An encouragement to endure affliction Thou dost not shed a teare for his sake but hee puts it into his bottle Psal 56. ver 8. The enemy hath not made a scarre or a scratch in thy face but hee accounts it done vnto himselfe Thou hast not sweat one droppe of water for his sake but hee that sweat droppes of bloud for thee hee doth regard it There is not one furrow in thy backe but hee both searcheth the wound and prouideth balme and oyle to supple it This was it that comforted Elias in the Wildernesse and Daniel in the Caue and Iob on the dunghill and Ieremie in the dungeon and this is it that must cheere and comfort thee euerie sigh that thou fetchest euerie teare thou sheddest euery drop thou sweatest euery wound thou feelest euery stroke thou bearest euerie threat thou endurest is both seene and noted and recorded in Gods Writing-booke and when that Booke shall be opened then shall all teares be wiped from thine eyes then shall thy wounds bee washed with oyle then shall thy sores bee healed with balme Et haec olim meminisse iuuabit Thou shalt remember with ioy the dayes and nights which thou hast passed in heauinesse then no more sowing in teares but reaping in ioy Then no more mournefull Elegies but this or some higher strayne of heauenly eloquence I was wont to bee brewing and spending of teares but now am I swimming and bathing in pleasure For euerie teare doe I finde riuers of Comfort for euerie moment of griefe a world of contentment I had once no Songs but sighs and sobbes no tunes but groanes But now my sighes are turned and my grones are changed into Halleluiahs my dittie is Halleluiah my straines Halleluiah Halleluiah Glorie and praise and honour be ascribed c. Thus this one poynt that God descrieth our workes and purposes ingeminates proclaimes a woe and terror to the hypocrite and the Adulterer but encouragement to the good and to the afflicted store of comfort I close it thus God sees thee Hypocrite heereafter dissmble not God sees thee Adulterer heereafter commit it not agayne God seeth thee good Christian goe on and feare not God seeth thee afflicted soule goe on and despaire not Hypocrite God sees thee then be as good as thou wouldest bee accounted Adulterer God seeth thee then doe not that on the night which on the day light thou darest not Good Christian GOD seeth the continue in doing well hee will shortly crovvne thee Afflicted man God sees thee stand and sweate and endure hee is now comming to release thee And so I proceed from Gods excellent prerogatiue I know thy wayes To the crime obiected against Laodicea Thou art neyther hote nor cold Not to trouble you vvith such a varietie of expositions as Pererius out of Haimo out of Gregorie in the third of his Pastoralles as also out of Liranus and Bernard and Rupertus haue noted readie to my hand Out of the verie best of them I thinke I may thus resolue By Hote I meane a man zealous of Gods honour and worshippe whose zeale is built and founded on knowledge whose heart is not infected nor taynted with pride By Colde I meane such chill and frozen caitiffes as doe wedde and espouse themselues vnto the world and make no conscience of religion who are to be meant by hote cold and lukewarm By Lukewarm I meane such as do diuide their loue betweene GOD and the world and their seruice betweene God and Baal and their allegeance betweene God and Mammon that loue God in word but the world in heart that professe Religion onely so farre as religion makes for their commodity The second sort of professors which are colde Christians the Lord will refuse The Third sort which are Luke-warme Gospellers the Lord wil spue out of his mouth onelie the first who haue giuen the world and Baal their bills of Diuorce and sent them away and not onelie abiured them but are zealous for the glorie and worship of the GOD of Heauen these onely are heere commended their seruice onelie is accepted So that my doctrine cometh off with ease and thus offers it selfe to meete me in the way The profession of religion without zeale and forwardnesse is odious and loathsome vnto God Profession without zeale is odious For euidence I appeale to the siluer Trumpets of Heauen and the Watchmen of Israel reade vnto me what might be the cause why Moses in the 32. chapter of Exodus should wish to be razed out of the Booke of Life why Paul in Romanes the 9. chapter the third should desire a separation from the protection and loue of Christ was it not the fire of their zeale and the feruencie of their Spirit that made them thus impatient of the least impeachment that could bee offered to the glory of their Soueraigne and maiestie of their God Paul and Moses the Seedemen of Religion their profession the prop and stay whereon the Church of God doth leane their liues like to that Starre in the second chapter of Saint Mathew to bring vs to CHRIST and yet all their preaching had it wanted zeale and their profession had it wanted heate and their seruice had it wanted this earnest longing and ardencie of affection to credite and honour their Lord and Maister all their Religion had beene but vayne all their profession but formall all their seruice but smoothe dissembling in the sight of God If Iosiah had onelie refused to bow and kneele to Baal or had hee onelie professed the seruice of the true God and gone no farther he had endured as sharp a censure as Azariah the King of Iudah Hee did vprightly in the sight of God but the high places were not taken avvaie and therefore the Lord smote him the second Booke of the Kings and 15. chapter And the Scriptures would not haue so much commended him but because he was zealous for the glorie of GOD because hee was forvvard to destroy their Groues and zealous to breake downe their Chemarims and forward to throw downe their Altars sacrifice their priests this was it that God liked and this was it that the Scriptures commended and this was it that wonne him high title and immortall honour from all the Kitgs that were eyther before or after him the second Booke of Kings the 23. chapter and the 25. verse It is not to be questioned but that this Laodicea a Church so famous did make profession of religion did worship the true and immortall deitie did giue eare and attention to the preaching of Iohn was throughly acquaynted with all the grounds and principles of the Christian faith We reade of no heresie that shee maintained of no superstitious worship that she harboured and yet he will spue her out of his mouth The abhomination of desolation must bee set vp in her high places She must fall as though shee had neuer beene planted and wither as though the seede of the Word had neuer beene
