himselfe in any sinne and though he may have lost the sense yet not the essence of faith and though hee bee not assured in his owne apprehension of remission of sinnes yet hee may bee sure of his adhesion to God and relying upon him for the forgivenesse of them with a resolution like that of Job Though he kill me yet will I put my trust in him And this is the summe and effect of what our Christian casuists answere to the second question Quid sit what is the white stone whereby as a certaine pledge grace and glory are secured unto us The third question yet remains Propter quid sit to what end this white stone is given In the maine point of difference betweene the reformed and the Romane Church concerning assurance of salvation that wee bee not mis-led wee must distinguish of a double certainty The one of the subject or of The person The other of the object or of The thing it selfe The certainty of the one never varieth because it dependeth upon Gods election the certainty of the other often varieth because it dependeth upon the vivacity of our faith Even as the apple in the eye of many creatures waxeth and waineth with the Moone and as t Solin Poly-hist c. 56. Uniones quoties excipiunt matutini aeris semen fit clarius margaritum quoties vespertini fit obscurius Solinus writeth that the Margarite is clearer or duskier according to the temper of the aire and face of the skie in which the shell-fish openeth it selfe so this latter assurance waxeth and waineth with our faith and is more evident or more obscure as our conscience is more or lesse purged from dead workes If our faith be lively our assurance is strong if our faith faile our assurance flagges and in some fearfull temptation is so farre lost that wee are brought to the very brinke of despaire partly to chasten us for our former presumption partly to abate our spirituall pride and humble us before God and in our owne spirits but especially to improve the value of this jewell of assurance and stirre us up to more diligence in using all possible meanes to regaine it and keep it more carefully after we have recovered it By the causes of Gods taking away of this white stone from us or at the least hiding it out of our sight for a while wee may ghesse at the reasons why hee imparteth it unto us 1. First to endeare his love unto us and enflame ours to him For how can wee but infinitely and eternally love him who hath assured us of infinite joyes eternall salvation an indefeizable inheritance everlasting habitations and an incorruptible crowne 2. Secondly to incourage us to finish our christian race through many afflictions and persecutions for the Gospels sake which we could never do if this crowne of glory were not hung out from heaven and manifestly exhibited to the eye of our faith with assurance to winne it by our patience 3. Thirdly but especially to kindle in us a most ardent desire and continuall longing to arrive at our heavenly countrey where wee shall possesse that inheritance of a kingdome which is as surely conveighed unto us by the Word and Sacraments as if Almighty God should presently cause a speciall deed to bee made or patent to bee drawne for it and set his hand and seale to it in our sight To knit up all that hath beene delivered that it may take up lesse roome in your memory and bee more easily borne away let mee entreat you to set before your eyes the custome of the Romanes in the entertainment of any great personage whom after they had feasted with rare dainties served in covered dishes at the end of the banquet they gave unto him an Apophoreton or
graces in ours doe you desire my brethren to be Johns gracious in the eyes of your Redeemer make much of those things for which hee was so much made of love those vertues above others which made him beloved above others decke your soules with those jewels the beauty whereof enamoured the Sonne of righteousnesse which are three especially 1 The Emerauld the embleme of chastity 2 The Ruby the embleme of modesty 3 The Carbuncle the embleme of love Chastity is resembled by the Emerauld which as g Rueus lib. de geminis cap. de smaragd Rueus writeth hath a singular vertue to coole the heat of lust and in this stone was the name of Levi engraven who revenged the wrong done to the chastity of his sister by the h Vid. infr Shechemites Modesty is resembled by the Ruby in whose colour the hue of that vertue appeareth And who cannot see in the glowing fire of the Carbuncle the ardencie of love Saint Jerome attributeth the overflowing measure of Christs love to Saint John to his chastity Saint Chrysostome to his modesty Aquinas to his love of Christ Saint John lived and dyed a Virgin and if wee will beleeve the Ancients the cleerenesse of his complexion answered the purity of his conversation and beauty of body and minde met here in one The beauty of the body is faire and brittle like chrystall glasse but if the gift of spirituall chastity bee incident to it like the beames of the sunne it is most lovely in the eyes of God and man Eriphile was so taken with the sparkling of an orient jewell exhibited to her that for it she sold her loyalty to her husband a farre more pretious jewell Take heed Beloved lest for favour of great ones or worldly honour or earthly treasure you put away that jewell which if you once part withall you can never recover againe There can bee nothing more hatefull to him that was borne of a pure Virgin continued a Virgin all his life and now in heaven is attended by Virgins i Apoc. 14.4 These are they which were not defiled with women for they are Virgins these are they which follow the Lambe whithersoever he goeth than to make his members the members of an harlot Wee have had the glympse of the Emerauld let us now view the Ruby Saint Johns modesty who though hee might glory truely if any in the spirit For he had seene with his eyes and heard with his eares and handled with his hands the Word of life hee was an eye-witnesse of Christs transfiguration one of the three k Gal. 2.9 pillars mentioned by Saint Paul he was a Prophet an Evangelist and an Apostle and in greater grace with his Lord and Master than any of the rest yet hee will bee knowne of no more than that hee was a Disciple hee concealeth his very name The modest opinion of our knowledge is better than knowledge and humility in excellency excelleth excellency it selfe That stone is most resplendent which is set off with a darke foyle modesty is the darke foyle which giveth lustre to all vertues How many saith Seneca had attained to wisedome if they had not thought so and therefore given over all search after it how many had proved men of rare and singular parts if they had not knowne them too soone themselves Moses face shined but he knew not of it the blessed of the Father at the day of judgement shall heare of their good workes but they shall not acknowledge them but answere saying l Mat. 25.38.39 Lord when saw we thee hungry or a thirst or a stranger or naked or sicke or in prison and ministred unto thee If wee take no knowledge of our good parts God will acknowledge them but if like Narcissus wee know and admire our owne beauty this very knowledge will metamorphize us and make us seeme deformed in the eyes of God and man Wee have viewed the Ruby let us now cast a glaunce on the Carbuncle the third precious stone Saint Johns love to Christ The maine scope of his Gospel is Christs love to us and the argument of his Epistles our love one to another As he is stiled the beloved so he might well be called the loving Disciple as hee was one of the first that came to Christ so hee was the last that left him hee was never from his side I had almost sayd out of his bosome Out of confidence of his loyall affection to his Lord when neither Peter nor any of the rest durst hee was bold to enquire of our Saviour m Joh. 13 25. who is it that shall betray thee Hee followeth Christ to the high Priests hall to the judgement seat and to the crosse where our Lord commended his n Joh. 19.26 Woman behold thy sonne Ver. 27 Then sayd hee to the Disciple behold thy Mother Mother to him and him to his Mother and his soule to his Father Love is the load-stone of love that love that drew Saint Johns heart to Christ drew Christs to him If thou desire above all things that Christ should love thee love him above all things love him with all thy heart whose heart was pierced for thee love him with all thy soule whose soule was made an offering for thee love him with all thy strength who for thee lost not onely his strength but life also Yea but you may say how can wee now shew our love to Christ he is in heaven and our bounty cannot reach so high wee have him not here to offer gold myrrhe or frankincense as the wise men did or minister to him of our substance as some religious women did or breake a boxe of precious oyntment and poure it on his head as Mary did or feast him as Simon did or wrap his corps in fine linnen as Joseph did wee have not his mother with us to keepe cherish or comfort her as Saint John did yet wee have his Spouse his Word his Sacraments his Disciples his mysticall members and if out of sincere love to him wee honour his Spouse the Church wee frequent his house the Temple wee delight in his Word the Scriptures wee come reverently and devoutly to his board the Communion Table wee give countenance and maintenance to his Meniall servants the Ministers of the Gospell and relieve his afflicted members the poore and oppressed among us wee shall bee as Johns to him gracious in his eyes Disciples nay which is more beloved Disciples yea so beloved that to our endlesse rest and comfort wee shall lye in his bosome not on earth but in heaven Which hee grant unto us who o Apoc. 1.5.6 loved us and washed our sinnes in his blood and made us Kings to command and Priests to offer our dearest affections unto him To whom c. THE ACCEPTED TIME OR THE YEERE OF GRACE THE XXXI SERMON 2 COR. 6.2 Behold now is the accepted time Behold now is the day of salvation AS at the Salutation of the
to strike when he is provoked in that he will awake his sword He who is here stiled Lord of hostes is elsewhere named the Father of mercy and by his attributes set downe in Exod. 34. ver 6 7. it appeareth that he is nine to two more inclineable to mercy than to justice But because from this hope of mercy many are apt to promise themselves impunity putting ever from them the evill day I hold it more needfull at this present to shew his haste and readinesse to execute vengeance upon such who presume too farre upon his long suffering and goodnesse There is a generation of men described by David in the 10. Psalme ver 11. that say in their heart God hath forgotten he hideth his face he will never see it And by Solomon k Eccles 8.11 Because sentence against their evill workes is not executed speedily therefore their heart is fully set in them to doe evill Ut sit magna tamen certè lenta ira deorum est To these St. Peter hath answered long agoe l 2 Pet. 3.9 The Lord is not slacke as some men count slacknesse but is long suffering to us-ward that is the Elect whose conversion he graciously expecteth When their number is accomplished and the sinnes of the Reprobate which now looke white shall turne yellow and grow full ripe he will awake his sword to wound the heads of his enemies and his stay in the meane time is but to fetch his arme the further backe that be may give the sorer stroke and to draw his arrow to the head that hee may wound the deeper For this cause the ancient heathen attributed to God leaden feet but iron hands quia tarditatem vindictae gravitate compensat m Tacit. annal l. 1. In Haterium statim invectus est at Scaurum cui implacabiltus irascebatur silentio transmisit Tacitus noteth it of Tiberius Caesar that being displeased with Q. Haterius and Scaurus but not equally he fell foule presently upon Haterius with whom hee was lesse angry but said not a word to Scaurus for the present against whom he conceived irreconcileable haired so God when he is a little offended at some slips of the godly hee awaketh his sword presently but layes it downe againe after hee hath smote gently with it n Bernard in Cant. Ser. 42. Hic punit ut illic pareat supra omnem miserationem est ira ista but to the wicked hee giveth line enough that they may play with the hooke and swallow it deepe downe with the baite Hic punit ut illic seviat supra omnem iram est miseratio ista But praised be the Lord of hostes who to ransome us hath found a man to wreake his wrath and turne his sword upon his shepheard It is noted of o Xiphilin in vit Trajan Trajane that he would cut his richest robes in pieces to make rags for his souldiers wounds I shall now propose unto you a man that to bind up your bleeding wounds hath suffered himselfe to be cut in pieces under the furie of this waking sword Awake O sword Against my shepheard O magne Pastor animarum saith Bonaventure pasce animam meam ut pascatur meliùs fac ut ipse pascam Christ is a mighty shepheard but yet of a little flocke which was first pent within the walls of Eden and thence turned out wandred on the earth till the flood at the deluge tooke ship and landed in Armenia from thence removed to Canaan and from Cannaan to Egypt and from Egypt backe againe towards Canaan and after foure hundred yeeres stragling in a strange land wandred fortie yeares in the wildernesse and at last was folded in Judaea In all which crossings and turnings and wandrings he never ceased to feed and fodder them to give us his substitutes as well an example by his practice as a rule by his precept to feed feed and feed Alimento verbo exemplo quid est amas me Nisi quaeris in Ecclesia non tua sed mea saith St. Austine nisi testimonium perhibeat conscientia quod plus me ames quam tua quam tuos quam te nequicquam suscipias curam hanc But if thy conscience assure thee that thou lovest Christ in such sort then feed thou his flocke as well with integrity of life as puritie of doctrine learne as well facere dicenda as dicere facienda that is as Saint Jerome aptly expresseth it verba vertere in opera Thou must have engraven on thy breast as well Thummim as Urim and there must hang as well Pomegranates about thy garment as golden bells The Popish Writers say that a shepheard should have three things a scrip a hooke and a whistle but for their owne parts they are so greedy on the scrip and busie with the hooke that they forget the whistle give over their studie and preaching ac si tum victuri essent sine curâ cum pervenirent ad curam making account that all their care is past when they are got into a cure But the shepheard we speake of was the good shepheard who fed his flocke day and night and layd downe his life for it he is the universall shepheard ita curat omnes oves ut singulas He is here called Gods shepheard because his dispensation is from him or because he is the beloved of God and that divine shepheard which p Com. in Evan. Ardeus thus excellently describeth Educens è lacu miseriae conducens per viam gratiae perducens ad pascua gloriae and shall the sword of the Lord be against this shepheard The case is different betweene him and David there it was quid meruerunt oves here it is quid meruit Pastor For he was candidus and rubicundus candidus innocentiâ and rubicundus passione sine maculâ criminis sine rugâ erroris Had the sword beene awaked against the wolfe it had beene mercy against the sheepe is had beene justice but to awake against this good shepheard seemeth to bee hard measure The case is resolved by Daniel The Messias shall be slaine but not for himselfe God hath layd upon him the iniquity of us all O ineffabilis mysterii dispositio peccat impius patitur justus meretur malus patitur bonus quod committit homo sustinet Deus Here then you see the first and maine cause of the shepheards slaughter your sinnes It is in vaine to shift it off on Judas or Pilat and most impious to lay it upon the Lord of hostes For solum peccatum homicida est so that I may bring it home to the bosome of every one of you in the words of Nathan Tu es homo Thou art the man that hast slaine this shepheard O consider this yee that forget God doe not so wickedly as to commit a second murder upon this good shepheard crucifie not againe the Lord of life every reviling speech to your neighbour is a whip on his side every traducing
1. Lightsome knowledge 2. Perfect holinesse 3. In regard of the rule that God gave him over all creatures So St. Basil expoundeth those words Let us make man after our image adding imperiale animal es O homo quid servis affectibus to whom Chrysostome Athanasius Aquinas and all the Schoole-men assent And let this suffice to bee spoken of the man in the third place followeth Put him into the Garden of Eden 3. What he did with him Of this Garden two questions are disputed on by Divines 1. Whether this Garden were a reall place in the earth 2. Whether Paradise yet remaine To the first I answer that questionlesse Paradise was a true and reall Garden as S. Jerome and Chrysostome affirme against Origen Origines sic allegorizat ut historiae tollit veritatem non licet nobis ita nugari simpliciorum auribus imponere dicendo nullum fuisse in terris hor tum quem vocant Paradisum and Bellarmine proves it sufficiently against the fancy of Franciscus Georgius To the second I answer That the place of the earth remaineth in substance though it is not now a Paradise or hortus deliciarum for the beauty of it is gone The curse of the whole earth to beare thornes and thistles is come upon it As for the Paradise mentioned in Saint d Luk. 23.43 Luke and in the e Apoc. 2.7 Apocalypse it was celestiall and Saint f 2 Cor. 12.4 Paul maketh it plaine where having said hee was rapt up into the third heaven by and by hee nameth the place Paradise Upon which words Saint Ambrose thus commenteth Paradisum intelligit coelestem de quo Dominus dixit latroni hodiè mecum eris in Paradiso You have heard where the Lord placed him it remaineth that we enquire in the fourth place 4. To what end God placed him there To dresse and keepe the garden God had not yet cursed the earth neither were the wholsome hearbes degenerated into weeds Every plant and hearbe brought forth fruit according to their kind God that made them good could have preserved them in that state of goodnesse but man had need of some imployment and therefore God injoyned him to dresse this garden of pleasure in this place to make use of his gifts and by his reason and industry to modell it into some delightfull forme yet was his labour without all pain nay it was full of pleasure But why is it added to keepe it Surely saith St. Austine no invading neighbour was feared to put him out of possession nor thiefe to rob him of his choicest plants but God would have him therefore to keepe it to himselfe ne inde projiciatur This is wittily inferred by him but it seemes the naturall meaning of the place is this that he should not onely dresse it as at the first but with continuall care keepe it God would not have man idle no not in Paradise Thus briefly of his dressing and keeping now we are to consider in the fift place 5. Gods large permission That he might eat of every tree in the Garden Behold Gods bounty there was not onely the delicacy of all fruits but variety and Adam was not limited to some few he might eat of every tree neither was he for a short time to have enjoyed this if he had harkened to the command of his Lord. For in the midst grew the tree of life of which he might eat at his pleasure the other trees saith S. f Lib. 13. è Civit Dei Austine were given to him to satisfie his hunger and thirst but this to give vigour to him and keep him from infirmity age and death yet this grant was not so generall but that it had annexed unto it a restraint which we are to consider of in the sixt place 6. His restraint From the tâ—ee of knowledge It was not so called as g Antiq. â—udaâ—â— l. 3. c. 9. Josephus dreamed because it had a vertue in it to sharpen the understanding that man might know God the better For it was as the other trees of the Garden without sense or knowledge but it was intituled so in a double respect 1. Because joyned to the commandement it was an outward sign shewing what was good viz. what God commanded and what was evill viz. what God forbad 2. In respect of the event As the waters of Meribah or strife were so called because Israel there contended so was this tree called the tree of knowledge of good and evill because hereby Adam knew experimentally what good there was in obeying and what evill in disobeying what good in innocency and what evill in iniquity what good within the bounds of Paradise and what evill in the accursed world St. h Serm. 14. de verâ— Dom. Austine thus openeth the matter Doe not touch this tree Why What is this tree If it be good why should I not touch it If it be evill what maketh it in Paradise Doubtlesse it was good why then may be not touch it That father answereth sweetly quia obedientem te volo non contradicentem serve prius audi domini jussum tunc jubentis disce consilium God like a good Physician shewed Adam what was hurtfull Adam like an intemperate patient would not refraine it 7. Hiâ— punishment if he restraine it not In the day that thou eatest thou shalt dye The same day thou forsakest mee in thy disobedience I will forsake thee in my justice thou shalt dye first the death of the body and after the death of the soule if thou beleeve not in the promised seed and not thou onely in thy person but all thy children stand and fall in thee they stand in thy obedience and in thy disobedience they fall and in the truth of this let all confesse to the glorie of God Iniquum est ut bene sit desertori boni it was sinne in Adam to forsake his Maker it was justice in God to punish him that in this manner had forsaken him Thus much for the opening of the Text. Let us now apply it to this honourable assembly 1 This Garden of Eden may well be compared to our mother the Church 2 This man to our spirituall and temporall Rulers 3 This placing man in Paradise to their calling that is of God 4 This dressing and keeping it to their labours in their charge 5 The eating of every tree to their reward 6 Their restraint from the tree of knowledg to that which is forbidden them 7 This threatned death to the punishment of all transgressours 1 Touching our Church and her resemblances to Paradise 1 As Paradise was separated from other parts of the earth so this Land the Poet calleth us Toto divisos orbe Britannos 2 As Paradise was beautified with the lights of nature so our Church with gifts of grace above nature 3 As Paradise was beset with faire trees that hare pleasant fruits so our Church with many Pastours whose lives are
descried even so the leaders of Papists deale with them they will not suffer them to heare our Sermons or consult with our Divines not for love to their followers lest they should be insnared by us but lest their falshood should be discovered 2 Of Puritanisme By Puritans the Preacher professed that hee understood not those who are usually branded with that name but a sect of impure Catharists or Donatists stiled The Brethren of the Separation who refuse to partake with us in our Prayers and Sacraments whose God is their fancie and Religion the dreame of their owne heart who seeke to build a Babel of confusion among us but the God of heaven confound their tongues Was not the Church of Corinth more corrupted in Doctrine and Manners than they pretend ours to be yet Saint Paul calleth it a Church Doth not Christ call it his field where there grew many tares Did not Christ suffer Judas whom hee knew to bee a Theefe and a Traitour to partake of the Sacrament with his Disciples Yet these pure Sectaries will none of our Communion for that some uncleane persons presume to come thither To whom wee answer as Saint r Lib. 3. c. 50. ep 48. Austine doth to Cresconius These evills are displeasing to the good wee forbid and restraine them what wee can what wee cannot wee suffer but wee doe not for the tares sake forsake the field for the chaffe leave the floore of Christ for the evill fish breake the net for the Goats sake refuse the fold of Christ When Religion was partly corrupted partly contemned in Israel and the Prophets cryed Goe out from them and touch no uncleane thing did they then sever themselves from them I finde no such thing saith Saint Å¿ In Evang. Serm. 8. Austine yet doubtlesse they did themselves what they willed others to doe Hoc ergo est exire ore non parcere hoc immundum non tangere voluntate non consentire liber in conspectu Dei est cui nec Deus sua peccata imputat quae non fecit neque aliena quae non approbavit neque negligentiam quia non tacuit neque superbiam quia ab unitate Ecclesiae non recessit 3 To nourish the tender and feeble plants that is to shew mercy on them that are in need When I call to minde your Almes-houses for the poore your Hospitalls for the maimed your houses of correction for idle persons I cannot but commend your care in this behalfe this Citie may be a president for all other places the Garden of Eden never smelt so sweet in the nostrils of Adam as the remembrance of these your workes of mercy in the nostrils of Almighty God Nunquam veterascet haec manus t Eccles 11.1 Cast thy bread upon the waters and after many dayes thou shalt finde it but see thou cast the bread thou hast justly gotten Quicquid enim saith St. Gregory ex scelere in Dei sacrificio affertur non placat Dei iracundiam sed irritat Secondly Cave ne rem pauperum non pauperibus tribuas liberalitas liberalitate pereat Thirdly give that thou intendest whilest thou livest For thou knowest not how thy Will will be performed Heare what St. Basil saith When thou shalt have no name among the living thou saist I will be liberall Is not this to say in effect I would live alwaies and enjoy my substance but if I die then I give Wee may thanke thy death for thy bounty 2 Cor. 9.7 not thee Be not deceived God would have a living not a dead sacrifice Lastly you must continue in good order the severall places of your charge the cursed earth will still bring forth weeds wherewith your garden for want of care will be soone over-growne Remember Saint Pauls cursum consummavi non cepisse sed perfecisse virtutis est nec inchoantibus sed perseverantibus datur proemium And so I fall upon my fift point 5 Touching the reward Yee shall not dresse Paradise in vaine God will be unto you as unto Abraham a buckler and exceeding great reward he will build up your house and blesse you in all your wayes yea he will give you to feed on the tree of life in the midst of the Paradise of God 6 Touching the prohibition Sith God is so bountifull to permit you to eat of all other trees eate not of the tree of knowledge you shall not be as Gods though the Divell tell it you nor gaine heaven by it but lose Paradise Naboth's vineyard Uriah's wife Achan's golden wedge Belshazzar's quaffing bowles Gehazi's bribes were forbidden fruit sweet in the taste but death in the stomacke 7 Touching the punishment Although corporall death seizeth not forthwith upon offenders yet the sentence is passed against them the life of grace is departed from them and except by repentance they seeke to have part in the first resurrection they shall be cast into the lake of fire without redemption To conclude all let us that are desirous to walke with God as our callings require seeke to dresse and keepe the garden our mother Church and Countrey let us not make our selves like briars to scratch her or thornes to pricke her or weeds to annoy her but as blessed plants let us beare plentifull fruits to comfort and nourish her Thus this Speaker as if he had tasted of the tree of life which as Josephus writeth prohibuit senium mortem this aged Paul discoursed unto you of the Garden of Eden in a flourishing stile he as the former two presented the Spouse with a precious border wherein I am now to work his embleme consisting as the former of an Image and a Motto the Image is Triarius the Motto the words of Tullie de claris Oratoribus Me delectabat Triarii in illa aetate plena literatae senectutis oratio quanta severitas in vultu quantum pondus in verbis quam nihil non consideratum exibat ex ore I was much taken with the learned oration of Triarius that ancient Oratour what gravitie was in his countenance what weight in his speech how did he ponder every word that proceeded out of his mouth THE FOURTH BORDER OR THE SACRIFICE OF RIGHTEOUSNES The fourth border of gold with studs of silver which the fourth Speaker offred to the Spouse was wrought upon that text Psal 4.5 Offer the sacrifice of righteousnesse and put your trust in the Lord. And thus he put it on Right Honourable c. GOd hath made us a feast of many dayes The fourth Sermon preached by master Francis White now L. Bishop of Ely and L. Almoner to his Majestie that we be not unthankfull unto him let us offer him a sacrifice especially that which is prescribed in the words of my text Wherein you have a double precept 1 Of righteousnesse Wherein observe 1 The act Offer 2 The matter a sacrifice 2 Of hope and confidence Wherein observe 1 The act Trust 2 The object in the Lord. 1