ENGLANDS First and Second SVMMONS Two Sermons Preached at Paules Crosse the one the third of Ianuarie 1612 The other the fifth of Februarie 1615. By THOMAS SVTTON Batchelour of Diuinitie then fellow of Queenes Colledge in Oxford and now Preacher at Saint Mary Oueries in Southwarke The second Impression Perused and Corrected by the Authour MICAH 6.2 Heare yee Mountaines the Lords quarrell for the Lord hath a quarrell against his people and hee will pleade with Israel LONDON Printed by NICHOLAS OKES for MATHEVV LAVV and are to bee sold at his Shop in Pauls Church-yard at the Signe of the Fox 1616. TO THE RIGHT WORSHIPFVLL MAISTER Doctour AIRAY Prouost of Queenes Colledge in Oxford all felicitie both in this world and in the world to come RJght Worshipfull you may iustly maruell what importunity might bring my impolished Meditations so quickly to the Presse but being much against my will enforced to let them try their fortune in the world why I should bequeath them to your protection no man needs to wonder considering the many encouragements and continuall kindnesses which I haue receiued from you vnto whose fauour next vnder God I ascribe the greatest part of my wel-being since first I came vnder your gouernement I know well you haue many learned Scribes in that Naioth whereof God hath made you the chiefe Seer more worthie to haue shewne their forwardnesse in this kinde then my selfe who can leaue more learning for the gleaning then my whole vintage For I am but one of the least and lowest amongst all the sons of my mother yet seeing you may iustly challenge the same interest in mee which Paul did in Philemon Thou owest vnto me thy owne selfe I am willing to discharge some part of my debt if you shall allow of this coine and impression for currant and yet euen in this shall J runne farther vpon the old score as being rather in your debt for your kinde receiuing of it then out of your debt by repaying so slender thankes J know that the least Sabboth daies iourney of your owne is more worth then any whole yeares paines of mine Yet am I confident you will both consider my yeares which are but few and the time J had which was but short and my many other occurrences wherewith in the meane time I was interrupted and then accept of this for tryall as if it were the extract of some purer and better wit The Lord prosper your daies direct your heart and blesse all your labours to the glorie of his Name and the good of his Church From Queenes Colledge in Oxford Yours in all duty and seruice Thomas Sutton ENGLANDS Summons HOSEA 4.1.2.3 Heare the word of the Lord yee children of Israel for the Lord hath a controuersie with the inhabitants of the Land because there is no truth nor mercy nor knowledge of God in the Land By swearing and lying and killing and stealing and whooring c. THis whole Chapter is parcell of a Sermon penned by Hosea the sonne of Beeri containing in it a sharpe and bitter inuectiue against Israel falling of it selfe into two faire and goodly channels The one an accusation of the men of Israel for their crimson sins from the first vnto the fifteenth verse The other a kind and gentle admonition to the men of Iudah to forbeare the dangerous paths of sinne wherein her sister Israel had wearied her selfe in the remnant of the Chapter The accusation is laid downe in a legall and iudiciall manner of proceeding wherein the Israelites are summoned to appeare at the bar and tribunall of Gods iudgements there to answere vnto such capitall offences as there should bee obiected and laid vnto their charge it containes in it foure seuerall bils of inditement and after plaine and euident conuiction foure seuerall iudgements against them the first bill is contained in the two first verses where they stand indited of want of truth want of mercie c. and the iudgement for those sins is annexed verse the third Therefore the Land shal mourne The second bill is contained in the fourth verse where they are accused of two notorious and inexpiable crimes the one they would endure no reproofe they were impatient of wholesome admonition the other they would not stick to reuile the messengers of God and the sentence of the Iudge against this sin is annexed verse the fifth Therefore shall they fall in that day The third bill is contained in the seuenth vers where saith Zanchius they are accused of palpable and grosse vnthankfulnesse for looke how fast soeuer the Lord heaped his blessings vpon their bodies so fast thēselues heaped a dead weight of sinne vpon their owne soules and the iudgement for this sin is annexed in the end and closure of the same verse Therefore will I turne their glorie into their shame The fourth and last bill is contained in the twelfth verse where they are accused of spirituall whoredom and the iudgement for this sin is annexed at the foureteenth verse Therefore I will not visite your daughters when they are harlots nor your spouses when they are whoores Of all which there is onely one inditement and one iudgement comprized in the words wee haue in hand So that the limbes and members of the Text must needs be two The one Gods legall proceeding with Israel The other his verdict and stroake of iudgement In Gods proceeding I obserue first the summons Heare the word of the Lord. Secondly the reason of the Summons it was to debate and decide a Controuersie Thirdly the parties who stood at variance and these as vnequally matched as euer were earth and heauen strength and weakenesse or the great Beemoth and the silliest worme that creepeth in the chinkes of the earth It was God and Israel God both Iudge and Plaintiffe himselfe Israel the weake and poore defendant Fourthly the sinnes whereof they are accused and these are either priuatiue in the first or positiue in the second verse The priuatiue sins are three wherof two concerne their neighbours The first want of Truth The second want of Mercy The third respected God himselfe There was no knowledge in the Land The positiue sinnes are fiue Swearing Lying Killing Stealing Whooring and euery of these aggrauated from two circumstances in the text First from the eagarnesse and violence of their affection in the pursuit of them for They brake out Perruperunt omnia repagula quibus contineri solent homines à peccando there was neither loue nor shame neither awe of Gods maiesty nor the dread of his punishments that could restraine or keepe them backe from gruing head and reines vnto all bloudy and crying sins Secondly from the vninterrupted course and continued practise of their sinning Bloud touched bloud euery little cottaage became Aceldema a field of bloud Finis vnius peccati gradus futuri so soone as euer they had wearied themselues with one of these sinnes they posted with precipitant and winged hast without all intermission of
time vnto an other Thus sin and sin went hand in hand and thus Bloud touched Bloud The punishments for these sinnes which are heere liuely and emphatically discribed by diuers metaphors are two First the famine where it is said The Land shall mourne as if he should thus haue said The people will not mourne for themselues therefore the earth though it bee senselesse shall mourne for them it shall mourne as Rahel mourned for her children being robbed and stript not onely of her fruits but of her inhabitants also The second is the sword where it is said Euery one shall be cut off and both of these are further aggrauated from the generality and extent of the punishment which was to seize not onely vpon man who had sinned but also vpon the beasts of the field and the fowles of the heauen and the fishes of the Sea which last clause that it should seize vpon the fishes of the Sea doth most of all exagerate the wrath of God against them for euen in the great and generall deluge when man for sinne was swept away with the besome of desolation the fishes were exempted from all punishment Augustinus de Ciuitate Dei lib. 15. cap 27. as if they had beene a nation of another world who hauing no commerce nor society with man were not tainted with the fluxe and leprosie of his sinne but now it seemes his wrath was hotter in asmuch as hee threatens to make the fishes also partakers of mans punishment not that hee purposed to catch the silly fishes in the net of his iudgements but onely that by these Rhetorical amplifications he might more feelingly affect and moue the hearts of the Israelites both with some touch and feeling of their owne sins and his punishments Thus you see into what an Ocean of all variety and choise of matter I am now ready to wade both as fast as God shall giue me assistance and as far as the time and your Christian patience will permit and first of the summons which was the first thing I obserued in the accusation Heare the Word of the Lord as if in fuller termes hee should haue said You cannot chuse but know how carefully I haue sollicited how friendly I haue admonished how powerfully I haue exhorted how sincerely I haue instructed you in matters concerning God and your own peace but my words haue perished in the aire I haue spent my strength vpon you in vaine and for nothing for how little you haue profited how backeward you haue beene in hearkning how slacke in performing how cold in your zeale how dead in your affection how frozen in your obedience theworld can testifie vnto your face I haue wooed you with loue but you neuer regarded I haue wooed you with teares but you neuer forrowed I haue wooed you with promises of rewards but you neuer beleeued I haue shaken you with menaces and threats of death and bloud but you neuer suspected that any of these euils should come vpon you Mercie hath stood and knockt at your gates but she hath beene repelled Indgement hath laid siege to the walles of your houses but you haue not beene humbled the siluer trumpets of heauen and the watchmen of Israel haue rackt and stretched their voices they haue filled their mouthes with ruthfull Elegies so passionate as might haue wrung a streame of teares from a heart of Iron but you haue laughed them to scorne you haue esteemed their words but as an empty sound their persons as the refuse and vassals of the earth wherefore we cease from henceforward to speake vnto you wee will waste no more strength vpon you but withall know that the Lord will debate the matter with you himselfe hee sees that his Ambassadors cannot preuaile by Preaching mercie therefore this dreadfull Soueraigne will come himselfe to passe his iudgement vnto which iudgement by vertue of a commission from the Court of heauen I warne and summon you Heare word of the Lord. From whence issues this point of doctrine When the Preacher preuailēs not God beginnes himselfe That if the Ministers of God haue long and long contended with a people to worke their conuersion and cannot preuaile then will the Lord take the matter into his owne hand and prosecute the cause with afflictions and iudgement For proofe whereof you shall not need to wade farre into the Christall Riuer of Gods Book Stand but a while vpon the brink of this siluer streaming Siloam and you will all confesse with Archimedes as if your selues had beene downe in the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we haue found the Proposition true and the