Evangelii and Clemens Alexandrinus his Stromata but also in the divinely inspired writings of St. Paul 4 Fourthly I observe that it is said borders of gold with studs or spangs of silver not borders of gold and silver much lesse borders of silver with studs of gold the borders of gold were not made to set out the studs of silver but contrariwise the studs of silver to beautifie and illustrate the borders of gold We must not apply divinity to art but art to divinity lest we deservedly incurre the censure of St. q Basil ep 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil upon some preachers in his dayes They preach art and wit and not Christ crucified We must not make our Scripture texts serve to vent our secular learning but contrariwise modestly and moderately use secular learning to explicate and r Sanctius in hunc locum Concionatores ars talis esse debet ut auri nitorem non obscuret sed accendat quod in monili praestant argentei vermiculi illustrate texts of Scripture sentences of Fathers and other Authors may be scattered in Sermons as spangs of silver about the Spouse her border the border must not be made of them A faire ſ Quintil. inst orat Ut affert lumen clavus purpurae loco insertus ita certè neminem deceat intexta pluribus notis vestis jewell in the hat or pendants at the eare or a chaine of gold or strings of pearle about the necke become the parts well but to bee all hung about with foure hundred distinct jewels as Lollia Paulina was and not onely to bore the eares with rings but also to dig holes in the cheekes chinne and lips and there sticke pretious stones after the manner of the t Bertius Geograph Peruvians were vaine folly if not madnesse I have done with our taske I come now to yours Although it properly appertaines to our skilfull Bezaleels and Aholiabs to make borders and chaines for the Spouse yet you are to contribute at least to the making of them it is your duty to bring into her wardrobe jewels of gold and jewels of silver and jewels of raiment It is not enough to love God with your strength you must honour him also with your substance It is not onely required that you communicate with your Pastors in the Word and Sacraments but also that you communicate to him that teacheth u Gal. 6.6 in all good things you have not well acquitted you of your devotion when you have given Christ your eares you must farther give eare-rings to his Spouse it will not excuse you to write Christ his words in the palmes of your hands if you make not bracelets for her armes you have not done all when you have bowed your necke to his yoake you must farther decke her necke with chaines there is something more required of you than to put on the Lord Jesus you must cloathe his Queene in a vesture of gold Where can you better bestow your wealth than upon the Church which receiveth of you glasse but returneth you pearle receiveth from you carnall things returneth to you spirituall receiveth from you common bread returneth to you sacramentall receiveth from you covers of shame returneth to you robes of glorie in a word receiveth from you earthly trash returneth to you heavenly treasure When God commanded the people to bring x Exod. 35.5 offerings to the Lord they brought them in so freely that there needed a Proclamation to restraine their bounty And Livie reporteth of the Romans that when the Tribunes complained that they wanted gold in the treasurie to offer to Apollo the Matrons of Rome plucked off their bracelets chaines and rings and gave them unto the Priests to supply that defect And who knoweth not that our Forefathers in the dayes of ignorance placed all Religion in a manner in building religious Houses and setting them forth most gorgeously O let not the Jewes exceed us Christians let not Heresie Idolatry and Superstition out-strip true Religion in sacred bounty If their devotion needed bridles let not ours need spurres If they built Temples upon the ruines of private families let not us build private houses upon the ruine of Temples If they turned the Instruments of luxury into ornaments of piety let not us turne ornaments of piety into instruments of luxury As nothing is better given than to God so nothing is worse taken than from his Church Will God thinke you enrich them who spoyle him will he build their houses who pull downe his will he increase their store who robbe his wardrobe will hee clothe them with his long white robe who strip his Spouse of her attire and comely ornaments Nay rather as Aeneas though before he had purposed with himselfe to spare the life of Turnus yet when hee espyed Pallas girdle about him Et y Virg. Aenid notis fulserunt cingula bullis he changed his minde and turned the point of his sword to his heart saying Tun ' hinc spoliis indute meorum eripiêre mihi so our blessed Redeemer when hee seeth his Priests garments upon sacrilegious persons and the chaines and borders of his dearest Spouse upon their minions neckes will say Tun ' hinc spoliis indute meorum eripiêre mihi shalt thou escape judgement who hast robb'd mee thy Judge shall I spare thee whom I finde with mine owne goods about thee shalt thou get out of my hands who quaffest like Belshazzar in the bowles of my Sanctuary and bravest it in my Spouse attire Now as the speciall operations of the soule reflect upon themselves and as definition defines and division divides and order digesteth so also repetition may and ought to repeat it selfe For the close of all then I will recapitulate my recapitulation and rehearse my selfe as I have done the foure Preachers Of this parcell of Scripture Faciemus c. I have made a threefold explication and likewise a threefold application the first explication was of the rich attire of Solomons Queene the second of the glorious types of the Jewish Church under the Law the third of the rich endowments large borders and flourishing estate of the Church under the Gospel My application was first to the Clergy secondly to the Laity thirdly to this present exercise The friends that here promise to adorne the Spouse with rich borders I compared to the foure Preachers their Sermons to the foure borders both in respect of the matter and the forme their matter was Scripture doctrine like pure gold their forme exquisite art beautifying their Scripture doctrine with variety of humane learning and sentences of the ancient Fathers like spangles or studs of silver In the borders of Solomons Queene there was the representation of a Dove whence they are called Torim which z Brightman in Cant. some translate Turtures aureas and their preaching was not in the inticing words of mans wisedome but in the evidence of the spirit which descended in the likenesse
faithfull and thy faith to be sound and thy patience to bee invincible and thy workes and the last to be more than the first The faire and magnificent Colledges lately founded and Churches sumptuously repaired and Libraries rarely furnished and Schooles richly endowed and Students in the Universities liberally maintained and the poore in Hospitals charitably relieved are standing testimonies and living evidences thereof Notwithstanding I have a few things against thee that thou sufferest the woman that sitteth upon seven hils the mother of harlots and abominations of the earth Jezabel of Rome which calleth her selfe a Prophetesse and Mistresse of all Prophets and Prophetesses by Priests and Jesuites to teach and deceive my servants to make them commit spirituall fornication and freely communicate with Idolaters and I gave her space to repent sixty yeers at least that she might not complain that I began with violent extreme courses and launced her wounds whilest they were greene but all this while she hath not repented of her Superstitions and abominable Idolatries therefore I will lay it heavie upon her I will send plague after plague and heape sorrow upon sorrow and adde affliction to affliction and if all will not serve I will poure out the dregges of my red wine on her and quench the fire of my wrath with her stained bloud I will kill her children with death and all the Churches shall know that I am hee that searcheth deep into the wounds of the heart and reines and discover filthinesse corruption in the inward parts and I will give unto every one according to his workes but unto you I say and to the rest in great Britaine as many as have not this doctrine of the Romish Jezabel and which have not knowne the depths of Sathan her mysteries of iniquity I will put upon you no other burden of Lawes or Canons but that which you have already Hold fast till I come to judgement In this Letter observe we 1. The superscription mysterious Ver. 18. 2. The contents various presenting to our religious thoughts 1. A sweet insinuation Ver. 19. 2. A sharpe reprehension Ver. 20 21. 3. A fearfull commination Ver. 22 23. 4. A comfortable conclusion Ver. 24. In the superscription wee have an admirable description of the glorified body of our Redeemer which shineth more brightly than a flame of fire or the finest metall glowing in the furnace Secondly an eminent title attributed to the Bishop or Super-intendent of the Church in Thyatira The Angel To the Angel in Thyatira saith the Sonne of God who hath eyes like a flame of fire to a Bullengerus in hunc locum Illuminat alios alios igne sempiterno concremat inlighten the godly and burne up the ungodly and feet like brasse to support his Church and bruise the enemies thereof I know thy workes proceeding from thy love and thy love testified by thy service and thy service approved by thy faith and thy faith tryed by thy patience and that the silver springs of thy bounty have more overflowed at the last than at the first Thus farre the sweet insinuation which afterwards falls into a sharpe reprehension like as the sweet river b Solinus c. 20. Hypanis Scythicorum amnium princeps haustu saluberrimus dum in Exampeum fontem inferatur qui amnem suo vitio vertit Hypanis into the bitter fountaine Exampeus Notwithstanding I have an action against thee that thou sufferest the filthy Strumpet Jezebel to corrupt the bodies and soules of my servants by permitting corporall fornication to them and committing spirituall with them whose judgement sleepeth not no not in her bed but even there shall surprise her For behold I will cast her into a bed where she hath cast her selfe in wantonnesse I will cast her in great weaknesse and will make her bed of pleasure a racke to torment her Ubi peccavit punietur where she swilled in her stolne waters that rellished so sweet in her mouth shee shall take downe her bitter potion Ubi oblectamentum ibi tormentum Of which plagues of Jezebel when God shall open the vials mouth at this time I purpose to gather some few observations from the two former branches of this Scripture but to insist wholly upon the third in the explication whereof when I have proved by invincible arguments that Jezebel is not to be tolerated in the application I will demonstrate that the Pseudo-catholike Romane Church otherwise called the Whore of Babylon is Jezebel or worse if worse may bee as God shall assist mee with his Spirit and endue mee with power from above for which I beseech you all to joyn with mee in prayer O most gracious God c. And to the Angel of the Church in Thyatira write c. The Naturalists observe that the thickest and best hony is that which is squeezed last out of the combe and usually the daintiest dish is served in at the last course and Musicians reserve the sweetest straine for their close and Rhetoricians take speciall care of their peroration The last speech of a dying friend leaves a deep impression in our hearts and art imitating nature holdeth out the last note of the dying sound in the organ or voice which consideration should stirre up our religious thoughts and affections to entertain with greatest alacrity and singular respect the admonitions and prophecies delivered in this booke as being the last words of our Lords last will and testament d Sen. ep 12. Gratissima sunt poma cùm fugiunt deditos vino potatio extrema delectu c. and the last breath as it were of the Spirit of God If that of the Poet be true that the beames of the c Esse Phoebi dulcius solet lumen jamjam cadentis Sunne shine most pleasantly at his setting how pleasant and deare ought the light of this Propheticall booke be unto us which is the last irradiation and glissoning of the Sunne of righteousnesse In it discerne we may 1. Counsels chapt 2.3 2. Predictions of the state of the Church 1. Militant from the 4th to the 21. 2. Triumphant from the 21. to the end The manner of delivery of both to Saint John was by speciall revelation which you will better conceive if you be pleased to take notice of the meanes whereby all knowledge divine and humane is conveighed into the soule As all water ariseth either from Springs below or falleth from the Clouds above so all knowledge is either gathered from the creatures by naturall reason grounded upon experience or immediately descendeth from the Father of lights and is attained unto by supernaturall illumination Supernaturall illumination is either 1. By ordinary inspiration common to all the Pen-men of the holy Ghost who wrote the dictates of the Spirit and were so assisted by him that they could not set downe any thing amisse 2. By extraordinary revelation which may be either 1. Of things past whereof there remaine no records monuments or memorialls to furnish
the writer of them such was the story of Genesis before the Floud whereof Moses could bee no otherwise infallibly enformed than by Gods revealing them unto him 2. Of things to come which is properly termed prophecy and this may be either 1. By instinct when men or women fore-tell things to come not knowing the certainty or being fully perswaded of the things themselves 2. Per raptum or ravishing of Spirit when they fore-tell such things whereof they are infallibly assured either 1. By voice as Moses was 2. By dreame as Daniel 3. By vision as Esay Ezekiel Zechary and other Prophets By instinct I am easily induced to beleeve that many especially before their death may fore-tell many things that come to passe shortly after and I deny not but some also may per raptum as I am perswaded John Hus did before his martyrdome in those words which are stampt in the coyne of those dayes yet to be seen Centum revolutis annis respondebitis Deo mihi after a hundred yeeres you shall bee called to an accompt for these things about which time they were openly challenged for them by Martin Luther and other zealous Reformers Yet are wee not to build our Christian faith upon any prophesies save those only which holy men have set downe in Scripture as they were guided by the holy Ghost Among which this is to bee ranked which Saint John received not from man or Angel but from e Cap. 1. V. 9 10. Jesus Christ not per instinctum but per raptum as himselfe testifieth I John which also am your brother and companion in tribulation and in the kingdome and patience of Jesus Christ was in the Isle of Patmos for the word of God and for the testimony of Jesus Christ I was in the spirit on the Lords day and heard behind mee a great voice as of a Trumpet Note wee herein that Saint John received this revelation in his exile or banishment to teach us that Gods servants may be banished out of their native soyle and the Court of Princes but not out of the Catholicke Church or the presence of God Secondly Saint John received this prophesie as he was in the spirit to intimate unto us that this booke is of a spirituall interpretation Thirdly he received it on the Lords day to lesson us that God most blesseth our meditations on this day and that they must bee at peace with him and free from worldly cares and businesse who expect revelations from him For the title of the booke of Apocalypse or Revelation it is taken either from the manner whereby it came to Saint John before mentioned or from the matter herein contained which is mysticall hidden and for the most part of things future very obscure before the event and issue manifest them not from Saint Johns manner of expressing them for that for the most part is very intricate For as Plato sometimes spake of an obscure example Exemplum O hospes eget exemplo You had need to illustrate your example by another example so of all the bookes in Scripture the booke of Revelation most needs a revelation and cleare exposition in which as Saint Jerome hath observed Quot verba tot Sacramenta there are neere as many mysteries and figures and aenigmaticall expressions as words for this is the booke spoken of in this booke f Apoc. 5.1 sealed with seven seales answerable to the seven letters enclosed in it directed to the seven Churches of Asia to Ephesus Smyrna Sardis Pergamus Philadelphia Laodicea and Thyatira which names are as it were a small table and short draught of the lineaments of these Churches As Irenaeus his peaceable temper and Lactantius his milkie veine and Eusebius his piety and Chrysostomes golden mouth and contrariwise Jacobs subtilty and Edoms cruelty and Nabals folly and Seneca his end Se necans and Protesilaus his destiny were written in their names g Ovid. ep Protesilae tibi nomen sic fata dedêre victima quod Troiae prima futurus eras so the speciall and most noted vertues and vices in these Churches may bee read by the learned in the Greeke tongue in their names I dare not affirme that the holy Ghost either imposed or made choice of these names to intimate any such thing especially because these names were given to these Cities before they gave their names to Christ Neither doe we reade that these names at the first were put upon these Townes by men endued with a Propheticall spirit but by their Heathen Founders or Governours yet is the correspondency between these names and the condition of these Churches at the time when Saint John as Christ his amanuensis wrote these letters to them very remarkable and they may serve the learned as places in artificiall memory to fixe the character of these Churches in them 1. By the name Ephesus so termed quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying remission or slacking they may bee put in minde of slacking or back-sliding wherewith the Spirit upbraideth this Church h Cap. 2. Ver. 4. Thou hast left thy first love remember whence thou art fallen and repent 2. By the name Smyrna signifying lacrymam myrrhae the dropping or teares of myrrhe they may be put in mind of the i Ver. 10. cup of teares which this Angel was to drinke Yee shall have great tribulation for ten dayes 3. By the name Pergamus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying beyond or out of the bounds of marriage they may be put in mind of the Nicolaitans abounding in this Church who were great abusers of k Ver. 15. marriage Thou hast them that hold the doctrine of the Nicolaitans which thing I hate 4. By the name Sardis quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying fleshly they may be put in minde of many in this Church that were l Cap. 3. Ver. 4. fleshly given for as we reade This Angel had but a few names which had not defiled their garments 5. By the name Philadelphia signifying brotherly love they may bee put in minde of this vertue whose proper worke it is to cover multitude of sinnes which because it was eminent in many of this Church the Spirit covereth all her infirmities and rebuketh her openly for nothing but contrariwise commendeth her and promiseth because she m Ca. 3. Ver. 10. had kept the word of his patience to keep her from the houre of temptation 6. By the name Laodicea quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the righteousnesse or customes of the people they may bee put in minde of the condition of the common sort in this Church and else-where who are well conceited of themselves though God knowes for little cause they imagine that they are very forward in the way that leades to eternall life that they are rich and encreased with goods and have need of nothing when indeed in their spirituall estate they are
wretched and miserable and blind and naked Wherefore the Spirit n Ver. 17. counselleth them to buy of him gold tryed in the fire that they may be rich and white raiment that they may be clothed and that the shame of their nakednesse doe not appeare And to annoint their eyes with o Ver. 18. eye-salve that they may see 7. Lastly by the name Thyatira so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to runne mad after and spend ones selfe they may bee put in minde of those in Thyatira who ranne awhoring after Jezebel and spent their estates upon her and committed filthinesse with her Cap. 2. Ver. 20. which because the Angel winked at the Spirit sharply reproveth him And to the Angel of the Church in Thyatira write I know thy workes c. Notwithstanding I have a few things against thee c. These Verses resemble the branches of the p Apoc. 22.2 tree of life which bare twelve maner of fruits 1. The first I gather from them is the dignity of the Ministers of the Gospel to whom the Son of God writeth stiling them Angels To the Angel of Ephesus of Smyrna c. 2. The second the difference of degrees in the Ministry for the Son of God endorseth his letter not to the inferiour Ministers which were many in each of these Churches but to the Angel in the singular number the Bishop or Super-intendent of the place to whom the government of the Church and ordering Ecclesiasticall affaires chiefly if not onely appertained 3. The third is the glorious majesty and divinity of our Saviour who was before stiled the Sonne of man but is here called the Sonne of God and described with eyes like a flame of fire piercing through the thickest darknesse and with feet like fine brasse walking through the midst of all the Churches and yet no way defiled according to the words of the Prophet the q Hos 14.9 waies of the Lord are undefiled 4. The fourth is mildnesse in just reproofe the physician of our soules who hath cured all our wounds with the smart of his prescribeth the weak Angel of Thyatira but one pill and that a gentle one yet see how he rowles it in sugar I know thy workes and thy love c. Of many faults he mentioneth but a few and of those few insisteth but upon one 5. The fifth is the condition of good workes to which foure things are required faith love service and patience they must be done in faith proceed from the love of God with a desire to doe him service thereby and lastly the performers of them must be constant in them and resolve patiently to endure all crosses and oppositions from men or Satan who seek to stay them in their godly proceedings 6. The sixth is growth in grace or proficiency in godlinesse those who were ever good are best at the last I know thy workes that they are more as the last than at the first 7. The seventh is the state and condition of the Church Militant which at the best is like the Moone at the full in which wee may discerne some blacke spots The sweetest r Eras Adag Omnibus malis punicis putridum granum inest Pomegranet hath some rotten graine the fairest beauty hath a freckle or wrinckle the most orient Ruby a cloud and the most reformed Church in the Christian world hath some deformity in her In ſ James 3.1 many things we offend all and many in all they are but a few against whom the Sonne of God hath but a few things Notwithstanding I have a few things 8. The eighth is the duty of a Magistrate who like a good Gardener is to plucke up noysome weeds by the rootes It is not sufficient for him to doe no evill he must not suffer it the Angel is not here blamed for any sin of commission or omission in himselfe but for the bare permission of evill in others I have somewhat against thee because thou sufferest 9. The ninth is a caution to looke to the weaker sexe for often the Divell maketh of them strong instruments to dispread the poyson of heresie t Hieron ad Ctes Simon Magus heresin condidit Helenae meretricis adjutus auxilio Nicolaus Antiochenus omnium immunditiarum repertor choros duxit foemineos Marcion Romam praemisit mulierem quae decipiendos sibi animos praepararet Simon Magus had his Helena Marcion his femall fore-runner Apelles his Philumena Montanus his Maximilla Donatus his Lucillia Elpidius his Agape Priscillian his Galla Arius the Prince his sister Nicolaus Antiochenus his feminine troupes and quires and all Arch-heretickes some strumpets or other to serve them for midwives when they were in travell with monstrous and mishapen heresies Thou sufferest the woman Jezebel Yet to doe the sexe right I willingly acknowledge with Flacius Illyricus that as the Divell hath used bad women in all times as Brokers to utter his deceitfull and dangerous wares so God hath made choice of many good women to be conduits of saving grace and great instruments of his glory Not to goe out of this City of Thyatira for instance we can produce a Lydia for a Jezebel where the Divell now vented poyson by the impure mouth of Jezebel God poured out before the sweet oyntment of the Gospel by the mouth of Lydia whose u Acts 16.14 heart he opened that shee attended to those things which were spoken of Paul 10. The tenth is an observation concerning the nature of Heresie which fretteth like a canker and if it be not looked to corrupteth the sound members of Christ Thou sufferest the woman Jezebel to seduce my servants 11. The eleventh is a consideration of the odious filthinesse of Idolatry which the Scripture termeth the soules naughtinesse and spirituall fornication To commit fornication 12. The last is a wholsome doctrine concerning the contagion of Idolatry which not only infecteth our bodies and soules but our meates and drinkes also and turneth the food of the body into the poyson of the soule to such as familiarly converse and table with Idolaters and feed upon the reliques of Idols sacrifices And to eate things offered unto Idols And to the Angel of the Church in Thyatira Glorious things are spoken of you O yee Ministers of the Word and Sacraments Yee are stiled Embassadours of the King of Heaven Stewards of the houshold of faith Interpreters of the Oracles of God Dispensers of the mysteries of salvation Keepers of the Seales of grace Yee are the Salt of the earth the Light of the world the Starres of the skie nay the Angels of Heaven To the Angel The Ministers of the Gospel resemble Angels in many things 1. Angels are x Heb. 1.14 ministring spirits and the Preachers of the Gospel are spirituall Ministers 2. Angels according to the derivation of their name in Greeke are y Matth. 11.10 Malac. 3.1 messengers of God and the Ministers of the Gospel are z 1 John
it be unlawfull to make an image of God what suppose you is it to make a god of an Image by adoring it in Gods stead Was not Phoedra an adulteresse when shee lay with Hipolytus because shee protested that shee embraced Theseus in him whom he so neere resembled Were the Jewes that worshipped the Calfe or they that worshipped the brasen Serpent or the image of Baal free from idolatry They dare not say it because the Spirit of God condemneth them for Idolaters yet they might plead for themselves as Papists doe that they worshipped God in the Calfe and Christ to come in the Serpent and him that dwelleth in a light that cunnot bee approached unto in the image of Baal or the Sunne For they were not such Calves as to fixe their devotion on a Calfe of their owne making they were not so deceived by the old Serpent as to attribute divine power to a Serpent of brasse their eyes were not so dazled with the beames of the Sunne that they mistooke the Sunne for God No the words of q Exod. 32.5 Aaron To morrow is a feast Jehovae to the Lord and those of God himselfe Thou r Hos 2.16 shalt call me no more Baal for I will take away the names of Baalim out of their mouth make it a cleare case that they made but a stale of the Image who bowed downe before it intending the honour to God himselfe as Å¿ Joseph antiq Jud. Jeroboam instituit ut in vitulis Deus coleretur Josephus testifieth of Jeroboam Jeroboam saith hee appointed that God should bee worshipped in those Calves which he set up in Dan and Bethel And what shall we say if Papists are indebted to the Heathen for this answer who set this varnish upon their idolatrous practice as you may see in t Lact. divin institut l. 2. c. 2. Non simulacra colimus sed eos ad quorum imaginem sunt facta Lactantius u Tyr. ser 38. Dicunt se maximum Deum in simulacris colere Tyrius and * Clem. constit Apostol lib. 1. cap. 6 7. Aiunt nos ad honorem invisibilis Dei visibilâ—s Imagines adoramus Clemens Romanus Saint Paul also testifieth as much of the Heathen in generall Rom. 1.23 They changed the glory of the incorruptible God into an image made like to corruptible man and to birds and to foure footed beasts and to creeping things And of the Athenians in particular Acts 17.23 Whom therefore yee ignorantly worship him declare I unto you The greatest God as Tyrius speaketh the invisible God as Clemens the incorruptible God as the Apostle the God whom Paul preached the Lord Jehovah is the true God that made heaven and earth yet the Jewes and Gentiles who worshipped him by an image or according to their own imaginations in Scripture stand charged with Idolatry and for ought appeares to the contrary as deeply as if their devotion had pitched and settled upon the image of the Calfe the Serpent the Sunne the starre Rempham the similitudes of men birds or creeping things and not glaunced by them to their Maker Yee heare that the Papists plea take it at the best is no better than the idolatrous Jewes plea the Priests of Baals plea the Gentiles plea and what if the learnedest of their owne side debarre them of this plea also what if their great Doctors teach that the image is to be worshipped for it selfe and not only in relation to the prototypon as they speake what if they curse all those who make any scruple of the veneration of Images Certainly Cardinall x Lib. 2. de Imag Sanc. c. 21. Imagines Christi Sanctorum venerandae sunt non solum per accidens impropriè sed etiam per se propriè ita ut ipsae terminent venerationem ut in se considerantur non solùm ut vicem gerunt exemplaris Bellarmine his words are plaine enough The Images of Christ and Saints are to be worshipped not only by accident and improperly but also by or for themselves and properly in such sort that they bounded termined the worship as they are considered in themselvs and not only as they stand for the samplar that is the person or thing they represent This his assertion he there endeavoureth to prove out of the second Councell of Nice and the late Conventicle at Trent which who so readeth cannot but see that speech of the Prophet David verified in the Patrons thereof They that make Images are like unto them and so are all they that put their trust in them To which text Clemens Alexandrinus as it seemeth to mee had an eye in that his pleasant allusion whereby hee representeth the folly of Idolaters As saith hee the naturall birds were beguiled by the counterfeit and flew to the Pigeons that were drawne in the Painters shop so naturall stockes flye to artificiall senslesse men to senslesse Idols How wardeth the Cardinall off this blow after this manner Wee have no recourse unto nor performe any religious service to any Idoll though wee both teach and practice Image-worship Why what is the difference between an Image and an Idoll An Image saith he is the representation of something which really subsisteth as of God Angel or man but an Idoll is the semblance of a thing feigned or imaginary that hath no beeing at all but in the fancy of the deviser God in the Law forbiddeth us to worship the later sorts of similitudes not the former Let us try this new coined distinction by the touch-stone of Gods Word How is it written y Exod. 20.4 Thou shalt not make to thy selfe Pesell that is any thing that is carved or graven as not only the interlineary Vatablus Tremelius z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sculptile and the Septuagint but the vulgar Latine also corrected by Sixtus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sculpsit dolavit Buxtorf Epit. rad and revised by Clemens render the Hebrew Admit that the word Pesel signifieth not an Image as Justin Martyr translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but an Idoll say these first words of the commandement meet with the worshippers of Idols not of Images yet certainly the clause following nor the likenesse of any thing that is in heaven above or in the earth beneath or in the water under the earth reacheth home to all Images For all Images are likenesses of something in heaven earth or under the earth The Idoll of Baal was the likenesse of something in heaven the Calfe of something on earth Dagon of something in the waters under the earth For the first was the representation and similitude of the Sunne the second of a Beast the third of a Fish yet the Scripture calleth these images Idols and their worshippers Idolaters therefore the Papists are in the same damnation with them and contradict themselves in terminis in saying they worship Images not Idols For every Image worshipped is an Idoll True say
the blessing of Abraham might come upon us let us enter into the Arke of our confidence and the Spirit of Christ like Noahs Dove shall bring unto us an Olive branch glad tidings of peace and true signes of rest to our tempest-tossed consciences let us draw neare to God and he will draw neare to us let us goe to Christ and he will draw God neare unto us let us goe unto him in feare and reverence and he will embrace us in faith and confiâ—ence and he will receive us though we have beene prodigall and runnagate children he will receive us into his favour he will reconcile us to his Father he will salve our wounds hee will quiet our hearts hee will mitigate our feare of death and destruction and hee will imparadise us with himselfe in glorie everlasting The spirituall and morall interpretation of the Rehearsers text with a conclusion of the whole THus have I now at length presented to your spirituall view the brest-plate of Aaron decked richly with foure rowes of precious stones set in bosses of gold To the foure rowes I have compared the foure methodicall Sermons which yee have heard the Jewels in the rowes both to the parts of the Speakers and to their precious doctrine the embossement of gold to their texts a Orat. pro Cluent now because as Cepasius in Tullie postquam diu ex intimo artificio dixisset respicite respicite tandem respexit ipse so it hath beene the manner of the Rehearsers after they had fitly resembled the Preachers to make some resemblance of themselves and their office Sacra haec non aliter constant I intreat you right worshipfull men fathers and brethren not to think that I have so far forgotten modesty as to ranke my selfe with the meanest of the Jewels in these rowes nor the texture of my discourse to the embossements of gold wherein they were set yet not quite to change the allegory I finde among the Lapidaries a stone which seemes to me a fit embleme of a Rehearser it is no precious stone though it be reckoned with them by b Plin. l. 37. c. 9. Pliny and others because at some times it representeth the colours of the rainebow non ut in se habeat colores arcus coelestis sed ut repercussu parietum illidat the name of the stone is Iris whereunto I may make bold to compare my selfe because in some sort I have represented unto you the beautifull colours of these twelve precious stones as the Iris doth the colours of the Rainebow non per inhaerentiam sed per referentiam and therefore I reflect all the lustre splendour and glorie of them first upon Almighty God next upon the Jewels the Preachers themselves Pliny maketh mention of a strange c Nat. hist l. 2. c. 105. Pluvius in Hispania est qui omnes aurei coloris ostendit pisces nihil extra illam aquam caeteris differentes River in Spaine wherein all the fish while they swim in it have a golden colour but if you take them out of it nothing at all differ in colour from other in like manner I doubt not but that many things seemed excellent and truely golden in the torrent of the Preachers eloquence which taken out thence and exhibited to you in my rehearsall seeme but ordinary Howbeit the whole blame hereof lieth not upon me but a great part of it upon the very nature of this exercise to which it is d Mat. 3.3 essentiall to be defective The Preachers were voyces like St. John Baptist the Rehearser is but the Eccho Who ever expected of an Eccho to repeat the whole voyce or entire speech sufficient it is that it resound some of the last words and them imperfectly it implyeth a contradiction that a faire and goodly picture should be drawne at length in a short table e Quintil. instit orat l. 10. c. 2. Quicquid alteri simile est necesse est ut sit minus eo quod imitatur ut umbra corpore imago facie actus histrionum veris affectibus necesse est ut semper sit posterior qui sequitur The shadow alwayes comes short of the body the image of the face imitation of nature If I should have given due accents to each of their words and sentences I should long agoe have lost my spirits and I may truely say with St. Paul though in another sense f 2 Cor. 2.10 What I have spared herein for your sake have I spared as well as for mine owne to ease you of much trouble and now after a very short explication and application of mine owne text I will ease you of all g Joseph antiq Jud. l. 3. c. 8. Josephus worketh with his wit a glorious allegorie upon Aarons garments The Miter saith he represented the Heaven the two Onyxes the Sunne and Moone the foure colours in the embroidered Ephod the foure Elements the Girdle the Ocean the Bells and Pomegranates thundering and lightening in the aire the foure rowes of stones the foure parts of the yeare the twelve stones the twelve signes in the Zodiacke or the twelve moneths in the yeare St. h Ep. 128. Quatuor ordines quatuor puto esse virtutes Prudentiam Fortitudinem Justitiam Temperantiam c. Jerome taketh the foure rowes for the foure cardinall vertues which subdivided into their severall species make up the full number of twelve Although I dare not with Origen runne ryot in allegories yet I make no question but that we ought to conceive of the Ephod not as of a vestment onely covering the Priests breast but as of a holy type or figure vailing under it many celestiall mysteries and esteeme the stones set in these rowes upon the Ephod as precious or rather more in their signification than they are in their nature In which respect they may be termed after a sort so many glorious Sacraments sith they are visible signes of invisible mysteries which I am now to declare unto you St. Paul in the Epistle to the Hebrewes proveth manifestly Aaron to be a type of Christ his actions of Christs passion whereunto we may adde his ornaments of Christs offices Kingly Priestly and Propheticall For he is our Hermes Trismegistus Mercurius Termaximus Hermes because he is the Interpreter and Declarer of Gods will and Trismegistus that is thrice greatest because he is the greatest King the greatest Priest and the greatest Prophet that ever came into the world The Mitre Diadem-like compassed as Josephus writeth with three circles like a triple Crowne apparently seemeth to me to prefigure the Kingly office of our Saviour whereby he sitteth gloriously in the heart of all the Elect ruling them by the golden Scepter of his word As evidently the front-plate of pure gold engraven with holinesse to the Lord and breast-plate with Urim and Thummim representeth Christs Priestly function according to which he beareth the twelve Tribes representing all his Elect before God for a remembrance
te quaesivi Jerome thus I have sought none in heaven or earth beside thee x Calvin Praeter Deum nihil in coelo vel in terrâ appeto Calvin I desire nothing in heaven or earth but thee y Cajetan Te solum in coelo in terrâ volui Cajetan Thee alone I affect in heaven and in earth z Marlor Nihil tecum amo Marlorat I love nothing with thee And most effectually * Mollerus Te pro prae omnibus thesauris aestimo Mollerus I esteeme thee in stead of and above all treasures as if he should say in more words Others lay up treasures upon earth but heaven is my treasurie and God is my riches he is my lot as I am his purchase he is the onely supporter of my crowne and crown of my joy joy of my heart upon him I set my whole delight in him I repose all my confidence to him I addresse all my petitions from him I expect all my happinesse all my hope is in his promises all my comfort in his word all my wealth in his bounty all my joy in the light of his countenance all my contentment in his love above him without him besides him I love nothing but all things in him and for him Lord let me live out of the world with thee but let me not live in the world without thee For I make no reckoning of any thing in the world in comparison of thee nor of all the world without thee take away all things from me so thou givest me thy selfe for if thou takest away thy selfe thou takest away all things O let me therefore quickly enjoy thee in heaven for even whilest I am upon earth my heaven is in thee Here I cannot hold on my Paraphrase but must needs breake off with that passionate exclamation of St. a Poelicissimam animam quae Deo sic à Deo meretur affici ut per unitatem spiritus in Deo nihil amet nisi Deum Bernard O thrice happy soule which by God and his grace art so affected with God and his love that in God in whom all things are to be had thou desirest nothing but God himselfe By this bright blaze of the words you may easily discerne the parts which are two 1 A higher straine of notes ascending Quis mihi c. 2 A lower of notes descending tecum non optavi c. Or if you like better to change the terms of musick which is the rhetorick of sounds into the termes of rhetoricke which is the musicke of words this sentence consisteth of 1 A passionate interrogation Whom have I in c. 2 A confident asseveration And I desire none c. In both I observe 1 The convenience of the order Whom have I in heaven and then I desire c. 2 The proprietie of the phrases have and desire have in heaven desire on earth nothing to be desired but to be had in heaven nothing to be had but to be desired on earth 3 The varietie of the Prepositions praeter and cum I have nothing but thee I desire nothing with thee for the reason assigned by b Paulin. in Bib. Patr. to 5. p. 1. Omnium conditor cui nihil eorum quae fecit valet aequari non dignatur cum his quae condidit aequari Paulinus God who made none of his creatures in any degree equall to himselfe will have none made of like unto himselfe Whereupon it ensueth that there is fulnesse of delight and contentment in God and that there is no solid delight and contentment for the immortall soule of man but in him and consequently that we are to set our heart and settle our love and ground our repose and repose our felicity wholly and solely in him with c Aug. confes l. 10. Cum quo solo de quo solo in quo solo anima intellectualis verè beata est whom onely and in whom onely and through whom onely the understanding soule of man findeth and everlastingly enjoyeth true blessednesse Of which use of the doctrine and doctrine of the notes and notes of my Text whilest I treat briefly I humbly entreat Almighty God to assist mee with his Spirit and you to support mee with your patience First of the order As God first created the heaven and all the host thereof and after the earth and earthly creatures so in our desires we ought first to aime at heaven and heavenly objects and after wee have fixed our thoughts and settled our affections upon them to have an eye to the earth and take order for the things of this life God hath placed the heaven above the earth and shall we by our inordinate desires set the earth above the heaven advancing things temporall above those that are eternall this were to overthrow the order of nature and breake the golden rule laid down by our Saviour d Mat. 6.33 Seeke yee first the Kingdome of God and his righteousnesse and all these things shall be ministred unto you First lift up your eyes and your hearts to heaven and say with David Whom have I in heaven but thee and then tell us what or whom you desire or desire not upon earth Have I in heaven or desire on earth The Translaters might have retained the verbe have in both members but in regard of the deceivablenesse and uncertainty of earthly goods and possessions they change the verbe have in the first member into desire in the second have in heaven and desire on earth not desire in heaven and have on earth for in precise truth there is nothing which a religious soule can desire but shee hath it in heaven and on the contrary nothing to be had that is firmely possessed and enjoyed which she desireth on earth Heaven is the place of having the earth of desiring or craving When an old man being asked of his age answered in the Latine phrase Octoginta annos habeo that is I have or reckon upon fourscore yeeres a Philosopher standing by tooke him up saying Imò tot annos non habes what saist thou I have or reckon upon fourescore yeeres just so many yeeres thou hast not for in numbring the dayes and yeeres of our life whose parts are never all come till they are all gone we usually count upon those yeeres onely that are fully past which we therefore have not because they are past and gone even as he that taketh a lease for terme of yeeres after he hath worne them out hath no more terme in his lease or estate in his living no more may any man be said to have those yeeres good which hee hath spent in the lease of his life Much lesse may he be said to have those that are to come because they are not yet and hee is altogether uncertaine whether they are to come or no. For all that hee knoweth this day the lease of his life may expire this houre his last glasse
will bring mee water out of the fountaine that is O that some would give mee a draught of it Notwithstanding I see no reason why wee should vary from the most generall interpretation of these words which is that they containe a protestation not a prayer and carry this sense O Lord I am so ravished with thy beauty and satisfied with thy love that I desire nothing like unto thee nay nothing but for thee nay nothing but thee With which exposition that straine of Paulinus perfectly accordeth though set in a more dolefull key when the barbarous and savage Goths had invaded the City of Nola ransacked his house rifled his coffers and tooke away all that he had he yeelded not to the streame of sorrow which might have carried him into the gulph of despaire but striving against it hee lifteth up his hands and head above water praying to God after this manner o Aug. de civ Dei l. 1. c. 10. Domine ne excrucier propter aurum argentum ubi enim sunt omnia mea tu seis ibi enim habebat omnia sua ubi eum thesauâ—râ—are ille monuerat qui haec mala ventura praedixerat Lord let not the losse of these things vexe mee or disquiet my soule for thou knowest where I have laid up all my treasures to wit in thee for whom have I in heaven But thee These words are not expressed in the originall yet by comparing this with the latter clause And in earth I desire nothing with thee are necessarily added to supply the sense Yea but you wil say how might David truly demand Whom have I in heaven but thee Is there none to be had in heaven but God are there none that walk in the streets of the celestiall Jerusalem paved with gold do none dwell in those glorious tabernacles that are not made with hands do those twelve precious gates serve onely to beautifie the holy City doe none enter in at them surely if these dark low rooms are so well filled it is not like those large faire lightsome upper roomes are void the sky is not more richly decked with glistering starres than the throne of God with celestiall lights out of question there are innumerable regiments bands royall armies of Cherubins Seraphins Archangels Angels Saints Martyrs yet the faithfull soule hath none of these or rather none of these hath her but hee whom they all serve who hath vouchsafed to make her his Spouse marry her to himself in righteousnes in none but him she hath affiance to none but him she addresseth her prayers for none but him she keepeth her heart him she serveth as her lord obeyeth as her king honoureth as her father loveth as her husband and in this respect may truly say Whom have I in heaven but thee When p Xenophon Cyr. poed l. 3. Cyrus took the king of Armenia his son Tigranes their wives children prisoners upon their humble submission beyond all hope gave them their liberty their lives in their return home as they all fell on commending Cyrus some for his personage some for his puissance some for his clemency Tigranes asked his wife What thinkest thou of Cyrus is he not a comely a proper man of a majesticall presence Truly saith she I know not what maner of man he is I never looked on him Why quoth hee where were thine eyes all the while upon whom didst thou then look I fixed mine eyes saith she all the while upon him meaning her husband who in my hearing offered to Cyrus to lay downe his life for my ransome In like maner if any question the devout soule whether she be not enamoured with the beauty of Cherubins Seraphins Angels or Saints her answer will be the same with that of Tigranes his wife that she never cast a look on them because her eyes were never off him who not only offered to lay but laid down his life for her ransomed her with his own bloud Whom should she have in heaven but him who hath none on earth but her Intus apparens prohibet q Mercenarius in phys extraneum the vessell that is full of balsamum excludeth all other oyles or liquors the soule that is full of God and full with God excludeth the love of all creatures and accounteth them as nothing in comparison as we may see in S. Paul r Phil. 3.7 8. What things were gaine to mee those I account losse for Christ yea doubtlesse I account all things but losse for the excellency of the knowledge of Jesus Christ And in holy Ignatius the Å¿ Hieron catal viror illust Ignis crux bestiae confractio ostium membrorum divisio totius corporis contritio tota tormenta Diaboli in me veniant tantum ut Christo fruar ancient Bishop of Antioch who when he was ready to be stript and thrown naked to the Lions brake out into this passionate speech Take away all from mee and come what can come upon mee fire crosse beasts tearing my flesh parting of my members breaking of my bones and contrition of my whole body and all the torments that man or divell can devise onely that I may enjoy Christ That which Origen delivereth concerning the nature of Manna that it answered to every mans severall taste we have good warrant of Scripture to affirme of God who satisfieth with infinite delicacies all their appetites who long for him Doe they thirst for grace he is so full of grace that of his t John 1.16 fulness we all receive For glory he is the u Psal 24.10 King of glory For wisedome in him are all the treasures of wisedome * Colos 2.3 knowledge hid For peace he is the x Esay 9.6 Prince of peace For beauty he is * Psal 36.9 fairer than the sons of men grace is powred into his lips For life with him is the y Psal 45.2 Well of life and in his light shall we see light For joy and pleasures in his presence z Psal 16.11 is fulnesse of joy and at his right hand there are pleasures for evermore wherewith hee quencheth all the thirsty appetites of the soule Philosophy teacheth that the understanding naturally thirsteth for truth the will for that which the understanding apprehendeth to be good the affections for glory and felicity the senses for pleasure the eye for beauty the eare for harmony the smell for sweet odours the taste for delicious meates the touch for amorous embracings all these thirsts God doth satisfie and quench after this maner viz. the thirst of the understanding with his wisedome of the will with his goodnesse of the affections with his glory and blessednesse of the senses with his nature which containeth in it the quintessence and perfection of all delectable objects For as God is in all things so all things are in him after a more excellent maner than they are
which is the first place we speak not so properly when we say that God hath any vertue as when we attribute to him all vertue in the abstract all wisdom all justice all holines all goodnes Goodnes is the rule of our will but Gods will is the rule of goodnes it selfe we are to doe things because they are just good but contrariwise things are just good because God doth them therfore if vertue be the load-stone of our love it wil first draw it to God whose nature is the perfection of all vertue As for beauty what is it but proportion colour the beauty of colour it self is light light is but a shadow or obscure delineation of God whose face darkneth the sun dazleth the eies of the Cherubins who to save them hold their wings before them like a plume of feathers A glympse wherof when the Prophet David saw he was so ravished with it that as if there were nothing else worthy the seeing it were impossible to have enough of so admirable an object he crieth out d Psa 105.4 seek his face evermore not so much for the delight he took in beholding it as for the light he received from it For beholding the glory of God as in a mirrour with open face we are changed into his image after a sort made partakers of the divine nature ô my soul saith a Saint of God mark what thou lovest for thou becommest like to that which thou likest Si coelum diligis coelum es si terram diligis terra es audeo dicere si Deum diligis Deus es if thou sincerely perfectly lovest heavenly objects thou becomest heavenly if carnall thou becomest sensuall if spirituall thou becomest ghostly if God thou becomest divine Let us stay a while consider what a wonderful change is wrought in the soule of man by the power of divine love surely though a deformed Black-a-moor look his eies out upon the fairest beauty the world can present hee getteth no beauty by it but seems the more ougly by standing in sight of so beautiful a creature the sun burns them black darkeneth their sight who long gaze upon his beams but contrarily the Sun of righteousnes the more we looke upon him the more he enlighteneth the eies Poulin in opusc Illum amemus quem amare debitum quem amplecti chastitas cui nubere virginitas c. maketh them fair their faces shine who behold him as Moses his did after he came down from the Mount where he had parley with God O then let us love to behold him the sight of whose countenance will make us fair lovely to behold let us conform our selvs to him who wil transform us into himself let us reflect the beams of our affection upon the father of lights let us knit our hearts to him whom freely to love is our bounden duty to embrace is chastity to marry is virginity to serve is liberty to desire is contentment to imitate is perfection to enjoy is everlasting happines To whom c. THE ROYALL PRIEST A Sermon preached in Saint Maries Church in Oxford Anno 1613. THE XXXVII SERMON PSAL. 110.4 The Lord sware and will not repent thou art a Priest for ever after the order of Melchisedech Right Worshipfull c. THere are three principall attributes of God Wisedome Goodnesse Power Wisedome to comprehend all the good that can bee Goodnesse to will all that which in wisedome he comprehendeth Power to effect all that in goodnesse he willeth and decreeth for the manifestation of his justice and mercy to his creatures These three attributes of God shine most clearely in the three offices of Christ 1 Kingly 2 Priestly 3 Propheticall Power in his Kingly Wisedome in his Propheticall Goodnesse in his Priestly function For Christ by his Princely authority declareth especially the power by his Propheticall he revealeth the wisedome and by his Priesthood he manifesteth the goodnesse of God to all mankinde Christ as a Prophet in wisedome teacheth us what in his goodnesse he hath merited for us as a Priest and by his power he will bestow upon us as a King freedome from all miserie in the Kingdome of glory And on these three offices of Christ the three divine graces 1 Faith 2 Hope 3 Charity have a kinde of dependance 1 Faith holdeth on him as a Prophet 2 Hope as a King 3 Charity as a Priest For Faith buildeth upon the truth of his Prophesie Hope relieth upon the power of his Kingdome Charity embraceth the functions of his Priesthood whereby he washeth us from our sinnes in his owne bloud and maketh us a Apoc. 1.5 6. Kings and Priests unto God and his Father In this Psalme David as Christs Herauld proclaimeth these his titles First his Kingly Sit thou on my right hand ver 1. Be thou ruler in the midst of thine enemies ver 2. Secondly his Propheticall The people shall come willingly in the beautie of holinesse ver 3. Thirdly his Priestly The Lord sware thou art a Priest ver 4. To obscure which most cleare and evident interpretation of this Propheticall Psalme although some mists of doubts have beene cast in former times yet now after the Sun of righteousnesse is risen and hath dispelled them by his owne beames nothing without impietie can be opposed to it for b Mat. 22.42 43 44. there he whom David meaneth openeth Davids meaning he whom this Prophesie discovereth discovereth this Prophesie he to whom this Scripture pointeth pointeth to this Scripture and interpreting it of the Son of man sheweth most evidently that he is the King who reigneth so victoriously ver 1. the Prophet that preacheth so effectually ver 3. and the Priest that abideth continually according to the words of my text which offer to our religious thoughts three points of speciall observation 1 The ceremony used at the consecration of our Lord The Lord sware 2 The office conferred upon him by this rite or ceremonie Thou art a Priest 3 The prerogatives of this his office which is here declared to be 1 Perpetuall for ever 2 Regular after the order 3 Royall of Melchizedek First the forme and manner of our Saviours investiture or consecration was most honourable and glorious God the Father performing the rites which were not imposition of hands and breathing on him the holy Ghost but a solemne deposition of his Father with a protestation Thou art a Priest ceremonies never used by any but God nor in the investiture of any but Christ nor his investiture into any office but his Priesthood Plin. panegyr Trasan Imperium super Imperatorem Imperatoris voce delatum est nihil magis subjecti animo factum est quam quod caepit imperare At his coronation we heare nothing but the Lord said Sit thou on my right hand The rule of the whole world is imposed upon our Saviour by command and even in this did Christ shew his obedience
to his Father that he tooke upon him the governement of his Church But at the consecration of Christ we have a great deale more of ceremonie and solemnity God his Father taketh an oath and particularly expresseth the nature and condition of his office a priesthood after the order of Melchizedek and he confirmeth it unto him for ever saying Thou art a Priest for ever Of all which circumstances the Apostle in the Epistle to the d c. 7.20 21. Hebrewes taketh speciall notice and maketh singular use to advance the Priesthood of Christ above that of Aaron Inasmuch as Christ was made a Priest not without an oath by so much he was made a surety of a better Testament For those Priests were made without an oath but he with an oath by him that said unto him The Lord c. Jehovah is the proper and essentiall name of God never in the Scriptures attributed to any creature as most of the learned Rabbins and Christian Interpreters observe a name in such sort adored by the Jewes that in a superstitious reverence unto it wheresoever they meet with it in the text they either over-skip it or in place thereof reade Adonai or Lord a name also so much admired by the Gentiles that they called their chiefe God Jove which is but a contraction of the Hebrew Jehovah And as they glanced at the very name so they had a glympse of the reason thereof as may appeare by Plutarch his exposition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Thou art engraven in golden characters upon the gate of the Temple of Apollo whereby saith he they who came to worship God acknowledged that Beeing properly belonged to him Him whom St. John calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parmenides and Melissus terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am saith God to e Exod. 3.14 Moses hath sent thee and againe I am that I am Of all things else we may say truely that they are not that they are because they are not of themselves nor are their owne essence nor continue what they are God properly is that he is because himselfe is his owne beeing and because he is that he was and was that he is aad shall be what he was and is the same yesterday and to day and for ever Besides this reason of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himselfe intimateth another taken from his faithfulnesse and truth in performing his promises I appeared unto Abraham unto Isaac and unto Jacob by the name of God all-sufficient but by my name f Exod. 6.3 Jehovah was I not knowne unto them that is I had not made good my promise unto them I had not given beeing to my words that is I had not performed and accomplished them According to which etymologie of the word Jehovah the first straine of this verse soundeth to this tune Jehovah sware that is he that giveth continuance to all things by his word he giveth his word for the continuance of this thy sacred office he who is alwayes as good as his word nay who is his word hath said nay hath sworne Thou art a Priest for ever The Lord Sware As we honour God in swearing by him so the Father honoureth the Sonne in swearing to him or taking a solemn oath at his investiture An oath is a sacred forme of speech in which for the confirmation of a truth or assurance of faith supreme majestie is called upon as a witnesse or surety this if it be done by any creature whomsoever implieth a kinde of adoration of him by whom they sweare who by this manner of appealing to him is tacitly acknowledged to be the Discerner of our thoughts and supreme Judge of all our actions and therefore Aquinas defineth juramentum adorationis speciem a kind of adoration But if supreme Majesty himselfe vouchsafe to use the like forme he doth not thereby adore himselfe but most surely bindes himselfe to the performance of that for which he pawneth as it were his glory and life Thus St. Austine briefely resolveth the point g Quid est Dei juramentum promissionis firmamentum si tu jurando testaris Deum cur non Deus jurando testetur semetiplum L. 16. de Civit. Dei c 32. Quid est Dei veâ—i veracisque juratio nisi promissi confirmatio infidelium quaedam increpatio What is Gods oath saith he a solemne kinde of attestation to his promise for our greater assurance As for the manner and forme of this oath though it be not here set downe yet it may be easily gathered out of other texts of Scripture For God alwayes sweareth either by his essence or by his attributes by his essence h Ezek. 18.3 As I live saith the Lord or by his attributes either of power as Esay 62.8 He hath sworne by his strong arme or by his holinesse i Psal 22.16 Psal 89.35 or the like Whence we may take up this observation by the way That Gods attributes are his essence and his essence himselfe For sith God cannot acknowledge any greater unlesse he should deny himselfe it followeth that he cannot sweare by any thing that is not himselfe If Princes have this priviledge to confirme all their Proclamations and Patents with Teste meipso Witnesse our selves shall we require farther security from God Not to beleeve him upon his word which is all that heaven and earth have to shew for their continuance were incredulous impietie to expect or demand further an oath of him by whom we all sweare were presumptuous insolencie Yet see how the goodnesse of God overcommeth the distrustfulnesse of man he giveth us more security than we could have had the face to aske or hope to obtaine he vouchsafeth not onely a bill of his hand his written word but also entereth into bands for the performance of all covenants and grants made to us in the name of our elder brother Christ Jesus As often as I endevour to stay my thoughts upon this point they breake out into that exclamation of k Tertul. l. de peniten c. 4. O beatos nos quorum causâ Deus jurat O miserrimos si nec juranti Domino credimus Tertullian O thrice happy we for whose sake God taketh an oath but most wretched we if we beleeve not God no not upon his oath Or the like of Pliny upon occasion of the Emperours deposing before the Consul O strange thing and before this time unheard of he sweareth by whom we all sweare he confirmeth the Priesthood of his sonne by an oath by whom all oathes are confirmed In which consideration I marvaile not that Martin Luther was wont to say he tasted more sweetnesse and received greater comfort in his meditation upon this parcell of Scripture than any other For what doctrine doth the whole Scripture affoord so comfortable to a drooping conscience charged with many foule and grievous sinnes as this that God hath sworne his onely