doctrine sound When God had opened the flood gates of his loue first in the admirable worke of mans creation changing him from a little model of slime into a glorious substance secondly in the propagation of Man increasing his seed as the Stars of Heauen thirdly in gracing Man with domination and soueraignrie ouer all his creatures fourthly in crowning man with the highest perfection and beautie of temporall delights Thus purposing to win his affection and to bind him for euer to performe homage and due allegeance vnto him but still perceiuing that these blessings made them grow rather wanton then thankefull that they turned the dew of his graces into a rank pasture to fat themselues in sinne that the oile of his mercie made them more actiue and nimble in feates of impiety that the strength of his creatures made them more strong to giue head raines to open rebellion in the end Hee thus resolues against thē in the sixt of Genesis the third Lo iadon ruchi Gen. 6.3 My spirit shall no longer striue with man which Text the Rabbinshaue so foully mangled that it were but folly to relate their enforced expositions Lutherus P. Martyr I rather embrace the iudgement of Luther and Peter Martyr and then the sense is pregnant for our purpose My Spirit shall no longer striue with Man that is I will not endure that my Word should still be Preached in vaine vnto them as if in more ample forme of words hee had said they might long since haue learned of Methusalem and of Lamech and yet they haue some time and respit to learne of my seruant Noah how to possesse their soules in peace but if they will not be reclaimed then I will trouble my seruants no longer in woing and soliciting them but after the prefixed time of an 120 yeares I will come my selfe in the fiercenesse of my wrath with an Alpheus and invndation of water in the one hand and a besome of desolation in the other to purge this Augeum stabulum which is the harbor of their sinnes Thus when Noah whom the spirit of God had stiled a Preacher of righteousnes had vsed his diuinest and most powerful Rhetorique somtimes as a Pericles thundring sometimes as an Apollos powerfully perswading sometimes like a Demosthenes sweetly pleasing sometimes like a learned Tertullus strongly conuincing the
clay and the stars a charge to fight with them as they did with Sisera and the earth a charge to swallow them as it did Korah and death a charge to mow them down like grasse till there should not remaine one man aliue to bury another Which one point will bee our guide to three heauenly meditations euery one of these a soueraigne remedie and antidote against some sinne The first Vse 1 a wound and terrour to the heart and conscience of all such and make a skoffe a iest at the threatning which the Ministers of God denounce against them for their sins For doth the Preacher tell the adulterer that hee shall neuer see the kingdome of God will not he yet leaue off his dallying doeth hee tell the oppressing Landlord the Vsurer that they shall neuer looke God in the face with cōfort will they not yet leaue off their grinding doeth he tell the vnconscionable Lawyer that the Lord is angry with him for his needelesse demurs for suffering poore country clients to pleade so long at the barre till the boxe go with all the gaines and will he yet spin out the suite so long till the client want weft to bestow vpon him doth the Preacher tell the generous noble buddes of this Land M.B. that your profane obscoene stageplaies doe prcue the inexpiable staine and dishonour of this famous Cittie the noysome wormes that canker and blast al hope of grace and goodnes in the blossoms that they doe so weaken emmasculate al the seeds of holinesse by a slie and bewitching insinuation that whereas they are planted in these nurceries of the Law to be fitted enabled for the publike good for the continnance of the glorie and happinesse of this Kingdome they licentiously dissolue into vngodly and wanton pleasures and then all hope of their euer doing good either vnto God or vnto his Church or vnto their Countrey melteth as the Ice before the fire and floweth away as vnprofitable waters and will they not yet cease to flocke vnto such wanton Theaters and there to spend their goods to no other purpose but to set their owne lusts on fire to vphold schooles of lewdnesse and of sin to maintaine men of a corrupt life and dissolute behauior in a calling no way warranted from God Let all these cast eye vpon the doctrine which I haue deliuered and it will let them know that if they refuse to be reclaimed from this trade of sinne by the mouth of the Preacher then the Lord will make it his owne quarrell and whatsoeuer the Preacher hath threatned out of his booke the Lord will repay it seuen fold into their bosomes Secondly this point discries the infinite and boudlesse mercie of God who often shewes vs his bow but takes neither string nor arrow into his hand who will neuer begin to chide till first by the mouth of the Preacher hee haue wooed vs with loue neuer strike till first by the mouth of the Preacher hee haue shaken his rod ouer our heads neuer beginne to leauie his men of warre till first by the mouth of the Preacher hee haue entreated and offered conditions of peace neuer spoile before hee haue often spared neuer smite till hee haue often cited neuer condemne till hee haue often and often conuicted that man might bee left without excuse and renew no Plea of false imprisonment Thirdly Vse 3 this Doctrine is a wholesome caueat for al the inhabitants of this Land to yeeld obedience to the Preachers exhortation and by repentance to conclude a present peace with GOD before the Lord bee so highly incensed as to send out a prohibition to make his Ministers surcease from entreating that himselfe may ioyne issue in the Court and wage the Lawe himselfe that where Preachers cannot preuayle by intreating himselfe will preuayle by commanding your confusion You are at this day and long