begotten Sonne a Priest for ever to sanctifie our persons and purge our sins and tender all our petitions to his Father What sinne so hainous what abomination so grievous for which such a Priest cannot satisfie by the oblation of himselfe What cause so desperate in which such an Advocate if he plead will not prevaile What suit so difficult which such a Mediatour will not carry We may be sure God will not be hard to be intreated of us who himselfe hath appointed us such an Intercessour to whom he can deny nothing Therefore surely if there be any Balme in Gilead it may be found on or gathered from the branches of this text The Lord sware And will not repent Is not this addition needlesse and superfluous Doth God ever repent him of any thing May wee be bold to use any such speech concerning God that he repented or retracted any thing We may the Scripture will beare us out in it which in many places warranteth the phrase as l Gen. 6.6 Then it repented the Lord that he had made man upon the earth and he was sorrie in his heart and m 1 Sam. 15.35 It repenteth me that I have made Saul King for he is turned from me and hath not performed my commandements and n Psal 106.15 He remembred his covenant and repented according to the multitude of his mercies and o Jer. 18.10 If this Nation against whom I have pronounced turne from their wickednesse I will repent of the plagues that I thought to bring upon them but if they doe evill in my sight I will repent of the good that I thought to doe unto them therefore now amend your wayes and your works and heare the word of the Lord God that the Lord may repent him of the plagues that he hath pronounced against you and p Jon. 3.9 God saw their workes that they turned from their evill wayes and God repented of all the evill that he had said he would do unto them and he did it not All which passages I have entirely related quia de Deo etiam vera dicere periculosum est as the heathen q Hil. de Trin. l. 5. Non potest Deus nisi per Deum intelligi à Deo discendum est quid de Deo intelligendum est Sage wisely observeth It is dangerous to speake even true things of God for we may speake nothing safely of him which is not spoken by him in holy Scriptures And above others the Ministers of the Gospel have a speciall charge given them not onely to looke to their matter but to have a care also retinere sanam formam verborum to keepe unto a wholesome platforme of words and phrases such as all those are which the holy Ghost hath sanctified unto us whereof this is one God repented c. which may be safely uttered if it be rightly understood Certaine it is and a most undoubted truth that the nature of God is free from passion his actions from exception his will from controll his purpose from casualty his sentence from revocation and therefore when God is said in holy Scripture to repent of any good by him promised or actually conferred upon any or any evill inflicted or menaced we are not from thence to inferre that there are any after-thoughts in God but onely some alteration in the things themselves As Parents and Nurses that they may be the better understood of their Infants clip their words or speake in a like tone to them so also our heavenly Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may the better understand him speaketh to us in our owne language Num. 23.19 God is not a man that hee should lie nor the son of man that he should repent hath he said and shall be not doe it hath he spoken and shall he not make it good and expresseth himselfe in such termes as best sort with our conceits and apprehensions When we condemne the courses which we have formerly taken or undoe any thing which we have done our after-thoughts checke our former and we retract our errour and this retraction of our opinions and change in our minde we call repentance which though it be farre from the nature of God yet is it by a figure attributed unto him the more significantly to expresse his infinite hatred and detestation of sin in regard whereof he cast man out of his favour as if he had repented that he had made him he cast Saul out of his throne as if he had repented that he had set him in it as also to represent his compassionate love towards penitent sinners which prevaileth so farre with him that upon the least relenting and humiliation on our parts he reverseth the fearefull sentence he passed upon us as if it repented him that he ever had pronounced it We repeale some act or constitution of ours or cancell some deed because we repent of that which formerly we had done but God is said to repent not because his minde or affection is changed but because his actions are such as when the like are done by men they truely repent Thus St. n L. 9. de Civ Dei Poenitentiae nomen usurpavit effectus non illius turbulentus affectus Austine resolveth the case Some such effects which in men proceed from repentance descried in the Actions of God have occasioned these and the like phrases God repented and was sorrie in his heart Yea but what effects are these Hath he ever reversed any sentence repealed any act nay recalled so much as any word passed from him Is the * 1 Sam. 15.29 strength of Israel as man that he should lie or as the sonne of man that hee should repent Is not hee the o Hâ—b 13.8 same yesterday and to day and for ever Are not all his menaces and promises all his mercies and judgements all his words and workes p 2 Cor. 1.20 For all the promises of God in him are Yea and in him Amen unto the glory of God by us Yea and Amen Doubtlesse it shall stand for an unmoveable truth when heaven and earth shall passe away Mal. 3.6 Ego Deus non mutor I am the Lord I change not therefore we are yet in the suds there appeareth no ground to fasten repentance upon God either quoad affectum or quoad effectum But here the q Aquin. par 1. q. 16. art 7. Aliud est mutare voluntatem aliud velle mutationem Schoolemen reach us a distinction to take hold on whereby we may get out of the mire It is one thing to change the will and another thing to will a change God willeth a change in some things at some times but he never changeth his will Some things God appointeth to continue for ever as the dictates of the law of nature and the Priesthood of Christ some things for a time onely as the Legall Ceremonies and the Aaronicall Priesthood Againe some things he promiseth absolutely as
singular Priest an everlasting Priest a royall Priest a Priest who neither succeeded any nor any him a Priest for ever After the order of Melchizedek For the opening of this passage three points are to be cleared 1. The name 2. The person 3. The order or office of this singular and extraordinary type of Christ 1. Touching the name though it bee one word in the Greeke and Latine and carry the forme of a proper name yet in the originall it is two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seemeth rather to be an appellative signifying my righteous Lord or the righteous Lord of my appointment as Psal 2.6 I have set my King c. Howbeit as the name of Augustus was the common stile of all the Romane Emperours yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sirname of Octavius from whom the rest received it so it is not unlikely that the stile of Melchizedek was at the first attributed to this famous King of Salem who met Abraham with a present as he returned from the slaughter of the Kings yet afterwards either by adulation or for other reasons it might be given to his successors Of the interpretation of this name we can make no doubt sith the Apostle hath construed it unto us viz. ſ Hebr 7.2 King of righteousnesse and after that King of Salem which is King of peace whence some gather consequently that the most righteous Kings are most peaceable and that hee can bee no King of peace who is not a King of righteousnesse Where righteousnesse doth flourish there shall be abundance of peace As in the name of Melchizedek King of Salem so in the heart of every good King righteousnesse and peace ought to kisse each other Now Christ is a King of righteousnesse in three respects 1. Administrando because he administreth 2. Operando because he wrought and still worketh 3. Imputando because he imputeth righteousnesse He administreth righteousnesse because hee ruleth his Church with a t Psal 45 6. The scepter of thy Kingdome is a right scepter scepter of righteousnesse he wrought righteousnesse in fulfilling the Law which is called u Mat. 3.15 Thus it becommeth us to fulfill all righteousnesse righteousnesse and by his grace also he enableth us to work righteousnesse and in some good measure to fulfill his commandements he imputeth righteousnesse when he justifieth the ungodly and accounteth faith for * Rom. 4.5 righteousnesse to him that worketh not but beleeveth for God made him that knew no sinne to be x 2 Cor. 5.21 sinne for us that wee might be made the righteousness of God in him that no flesh should glory in his presence for of him are y 1 Cor. 1.30 we in Christ Jesus who of God is made unto us wisedome and righteousnes and sanctification and redemption 2. Tovching the person of Melchizedek there are sixe opinions the first 1. Of certaine Heretickes called the Melchizedekians who taught that Melchizedek was a z Epiph. haeres 55. power of God greater than Christ and that hee was the Mediatour and Advocate of Angels as Christ is of men 2. Of Hierax the Egyptian and his followers who taught that Melchizedek was a Ystella in Gen. 14. Christ himselfe who before his incarnation appeared in a humane shape to Abraham 3. Of the author of the booke q. Vet. N. Test who writeth that Melchizedek is the Holy Ghost 4. Of Origen and Didymus who thought Melchizedek to be an b Hieron ep ad Evag. Angel 5. Of Aben Ezra Bagud Haturim Levi Benyerson David Chimki and of the c Jer. Epiph loc sup cit Samaritans and Hebrewes generally who confidently affirme that Melchizedek was Shem the son of Noah 6. Of d Coel. hierarc c. 9. Haeres 55. in Gen. 14. Dionysius Areopagita Epiphanius Theodoret Hippolytus Procopius Eusebius Eustathius Calvin Junius Musculus Mercerus Pererius Pareus and divers others who hold it most probable that this Melchizedek was one of the Kings of Canaan In this variety of opinions backed with manifold authorities as Tully spake of the soule that it was lesse difficult to resolve what she is not than what she is so we may say of Melchizedek that it is a far easier matter to determine who he was not than who he was Refut 1 1. He was not any power of God greater than our Saviour or the Angels Advocate for neither is there any inequality between the divine persons neither have the evill Angels any Advocate to plead for them who are condemned already and reserved in chaines of darkness till the great day The text of Scripture which they wrested to their fancy no way advantageth them For Christ is said a Priest after the order of Melchizedek not because he was inferiour to him in person or office but because he succeeded him in time and bare an office framed after a sort according to the patterne of his Refut 2 2. He was not the Sonne of God the second person in Trinity for the type must needs be distinguished from the truth but Melchizedek was a glorious type of Christ and is said e Hebr. 7.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assimilari to be likened to the Son of God he was not therefore the Son of God but his fore-runner in the office of Priesthood Refut 3 3. He was not the Holy Ghost for Moses describeth him to bee a man that ruled in Salem and executed also the office of a Priest to God which cannot be affirmed of the Holy Ghost who never tooke our nature upon him nor is any where in holy Scripture termed a Priest of the most high God The onely footing which this opinion hath is upon that ground that Melchizedek is said to be f Hebr. 7.3 without father which ground no way supporteth this opinion For wee cannot argue from one attribute of Melchizedek affirmatively though we may negatively This argument is good He that hath a father reckoned among men is not Melchizedek but this is not so The Holy Ghost is without father therefore he is Melchizedek For God the Father the first person in Trinity is as also Adam the first man was without father or mother yet neither of them Melchizedek Refut 4 4. He was not an Angel for it is a thing unheard of in the Church of God that the angels of heaven should sway earthly scepters or discharge the function of Priests What have Angels of heaven to do with feasting armies or receiving tythes of spoyles as Melchizedek did from the hands of Abraham These foure opinions have been long agoe exploded the two remaining stand still in competition for the truth 5. The advocates for Sem plead hard Sem say they as appeareth in the story of Genesis lived to the time of Abrahams victory to him it was promised that the Canaanites should be his servants and consequently that Salem their Metropolis should be his seat where Melchizedek was King Neither was there any greater man than Abraham to
Cedars stately built and richly furnished with all the rarities which nature or art affoords Why were Jewels and precious Stones and rich metals created but for mans use And what better use can be made of them than to shew forth the glorie of God and the splendour and magnificence of his Vicegerents on earth Certainely they were never made to maintaine the luxurie of private men which is now growne to that excesse especially at Court that the Embassadours of forreine Princes speake as loud of it abroad as the poore cry and wring for it at home Where shall we finde a Paula deserving the commendation which St. q In Epitaph Paul Non in marmora sed lapides vivos Jerome giveth her for laying out her money not upon marble or free-stone but upon those living stones which she knew one day should be turned into gemmes and laid in the foundation of the heavenly Jerusalem Doth not the liberality of most of the wealthy of this age resemble their heart which is hard cold and stony The greatest expence they are at is in building houses of Cedar for themselves by which they are better knowne than their houses by them As the world so the Proverb is turned upside downe it stood thus Non domus Dominum sed Dominus domum but now it is thus overturned Non Dominus domum sed domus Dominum the house gets no credit by the owner but the owner if he have any by the house Ye will thinke when ye come into many of them that ye are fallen into an Egyptian Temple most glorious without but within nothing to be seen but the picture of a Jack an Ape or a Cat or some such contemptible creature as that superstitious Nation worshipped I sharpen my stile the more against this abuse of our age because it is well knowne that the superfluous expence upon the Sepulchres of the dead and the erecting of houses of Cedars for the living farre above I will not say the wealth but above the ranke and worth of those that dwell in them is the cause why the Arke of the Lord lieth yet in many places under the curtaines nay not so well but under the open aire without cover or roofe to keepe out raine and weather If that which hath beene luxuriously cast away in building houses of pleasure and ambitiously if not superstitiously consumed in erecting Statues Obelisques Tombes or Monuments for the dead had beene employed in rearing up houses for Prophets and erecting Temples to the living God the Prophets of God should not need to complaine as now they are constrained against the men of this age in the words of the Prophet Haggai c. 1. ver 4. Yee dwell in sieled houses and the house of the Lord lieth waste or in the like in my text Behold now ye dwell in houses of Cedars and The Arke of the Lord within the Curtaines Before the Sunne rise you see no light but through mists and vapours and shadowes on the earth even so before the Sunne of righteousnesse Christ Jesus arose in the Firmament of his Church there was no light of the Gospell to be seene but through mists and obscure shadowes so the Å¿ Heb. 8.5 10.1 Apostle termeth the types and figures of the old Law among which the Tabernacle and in it the Arke and therein especially the Tables Rod and Pots of Manna shadowed the state of the Christian Church and presented to the eye of faith the principall meanes of salvation under the Gospell which are three 1 The preaching of the Word summarily contained in the two Tables 2 The Sacrament of Christs body and bloud figured by the Manna 3 The exercise of Ecclesiasticall discipline lively set forth by the budding of Aarons rod. As for Baptisme which is the Sacrament of entrance into the Church the type thereof was set at the entrie into the Tabernacle where stood a great Laver in which those that came to worship God after they had put off their clothes bathed themselves as we Christians put off the old man and wash away the corruption of originall sinne in the Font of Baptisme before we are admitted as members into the Christian Church whereunto three sorts of men belong 1 Some that are to be called 2 Others that are already called into it 3 Such as are called out of it into Heaven 1 The first are in the state of nature 2 The second in the state of grace 3 The third in the state of glorie Answerable whereunto God commandeth three spaces or partitions to be made 1 Atrium the outward Court for the people 2 Sanctum the holy place for the ordinarie Priests 3 Sanctum sanctorum the most holy place for the High-Priest to enter once a yeere and shew himselfe to God for the people Which are similitudes of true things For as by the outward Court the Priest went into the holy place and from the holy place into the most holy so from the state of nature the children of God are brought into the state of grace and from the state of grace into the state of glorie If any question these mysticall expositions for the first I referre them to St. t Apoc. 11.2 John who saith expressely that the Court was given to the Gentiles and was not therefore to be mete with a golden reed for the second to St. u 1 Pet. 2.9 Peter who calleth all Christians Priests for whom the holy place was appointed for the third to St. * Heb. 9.24 Paul who openeth the vaile of that figure and sheweth how Christ our High-Priest after his death entered into the holy of holies and there appeared before God for us To these observations of the Tabernacle may be added many the like resemblances betweene the Arke and the Church In the fore-front of the Tabernacle there was the Altar of burnt-offerings and a place of refuge for malefactors who if they could take hold of the hornes of the Altar were safe Christs Crosse is this Altar the hornes whereof whosoever take hold by faith be they never so great malefactors escape Gods vengeance In the Sanctuarie was the mercy seat towards which the Cherubims faces looked to teach us that the Angels of x 1 Pet. 1.12 heaven desire to looke into the mysteries of the Gospell The dimensions of the Arke were small and the limits of the militant Church in comparison of the malignant are narrow The outside of the Arke was covered with skins but the inside was overlaid with gold in like manner the Church hath for the most part no great outward appearance pompe or splendour but yet is alwayes most y Psal 45 13. glorious within The arke when it was taken by the Philistims conquered Dagon and cast him downe on his face even so the Church of Christ when shee is in captivitie and greatest weakenesse in the eye of the world getteth the better of her enemies and is so farre from being diminished by persecution that
hereof that the wages of sinne is eternall death I will produce manifold testimonies of Scripture beyond all exception not so much to convince l Aug. l. 22 de Civ Dei Origines eò erravit deformiùs quò sensit clementiùs the errour of Origen who was of opinion that all the damned yea the Devils themselves should in the end bee released of their torments as to settle a doubt which troubleth the mindes of the godly how it should bee just with God to inflict eternall punishments upon men for temporall transgressions For your better satisfaction herein may it please you to take notice of two opinions concerning the rule of justice and goodnesse the first maketh the will of God the rule of good the latter goodnesse the rule of Gods will If yee embrace the former opinion to prove that it is just to repay eternall punishments to temporary and finite offences it will bee sufficient to shew that it is Gods will and good pleasure so to doe if yee encline to the latter opinion it will bee farther requisite to shew the congruity of such proceedings with the principles of reason and rules of justice among men It is very reasonable to thinke that God hath alwayes a reason for his will yet it is safest for us to take his will for a reason For God cannot will any thing but as hee willeth it it is just and good and that it is Gods will and decree to torment them eternally who dye impenitently appeareth by the words of our Saviour m Mat. 25.46 These shall go into everlasting pain and of Saint n 2 Thes 1.9 Paul These shall bee punished with everlasting perdition from the presence of the Lord and glory of his power and of Saint o Apoc 20.10 John And the Devill that deceived them was cast into the lake of fire and brimstone where the beast and the false Prophet shall bee tormented day and night for evermore Thus much of the torments in generall in speciall that the fire is unquenchable wee reade in Saint p Mat. 3.11 Matthew The chaffe hee will burne with unquenchable fire and in Saint q Jude 7. Jude Which suffer the vengeance of eternall fire How should the fire ever goe out sith as the Prophet Esay informeth us r Isa 30.33 The breath of the Lord like a river of brimstone continually kindleth it And that the worm likewise is immortall Christ teacheth ſ Mar. 9.44 46 48. Where the worm saith he never dyeth and the fire is not quenched and that the darknesse likewise is perpetuall wee heare out of Saint Peter t 2 Pet. 2.17 They are Wells without water clouds carryed about with a tempest to whom blacke darknesse is reserved for ever yea the chaines of this prison wherewith the damned are manacled and fettered are everlasting for the Angels that kept not their first estate saith Saint Jude u Jude 6. God hath reserved in everlasting chaines under darknesse unto the judgement of the great day and lastly The * Apoc. 14.11 fume and the stench of the brimstone lake riseth up perpetually and the smoake of their torment shall ascend for evermore Neither can it bee answered in behalfe or comfort of the damned that indeed hell torments shall still endure but that they shall not be alwayes in durance that the racke shall remaine but they shall not bee everlastingly tortured on it that the Jaile shall stand but that the prisoners shall not alwayes be kept in it for the Scipture is as expresse for the reprobates enduring as for the during of those paines They shall goe saith Christ x Mat. 25.46 into everlasting fire y 2 Thes 1.9 They shall suffer saith Saint Paul the paines of everlasting perdition z Apoc. 20.10 They shall bee tormented saith Saint John with fire and brimstone for evermore and therefore the fire is called * Mar. 9.44 their fire ignis eorum because it burneth them and the worme their worme because it feedeth upon them and the torments their torments because they paine and torture them These texts are so plaine that Cardinal Bellarmine himselfe professedly refuteth those of his owne side who give credit to the legend which relateth that by the prayers of Saint Gregory the soule of Trajan was delivered out of hell The good will and pleasure of God concerning the condition of the damned being thus made knowne unto us wee are to tremble at his judgements and quell and keepe under every thought that mutines against them To call Gods justice in question concerning the everlasting torments of the damned is to bring our selves in danger of them Are not Gods actions just because wee see not the squire by which they are regulated * Aug. l. 2. de Civ Dei Cujus plenè judicia nemo comprehendit nemo justè reprehendit though wee cannot comprehend all Gods judgements yet wee may not reprehend any Multa Dei judicia occulta sunt nulla injusta many judgements of God are secret none unjust In particular concerning this point much hath and may bee said in justification of Gods proceeding with the damned even by humane reason 1. Saint Austine rightly observeth that in punishing offences we are not so much to regard the time as the quality the duration as the enormity A man justly lyeth by it the whole yeere for a rash word spoken in a moment another is condemned to the Gallies all his life for a murder or a rape committed on the sudden in hot bloud therefore howsoever the sins of the reprobate are but temporall yet the circumstances of them may be so odious and the number of them so great and the nature so hainous that they may deserve eternall punishments 2. Where the guilt still remaineth it is not against justice that the party still suffer but in the soules of all infidels and impenitent sinners whose consciences were never washed neither in the salt water of their owne teares nor in the sweet laver of regeneration the guilt of all their sinnes still remaineth and therefore justly they may be eternally punished for them 3. An impenitent sinner if he should alwayes live upon the earth would alwayes hold on his sinfull course and that he breaketh it off at his death it is no thanke to him had he still the use of his tongue he would still blaspheme and curse had he still the use of his eyes hee would still looke after vanity had hee still the use of his feet hee would still walke in crooked wayes had he still the use of his hands he would still worke all manner of wickednesse had hee still the free use of all the faculties of his soule and members of his body he would still make them weapons of unrighteousnes Inchinus the a Inchin lib. de 4 Novis Romish Postillar giveth some light to this truth by an inch of candle whereby two play at tables in the
it the more vertue we shall finde in it and use to be made of it I have already counted many particulars in my former discourses upon these words and the supply of the rest together with the summe of the whole shall be my taske for the remainder of the time I will begin with the occasion which was a deepe wound of griefe which the Angel of Laodicea might seeme to have received from that keene and cutting reproofe Because thou art neither hot nor cold I will spew thee out of my mouth Now that he might not take on too farre by reason of so grievous and heavie a message the Spirit verifieth his name Paracletus and healeth and suppleth the wound with these comfortable words As many as I love I rebuke and chasten Gather not too much upon my former sharp reproofes and threats against thine owne soule there is yet place for thy zealous repentance despaire not of my favour nor wrong my love in thy over-weening conceit I would not have so rebuked thee if I had not loved thee Are those that are in Gods place to rebuke sinne and chasten offenders so carefull not to drive them to desperate courses will they daigne as God here doth to yeeld a reason of their proceedings and mitigate their sharpe censures with favourable expositions take away all scruples out of mens minds which their speeches and actions might otherwise leave in them Yee see the occasion and by it the scope of the Spirit and connexion of the words which carry this sense I rebuke with conviction and chasten with instruction all those whom I love not onely at large as I doe all mankind but in a speciall manner as I doe those whom I intend to make heires and co-heires with my only begotten Son Here wee have a speciall action of Gods carefull providence over his children Now the actions of God may be considered in a double respect either as they come from the Soveraigne of all power above us or as he is the patterne of all goodnesse to us as they are actions of soveraignty they require of us obedience and an awfull and a trembling regard of them as they are examples of goodnesse we are to seeke to imitate them and expresse them in our lives According to the former consideration these actions of God and words of my Text rebuke and chasten strengthen those that are under the rod but according to the latter they direct those that are to use it the former when they are chastened the latter when they chasten are to take notice of the severall circumstances set down in the Text. More particularly and plainly thus 1. We learne out of the words Gods care of his whom he reclaimes by threats and chastenings from their evill courses 2. The condition of the Church militant which is seldome without rebukes and chastenings 3. The imperfection of inherent righteousnesse and difficulty or rather impossibility of performing the Law now after our fall all Gods deare children are rebuked and chastened by him and therefore are not without blame or fault These are the speciall observations Their use must be to informe our judgement in the true estimate of the things of this life to stirre up our love to God who taketh such care of and paines with us as it were to call us home unto him by threatning of judgements and correcting us with a fatherly and compassionate affection Let us yet resume the words and consider the proceedings of the Almighty and wee shall see in God his actions the Magistrate his direction and charge and in the Magistrate his charge of distributing these tokens of Gods love the duty of all inferiours to receive them with the same affection wherewith they are given The Minister is to reprove the Judge to convince the Father to nurture the Magistrate to punish the Master to discipline those that are under them without partiality with moderation and in love those that are under their authority they may not revile but rebuke not torment but chasten not some in a spleen but all in love by the example of the Spirit in my Text God rebuketh whom he liketh and chasteneth whom he rebuketh and loveth whom he chasteneth Amor ille fraternus saith Saint d Aug. confes lib. 10. c. 4. Respirent in bonis suspirent in malis Austine we may say paternus sive approbet me sive improbet me diligit O that fatherly mind which whether it approve mee or reprove mee still loveth mee is worth all Amor saith the old man in the Poet est optimum salsamentum Love is the best sawce of all it giveth a rellish to those things that are otherwise most distastefull and loathsome It is most true of Gods love for it maketh rebukes gratefull and even chastenings comfortable I rebuke and chasten as many as I love Happy are we if we are of these many for e Job 5.17 blessed is he whom God correcteth Howsoever all chastening seemeth grievous unto us for the present yet it after bringeth the f Heb. 12.11 quiet fruit of righteousnesse to those that are exercised thereby Wherefore it is worth the observation that David prayeth not simply O Lord rebuke mee not neither chasten mee for that had been as much as to say O Lord love mee not for God rebuketh and chasteneth every one whom he loveth but he addeth g Psal 6.1 Rebuke mee not in thine anger neither chasten mee in thine heavie displeasure or as Junius rendereth it out of the Hebrew in aestu irae tuae in the heat of thy wrath I rebuke Was it enough to allay and coole the boyling rage of the young man in the comedy Pater est si non pater esses were thou not my father shall not this word I in my Text and this consideration that Gods hand is in all our afflictions be more forcible to quell the surges of our passions within the shore of Christian patience that they break not forth and fome out our own shame It was the speech of Laban Bethuel though devoid of the knowledge of the true God h Gen. 24.50 This thing is proceeded of the Lord we cannot therefore say neither good nor evill We who are better instructed must alter the words and say This thing is proceeded of the Lord this crosse is sent us from him therefore we cannot but say good of it we must thanke him for it In this losse sicknesse disgrace banishment imprisonment or whatsoever affliction is befallen us the will of our heavenly Father is done upon us and is it not our daily prayer Fiat voluntas tua Thy will be done Looke we to the author and finisher of our salvation hee bowed his will to take upon it his Fathers yoake shall we with a stiffe necke refuse it Father saith he let this cup passe let it passe if it be possible let it passe Ye heare he prayeth thrice against the drinking of it with all
yet not willing to bee put to an infamous cruell and accursed death he became obedient to death even the death of the crosse The repeating the word death seemeth to argue an ingemination of the punishment a suffering death upon death It was wonderfull that hee which was highest in glory should humble himselfe yet it is more to bee obedient than to humble himselfe more to suffer death willingly or upon the command of another than to be obedient more to bee crucified than simply to die Hee was so humble that hee became obedient so obedient that hee yeelded to die so yeelded to die as to bee crucified his love wonderfully shewed it selfe in humbling himselfe to exalt us his humility in his obedience his obedience in his patience his patience in the death of the crosse His humility was a kinde of excesse of his love his obedience of his humility his death of his obedience his crosse of his death He humbled himselfe According to which nature divine or humane In some sort according to both according to his divine by assuming our nature according to his humane by taking upon him our miseries And became obedient It is not said hee made himselfe obedient because obedience presupposeth anothers command wee may indeed of our selves offer service to another but wee cannot performe obedience where there is no command of a Superiour parere and imperare are relatives To whom then became hee obedient To God saith Calvin to Herod and Pilate saith Zanchius the truth is to both to God as supreme Judge according to whose eternall decree to Pilate by whose immediate sentence hee was to suffer such things of sinners for sinners To death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether inclusivè or exclusivè whether is the meaning hee was obedient all his life even to his last gaspe or hee was so farre obedient that hee yeelded himselfe to the wrath of God to the scorn of men the power of darknesse the infamy of all punishments the shame of all disgraces the cruelty of all torments the death of the crosse The difference betweene these is in this that the former maketh death the limit and bound the latter an act of his obedience to which interpretation I rather subscribe because it is certaine that Christ was not onely obedient unto the houre of his death but in his death also and after his death lying three dayes and three nights in the grave Here then we have the sum of the whole Gospel the life and death of our Lord and Saviour his birth and life in the former words He humbled himselfe his death passion in the latter and became obedient unto death even the death of the crosse He humbled that is took on him our nature infirmities became obedient that is fulfilled the law for us by his active satisfied God for our transgressions by his passive obedience Obedience most shews it selfe in doing or suffering such things as are most crosse repugnant to our wil natural desires as to part with that which is most dear pretious to us and to entertain a liking of that which we otherwise most abhor Now the strongest bent of all mens desires is to life honor nothing men fear more than death especially a lingring painful death they are confounded at nothing more than open shame whereby our Saviours obedience appeares a non pareil who passed not for his life nor refused the torments of a cruel nor the shame of an ignominious death that he might fulfill his fathers will in laying down a sufficient ransom for all mankinde Even the death of the crosse As the sphere of the Sun or Saturn c. is named from the Planet which is the most eminent part of it so is the passion of Christ from his crosse the crosse was as the center in which all the bloody lines met He sweat in his agony bled in his scourging was pricked in his crowning with thornes scorned and derided in the judgement hall but all this and much more hee endured on the crosse Whence we may observe more particularly 1 The root 2 Branches 3 Fruit. Or 1 The cause 2 The parts 3 The end of all his sufferings on it 1 Of the cause S. a Aug. l. 3. de Civ Dei c. 15. Regularis defectio non nisi in lunae fine contingit Austin demonstrateth that the Eclipse of the sun at the death of our Saviour was miraculous because then the Moon was at the full Had it bin a regular Eclipse the Moon should have lost her light and not the Sun so in the regular course of justice the Church which is compared to the Moon in b Cant. 6.10 Scripture should have been eclipsed of the light of Gods countenance and not Christ who is by the Prophet Malachy stiled c Mal. 4.2 Sol justitiae the Sun of righteousnesse But as then the Sun was eclipsed in stead of the Moon so was Christ obscured in his passion for the Church he became a surety for us therfore God laid all our debts upon him to the uttermost farthing The Prophet Esay assureth us hereof d Esa 53.4 5. He bare our infirmities carried our sorrows He was wounded for our transgressions and broken for our iniquities the chastisement of our peace was upon him by his stripes we are all healed O the wonderfull wisdom justice of God! the just is reputed unjust that the unjust might be reputed just the innocent is condemned that the condemned might be found innocent the Conquerer is in bonds to loose the captive the Creditor in prison to satisfie for the debtour the Physitian taketh the bitter potion to cure the patient the Judge is executed to acquit the prisoner What did the welbeloved of his Father deserve that he should drink the dregs of the vials of wrath why should the immaculate Lamb be put to such torture in the end be slain but for a sacrifice why should the bread of life hunger but for our gluttony the fountain of grace thirst but for our intemperancy the word of God be speechlesse but for our crying sin truth it self be accused but for our errors innocency condemned but for our transgressions why should the King of glory endure such ignominy shame but for our shameful lives why should the Lord of life be put to death but for our hainous and most deadly sins what spots had he to be washed what lust to bee crucified what ulcers to bee pricked what sores to bee launced Doubtlesse none at all our corrupt blood was drawn out of his wounds our swellings pricked with his thornes our sores launced with his speare our lusts crucified on his crosse our staines washed away with his blood It was the weight of our sins that made his soule heavie unto death it was the unsupportable burden of our punishment that put him into a bloody sweat all our blood was corrupt all our flesh as it were in
and all the ingredients of that bitter cup which our Saviour prayed thrice that it o Mat. 26.44 might passe from him We have viewed the root and the branches let us now gather some of the fruit of the tree of the crosse Christs passion may be considered two maner of wayes 1. Either as a story simply 2. Or as Gospel The former consideration cannot but breed in us griefe hatred griefe for Christ his sufferings and hatred of all that had their hand in his bloud the latter will produce contrary affâ—ctions joy for our salvation and love of our Saviour For to consider and meditate upon our Saviours passion as Gospel is to conceive and by a speciall faith to beleeve that his prayers and strong cries are intercessions for us his obedience our merit his sufferings our satisfactions that we are purged by his sweat quit by his taking clothed by his stripping healed by his stripes justified by his accusations absolved by his condemnation ransomed by his bloud and saved by his crosse These unspeakable benefits which ye have conceived by the Word ye are now to receive by the Sacrament if ye come prepared thereunto for they who come prepared to participate of these holy mysteries receive with them and by them though not in them the body and bloud of our Lord and Saviour and thereby shall I say they become flesh of his flesh and bone of his bone nay rather he becommeth flesh of their flesh and bone of their bone The spirit which raised him quickneth them and preserveth in them the life of grace and them to the life of glory Howbeit as the sweetest meats turne into p Cal. l. 4. instit c. 14. sec 40. Quemadmodum sacrum hunc panem coenae Domini spiritualem esse cibum videmus suavem delicatum non minus quà m salutiferum piis Dei cultoribus cujus gustu sentiunt Christum esse suam vitam quos ad gratiarum actionem erigit quibus ad mutuam inter se charitatem exhortatio est ita rursus in nocentissimum venenum omnibus vertitur quorum fidem non alit non aliter ac cibus corporalis ubi ventrem offendit vitiosis humoribus occupatum ipse quoque vitiosus corruptus nocet magis quà m nutrit choler in a distempered stomach so this heavenly Manna this food of Angels nay this food which Angels never tasted proves no better than poyson to them whose hearts are not purified by faith nor their consciences purged by true repentance and charity from uncleannesse worldlinesse envie malice ranckour and the like corrupt affections If a Noble man came to visit us how would we cleanse and perfume our houses what care would we take to have all the roomes swept hung and dressed up in the best manner Beloved Christians we are even now to receive and entertaine the Prince of Heaven and the Son of God let us therefore cleanse the inward roomes of our soules by examination of our whole life wash them with the water of our penitent teares dresse them up with divine graces which are the sweetest flowers of Paradise perfume them with most fragrant spices and aromaticall odours which are our servent prayers zealous meditations and elevated affectious tuned to that high straine of the sweet Singer of Israel Lift ye up ye gates and be ye q Psal 24.9 lift up ye everlasting doores and the King of glory shall come in Cui c. THE REWARD OF PATIENCE THE LII SERMON PHILIP 2.9 Wherefore God hath also highly exalted him Right Honourable c. THe drift of the blessed Apostle in the former part of this chapter to which my Text cohereth is to quench the fire-bals of contention cast among the Philippians by proud and ambitious spirits who preached the Gospel of truth not in truth and sincerity but in faction and through emulation Phil. 1.15 Some indeed preach Christ out of envie and strife This fire kindled more and more by the breath of contradiction and nourished by the ambition of the teachers and factious partaking of the hearers Saint Paul seeketh to lave out partly with his owne teares partly with Christs bloud both which he mingleth in a passionate exhortation at the entrance of this chapter If there be therefore any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowels of mercies fulfill yee my joy bee yee like minded having the same love being of one accord of one mind Let nothing be done through strife or vaine glory Look not every man to his owne things but every man also to the things of others Let the same mind be in you which was also in Christ Jesus who being in the forme of God thought it no robbery to be equall with God But made himselfe of no reputation c. In this context all other parts are curiously woven one in the other only there is a bracke at the fifth verse which seemes to have no connexion at all with the former for the former were part of a zealous admonition to brotherly love and christian reconciliation add this to voluntary obedience and humiliation in those he perswaded them to goe together as friends in this to give place one to the other in those he earnestly beseecheth them to be of one mind among themselves in this to be of the same mind with Christ Jesus Now peace and obedience love and humility seeme to have no great affinity one with the other for though their natures be not adverse yet they are very divers Howbeit if ye look neerer to the texture of this sacred discourse ye shall find it all closely wrought and that this exhortation to humility to which my Text belongeth hath good coherence with the former and is pertinent to the maine scope of the Apostle which was to re-unite the severed affections and reconcile the different opinions of the faithfull among the Philippians that they might all both agree in the love of the same truth and seeke that truth in love This his holy desire he could not effect nor bring about his godly purpose before he had beat down the partition wall that was betwixt them which because it was erected by pride could be no otherwise demolished than by humility The contentions among the people grew from emulation among the Pastors and that from vaine glory As sparkes are kindled by ascending of the smoake so all quarrels and contentions by ambitious spirits the a Judg. 5.16 divisions of Reuben are haughty thoughts of heart A high conceit of their owne and a low value and under rate of the gifts of others usually keep men from yeelding one to the other upon good termes of Christian charity Wherefore the Apostle like a wise Physician applyeth his spirituall remedy not so much parti laesae to the part where the malady brake forth as to the cause the vanitie of the Preachers and pride of the hearers after this manner Christ
was exalted according to both natures according to his humane by laying down all infirmities of mans nature and assuming to himself all qualities of glory according to his divine by the manifestation of the Godhead in the manhood which before seemed to lie hid But this seemeth not to be so proper an interpretation neither can it be well conceived how that which is highest can be said to be exalted but Christ according to his divine nature is and alwaies was together with the Holy Ghost most high in the glory of God the Father It is true which they affirme that the Deity more manifestly appeared in our Saviour after his resurrection than before the rayes of divine Majesty were more conspicuous in him than before but this commeth not home to the point For this manifestation of the Deity in the humane nature was no exaltation of the divine nature but of the humane As when the beames of the Sunne fall upon glasse the glasse is illustrated thereby not the beame so the manifestation of the Deity in the humane nature of Christ was the glory and exaltation of the manhood not of the Godhead I conclude this point therefore according to the mind of the ancient and most of the later Interpreters that God exalted Christ according to that nature which before was abased even unto the death of the Crosse and that was apparently his humane For according to his divine as he could not be humbled by any so neither be exalted as he could not die so neither be raised from death Having thus parced the words it remaineth that we make construction of the whole which confirmeth to us a principall article of our faith and giveth us thus much to understand concerning the present estate of our Lord and Saviour That because being in the forme of God clothed with majesty and honour adored by Cherubins Seraphins Archangels and Angels he dis-robed himselfe of his glorious attire and put upon him the habit and forme of a servant and in it to satisfie for the sins of the whole world endured all indignities disgraces vexations derisions tortures and torments and for the close of all death it selfe yea that cruell infamous and accursed death of the Crosse therefore God even his Father to whom he thus far obeyed and most humbly submitted himselfe hath accordingly exalted him raising him from the dead carrying him up in triumph into heaven setting him in a throne of Jasper at his right hand investing him with robes of majesty and glory conferring upon him all power and authority and giving him a name above all names and a stile above all earthly stiles King of Kings and Lord of Lords giving charge to all creatures of what rank or degree soever in heaven earth or under the earth to honour him as their King and God in such sort that they never speake or thinke of him without bowing the knee and doing him the greatest reverence and religious respect that is possibly to be expressed In this high mysterie of our faith five specialties are remarkable 1 The cause Wherefore 2 The person advancing God 3 The advancement it selfe exalted 4 The manner highly 5 The person advanced him Begin we with the cause Wherefore That which was elsewhere spoken by our Saviour h Luk. 14.11 He that humbleth himselfe shall bee exalted is here spoken of our Saviour hee humbled himselfe to suffer a most accursed death therefore God highly exalted him to a most blessed and glorious life We are too well conceited of our selves gather too much from Gods love and gracious promises to us if we expect that he should bring us by a nearer way and shorter cut to celestiall glory than he did his onely begotten Son who came not easily by his crowne but bought it dearly with a price not which he gave but rather for which hee was given himselfe His conquest over death and hell and the spoyles taken from them were not Salmacida spolia sine sanguine sudore spoyles got without sweat or blood-shed for he sweat and he bled nay he sweat blood in his striving and struggling for them Wherefore if God humble us by any grievous visitation if by sicknesse poverty disgrace or captivity wee are brought low in the world let us not bee too much dejected therewith we are not fallen nor can fall so low as our Saviour descended of himselfe immediately before his glorious exaltation The lower a former wave carrieth downe the ship the higher the later beareth it up the farther backe the arrow is drawn the farther forward it flyeth Our affections as our actions are altogether preposterous and wrong in the height of prosperity we are usually without feare in the depth of misery without hope Whereas if we weighed all things in an equall ballance and guided our judgement not by sight but by faith not by present probabilities but by antecedent certainties we should find no place more dangerous to build our confidence upon than the ridge of prosperity no ground surer to cast the anchor of our hope upon than the bottome of misery How suddenly was Herod who heard himself called a god and not a man deprived of his kingdome life by worms and no men whereas David who reputed himselfe a worm and no man was made a King over men Moses was taken from feeding sheepe to feed the people of God but on the contrary Nebuchadnezzar from feeding innumerable flockes of people shall I say to feed sheepe nay to be fed as a sheepe and graze among the beasts of the field O what a sudden change was here made in the state of this mighty Monarch How was hee that gloried in his building of great Babel brought to Babel that is confusion he that before dropp'd with sweet ointment feasted all his senses with the pleasures of a King hath the dew of heaven for his oyntment the flowry earth for his carpets the weeds for his sallets the lowing of beasts for his musick and the skie for his star-chamber How great a fall also had the pride of Antiochus who riding furiously in his chariot against Jerusalem was thrown out of it on the ground and with the fall so bruised his members that his flesh rotted and bred wormes in great abundance i 2 Mac. 9.8 9. Hee that a little before thought that hee might command the waves of the sea so proud was he beyond the condition of man and weigh the high mountaines in a ballance was now cast on the ground and carryed in an horse-litter declaring unto all the manifest power of God So that the wormes came out of the bowels of this wicked man in great abundance and while hee was yet alive his flesh fell off with paine and torments and all his army was grieved with the stench The k Xen. Cyr. paed l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. King of Armenia who had beene formerly tributary to Cyrus understanding that that puissant Prince was engaged
gurmandizeth the bait which before he had vomited up Beloved is God bound to help us up as often as we fall carelesly and wilfully What if hee let us lye as a prey for the Divell who runneth about like a Lion seeking whom hee may devoure Can we promise our selves a continuall supply of grace if wee still turne it into wantonnesse Will he beleeve our sighes and teares which have so oft proved false embassadours of our hearts Wee see by the fearfull judgements of Ananias and Sapphira how dangerous a thing it is to lye to the Spirit of God what doe we else when we daily professe in our prayers that we are heartily sorry for our sinnes that we loath and detest our vicious courses that the remembrance of all our former transgressions is grievous unto us and the burthen of them is intolerable whereas our deeds testifie to the world that we are so farre from loathing our former filthinesse that we hunger and thirst after it so farre from hearty repentance that our heart is set and our affections wholly bent to follow wickednesse with greedinesse Let us not deceive our owne soules Beloved God we cannot so many sinnes as we willingly commit after our humble confession and seeming contrition so many evidences we give against our selves that we are dissembling hypocrites and not sincere penitents for this is the touchstone of true repentance it a plangere commissa ut non committas plangenda so to bewaile that we have committed that we commit not that we have bewailed I before compared this life to a sea and now I may not unfitly most of the fish in it either to the Scolopendra of which before or to the Crab which either standeth still or swimmeth backward Doe we dreame as Nebuchadnezzar did of an image with an head of gold and armes of silver and thighes of brasse and legges of earth and clay Doe we not see many that are gold and silver in their childhood and youth precious vessels of grace brasse and iron in their riper yeeres and no better than earth and clay in their old age The * Plin. lib. 8. c. 16. Aristoteles tradit Leaenam primo soetu 5. catulos ac per annos singulos uno minus ab uno sterilescere Lionesse in the naturall story which at the first bringeth forth five young ones and after fewer by one in a short time becommeth quite barren But because I have spoken at large of the dangerous antecedent heare I beseech you a word of the dreadfull consequent All his righteousnesse that he hath done shall not bee mentioned Would it not vexe a Scrivener after he had spent many dayes and much paines upon a large Patent or Lease to make such a blot at the last word that he should be forced to write it all againe yet so it is that as one foule blot or dash with a pen defaceth a whole writing so one soule and enormous crime dasheth and obliterateth the fairest copy of a vertuous life it razeth out all the golden characters of divine graces imprinted in our soules All our fastings and prayers all our sighing and mourning for our sinnes all our exercises of piety all our deeds of charity all our sufferings for righteousnesse all the good thoughts we have ever conceived all the good words we have ever uttered all the good workes we have ever performed in a word all our righteousnesse is lost at the very instant when we resolve to turne from it As one drop of inke coloureth a whole glasse of cleere water so one sinfull and shamefull action staineth all our former life yet this is not the worst for it followeth In his transgression that he hath committed and in the sinne that he hath sinned in them hee shall dye Doth God threaten this judgement onely doth hee not execute it upon presumptuous transgressours When Balthazar tooke a peece of the plate of the Sanctuary to quaffe in it behold presently a a Dan. 5.5 hand writing his doome upon the wall and in the transgression that hee had committed and in the sinne that hee had sinned in it hee dyed Korah Dathan and Abiram had no sooner opened their mouth against Moses than the b Num. 16.32 earth opened her mouth and swallowed them up quicke and in the trespasse which they had trespassed and in the sinne which they had sinned in it they dyed Ananias and Sapphira had no sooner told a lye to Saint Peter and stood to it but they were c Act. 5.5 10. strucke downe to the ground and in the trespasse that they trespassed and in the sinne that they sinned in it they dyed Herod had scarce made an end of his oration to the people and received their applause crying The voice of God and not of man when the Angel made d Act. 12.22 23. an end of him and in the trespasse which hee trespassed and in the sinne that he sinned in it bee dyed Oh that our blasphemous swearers and bloudy murderers and uncleane adulterers and sacrilegious Church-robbers when the Divell edges them on to any impiety or villany would cast but this rub in their way What if God should take mee in the manner and strike mee in the very act I am about and cast mee into the deep dungeon of Hell there to be tormented with the Divell and his angels for evermore Doe I not provoke him to it Doe I not dare him Hath hee not threatened as much Hath hee not done as much Nonne cuivis contingere potest quod cuiquam potest that which is ones case may it not be any ones case Yea but they will say God is mercifull Hee is so else the most righteous upon earth would despaire a thousand times but not to those that continually abuse his long-suffering and presume upon his mercy If there be e Deut. 29.19 20. among you saith God by Moses a root that beareth gall and wormwood and it come to passe that when hee heareth the words of this curse that he blesse himselfe in his heart saying I shall have peace though I walke in the imagination of mine heart to adde drunkennesse to thirst the Lord will not spare him but then the anger of the Lord and his jealousie shall smoake against that man and all the curses that are written in this booke shall lye upon him and the Lord shall blot out his name from under heaven Yea but God promiseth pardon at all times to the penitent But where doth he promise at all times grace to repent Be it that God would tender us his grace at what houre wee please which is presumption in us to hope for yet the longer we deferre the applying of the remedy the more painfull and dangerous the cure will be In the conversive proposition concerning our conversion to God I admit of the convertens viz. True repentance is never too late so they will take along with them the conversa viz. that late repentance is seldome