haue beene the astonishment and wonderment of all the world God hath opened the windows of Heauen wider and offered more grace vnto you by the preaching of the word then to all the Nations vnder the canopy and roofe of heauen He hath sent his Messengers the Prophets like Noahs Doue with euerie one an Oliue branch of peace in his mouth to begge and purchase a diuorce betwixt you and your sinnes hee hath sent his messengers the Angels with their swords halfe drawne to winne your affection and to winnow and sift al the branne I meane vngodlinesse and profanenesse from amongest you What meanes could the Lord haue vsed for your conuersion that hee hath not already vsed so that if you still persist in your gray and ancient sinnes if the Preacher thunder and you not mooued if the Preacher beseech you not touched if the Preacher threaten and you not hūbled know this for certainty that ere long the ancient of daies will harrow vp your flesh and plow vp your skinne and spend vpon you all the plagues and botches of Egypt till you be turned like Sodome into a fenne like Babylon into a Cabbin for Dragons and Ostriches and like Moab into a plaine Et barbarus has segetes this fruitfull Canaan and this little Naioth wherein we are planted be giuen for a prey and possession to strangers Thinke not that hee forgets you because it is long before hee strikes Plutar. in vita Fabiij Hannibal had no reason to thinke Fabius a dastard because he was slow in marching nor that besieged Citie in Curtius to call Alexander a coward because hee was more readie to shew his clemency in sauing them aliue then his manhood in conquering of them And so from the Summons Heare I should passe to the parties summoned the children of Israel but that my meditations are intercepted and I am contented to take view of an other Doctrine by the way as I go offering it selfe vnto mee from these words The Word of the Lord and is comprised in these termes The voice of Gods Ministers is not the voice of man but of God The Preachers voice is Gods voice backed and conuinced out of the 10. of Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee that heareth you heareth mee and from the testimony both of Church Isaiah 2.3 The word of God shall go forth of Ierusalem and of Cornelius speaking thus vnto Peter Wee are heere assembled to heare the things that are commanded thee of God Actes 10.33 But most plainely by the mouth of Paul 1. Thess 2.13 He receiued it not as the word of man but as it is indeed the word of God Vse Which point will one day bee sure to rise vp in iudgement against all such as openly despise or but little regard the Lords Message Bone Deus in quae nos temporae reseruasti In to what a miserable time are we fallen when each crafty Achitophel shall haue attendance when he speaketh and euery sillable of his discourse as if it were penned at Delphos shal passe currant through the
world for an Oracle When euery histrionicall Orpheus shall bee able to draw stones towers after him when he acteth When euery proud Herod who hath nothing in him to commend him but his gaudy attire shall yet haue all the applause and his words accounted as the voice of God not of man Vox illa hominem non sonat But for Esay hee may speak till he be hoarse who will beleeue him hee may lift vp his voyce like a trumpet who will heare him Dauid may play sweetly vpon his instrument of ten strings and the Preacher descant heauenly on the ten commandements yet who is inamored with the melodie of the one or reformed according to the other 2. Cor. 12. Paul may be rapt into the highest heauen Preach nothing but saluation slip not a phrase which is not sweetly enterlaced with heauenly eloquence paue them the readiest way to those ioies which are vnspeakeable yea euen thrust this Ariadnes threed into their hands few or none that will regard him Thus are Gods Heraulds esteemed no better then Cassandras Prophesies his Embassadors worser then Iustinians Orators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such members as the world might well want the refuse of men Question but a word with those despisers and all the Apologie they pretend all the rubbe they make is the bad and corrupt life of many Preachers this is it that makes them refuse to heare and puts them out of all conceit with the message they deliuer I hope I shall driue them from this hold and satisfie their obiection with a word Know then that when thou settest foote within the dore of Gods house thy intent and purpose should bee to haue thy sinnes opened thy maladies cured to take spirituall Physicke for the remedie of some languishing disease which would eate vp thy soule Wilt thou then be so wilfull as refuse the soueraigne medicines because thy Physition is sicke of the same disease that thou art Wilt not thou bee cured by this Physition because the Physition cannot cure himselfe What would God haue said to Noah if hee had refused to saue himselfe in the Arke because the men that made the Arke for him were drowned themselues Will not you go on the readiest way to heauen because he that is your guide and Pilot runnes counter himselfe What though the water it selfe be not so cleane as thou woldst haue it yet it will purge and cleanse thee And what though sometimes the life of the Preacher bee not so spotlesse as it might bee wished yet the Message which hee bringeth the Word which hee Preacheth the way which hee pointeth out is the way of life be his life neuer so wicked his heart neuer so foule within him the words which hee hath vttered will bee sufficient to cast and condemne thee at the last day We reade that Elijah was well contented to bee fed and nourished by the mouth of Rauens 1. King 17. birds as rauenous and vncleane as any other wheras God could haue fed him by the mouthes of farre cleaner birds A good caueat for vs saith Stella vpon the tenth of Luke neuer to refuse the food and diet of our soules Stella vpon Luke 10. though the vessels wherein it