true Howsoever what piety is it nay what equity nay rather what abominable iniquity and impiety is it florem Diabolo consecrare faeces Deo reservare To consecrate the flower of their youth to the Divell the world and the flesh and reserve the lees or dregges of their old age for God To dedicate to him our weake and feeble dotage if we live to it what is it better than to offer the f Deut. 15.21 blind and the lame for sacrifice which God abhorreth Repent therefore repentè repent at the first offer of grace Ye shall scarce find any precept of repentance in Scripture which requireth not as well that it be out of hand as that it be from the heart Remember thy g Eccles 12.1 Creatour in the dayes of thy youth To h Psal 95.7 8. day if yee will heare his voice harden not your heart Seek i Psal 32.6 the Lord while he may be found Now he may be found now he seeketh us now he calleth to us let us therefore breake off all delayes and pricke on forward our dull and slow affections with that sharp and poynant increpation of Saint k Confes l. 8. c. 5. Modò modò non habent modum quamdiu cras cras cur non hoc dic cur non hac horâ finis turpitudinis meae Ib. Verba lenta somnolenta modò ecce modò sine paululum sed sine paululum ibat in longum c. Austine Why doe I still procrastinate my comming unto thee O Lord Why not now why not this day why not this houre an end of my sinfull course of life Deo Patri Filio Spiritui sancto sit laus c. THE DEFORMITY OF HALTING THE LVII SERMON 1 KIN. 18.21 And Elijah came to all the people and said How long halt ye betweene two opinions If the Lord be God follow him but if Baal then follow him and the people answered not a word Right Honourable c. ELijah who sometimes called for fire from heaven was himselfe full of heavenly fire the fire of zeale for the Lord of Hosts His words like fire 1 Give light 2 Heate 3 Consume 1 They give light to this undoubted truth That one and but one Religion is to be embraced either God or Baal must be worshipped in no case both Stand firme to one How long halt ye betweene two 2 They heate and enflame true zeale and devotion If the Lord be God follow him 3 They burne up indifferencie and neutralitie If Baal be he goe after him This passage of Scripture relateth a Sermon of Elijah wherein we are to note more particularly 1 The Preacher Elijah 2 The Auditorie the whole Parliament of Israel 3 The Text or Theame handled by him viz. What God is to be worshipped what religion to be established and maintained by Prince and people Now although I perswade my selfe that there is none in this whole assembly who halteth betweene the Popish and reformed Churches or hath once bowed his knee to the Romish Baal yet because Satan hath of late not only turned himselfe into an Angell of light to dazle the eyes of weake Christians in point of Doctrine but also into a Seraphim of heat and zeale under colour of devotion to bring us to offer strange fire upon Gods Altar and especially because there is no lamp of the Sanctuarie that burneth so brightly but that it needeth oyle continually to be powred into it to feed the flame the opening of this Scripture cannot but be seasonable and usefull to reduce you into the path if you swerve from it never so little or to prick you on if you are in the right way that leadeth to the kingdome of God The key to open this Text is the occasion of this exhortation of the Prophet wherefore before I proceed to the exposition of the words I must entreat you to cast a looke backwards to the occasion of them and the cause of the peoples haulting downe-right a circumstance not giving more light to the right understanding of the Prophets reproofe than strength to our stedfast standing and upright walking in the high way to Heaven What the religious Father spake by way of Apologie for handling controversall points in the pulpit Ideo non dubitavimus dubitare ut vos non dubitaretis We therefore make no scruple to move doubts that yee may not doubt but upon the solution of them be more settled in your most holy faith I may say truly that therefore I hold it needfull to make a stay at the cause of the poeples haulting that their haulting may be no stay to your godly proceedings that you may never hault upon their ground which was so slipperie that they slid now this way now that way not able to set sure footing any where Elijah by his divine commission drew them to Gods Altar but Ahab especially at the instigation of Jezebel by his royall power enforced them to offer at Baals groves between both they were miserably perplexed their minds distracted and their worship divided betweene God and Baal Men are led by examples more than precepts especially by the examples of Princes or Potentates which carrie a kinde of Sovereigntie over mens affections and manners as they themselves have over their persons insomuch that their morall vices yea and naturall deformities also have beene drawne and patterned out by some of their subjects as if they were vertues and gracefull ornaments a Jan. Grut. annot in Tac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diodorus Siculus telleth us in sober sadnesse that it was the custome of the Aethiopians to maime or lame themselves in that part or foot on which their Prince limped because they thought it a great disparagement for their Prince that any about him should goe more upright or have a more gracefull gate than hee And Atheneus likewise reporteth of Dionysius his familiars that because himselfe was somewhat purblinde they as they sate at table reached towards dishes as it were by aime and sometimes missed that they might not seeme more quick-sighted than he And to make up the number when Philip received a wound in his eye Clisophus as if hee had got a blow on the same eye putteth a patch on it and when afterwards Philip was run thorow the right thigh in comes Clisophus all to be plaistered on that thigh and out-halteth his Master We can hardly hold laughing when we read or heare of the madnesse rather than folly of so grosse flatterie yet wee have cause rather to weepe at the sight of a farre worse flatterie and yet most usuall whereby some indeere themselves into great personages by imitating their vices and profane carriage To expresse these they account it a kinde of merit of favour or at least an homage due to their greatnesse because saith b Lactant. divin instit l. 5. c. 6. Et quoniam regis vitta imitari obsequii quoddam genus est abjecerunt omnes pietatem ne regi
scelus exprobrare viderentur lib. c. 23. Homines malunt exempla quam verba c. Lactantius to imitate the vices of Princes and Nobles is a Court-complement nay a part of the service and obsequiousnesse due to their persons all men in Jupiters time castaway the feare of God lest they should seeme to upbraid ungodlinesse to their King Wherefore no marvell sith Ahab was starke lame on his right leg that the Israelites here after the manner of Clisophus followed him limping looking sometimes to Gods Altar sometimes to Baals O the subtiltie of the enemie of our soules how many fetches and turnings hath that wily Serpent to get in his head if he get it not one way by Atheisme nor the contrarie by Superstition yet hee hath a third way to slide in by indifferencie Whom he cannot bring to coldnesse in the true religion or hot eagernesse in the false he laboureth with a soft fire to make luke-warme as he did the people of Israel to whom hee suggested these or the like thoughts Alas what shall we doe we are even at our wits end our weake and weather beaten bark is betwixt two rocks stand still wee cannot the wind is so strong If wee steere one way wee make shipwrack of our lives and goods if the other of faith and a good conscience to this streight we are driven either we must forsake our religion or trench upon our allegeance God and the King stand in competition Neither as the matter now standeth is it possible to serve much lesse please both if wee cleave stedfastly to God wee shall be cloven in peeces and hewen asunder by Ahab if we cleave not to him wee forsake our owne mercie and the rocke of our salvation if wee burne incense to Baal we shall frie our selves in hell fire if we sacrifice unto God Ahab will mingle our owne bloud with our sacrifices Wee must needs indanger either our soules or our bodies our estate or our conscience Why is there no meanes to save both Wee hope there is by dividing our selves betweene God and Baal God shall have the one and Baal the other our heart wee will keepe for God but Baal shall have our hands and knees at his service though wee visit Baals groves Baal shall never come into our thoughts even then when we offer incense unto Baal we will offer the incense of our prayers on the Altar of our heart to the God of our fathers By this meanes wee are sure to hold faire quarter with Ahab and we hope also to keepe in with God to whom we give the better part Yea but this is no better than halting betweene both Be it so is it not better to halt thinke you than to lose both legs And what shame is it for us thus to halt sith the Prince and chiefe Priests doe no otherwise They are our guides and if they mislead us let them beare the blame As the people thus reasoned with themselves and after much swagging on both sides in the end came to fix and resolve upon this middle way out commeth the Prophet Elijah and fearing no colours presenteth himselfe first to Ahab and afterward to the people by Ahab hee is entertained with this discourteous salutation Art thou hee that troubleth Israel How darest thou appeare in my presence The Prophet as well appointed with patience to beare as the King armed with rage to strike encountreth the King on this wise It is not I that trouble Israel but thou and thy fathers house in that yee have forsaken the commandements of the Lord and have followed Baal Wee see here by the freedome of the Prophets reproofe that though the servants of God may be in bonds yet the word of God is not bound nay it bindeth Ahab and all his servants to their good behaviour they cannot stirre hand or foot against the Prophet They are so farre from silencing him that in Gods name hee commands them saying Send and gather unto me all Israel unto Mount Carmel and the Prophets of Baal foure hundred and fifty and the Prophets that eat at Jezebels table The King taketh the word from Elijah and gives it to the people and a Parliament is on the sudden assembled wherein Elijah is the speaker his speech is an invective against unsettled neutrality and dissembling in matter of religion unsettlednesse is taxed in the word halt indifferency in the words betweene two opinions dissembling and temporizing in the words following if the Lord be God follow him How long halt yee betweene two opinions The Prophet here useth no flourish at all no prolusion after the manner of Fencers but presently hee fals to blowes and that so smart that he stunned his adversaries for so we read they answered him never a word c Cic. Catil 2. Quousque tandem abutêre Catilina patientiâ nostrâ Phil. 2. Quâ—niam meo fâ—o fieri dicam P.C. Muret. orat Ergo hoc miseris Gallis c. How long halt yee An abrupt Exordium becommeth a man that is in a vehement passion such an one now surprized Elijah the Baalites profaning Gods name polluting his Altars slaying his Prophets heat him above his ordinary constitution In such a case as this was to have been luke-warm had been little better than key-cold When God is highly dishonoured the true religion wronged grosse idolatry patronized not to bee moved is an argument either of insincerity or cowardice Patientia digna omni impatientiâ Such patience is insufferable such silence is a crying sinne such temper a distemper Wherefore no marvell if Elijahs spirit in which there was alwayes an intensive heat now flamed and his words were no other than so many sparks of fire How long halt yee betweene two opinions Not why but how not doe ye now but how long will ye not lose or misse your way or goe awry but halt not in a wrong path but betweene two wayes How aggravateth the unseemelinesse of their gate by their manner long by the continuance halt by the deformity betweene two opinions by the uncertainty Is it not a most shamefull thing to halt after an unseemely manner for a long time betweene two wayes not certaine which to take or leave Out of the manner of Elijahs reproofe observe the duty of a faithfull Minister of God when just cause is given to bee round with his hearers and to reprove them plainly calling halting halting if they do not so they halt in their duty and the vengeance of God is like to overtake them denounced by the Prophet Jeremie d Jer. 23.31 32 Behold I will come against the Prophets that have sweet tongues and say He saith Behold I am against them that prophesie false dreames saith the Lord and doe tell them and cause my people to erre by their lyes and by their lightnesse yet I sent them not nor commanded them therefore they shall not profit this people at all But because this note sorteth not well with this time
to it in divers places we reade of Baalim Baal-Peor and Baal-Zebub just saith Ribera the Jesuit as the Blessed Virgin though she be but one yet she is called by divers names taken from the places where her Images are erected as namely she is called sometimes Lady of Loretto sometimes of Monte serato sometimes of Hayles But before I come to parallel the Papists and the Baalites give us leave right b The Lord Wotton extraordinary Embassador and the Lieger Sir Thomas Edmonds Honourable who are Embassadors for Christ to endeavour to imitate that vertue which is most eminent in men of your place I meane courage and liberty to deliver what wee have in commission from our Lord and Master Yee will say what need this preface what doth this Text concerne any here though it be set upon the tenter hookes never so long it cannot reach to any Christian congregation It were ignorance and impudency to affirme that any who have given their names to Christ halt between God and Baal or offer incense to the Sunne I hope I may excuse all here present from the sin of the Baalites I would I could also all others who professe themselves Christians but that I cannot doe so long as the whoredomes of the Romish Jezebel are as evident as the Sunne-beames which the Baalites worshipped I find not in Scripture Idolaters branded chiefly because they were Baalites but Baalites because they were Idolaters If then any who beare the name of Christians may bee justly charged with idolatry they fall under the sharp edge of this reproofe in my Text as also do all those who are not yet resolved which Religion to stick unto the Romish or the Reformed Now before we lay Idolatry to the charge of the Romish Church it will be requisite to distinguish of a double kind of Idolatry or Superstition 1. When religious worship is given to a false god which is forbidden in the first precept of the Decalogue 2. When a false or irreligious worship is given to the true God which is forbidden in the second Commandement With Idolatry in the first sense we charge them not for they receiving with us the Apostles Creed worship one God in Trinity with us but from Idolatry in the second acception they can never cleere themselves but by changing their tenets and reforming their practice For every will-worship or worship devised by man against or besides Gods commandement is a false worship and what is Popery almost else but an addition of humane traditions to Gods commandements his pure worship What is their offering of Christ in the Masse for a propitiatory sacrifice for the living and the dead their elevation of the host their carrying it in solemne Procession their dedicating a feast to it called Corpus Christi day What are their benedictions of oyle salt and spittle christening of Bells and Gallies What are their invocation of Saints Dirges and Requiems for the dead going in pilgrimages to the Images and Reliques of Saints and Martyrs but religious or rather irreligious rites brought in by the Church without any command or warrant from Gods Word Secondly other learned Divines distinguish Idolatry into 1. Crassam a grosse or palpable kind of Idolatry when the creature it selfe is worshipped in or for it selfe 2. Subtilem a subtle and more cunning kind of Idolatry when the creature is denied to bee worshipped but God in by and through it For as the same wooll may be spunne with a courser or with a finer thread so the same sinne specie may bee committed after a grosser or more subtle manner As for example hee may be said to commit grosse murder who cuts a mans throat or chops off his head or runneth him through the heart and not he who poysoneth his broth or his gloves or his spurres or his saddle and yet the latter is as guilty of murder before God as the former In like manner hee who defileth corporally the body of his neighbours wife may be said to commit grosse adultery yet hee is not free from that foule crime who lusteth after a woman in his heart though he commit not the foule act so wee may say that hee who robbeth a man upon the high-way or cutteth his purse in a throng committeth grosse theft yet certainly he that cheateth or couzeneth a man of his mony is as well a breaker of the eighth commandement as the former The same we are to conceive concerning Idolatry forbidden in the second commandement For whether it be crassa or subtilis a worship of the creature it selfe or a pretended worship of God in or by the creature it is odious and abominable in the sight of God For the people that worshipped the golden Calfe made by Aaron and the ten Tribes which worshipped the Calves set up by Jeroboam worshipped the true God in and by those Images For Aaron when hee saw the golden Calfe built an Altar before it made a Proclamation To morrow is a feast Jehovae to the Lord. And Jeroboam as Josephus testifieth appointed not that the Calves that hee set up in Dan and Bethel should be adored as gods sed ut in Vitulis Deus coleretur but that God should bee worshipped in and by those Calves Nay the Baalites who were esteemed grosser Idolaters than the other had this plea for themselves that under the name of Baal-Samen the Lord of Heaven they worshipped the true God as may be more than probably gathered out of the words of God by the Prophet c Hos 2.16 Hosea And it shall bee in that day saith the Lord that thou shalt call mee Ishi my husband and shalt call mee no more Baal for I will take away the names of Baalim out of her mouth and they shall bee no more remembred by their name Yet the Scripture stileth these Idolaters d 1. Cor. 10.7 Neither bee yee idolaters as were some of them as it is written The people sate downe to eate and drinke and rose up to play And God proceedeth against them as if they were grosse Idolaters for Moses tooke the e Exod. 32.20.27 Calfe which they had made and burnt it in the fire and grownd it to powder and strawed iâ— upon the water and made the children of Israel drinke of it And he said to the sons of Levi Thus saith the Lord God of Israel Put every man his sword by his side and goe in and out from gate to gate throughout the camp and slay every man his brother and every man his companion and every man his neighbour Neither did the ten Tribes after or the Baalites escape better for the Kings of Israel were plagued for their Idolatry and all the people led into captivity And for the Baalites they were slaine with a sword and the Temple of Baal made a Jakes Here I would not bee mistaken as if I put no difference between an Heathen and a Papist an Hereticke and an Infidell For although the
ordinary Priests and Chemarims who were a peculiar order differing from the rest by their blacke habit so the Romish Clergie is evidently divided into ordinary Priests and Monks and Jesuites whose coat is of the same colour with Baals Chemarims 6. As the Priests of Baal used vaine repetitions of the name of their God in their prayers crying O Baal heare us Baal heare us c. so doe Papists in their Jesus and Ladies Psalters much more often repeat the name of Jesus and our Lady and which I never read of the Baalites they put a kind of religion in the number For yee shall reade in the Churches as yee passe by many hundred nay thousand yeeres of pardons liberally offered to all that devoutly say over so many Pater nosters or Ave Maries before such an Altar or Picture 7. As the Priests of Baal used many strange gestures at their Altars mentioned ver 26. so doe these at theirs and some more ridiculous than those of the Baalites 8. As the Priests of Baal cut themselves with knives and launcers till the bloud gushed out in great abundance so these at their solemne processions whip themselves till they are all bloudy These things being so is it possible that there should be any that have given their names to Christ and partake with us in the mysteries of salvation and seed at our Lords board should yet bow the knee to the Romish Baal and so fall within the stroake of Elijahs reproofe How long halt yee between two opinions Should wee not much wrong our reformed Church to surmise there should be any of her members subject to the infirmity or rather deformity of the Israelites here taxed by the Prophet Had they no meanes this sixty yeeres to strengthen the sinewes of their faith and cure their halting Are there any that follow Baalim or to speake more properly insist in the steps of Balaam and for the wages of unrighteousnesse will as much as in them lyeth curse those whom God hath blessed Are there any that lispe in the language of Canaan and speake plaine in the language of Ashdod frame and maintaine such opinions and tenets as like the ancient Tragedian Buskin which served indifferently for either foot left as well as right so these as passable in Rome as Geneva If there be any such I need not apply to them this reprehension of my Prophet How long halt yee between two opinions The dumbe beast and used to the yoke hath long agoe reproved the madnesse of such Prophets But I would that this larum of Elijah still rung in the eare of some of our great Statists About this time Doctor Carier who came over Chaplaine with the Lord Wotton preached a scandalous Sermon in Paris at Luxenburg house and not long after reconciled himselfe to the Romish Church and miscarrying first in his religion after in his hope of great preferments by the Cardinall Perons meanes in great discontent ended his wretched dayes who in the height of their policy over-reach their Religion and keep it so in awe that it shall not quatch against any of their projects for the raising their fortunes or put them to any trouble danger or inconvenience For as the Heliotropium turneth alwayes to the Sunne so they their opinions and practice in matter of Religion to the prevalent faction in State As the cunning Artizan in Macrobius about the time of the civill warre between Anthony and Augustus Caesar had two Crowes and with great labour and industry he taught one of them to say Salve Antoni Imperator God save Emperour Anthony and the other Salve Auguste Imperator All haile my Liege Augustus and thereby howsoever the world went he had a bird for the Conquerour so these if the reformed Religion prevaile their birds note is Ave Christe spes unica but if Popery be like to get the upper hand they have a bird then that can sing Ave Maria. Strange it is â—hat in the cleare light of the Gospel wee should see so many Batts flying which a man cannot tell what to make of whether birds or mice They are Zoophytes plant-animals like the wonderfull sheep in Muscovie Epicens amphibia animalia creatures that sometimes live in the water and sometimes on the land monsters bred of unlawfull conjunctions which should not see light If the image of this vice be so horrid and odious in nature what shall wee judge of the vice it selfe in religion I am sure God can better away with any sort of sinners than these for these he threatneth to spew out of his mouth To close up all My Beloved as yee tender the salvation of body and soule take heed of this Laodicean temper in religion if ye ever looke to be saved by your religion yee must save and preserve it entire and unmixed Take heed how ye familiarly converse with the Priests and Chemarims of Baal lest they draw you away from the living God to dumb dead Idols By no meanes bee brought to bow the knee to Baal or give any shew or countenance to idolatrous worship for God is a jealous God and will not give any part of his glory to graven Images Now the Lord who of his infinite mercy hath vouchsafed unto us the liberty of the Gospel and free preaching of his Word give a speciall blessing to that portion which hath been delivered to us at this present plant hee the true Religion in our hearts and daily water it both by hearing and reading his Word and meditating thereupon that it may bring forth plentifull fruit of righteousnesse in us all strengthen he the sinewes of our faith that we never halt between two opinions enflame he our zeale that we be never cold or lukewarme in the truth but in our understanding being rightly enformed and fully resolved of the orthodoxe faith we may in the whole course of our life be conformed to it reformed by it zealous for it and constant in it to death and so receive the crowne of life through Jesus Christ Cui cum Patre Spiritu sancto c. Amen Ambodexters Ambosinisters Or One God one true Religion THE LIX SERMON 1 KIN. 18.21 If the Lord be God follow him but if Baal then follow him Right Honourable c. NOt to suspect your memorie or wrong your patience by any needlesse repetition of what hath beene formerly observed out of the whole text joyntly or the parts severally considered the drift of the Prophet Elijah in this sprightly reproofe is to excite the King Nobles and Commons of Israel to resolution and zeale in the true and only worship of the true and only God and agreeably to this his maine scope and end hee bendeth all his strength and forces against those vices that bid battaile as it were to the former vertues These are two 1. Wavering unsettlednesse opposite to resolution 2. Timorous luke-warmnesse the sworne enemie to zeale To displace and utterly overthrow them and establish the contrarie
lately celebrated with a fit antheme Thou hast ascended up on high thou hast led captivitie captive the later may supply this present thou hast received gifts for men yea for the rebellious also that the Lord God may dwell among them Blessed be the Lord who daily loadeth us with benefits even the God of our salvation for on this day Christ received gifts for his Church the gifts of faith hope and charitie the gift of prayer and supplication the gift of healing and miracles the gift of prophecie the gift of tongues and the interpretation thereof Verily so many and so great are the benefits which the anniversary returne of this day presenteth to us that as if all the tongues upon the earth had not beene sufficient to utter them a supply of new tongues was sent from heaven to declare them in all languages The new Testament was drawne before and signed with Christs bloud on good Friday but c Ephes 4.30 Grieve not the holy spirit of God whereby yee are sealed to the day of redemption sealed first on this day by the holy spirit of God Christ made his last Will upon the crosse and thereby bequeathed unto us many faire legacies but this Will was not d 1 Cor. 12.4 5 8. There are differences of administrations but the same Lord and diversitie of gifts but the same spirit For to one is given by the same spirit the word of wisdome unto another the word of knowledge by the same spirit administred till this day for the e And 2 Cor. 3.8 How shall not the ministration of the spirit be rather glorious ministration is of the spirit Yea but had not the Apostles the spirit before this day did not our Lord breathe on them John 20.22 the day he rose at evening being the first day of the weeke saying Receive yee the holy Ghost The learned answer that they had indeed the spirit before but not in such a measure the holy Ghost was given before according to some ghostly power and invisible grace but was never sent before in a visible manner before they received him in breath now in fire before hee was f Calv. in Act Anteà respersi erant nunc plenè imbuti sprinkled but now powred on them before they received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before authority to discharge their function but now power to worke wonders before they had the smell now the substance g Aug. hom de Pent. Nunc ipsa substantia sacri defluxit unguenti cujus fragrantia totius orbis latitudo impleretur iterum adfuit hoc die fidelibus non per gratiam visitationis operationis sed per praesentiam majestatis of the celestiall oyntment was shed on them they heard of him before but now they saw and felt him 1. In their minds by infallible direction 2. In their tongues by the multiplicity of languages 3. In their hands by miraculous cures S. Austine truly observeth that before the Apostles on this day were indued with power from above they never strove for the Christian faith unto bloud when Satan winnowed them at Christs passion they all flew away like chaffe And though S. Peters faith failed not because it was supported by our Lords prayer Luke 22.32 yet his courage failed him in such sort that he was foyled by a silly damsell but after the holy Ghost descended upon him and the rest of the Apostles in the sound of a mightie rushing wind and in the likenesse of fierie cloven tongues they were filled with grace and enflamed with zeale and they mightily opposed all the enemies of the truth and made an open and noble profession thereof before the greatest Potentates of the world and sealed it with their bloud all of them save S. John who had that priviledge that hee should stay till Christ came glorifying the Lord of life by their valiant suffering of death for his names sake In regard of which manifold and powerfull effâ—cts of sending the spirit on this day which were no lesse seene in the flames of the Martyrs than in the fiery tongues that lighted on the Apostles the Church of Christ even from the beginning celebrated this festivity in most solemne manner and not so onely but within 300. yeares after Christs death the Fathers in the Councels of h Concil Elib c. 43. Cuncti diem Pentecostes celebrent qui non fecerit quasi novam heresem induxerit pumatur Eliberis mounted a canon thundring out the paine of heresie to all such as religiously kept it not If the Jewes celebrated an high feast in memory of the Law on this day first proclaimed on mount Sinai ought not we much more to solemnize it in memory of the Gospel now promulgated on mount Sion by new tongues sent from heaven If we dediâ—â—â— peculiar festivals to God the Father the Creatour and God the Sonne the Redeemer why should not God the holy Ghost the Sanctifier have a peculiar interest in our devotion S. i Serm. in die Pent. Si celebramus sanctorum solennia quanto magis ejus à quo habuerunt ut sancti essent quotquot fuerunt sancti si veneramur sanctificatos quanto magis sanctificatorem Bernard addeth another twist to this cord If we deservedly honour Saints with festivals how much more ought wee to honour him who maketh them Saints especially having so good a ground for it as is laid downe in this chapter and verse And when the day of Pentecost was come As a prologue to an act or an eeve to an holy day or the Parascheve to the Passeover or the beautifull gate to the Temple so is this preface to the ensuing narration it presenteth to our religious thoughts a three-fold concurrence 1. Of time 2. Of place 3. Of affections Upon one and the selfe same day when all the Apostles were met in one place and were of one minde the spirit of unity and love descendeth upon them Complementum legis Christus Evangelii spiritus As the descending of the Sonne was the complement of the Law so the sending of the spirit is the complement of the Gospel and as God sent his Sonne in the fulnesse of time so he sent the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fulnesse of the fiftieth day When the Apostles number was full and their desire and expectations full then the spirit came downe and filled their hearts with joy and their tongues with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnifica Dei facta the wonderfull works of God vers 11. That your thoughts rove not at uncertainties may it please you to pitch them upon foure circumstances 1. The time when 2. The persons who They. 3. The affection or disposition were with one accord 4. The place in one place 1. The time was solemne the day of Pentecost 2. The persons eminent the Apostles 3. Their disposition agreeable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The place convenient in an
heart whether the reproofe were just or no and finding it just confesseth his sinne and seeketh for pardon and forgivenesse The Jewes here when they were charged by S. Peter with the murder of the sonne of God say not Quid hic sed quid nos not what hath this man to meddle with us but who can give us good counsell not what shall we say but what shall wee doe for words are too light a recompence for deeds 1. A word of the duty of faithfull teachers that with the cocke by clapping my wings upon my breast I may awake my selfe as well as others The salvation of the hearers much dependeth upon the gifts of the Preacher and the gifts of the Preacher much depend upon his sincere intention not to gaine profit or u Salvianus de gubernat Dei lib. 1. Utilia magis quam plausibilia sectari nec lenocinia quaerere sed remedia applause to himselfe but soules to God not to tickle their eares but to pricke their hearts Such a Preacher * Bern. in Cant. Illius doctoris vocem libentiùs audio non qui sibi plausum sed qui mihi planctum movet S. Bernard ever wished to heare at whose Sermon the people hemmed not but sighed clapped not their hands as at a play but knocked their breasts as at a funerall According to which patterne x Hieron Nepot Te docente in ecclesiâ non clamor populi sed gemitus suscipiatur lachrymae auditorum tuae laudes sint S. Jerome endevoureth to frame Nepotian his scholar When thou teachest in the Church saith hee let there bee heard no shouts of admiration but sobs of contrition let the fluencie of thy eloquence be seene in the cheekes of thy hearers This is not done by ostentation of art but by evidence of the spirit A painted fire heateth not nor doe the gestures and motions of an artificiall man destitute of soule and life any whit move our affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are the graces of sanctification shining in the countenance gesture life of the Preacher and not the beauty and ornaments of speech which insinuate into the heart and multiply themselves there without which though wee speake with the tongues of men and Angels wee are but like sounding brasse or tinckling cymbals except the Lord touch the heart and the tongue of the Preacher with a coale from his Altar all the lustre of rhetoricall arguments and blaze of words will yeeld no more warmth to the conscience than a glow-worme Yee have heard briefly of the duty of Pastours reserve I pray you one eare to listen to your owne duty as hearers 2. It was the manner of the Jewes to bore thorow the eares of those servants that meant not to leave them till death and if yee desire to be in the lists of Gods servants yee must have your eares bored and the pearles of the Gospel hanging at them All shepherds set a marke upon their sheepe and so doth the good Shepherd that gave his life for his sheepe and this marke is in the eare y Joh. 10.3 27. My sheepe heare my voyce There is no doctrine in the word wee heare of more often than of hearing the word and keeping it We heare that we ought to heare the Father z Esay 1.1 Heare O heaven and hearken O earth for the Lord hath spoken we heare that we ought to heare the Son * Mat. 13.43 Mat. 17.5 He that hath eares to heare let him heare and This is my well-beloved Son in whom I am well pleased heare yee him we heare that wee ought to heare the Spirit a Apoc. 2.7 Let him that hath an eare to heare heare what the Spirit saith to the Churches All the venturers in the great ship called Argonavis bound for Colchis to fetch the golden fleece when they were assaulted by the Syrens endevouring to enchant them with their songs found no such help in any thing against them as in Orpheus his pipe wee are all venturers for a golden crowne in heaven and as the Grecians so wee are way-laid by Syrens evill spirits and their incantations from which we cannot be safe but by listening to the Preachers of the Gospel who when they pipe unto us out of the word our hearts dance for joy In that golden chaine of the Apostle the first linke is hung at the eare Faith commeth by b Rom. 10.14 17. hearing and hearing by the word of God How shall they call on him on whom they have not beleeved and how shall they beleeve in him of whom they have not heard and how shall they heare without a Preacher Doe we think that God will heare us in our prayers if wee heare not him speaking to us in his Word The Prophet c Zach. 7.13 Zacharie assureth us hee will not When I cried they would not heare so they cried and I would not heare them saith the Lord of hosts If yee desire with S. Paul to heare in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the d 2 Cor. 12.4 words that cannot be uttered ye must on earth be attentive hearers to the words uttered by our Peters and Pauls None was cured with more difficulty as it seemeth than the man that had a deafe and dumb spirit such are our obstinate Recusants and Seperatists who have not an eare to heare what God speaketh to them by the Ministers of the Word Religion is not unfitly compared to the Weasell e Adrian Jun. emblem Mustella concipit aure parit ore which as Adrianus Junius writeth conceiveth at the eare and brings forth her young ones at her mouth for the seed of Gods word is cast in at the eare and there having conceived divine thoughts and meditations she bringeth forth the fruit of devotion at her mouth praises and thanksgivings godly admonitions exhortations reprehensions and consolations Marke your Jaylers they often suffer their prisoners to have their hands and feet free neither are they in any feare that they will make an escape so long as the prison doores and gates are sure lockt and fast barred so dealeth Satan with those whom hee holdeth in captivity hee letteth them sometimes have their hands at liberty to reach out an almes to the poore and sometimes their feet to goe to Church to heare prayers but he will be sure to keepe the eares which are the gates and doores of their soule fast which he locks up with these or the like suggestions Christ saith that his house is Domus orationis not orationum an house of prayer not of sermons Few there are but know enough the greatest defect is in the practice of religious duties What can they heare which they have not often heard before which no sooner entreth in at one eare but runneth out at the other Give mee leave a little to lift these Adders from the ground whereby they stop the right eare and plucke their taile from the head whereby they stop
the left that they may be charmed both by the word and by the voyce of reason it selfe Christ saith his house is an house of prayer but where spake hee this spake he it not in the Temple and were not these very words part of a sermon which hee preached to the buyers and sellers there Hee hath but little skill in the language of Canaan who knoweth not that prayer and invocation of Gods name is in Scripture by a Synecdoche taken for the whole f Acts 2.21 Rom. 10.13 Whosoever shall call upon the name of the Lord shall be saved c. worship of God yet admit that our Saviour should in that place take prayers strictly for that part of Gods worship which consisteth in lifting up our hands to preferre our petitions and supplications unto him S. Paul furnisheth us with a direct answer to this objection even by those questions he propoundeth g Rom. 10.14 How then shall they call on him on whom they have not beleveed how shall they beleeve on him of whom they have not heard and how shall they heare without a preacher As there is no powerfull preaching without prayer to God for a blessing upon it so no good prayer without preaching to direct both in the matter and forme and to enflame our hearts with zeale There being three parts of prayer humble confession confident invocation and hearty thanksgiving how can they make a full confession of their sinnes who learne not what are sinnes from the mouth of the Preacher How can they bee humbled in such sort as they ought before whom the Preacher out of the word setteth not God his terrible name glorious Majestie all-seeing eye infinite purity strict justice fierce wrath against sin together with man his vilenesse wretchednesse sinfulnesse wants and infirmities How can they call upon God with confidence who are not perswaded out of the Word by the Preacher of God his love to man mercie and long-suffering gratious promises omnipotent goodnesse as also of Christ his perfect obedience plenary satisfaction and perpetuall intercession How can they recount Gods blessings both spirituall and temporall who never have beene told them by the Preacher Yea but they will say they know enough of these things nihil est dictum quod non sit dictum prius This very objection of theirs bewrayes their ignorance and want of knowledge in divine things For were they rightly instructed as they ought to be they could not but know that the Scripture is like a plentifull mine in which the deeper we digge the veine of heavenly truthes proves still the richer they would know that all the Saints of God in all ages have complained of and confessed their ignorance and continually praied with David Doce me viam statutorum tuorum O teach me the way of thy statutes and open mine eyes that I may see the wonderfull things of thy law Lastly that it is the duty of every good Christian to h Ambros de Offic. l. 1. Et quantumvis quisque profecerit nemo est qui doceri non queat donec vivit improve his talent of wisedome and spirituall understanding to i 1 Tim. 4.15 meditate on those things he readeth and heareth that his profiting may appeare unto all and to k 2 Pet. 3.18 grow in grace and in the knowledge of our Lord and Saviour Jesus Christ Admit they should learne no new thing in divers Sermons yet will not this any way excuse their neglect of this duty of hearing neither ought it to be any cause at all to keepe them from Sermons because instruction of ignorance is not the onely end of preaching there are many others as to glorifie God to countenance the ministerie of his word by their presence to encourage others to the diligent and constant hearing of the word by their example who perhaps may more need instruction than themselves to testifie their obedience to Gods ordinance who commandeth all his servants as well to heare him when he speaketh to them in his Word as to speake unto him in their prayers to have religious affections stirred up in them sometimes hope sometimes feare sometimes godly sorrow sometimes spirituall joy alwayes zeale for Gods glorie fervour in their devotion and watchfulnesse over all their wayes to be put in minde of those things which indeed they knew before but either forgot or made as little use of them as if they had never knowne them to be awaked out of their spirituall lethargie to be admonished of divers dangers they are like to incurre to be convinced of divers errours which they count to be none till the powerfull ministry of the Word hath demonstrated them to be such to reprove them of the sins they daily commit as well of ignorance as against their conscience and to pricke their hearts deep with godly compunction that with weeping eyes and bleeding hearts they may seek to God in time for pardon Lastly to prepare them to performe all religious duties in a better maner that they may for the future receive more comfort in their private devotions and more benefit by the publike ministry of the Word and Sacraments The grand enemie of our soules partly by immediate suggestions and thoughts ingested into our mindes and partly by the mouthes or pennes of Atheists Infidels Heretickes and Schismatickes layeth new batteries against our most holy faith and is it not then most needfull to learne from the most able and experienced Souldiers of Christ how to beat them off and fortifie against them And if their memorie be so brittle and pertuse as they pretend that it will hold nothing there is a greater necessitie for them to heare oftener than others that the frequent inculcation of the same doctrine may imprint that in their mindes which others receive by the first hearing And to answer them in their owne metaphor albeit the bucket be so full of holes that all the water they take up in it runneth out yet certainely the often dipping it into the Well and filling it with water will make it moister than otherwise it would have beene And so I passe from the eare marke of Christs sheepe to the marke in their heart They were pricked in heart This pricke in the heart may be considered two manner of wayes 1 In a reference to the cause and so it is an effect 2 In a reference to the subject and so it is an affection If wee consider it as an effect it sheweth unto us the efficacie of Gods Word in the mind of the hearers which is far greater than any force of humane art or eloquence Art and humane eloquence may move affection but it is the powerfull preaching of the Word only that can remove corruption as we read Lex Jehovae convertens animas l Psal 19.7 The law of the Lord is perfect converting the soule The word of man my tickle the eare but it is the word of God onely which pricketh deepe the heart
to an account to consider how deeply thou hast engaged Gods justice to poure down the vialls of his vengeance upon thee for thy rebellion against his ordinances thy corporall and spirituall fornication thy resisting the spirit of grace thy peremptory refusing of the meanes of salvation thy persecuting the truth even to the death and imbruing thy hands in the bloud of Gods dearest servants sent to thee early and late for thy peace Jerusalem had a day and every City every Nation every Church every congregation every man hath a day of grace if he have grace to take notice of it hath an accepted time if he accept of it and he may find God if he seek him in time It was day at Jerusalem in Christs time at Ephesus in S. Johns time at Corinth Philippi c. in S. Pauls time at Creet in Titus time at Alexandria in S. Markes time at Smyrna in Polycarps time at Pergamus in Antipas time at Antiochia in Evodius and Ignatius time at Constantinople in S. Andrew and Chrysostomes time at Hippo in Saint Austines time now in most of these it is night it is yet day with us O let us worke out our n Phil. 2.12 salvation with feare and trembling whilest it is o Heb. 3.7 13. called to day if the Sun of righteousnesse goe downe upon us we must looke for nothing but perpetuall darknesse and the shadow of death Although Ninevehs day lasted forty daies and Jerusalems forty yeers and the old worlds 120. yeers and although God should prolong our daies to many hundred yeeres yet we should find our day short enough to finish our intricate accounts That day in the language of the holy Ghost is called our day wherein wee either doe our own will and pleasure or which God giveth us of speciall grace to cleare our accounts and make our peace with him but that is called the Lords day either which he challengeth to himselfe for his speciall service or which he hath appointed for all men to appeare before his Tribunall to give an account of their own workes A wicked man maketh Gods day his owne by following his owne pleasures and doing his own will upon it and living wholly to himselfe and not to God but the godly maketh his owne daies Gods daies by imploying them in Gods service and devoting them as farre as his necessary occasion will permit wholly to him Wherefore it is just with God to take away from the wicked part of his owne daies by shortening his life upon earth and to give to the godly part of his day which is eternity in heaven I noted before a flaw and breach in the sentence as it were a bracke in a rich cloth of Tissu If thou knewest in this thy day what then thou wouldst weep saith S. p Homil. in Evang Gregory thou wouldest not neglect so great salvation saith q Comment in Evaâ—g Euthyrtius it would bee better with thee saith Titus Bostrensis thou wouldst repent in sackcloth and ashes saith r Brug in Evang Brugensis But I will not presume to adde a line to a draughâ— from which such a workman hath taken off his pensill and for the print I should make after the pattern in my Text and now in the application lay it close to your devout affections I may spare my farther labour and your trouble for it is made by authority which hath commanded us to take notice of those things that belong to our peace viz. to walke humbly with our God by fasting and prayer wherefore jungamus fletibus fletus lachrymas lachrymis misceamus let us conspire in our sighes let us accord in our groanes let us mingle our teares let us send up our joynt praiers as a vollie of shot to batter the walls of heaven let all our hearts consort with our tongues and our soules with our bodies what wee doe or suffer in our humiliation let it be willingly and not by constrant let our praiers and strong cries in publike be ecchoed by the voice of our weeping in private who knoweth whether God may not send us an issue out of our present troubles by meanes unexpected who knoweth not whether he may not have calicem benedictionis a cup of blessing in store for those his servants beyond the sea who have drank deep of the cup of trembling Christ his bowells are not streightened but our sins are enlarged else it would be otherwise with them and with us I have given you a generall prescription will ye yet have more particular recipe's take then an electuary of foure simples The first I gather from our Saviours garden Let your Å¿ Luke 12.35 loines be girt and your lamps in your hands Let your loines be girt that is your lusts be curbed restrained and your lamps burning that is your devotions enflamed Gird up your loines by mortification discipline and have your lamps burning both the light of faith in your hearts and of good workes in your hands The second I gather from S. John Baptists garden t Matth. 3.8 Bring forth fruits meet for repentance or worthy amendment of life let your sorrowes be * Cyp de laps Quam grandia peccavimus tam granditer defleamus answerable to your sinfull joyes let the fruit of your repentance equall if not exceed the forbidden fruit of your sin wherein ye have most displeased God seek most to please him Have ye offended him in your tongue by oathes please him now by lauding and praising his dreadfull name and reproving swearing in others Have ye offended in your eies by beholding vanity and casting lascivious glances upon fading beauty enticing to folly make a covenant from henceforth with your eies that they cast not a look upon the world or the flesh's baits imploy them especially from henceforth in reading holy Scriptures and weeping for your sins Have ye offended in thought sanctifie now all your meditations unto him Have ye offended in your sports let now your delight be u Psal 1.2 in the Law of God let the Scriptures bee your * Aug. l. 11. confes c. 2 Sint deliciae meae Scripturae tuae nec fallar in iis nec fallam ex iis delicacies with S. Austine meditate upon them day and night make the Lords holy-day your delight Esay 58.15 and honour him thereon not following your owne waies nor finding your owne pleasure nor speaking your owne words The third I gather from S. James his garden x Jam. 4.10 Cast down your selves before the Lord and he will lift you up The Lion contenteth himselfe with casting downe a man if he couch under him and make no resistance he offereth no more violence Corpora magnanimo satis est prostrâsse Leoni It is most true if we speake of the Lion of the Tribe of Judah for hee will not break a bruised reed much lesse grind to powder a contrite heart If Ahabs outward humiliation who notwithstanding had sold himselfe
setteth them r Aug. serm de Pent. Tanquam duodecim radii solis seu totidem lampades veritatis totum mundum illuminantes forth twelve beames of the sunne of righteousnesse or twelve great torches of the truth enlightening the whole world They were as the twelve Patriarks of the new Testament to be consecrated as oecumenicall Pastours throughout all the earth they were as the ſ Exod. 15.27 twelve Wels of water in Elim from whence the chrystall streames of the water of life were to be derived into all parts they were as the twelve t Apoc. 12.1 starres in the crowne of the woman which was cloathed with the sunne and the moone under her feet and as the twelve u Apoc. 21.14 pretious stones in the foundation of the celestiall Jerusalem The present assembly in this upper roome was no other than a sacred Synod and in truth there can be no Synod where the Apostles or their successours are not present and Presidents For all assemblies how great soever of Lay-persons called together about ordering ecclesiasticall affaires without Bishops and Pastours are like to Polyphemus his vast body without an eye Monstrum horrendum informe ingens cui lumen ademptum But when the Apostles and their successours Bishops and Prelates and Doctours of the Church are assembled and all are of one accord and bend their endevours one way to settle peace and define truth Christ will make good his promise to be in the * Matt. 18.20 When two or three are gathered together in my name there am I in the middest of them And middest of them and by his spirit to lead them into x John 16.13 When the spirit of truth is come he will guide you into all truth all truth With one accord All the ancient and later Interpreters accord in their note upon the word accord that Animorum unio concordia est optima dispositio ad recipiendum Spiritum sanctum that Unitie and concord is the best disposition of the minde preparation for the receiving of the holy Ghost The bones in Ezekiel were y Ezek. 37.7 8. joyned one to another and tyed with sinewes before the wind blew upon them and revived them so the members of Christ must bee joyned in love and coupled with the sinewes of charitable affections one towards another before the holy Spirit will enlive them Marke saith S. z Serm. de Temp. Membrum amputatum non sequitur spiritus cùm in corpore erat vivebat precisum amittit spiritum Austine in the naturall body how if a member bee cut off the soule presently leaveth it while it was united to the rest of the members it lived but as soone as ever it was severed it became a dead peece of flesh so it is in the mysticall body of Christ those who sever themselves by schisme or faction from the body and their fellow-members deprive themselves of the influence of the holy Spirit Peruse the records of the Church and you shall finde for the most part that faction hath bred heresie When discontented Church-men of eminent parts sided against their Bishops and Superiours Gods spirit left them and they became authours of damnable heresies This was Novatus his case after hee made a faction against Cyprian Donatus after hee made a faction against Meltiades Aerius after hee made a schisme against Eustatius and doe we not see it daily in our Separatists who no sooner leave our Church but the spirit of God quite leaveth them and they fall from Brownisme to Anabaptisme from Anabaptisme to Familisme and into what not The Church and Common-wealth like the * Plin. l. 2. nat hist c. 105. Lapis Tyrrhenus grandis innatat comminutus mergitur Lapis Tyrrhenus while they are whole swimme in all waters but if they be broken into factions or crumbled into sects schismes they will soone sinke if not drowne And so I passe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their unanimitie of affection to their concurrence in place In one place The last circumstance is the place which was an upper chamber in Jerusalem The Apostles and Disciples stayed at Jerusalem after the ascension of our Lord partly in obedience to his a Acts 1.4 command which was not to depart out of Jerusalem till they were indued with power from above partly to fulfill the prophecie the b Esay 2.3 Law shall goe out of Sion and the word of God out of Jerusalem They kept all together out of love and for more safetie and they tooke an upper chamber that they might bee more private and retired or because in regard of the great confluence of people at this feast they could not hire the whole house or as Bernardinus conceiveth to teach us that the spirit of c Com. in Act. Ut discamus quod datur spiritus iis qui se ab imis attollunt rerū sublimium contemplatione ut cibo se oblectant God is given to such as raise up themselves from the earth and give themselves to the contemplation of high and heavenly mysteries Now to descend from this higher chamber and to come neare to you by some application of this text It will be to little purpose to heare of the Apostles preparation this day if wee prepare not our selves accordingly to discourse of their entertainment and receiving the holy Spirit if wee receive him not into our hearts It is a mockerie as Fulgentius hath it Ejus diem celebrare cujus lucem oderimus To keepe the day of the Spirit if wee hate his light If wee desire to celebrate the feast of the Spirit and by his grace worthily receive the Sacrament of Christ his flesh wee must imitate the Apostles and Disciples in each circumstance 1. Rely upon Gods promises by a lively faith of sending the spirit of his Sonne into our hearts and patiently expect the accomplishment of it many dayes as they did 2. Ascend into an upper chamber that is remove our selves as farre as wee can from the earth and set our affections upon those things that are above 3. Meet in one place that is the Church to frequent the house of God and when we are bid not to make excuses but to present our selves at the Lords boord 4. Not onely meet in one place but as the Apostles did with one accord to reconcile all differences among our selves and to purge out all gall of malice and in an holy sympathy of devotion to joyne sighs with sighs and hearts with hearts and hands with hands and lifting up all together with one accord sing Come holy Ghost so as this day is Pentecost in like manner this place shall be as the upper roome where they were assembled and we as the Apostles and Disciples and the Word which hath now beene preached unto us as the sound of that mightie rushing wind which filled that roome and after wee have worthily celebrated the feast of the Spirit and administred the