is carried bee both vnsanctified and vncleane The Rauens were vncleane birds but the meate which they brought was wholesome and the case being all one why should a man refuse the glad tydings of saluation or stop his eares at the voyce of the skilfull charmer because the messenger that brings the tydings is ouertaken with some knowne sin Or because he that charmeth stancheth not the issue of his owne corruption I might enlarge the point both from S. Augustine Aug. Cont. Donat l. 4. cap. 4. Born in Cant. Serm. 66. in his 4. Book and 4 Chapter against the Donatists and from S. Bernard in his 66. Sermon vpon the Canticles But I remember that I haue far to go and litle time to spend wherefore I onely adde this short caution and proceed Beware you murmurre not against the Preacher of the Word lest it be iustly said to you as Moses said to Israel Non est murmur contra nos sed contra Deum Your murmurre is not against vs but against the Lord Exod. 16.8 Despise not him that Preacheth the Word least it be said vnto you as Paul told his Thessalonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Thess 4.8 you despise not man but God Deale not fraudulently with him that hath a charge of thy soule lest it bee said vnto you as it was to Ananias and Saphira you haue not dealt wickedly with man but with God Act. 5.4 And so I come to the parties here summoned to the Word The children of Israel By Israel saith Zanchius wee are especially to vnderstand those ten Tribes which reuolted in Ieroboams time from the regiment of Iudaea and our Prophet stiles thē not barely Israel as Iunius and Tremelius render it but Bene Iisrael Israelis filij sons of Israel who was mightie with God meaning to put them in mind of their fathers vertues that this comemoratiue might bee an argument to bring them home to their fathers foot-steps and to aggrauate their shame that hauing so religious parēts themselues proued such notorious and shamelesse Apostataes from whence amongst others I haue made choise of this Note Good and vertuous children be loth to depart from the good example of their parents Good children must follow their fathers vertues So we read of Iehosaphat that hee made it his care to walke in the steps of Asa his father the first of Kings at the 22. Of Ezekiah 2. King 18. that hee walked in the same steps that Dauid his father had done Of Iosiah 2. Chr. 34. that hee turned neither to the right hand nor to the left but walked precisely in the way of his father This was a high commendation that Paul gaue the Thessalonians 1. Thess 1.6 And a commendation which God gaue the Rechabites promising that he would crown them with a hopefull posteritie because they followed the godly example of their father Verily Ionaedab the son of Rechab shall not want a man to stand before mee for euer Ier. 33. And Isay 51.2 God thus speakes to Israel Consider Abraham your father and Sarah that bare you they were zealous of my glorie bee not you so cold These were burning and shining lampes bee not you like blacke cloudes and emblemes of darknes Abraham refused not to sacrifice his son looke on him and refuse not to sacrifice thy sinne and vncleane affections Saerah obeyed Abraeham and called him Lord and Israel thou art Gods Spouse therefore obey thy God worship him as Lord onely Which vertuous imitation not onely Christians but Heathens haue embraced Scipio Africanus Scipio Africanus accounted it no small disparagement for him to walk one foot awry from that course of life which Cyrus in Zenophon had gone before him It was the height of
and contentions for if hee haue not laboured to suppresse and smother them hee hath but a disloyall heart the Lord will one day bee quit with him for it The Land-Lord may not blesse himselfe in this that hee neuer wrung nor gript the bowels of his tenants for if hee haue not succoured and protected them Nor in this that hee neuer wronged the Church for if he haue notpropt streng thened it his zeale hath beene but cold the Lord will one day bee quits with him for that The Pastor that hath the charge I will not say the cure of soules seeing many haue the charge who neuer haue care of discharging their duties may not blesse himselfe in this that he neuer seduced his people out of the way for if he haue not painefully instructed them in the right way nor in this that he neuer did thē wrong for if hee haue not watched ouer them to do thē good their bloud shall bee required at his hand and the Lord will bee quits with him for that Let it be the shame of those that sit in darknes and are proud of their ignorance to say they haue as good soules hope to be saued aswel as any because they do no man any harme but for vs who may sit all day long at the feet of some good Gamaliel and euery houre of the day may heare some Paul Preaching vnto vs not onely renounce the euill but do the good not onely cease to do euill but learne to do well not onely abiure carnall and sensuall delights the huskes and mast whereon the worldling is like to surfet but also make a couenant with our eyes that they sport themselues with looking onely vpon the beauty of heauen with our affections to wed thēselues onely to the ioyes of heauen Be couetous I would haue thee so so that thou couet no treasure but spirituall Be ambitious I would haue thee so so thou affect no honor but immortall Renounce all kinde of peace wherein thou findest no peace of conscience Discard all ioyes wherein thou feelest not the ioy of the Holy Ghost Hoc fac vines doe this and thou shalt liue in the feare thou shalt die in the fauour thou shalt rest in the peace thou shalt rise in the power of God the Father and helpe to make vp the consort in singing of Halleluiah Halleluiah all glory and honour and praise and immortalitie be ascribed vnto the Lambe and to him that sitteth vpon the Throne for euermore And now I am come without further defrauding of your expectation to the particular grieuances whereof God complaines and the