Sacrament of our Lords body and bloud wee shall feele the effects of both in us viz. more light in our understanding more warmth in our affections more fervour in our devotions more comfort in our afflictions more strength in temptations more growth in grace more settled peace of conscience and unspeakable joy in the holy Ghost To whom with the Father and the Sonne bee ascribed c. THE SYMBOLE OF THE SPIRIT THE LXIV SERMON ACTS 2.2 And suddenly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting SAint Luke in the precedent verse giveth us the name in this the ground of the solemne feast we are now come to celebrate with such religious rites as our Church hath prescribed according to the presidents of the first and best ages The name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of the fiftieth day from Easter the ground thereof the miraculous apparition and if I may so speake the Epiphany of the holy Spirit in the sound of a mighty rushing wind the light of fiery cloven tongues shining on the heads of the Apostles who stayed at Jerusalem according to our Lords command in expectation of the promise of the holy Ghost which was fulfilled then in their eyes and now in our eares and I hope also in our hearts After God the Father had manifested himselfe by the worlds creation and the workes of nature and God the Sonne by his incarnation and the workes of grace it was most convenient that in the third place the third person should manifest himselfe as he did this day by visible descension and workes of wonder Before in the third of Matthew at the Epiphany of our Saviour the Spirit appeared in the likenesse of a dove but here as yee heare in the similitude of fiery cloven tongues to teach us that we ought to be like doves without gall in prosecution of injury done to our selves but like Seraphins all fire in vindicating Gods honour This morall interpretation Saint a Greg. tert pas Omnes quos implet columbae simplicitate mansuetos igne zeli ardentes exhibet Et ib. Intus arsit ignibus amoris foras accensus est zelo severitatis causam populi apud Deum lachrymis causam Dei apud populum gladiis allegabat c. Gregory makes of these mysticall apparitions All whom the spirit fills he maketh meeke by the simplicity of doves and yet burning with the fire of zeale Just of this temper was Moses who took somewhat of the dove from the spirit and somewhat of the fire For being warme within with the fire of love and kindling without with the zeale of severity he pleaded the cause of the people before God with teares but the cause of God before the people with swords Sed sufficit diei suum opus sufficient for the day will be the worke thereof sufficient for this audience will be the interpretation of the sound the mysticall exposition of the wind which filled the house where the Apostles sate will fill up this time And lest my meditations upon this wind should passe away like wind I will fasten upon two points of speciall observation 1. The object vehement the sound of a mighty rushing wind 2. The effect correspondent filled the whole house Each part is accompanied with circumstances 1. With the circumstance of 1. The manner suddenly 2. The sourse or terminus à quo from heaven 2. With the circumstance of 1. The place the house where 2. The persons they 3. Their posture were sitting 1. Hearken suddenly there came on the sudden 2. To what a sound 3. From whence from heaven 4. What manner of sound as of a mighty rushing wind 5. Where filling the roome where they were sitting That suddenly when they were all quiet there should come a sound or noise and that from heaven and that such a vehement sound as of a mighty rushing wind and that it should fill the whole roome where they were and no place else seemes to mee a kind of sequence of miracles Every word in this Text is like a cocke which being turned yeeldeth abundance of the water of life of which we shall taste hereafter I observe first in generall that the Spirit presented himselfe both to the eyes and to the eares of the Apostles to the eares in a noise like a trumpet to proclaime him to the eyes in the shape of tongues like lights to shew him Next I observe that as there were two sacred signes of Christs body 1. Bread 2. Wine so there are two symboles and if I may so speake sacraments of the Spirit 1. Wind 2. Fire Behold the correspondency between them the spirit is of a nobler and more celestiall nature than a body in like manner the elements of wind and fire come neerer the nature of heaven than bread and wine which are of a more materiall and earthly nature And as the elements sort with the mysteries they represent so also with our senses to which they are presented For the grosser and more materiall elements bread and wine are exhibited to our grosser and more carnall senses the taste and touch but the subtiler and lesse materiall wind and fire to our subtiler and more spirituall senses the eyes and eares Of the holy formes of bread and wine their significancie and efficacy I have heretofore discoursed at large at this present by the assistance of the holy Spirit I will spend my breath upon the sacred wind in my Text and hereafter when God shall touch my tongue with a fiery coale from his Altar explicate the mystery of the fiery cloven tongues After the nature and number of the symboles their order in the third place commeth to be considered first the Apostles heare a sound and then they see the fiery cloven tongues And answerable hereunto in the fourth verse we reade that they were filled with the holy Ghost and then they began to speake with other tongues as the Spirit gave them utterance For b Mat. 12.34 out of the abundance of the heart the mouth speaketh With the c Rom. 10.10 heart man beleeveth unto righteousnesse and then with the tongue he confesseth unto salvation My d Psal 45.1 heart saith David is enditing a good matter and my tongue is the pen of a ready writer first the heart enditeth and then the tongue writeth They who stay not at Jerusalem till they are endued with power from above and receive the promise of the Father but presently will open their mouthes and try to loosen the strings of their fiery tongues I meane they who continue not in the schooles of the Prophets till they have learned the languages and arts and have used the ordinary meanes to obtaine the gifts and graces of the holy Spirit and yet will open their mouthes in the Pulpit and exercise the gift of their tongues doe but fill the eares of their auditors with a
in the children of his love than the mutuall love of his children one to another n Mat. 23.8 Ye are all brethren love therefore as brethren be pitifull be courteous not rendering evill for evill nor railing for railing but contrariwise o 1 Pet 3.8 9. blessing knowing that yee are thereunto called that yee should inherit a blessing As beames of the same sunne let us meet in the center of light as rivelets of the same spring joyne in the source of grace as sprigs on the same root or twins on the same stalke sticke alwaies together Such was the love of the Saints of God in old time that their hearts were knit one to the other yea which is more All the beleevers had but p Acts 4.32 The multitude of them that beleeved were of one heart of one soule one heart But such love is not now to be found in our bookes much lesse in our conversations we hardly beleeve there can be such love in beleevers we seem not to be of their race wee seem rather to be descended many of us from Coelius who could not be quiet if he were not in quarrells who was angry if he were not provoked to anger whose motto was Dic aliquid ut duo simus Say or doe something that we may be two or from Sylla of whom Valerius Maximus writeth that it was a great question whether he or his malice first expired for he died railing and railed dying or of Eteocles and Polynices who as they warred all their life so after a sort they expressed their discord and dissention after their death for at their funerals the flame of the dead corpses parted asunder when they were burned When the Son of man commeth shall hee find q Luke 18.8 faith on the earth saith our Saviour I feare we may demand rather shall he find charity on the earth All the true family of love may seem to be extinct for the greater part of men as if they had been baptized in the waters of strife from the font to their tomb-stone are in continuall frettings vexings quarrells schisme and faction Turba gravis paci placidaeque inimica quieti But let these Salamanders which live perpetually in the fire of contention take heed lest without speedy repentance they be cast into the lake which burneth with fire and brimstone forever If r Mat. 5.9 blessed are the peace-makers for they shall be called the children of God cursed are all make-bates for they shall be called the children of the wicked one If the fruits of ſ Jam. 3.18 righteousnesse are sowne in peace of them that make peace certainly the fruits of iniquity are sowne in contention by them that stirre up strife and contention If they that sow t Pro. 6.16 19. These sixe things doth the Lord hate yea seven are abomination unto him a false witnesse that speaketh lies and he that soweth discord among brethren discord among brethren are an abomination to the Lord they that plant love and set concord are his chiefe delight What u Cic. tusc 1. Optimum non nasci proximum quà m citissimè mori Silenus spake of the life of man The best thing was not to be borne the next to dye as soone as might be may bee fitly applyed to all quarrells and contentions among Christian brethren it is the happiest thing of all that such dissentions never see light the next is if they arise and come into the Christian world that they dye suddenly after their birth at the most let them be but like those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 small creatures Aristotle speaketh of whose life exceedeth not a summers day Let not the * Ephes 4.26 sun goe down upon our wrath How can we long be at odds and distance if we consider that we are all brethren by both sides For as we call one God our Father so we acknowledge one Church our Mother wee have all sucked the same breasts the Old and New Testaments we are all bred up in the same schoole the schoole of the crosse we are all fed at the same table the Lords board we are all incorporated into one society the communion of Saints and made joynt-heires with our elder brother Christ Jesus of one Kingdome in Heaven If these and the like considerations cannot knit our hearts together in love which is the bond of perfection the Heathen shall rise up in judgement and condemne us x Mart. epig. lib. 1. Si Lucane tibi vel si tibi Tulle darentur Qualia Ledaei fata Lacones habent c. Martial writeth of two brothers between whom there was never any contention but this who should die one for the other Nobilis haec esset pietatis rixa duobus Quod pro fratre mori vellet uterque prior The speech also of Pollux to Castor his brother is remarkable y Mart. epig. lib. 1. Vive tuo frater tempore vive meo I cannot let passe Antiochus who when he heard that his brother Seleuchus who had been up in armes against him died at Galata commanded all the Court to mourne for him but when afterwards hee was more certainly enformed that he was alive and levied a great army against him he commanded all his Commanders and chiefe Captaines to sacrifice to their gods crown themselves with garlands for joy that his brother was alive But above all z Plut. de fraterno amore Euclid shewed in himselfe the true symptomes of brotherly affection who when his brother in his rage made a rash vow Let me not live if I be not revenged of my brother Euclid turnes the speech the contrary way Nay let me not live if I be not reconciled to my brother let me not live if we be not made as good friends as ever before Shall nature be stronger than grace bonds of flesh tie surer than the bonds of the spirit one tie knit hearts together faster than many The a Cic. offic l. 1. Oratour saith Omnes omnium charitates patria complectitur but we may say more truly Omnes omnium charitates Christus complectitur all bonds of love friendship affinity and consanguinity all neernesse and dearnesse all that can make increase or continue love is in Christ Jesus into whose spirit we are all baptized into whose body we are incorporated who in his love sacrificed himselfe to his Fathers justice for us who giveth his body and bloud to us in this sacrament to nourish Christian love in us For therefore we all eate of one bread that we may be made one bread therefore wee are made partakers of his naturall body that wee may be all made one mysticall body and all quickned with one spirit that spirit which raised up our head Christ Jesus from the dead Cui cum Patre c. THE PERPLEXED SOULES QUAERE A Sermon preached on the third Sunday in Lent THE LXIX SERMON ACTS 2.37 What shall we doe THe words of the
wise saith a Eccles 12.11 Solomon the mirrour of wisedome are like to goades and to nailes fastned by the masters of the assemblies which are given from one shepheard Marke I beseech you what he saith and the Lord give you a right understanding in all things hee saith not verba sapientum sunt calamistri but stimuli not b Salvianus de prov l. 1. cap. 1. lenocinia sed remedia not sweet powders but medicines not crisping pins to curle the lockes or set the haires in equipage but like goades piercing through the thicke skinne and like nailes pricking the live flesh yea the very heart roote and drawing from thence teares sanguinem animae the c Aug. Serm. de temp Lachrymae sanguis animae blood of the wounded soule Such were the words of Saint Peter in this Sermon wherewith he tickleth not the eares of the Jewes with numerous elocution but pricked their hearts with godly compunction Which effects of his divine and soule-ravishing eloquence Saint Luke punctually noteth as Mr d In. Act. c. 2. Concionis fructum refert Lucas ut scramus non modo in linguâ—rum varietate exâ—rtam fuisse spiritus sancti virtutem sed in eorum etiam cordibus qui credebant Calvin judiciously hath observed that we might not thinke that the holy Ghost which came downe upon the Apostles in the likenesse of fierie tongues and enabled them to speake divers languages which they had never learned resided in the tongue but descended lower into the heart and wrought there a wonderfull alteration of stony making them fleshie of obdurate relenting of obstinate yeelding of frozen melting Tully doth but flatter his mistresse eloquence in proclaiming her flexanimam Queene regent of the affections of the mind That style is due to the power of the word and the grace of the spirit which boweth and bendeth frameth and moldeth the heart at pleasure It is the sword e Heb. 4.12 of the spirit which is mightie in operation carnem mortificat Deo in sacrificium offert killeth the flesh in us and sacrificeth it unto God It is the point of this sword which openeth the Aposteme of corrupt nature and letteth out all the impure matter of lust and luxurie by pricking the quickest veines in the heart Wherefore that wanton and crank dame who blushed not to professe that she was more moved at a play than at a Sermon either by that profane speech of hers bewrayed that she played at Sermons never fastened her eares to the Preacher that he might fasten his goads and nailes in her heart or f Mercenar phys dilucid obscus dict Aristot intus apparens prohibuit extraneum the evill spirit had before taken up her heart as he did a like gallants in Rome who as g Li. despectac Tertullian writeth when he was adjured by a Saint of God and demanded how hee durst seize upon any that professed the Christian faith answered In meo reperi I caught her in my owne ground I found her at the Theater she came within my walke and therefore I tooke her as a lawfull prize or lastly shee never came prepared to the hearing of the Word as she ought she never laid her heart asoake in teares to make it tender she never prayed to God to direct the penknife in the hand of the spirituall Chirurgian to pricke the right veine by a seasonable reprehension like to this of Saint Peters in my text which when the Jewes heard They were pricked in heart c. See saith Saint h Chrys in Act. Homil. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysostome what meeknesse is and how it pierceth the heart deeper than rigour and severitie of reproofe It is not the storme of haile and raine that ratleth upon the tiles and maketh such a noise but the still kinde shower that sinketh deepe into the earth the soft drops pierce the hard stones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Surgeon who intends to pricke a veine deepe first stroakes the flesh and gently rubbeth it to make the veine swell He that maketh an incision in the body of a patient that hath tough and hard flesh putteth him to little or no paine at all but if hee mollifie the flesh first and then apply his sharpe instrument unto it the party shrinketh at it even so saith the skilfull Surgeon of the mind sores If we would doe good upon our patients wee must first make the heart tender and then pricke it now that which mollifieth the heart and maketh it tender is not rage nor heate of passion nor vehement accusation much lesse bitter taunts and reproaches but the i Gal. 6.1 spirit of meeknesse in which Saint Peter sought to restore his countrimen the Jews For though they had murdered his and our Lord and Master and much injured his fellow servants the Apostles yet he speaketh unto them as a father or a carefull master he telleth them indeed of their fault yet aggravateth it not that he might not drive them to desperate courses but excusing it by their ignorance he offereth them grace and pardon upon very easie termes that grieving for their sinnes of a deeper die they would looke upon him by faith whom they had pierced and with wicked hands nailed to a tree By which sweet insinuation though he brought them not so farre as to justifying faith and repentance unto life yet they came on a good way for they were pricked with remorse for that they had done and they expresse a desire to make amends if it might be and referre themselves to the Apostles farther direction and instruction saying Men and brethren What shall we doe I may say of this question as Tully of Brutus his k Cic. famil epist laconicall epistle quà m multa quà m paucis how much in how little but two words in the l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originall yet issuing from three affections feare sorrow and hope 1 Feare saith What shall we doe to flie from the wrath to come 2 Sorrow saith What shall we doe to undoe that we have done 3 Hope saith What shall we doe to purchase a pardon for our bloudy mindes if not hands and to obtaine the promise that you tell us is made to us and to our children First of these words as they are a question of feare The tree of forbidden sinne beareth three fruits and all bitter 1 Guilt 2 Losse 3 Turpitude And these fruits breed in the stomacke of the soule three maladies 1 Shame 2 Sorrow 3 Feare 1 The turpitude in it or deformity breedeth shame 2 The losse by it breedeth hearts-griefe and sorrow 3 The guilt of it breedeth terrours and feares Peradventure some man may be found so armed with proofe of impudencie that he cannot be wounded with shame and wee see many so intoxicated with the present delight of sinne and so insensible of the losse by it that they take no griefe or thought
and the effects of it no sinne without sorrow What say you then to them that have their conscience q 1 Tim. 4.2 seared as with an hot iron they surely feele no paine What sense have they of the guilt of sinne of Gods wrath who are cast into a reprobate sense I would the case were as rare as the answer unto it is easie and expedite Admit a seared conscience feeleth no paine was not the searing of it thinke you a paine The heart that is like the anvile and now hardened for the purpose felt many a blow and endured many fearfull stroaks before it came to be so Although Mithridates in the end felt little hurt or pain by drinking poyson yet before he brought his body to that temper he never tooke any draught of poyson but it was both painfull and perillous to him A man must needs have many conflicts within him many terrours and unsufferable troubles of minde before he be utterly deprived of all sense by the frequencie and vehemencie of his torments and though those that are cast into a reprobate sense never after come to repentance yet God oftentimes restoreth them to their sense of sorrow and sight of the uglinesse of their sinne and horrour of their punishment that even in this life they might tast of eternall death As he did to Nero when in a fit of desperation he cryed out Have I no friend nor enemy to rid me out of my paine And Julian the Apostata who tare his bowels and flung them into the aire saying Vicisti Galilee Brutus r Plutar. in vit Brut. Iterum me Philippis videbis his malus genius the ghost that haunted him at Rome though for the present it left him yet it met with him againe at Philippi a little before his death So those terrours and consternations of minde which possessed the wicked before their consciences were seared though for many yeares they leave them yet a little before or at the time of their death they returne againe in more violent manner and so they passe from death to death from sorrow to sorrow nay I may say truly from hell to hell But why do I stand so long upon this sorrow which may be without repentance because repentance cannot be without it Compunction doth not alwaies end in godly sorrow but godly ever begins in it This compunction of pricking the heart deepe is like the digging the earth to set the seeds of faith and repentance and all the slippes of the flowers of Paradise or the needles making a hole in the cloth or stuffe the needle fils not up the bracke or rent but the threed or silke but onely it maketh entrance for them So the pricking the heart with the needle of ſ Calv. in Act. Hoc poenitentiae initium est imo ad pietatem ingressus tristitiam ex peccatis nostris concipere ac malorum nostrorum sensu vulnerari quādiù enim securi sunt homines fieri non potest ut seriò animum attendant ad doctrinam sed compunctioni accedere debet promptitudo ad parendum Compuncti fuerunt Cain Judas sed obstitit desperatio quo minùs se Deo subjicerent nam mens horrore occupata nihil aliud quam fugere Deum potest compunction maketh way for the graces of faith and true repentance which make up the rent and mend our lives Beloved if ye are pricked in heart for your sinnes I cannot say it is well with you but if ye have never beene pricked for them I must say it is very ill with you The Philosophers distinguish of a double heate 1 Inward and naturall which preserveth life 2 Outward or ambient which disposeth mist bodies to putrefaction by drawing the other heat t Mercenar l. de Putred cont Erast Putredo est eductio caloris naturalis à calore ambiente out of them In like manner there is a double sorrow for sinne 1 A sorrow arising from an inward cause the consideration of the goodnesse of God and the malignancie of sinne the equity of the law the iniquity of our transgressions and this is a seed of or degree unto repentance unto life 2 A sorrow for sinne arising from an outward cause the expectation of dreadfull punishments for sinne both in this life and the life to come both temporall and eternall and this if it be not asswaged with some hope disposeth a sinner to desperation as wee see in Cain Esau and Judas whose sorrowes were not any way medicinall but penall No meanes to prevent but rather to assure hellish torments being a kind of earnest of them Cain was pricked in heart for the murther of his brother Abel in such sort that hee filled the aire wheresoever he fled with this lamentable cry My u Gen. 4.13 punishment is greater than I can beare Esau would have redeemed his birthright with a large cup of * Heb. 12.17 teares which he sold for a small messe of pottage but his teares were spilt upon the ground not put into the Lords bottle Judas had sorrow enough if that would have helped him for to stifle his hearts griefe hee strangled himselfe and no doubt he long swelled with paine before he burst asunder x Act. 4.18 in the midst and his bowels gushed out Wherefore as the Apostle Saint Paul in another case exhorteth the Thessalonians so let mee exhort you to weepe for your sins but not y 1 Thes 4.13 as those that have no hope Sorrow for your sinfull joyes humble your selves for your pride fast for your luxurie watch for your drowsinesse howle and crie for your crying sinnes yet not as those that are without hope For if the Jewes here who spilt the blood of the Sonne of God were quickned by it how much more shall they that wash Christs wounds and their owne with their teares find in his bloud the balme of Gilead to cure their pricked hearts and wounded consciences But then as the Jewes here they must bee solicitous after the meanes They must enquire of the Apostles or their successours Quid faciemus What shall wee doe if not to undoe what wee have done yet to make some part of amends so much as wee can and which through Gods goodnesse shall so be taken of us that our sinnes shall not be imputed to us And they said What shall wee doe Saint Chrysostome well observeth that they aske not How shall we bee saved but What shall wee doe It is presumptuous folly to enquire of or hope for the end if wee neglect the meanes If a man might goe to heaven with a sigh many a Balaam would be found there for hee fetched a deepe sigh saying Let mee die the death of the righteous If crying The Temple of the Lord or saying Lord Lord almost at every word would without any more adoe make a man free of the heavenly Jerusalem all the Pharisees among the Jewes and hypocrites among Christians should bee denisons
there But Christ himselfe assureth us to the contrary not every one that saith Lord Lord z Mat. 7.21 shall enter into the Kingdome of Heaven but hee that doth the will of my Father which is in Heaven Doing and life working and salvation running and obtaining winning and wearing overcomming and reigning in holy Scripture follow one the other Wherefore the young man puts the question to our Saviour What a Mark 10.17 thing shall I doe that I may attaine evelasting life and the people likewise and the Publicans and the Souldiers to b Luk 3.10.12.14 S. John and the keepers of the prison to c Act. 16.30 Saint Paul and the Jewes in my text to Saint Peter and the rest of the Apostles What shall wee doe not What shall wee say or What shall wee beleeve but What shall wee doe This is the tenour of the Law Doe this and thou shalt live Whosoever doth these things shall never fall And the Gospel also carryeth the same tune full d Mat. 7.24 If ye know these things happie are yee of yee doe them Hee that heareth and doeth buildeth upon a rocke Not the hearers but the doers of the e James 1.22 Ezek. 1.8 Law shall bee justified Why are the Cherubims described with the hands of a man under their wings but to teach us that none shall see God who under the wings of faith and hope whereby they flâ—e to heaven have not the hand of charity to doe good workes As Darius used the Macedonian souldiers whom hee tooke prisoners so the divell doth those over whom hee hath any power hee cutts off their hands that they may be able to do no service The heathen Philosopher observed that of three of the best things in the world through the wickednesse of men three of the worst things proceeded and grew 1 Of vertue envie 2 Of truth hatred 3 Of familiarity contempt Wee Christians may adde a fourth viz. of the doctrine of free justification carnall liberty The catholike doctrine of justification by faith alone is the true Nectar of the soule so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it keepeth from death yet this sweetest Wine in the Spouses Flagons proves no better than Vinegar or rather poyson in their stomackes who turne grace into wantonnesse and liberty into licence fit Nectar acetum Et vaticam perfida vappa cadi But let no man adulterate the truth nor impose upon Christs mercy what it will not beare nor endeavour to sever faith from good workes lest hee sever his soule from life For though faith justifie our workes before God yet our workes justifie our faith before men though the just shall g Habac. 2.4 Rom. 1.17 live by his faith yet this his faith must live by h James 2.20 charity as never man any dyed with a living faith so never any man lived by a dead faith I grant when we have all done wee may nay wee must say i Luk. 17.10 Wee are unprofitable servants yet while we have time k Gal. 6.10 we must doe good unto all especially to those of the houshold of faith None may trust in their owne righteousnesse but on the contrary all ought to pray that they may be found in Christ l Phil. 3.9 not having their owne righteousnesse yet their righteousnesse must exceed the m Mat. 5.20 righteousnesse of the Scribes and Pharisees or else they shall never enter into the kingdome of heaven It is evident unto all except they be blinde that the eye alone seeth in the body yet the eye which seeth is not alone in the body without the other senses the forefinger alone pointeth yet that finger is not alone on the hand the hammer alone striketh the bell yet the hammer which striketh is not alone in the clocke the heate alone in the fire burneth and not the light yet that heate is not alone without light the helme alone guideth the ship and not the tackling yet the helme is not alone nor without the tackling in a compound electuarie Rubarb alone purgeth choler yet the Rubarb is not alone there without other ingredients Thus wee are to conceive that though faith alone doth justifie yet that faith which justifieth is not alone but joyned with charity and good workes Many please themselves with a resemblance of Castor and Pollux two lights appearing on shippes sometimes severally sometimes joyntly If either appeareth by it selfe it presageth a storme if both together a suddaine calme yet with their good leave be it spoken this their simile is dissimile For those lights may be severed actually are often but justifying faith cannot be severed from charity nor charity from it Thus farre onely it holdeth that unlesse we have a sense and feeling of both in our soules we may well feare a storme S. Bernards distinction of via regni and causa regnandi cleareth the truth in this point Though good workes are not the cause why God crowneth us yet we must take them in our way to heaven or else we shall never come there It is as impious to deny the necessity as to maintaine the merit of good workes sed Cynthius aurem Vellit The time calleth mee off and therefore that it may not exclude mee I will conclude with it In this holy time of Lent three duties are required Prayer Fasting and Almes prayer is the bird of Paradise fasting and almes are her two wings the lighter is fasting but the stronger is almes use both to carry your prayers to heaven that you may bring from thence a blessing upon you through the merits and intercession of Jesus Christ Cui c. THE LAST OFFER OF PEACE A Sermon preached at a publike Fast THE LXX SERMON LUK 19.41 42. 41. And when he was come neere he beheld the City and wept over it 42. Saying If thou hadst knowne even thou at least in this thy day the things that belong to thy peace but now they are hid from thine eyes WHen the Romans fought a pitched field after the rankes of their prime Leaders and chiefe Souldiers which they called Principes had charged valiantly if the enemy still kept his ground the Triarii containing the whole shock of the army put on and upon their prowesse and valour depended the fortune of the day and chance if I may so speake of the bloudy die of war Whereupon it grew to be a proverb a Eras chil Res rediit ad Triarios it now stands upon the Triarii as if you would say it is now put to the last plunge And is it not so now my Christian brethren We have taken to us the proper weapons of Christians fasting prayers and teares to fight against the fearfull combinations of powerfull vigilant enemies The rank of our Principes the King himself the Princes Nobles and Peeres have already watered this field with their teares and put on with all their force of zealous praiers how far they have prevailed