first of those is Want of Truth The Hebrew word Emeth saith Zanchius signifieth that kinde of fidelity which Tully called Dictorum conuentorum constantiam and this truth sometimes respects the heart and is called simplicity and integrity sometime the outward carriage in word or speech and is called truth sometimes the works and actions and then is called iustice and vpright dealing so that when the Lord chargeth them with want of Truth his meaning is there was no integritie or simplicitie in their hearts therefore there was hypocrisie no verity in their speeches therefore lying no iustice in their actions therefore fraudulent and deceitfull dealing I will wrappe vp all in this one conclusion All dissimulation in the heart First particular grieuance and lying in the tongue and deceit in the outward action betwixt man and man makes God and man at oddes and variance The first which is dissimulation in the heart proued from the example of Ananias and Saphira why didst thou conceiue this in thy heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actes 5.4 The second which is lying in the tongue excludes from heauen Apoc. 22. The last which is deceit in the outward action is condemned Leu. 19. Dissimulation in the heart is the badge cognisance of such deplored wights as shall neuer see the face of God with comfort Iob. 13.16 Lying in the tongue is the badge and cognisance of the children of the deuils getting Iohn 8.44 Deceit in the outward action is the badge and cognisance of him that despiseth his God nay of him that shall beare the wrath and vengeance of God 1. Thess 4.8 It is most true which Syracides obserued Animaquae dissimulat accelerat miseriā the soule that dissembleth increaseth his paine Ecclesiastic 2. and true which Bernard obserued out of Wisedome Os quod mentitur perdit animam ' the tongue that lieth Wisd 1.11 murthereth the soule and true which Moses obserued Manus iniustitiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hand that dealeth falsely is abhomination Deu. 25. This is Gods inditement which you haue heard wilt please you to heare the verdict which the Iury of the Prophets brings in against them Esay and Ieremy as fore-men in the name of all the rest haue penned it thus Euery one of them is an hypocrite and a dissembler Isaiah 9.16 And Ieremy thus They haue no courage for the truth Ieremy 9.3 This is the verdict which the Grand-Iury of greater Prophets haue brought against them and the verdict of the Petty-Iury I meane the lesser Prophets is the very same registred by Michah as prolocutor for the rest There is none righteous amongst them euery man hunteth his brother with a net Micah 7.2 Thus the Iurie hath found them guilty wil you now heare how the Lawe proceedes when the Iudge passed this sentence Lying lips are abhomination to the Lord Prou. 12.22 He shews he had a whip prepared for liars when hee plagued Ananias and Saphira Acts 5. hee shewed his loue to all dissemblers when he dismissed all deceitfull dealers out of his house Psalm 101. He shewed he had a whip laid vp for all deceiuers the lightest of these is a doome too heauy for them to beare See then the eminent and apparant danger whereunto men of all estates wrest themselues Vse by renouncing and diuorcing of truth they make a breach betwixt them God that can not be closed they sow such seed of debate and contention betwixt them God as cannot be couered they challenge such a dreadfull war betwixt them and God as will neuer be ended till the sword of the Almighty hath wearied it selfe the arrows of God haue made thēselues drūk and death the Axe of God haue surfeted it selfe with blood and yet were there a priuy search to go through each Maeander and corner of the earth to seeke for truth it would be as hard to find as honesty was in Athens when Diogenes sought it with a candle at noone-tide or goodnesse in Ierusalem when there was neither Priest nor People that executed iudgement Ier. 5.1 Terras Astraea reliquit truth hath taken her self vnto her wings she hath hid her self will not be found send priuie Search to all the shops of Merchants and men of Trade and when you haue done your best you may write this vpon the doores Has aedes Astraea reliquit
Had truth beene one of our apprentices we should nener haue sold our wares so deare if wee had more truths in our mouthes we should haue lesse mony in our coffers send priuy Search into our courts of Law and when you haue done you may write this vpon the Barre Has sedes Astraea reliquit trueth hath abated too much of our fees we should haue beene but beggers if we had not banisht it send priuie Search amongst our States-men and when you haue done you may write this vpon their gates for the world to read Astraea domes domines reliquit in this house truth resignes to policie dissimulation is the ready way to rich preferment send priuy Search to seeke for truth in the very Pulpit which should be the Arke of Truth Custoder of Gods sacred Oracles whē you haue done you may set this on many Churches and Pulpit dores Veritas exulat truth is brought vnder hatches either she is ashamed or els she dares not shew her head whiles some for raking a litle profite others for feare of mens displeasure sowe pillows vnder the elbowes of great personages and suffer lowd sinnes to escape like the adulteresse in the Gospell because they are graced with greatnes and authority Seeing then our Trades-men sell trueth for coine our Lawyers for fees and our States-men for preferment our Clergy to please a Patron how can we thinke the Lord will not come to visite vs for these things his soule be auenged on such a Nation as this what then remains but that we either cal truth home which we haue banished by the law of Ostracisme that it may be an apprentice to our Merchants and men of trade a Counseller and Sergeant at the Law a Retainer Pensioner to our mē of state and Vsher to all the Clergie of the Land or else looke euerie day for Gods arrest vpon vs the heauens wil not stil repriue their iudgements the Sergeants of GODS wrath will not alwayes sleepe all the vials which God holdeth in his hand are not full of balme oile to heale supple some of them are running ouer with gall and addle some ready to vent the lees sowrest dregs of Gods displeasure vpon this Land Quae semper imitatur eorum facta quorum exitum et exitium perhorrescit which shrinks and trembles at Israels fearefull sentence but makes neyther stop nor rubbe at Israels crying sins which wrings her hands knockes her breast so often as shee either heares or reades the dismall Sentence which God pronounced against Israel but will neyther weepe nor cry nor shed a teare for her self althogh she lie rotting in the same cage of vncleannesse and foming in the same menstruous blood which made Israel so loathsome vnto God Let it therefore bee the care of our Magistrates to fetch home encourage truth of our Iudges to defend support the truth of the Clergie to preach and speake the truth of our godly and religious Citizens to lodge and harbor truth let vs shew our selues to be true Nathanaels in whom there is no guile put in practise the Prophets rule Zach. 8.16 Speake ye euery man the trueth vnto his neighbour and loue not deceit for that is the thing that the Lord hateth And so I proceed to the second particular grieuance whereof Israel is indited in the next word Ve en chesed No mercie which word chesed comprehends in it all workes of Charitie and Christianitie but I cannot insist vpon explication the point is this Want of mercie is a sinne that crieth loude Second parti cular grieuance and knocketh hard at heauen for vengeance I shall not neede prodigally to spend either breath or time in strengthning or supporting this clause of truth S. Iames hath put the matter out of difference Ia. 2.13 There shall be iudgement merciles to him that shewes no mercy it was want of mercy that called for a weltering Ocean to swallow the hoste of Pharao Ex. 15. It was want of mercie that caused Gideon to harrow slice the flesh of the men of Succoth with thorns and briars Iudg. 8.7 it was want of mercy that hazarded the destructiō of all Nabals posterity 1. Sam. 25. It was want of mercie that opened the bellie and bosome of hell to deuoure and intombe the soule of Diues Luke 16. It was want of mercie saith Plutarch that brought the men of Delphos so lowe on their knees Plutar. de sera numinis vind that they were enforcod to proclaime it by the mouth of criers thorow all the markets assemblies of Greece that whosoeuer would should come and be auenged on thē for the death of Aesope It was want of mercy saith Beatus Rhenanus that made Hatto that infamous clark and Bishop of Moguntia Beatus Rhenanus to bee chased to death by an Armie of Rattes It was want of mercy toward the little sop and handfull of seed which God had planted in Goshen that made all the land of Egipt to rocke and the pillars therof to grow like the cracking of a decayed vessell being ouerwaued by the vndanted roughnesse of some violent and vncouth stormes all of these iumping with that of Syracides Eccles 35.18 The Lord will not be slacke the Almighty will not tarrie till he haue smitten in sunder the loynes of the vnmercifull And haue not we deserued to drinke our bellies full of these waters of Marah as wel as they may not we tune all our Songs vpon this note Help Lord vpon this There is no mercie our hands are dried withered help Lord merciful men are gone out of the world Esay 57. Our Land begins to ring our eares are filled with such ruthfull and sad complaints as these Helpe Lord there is no mercie Our Church bemones her selfe thus Helpe Lord there is no mercie And is not hir complaint as iust as any when so many hungry souls like poore Lazarus would gladly gather vp the crums of a spirituall benedictiō from the mouth of their Pastor but cannot haue it whē so many zealous christians in the land would sit all the day long at the feet of some Gamaliel gladly step into Bethesda but either their Angell is frō home or else hee is not able to trouble the water for them Our Commons doe bemone themselues thus Help Lord there is no mercie And is not their complaint as iust when Land-lords are become tyrants Tenants be made but slaues to serue their turne and Naioth in Ramah I meane the Nurceries of Artes and Sciences bemones her selfe thus Help Lord there is no mercy And is not her complaint as iust as any when so many golden wits likely to haue proued the gracious ornaments and pride of their mother are daily enforced to trie their fortune some other way being vtterly discoraged for want of maintenance and our courts of Iustice bemone themselues thus Helpe Lord there is no mercy and is not their
a conscience to bait and to dog him If the wanton bee attended and cloathed with darkenesse and yet haue a God to see and reuenge him then where is his comfort or how is he safer for sinning in secret Remember this corrupt Gehazi that pocketest bribes in priuate Remember this great Plotter of the world that reachest at a hungry preferment with more haste then good speed by giuing and taking of pledges to binde and confirme vnlawfull promises that are made in secret and let vs all remember this that our hearts must needes bee shamelesly sinnefull and our cases vtterly desperate and our end vndoubtedly miserable if wee dare flie in the face of God and grieue his holy Spirit and rip our Sauiours wounds and stabbe his blessed sides because we haue the darknesse for a maske and the night for a couering and the wals for a defence and God hath none to beare him witnesse It was a good Position of Boetius Boaetius de consolatione Philosophie lib. 5. last prose de consolatione Philosophiae his fifth Booke and last Prose Magna est necessitas probitatis cum agitis ante oculos iudicis cuncta cernentis A man cannot chuse but bee good who remembers that hee stands alwaies in the sight of God And therefore Prudentius in one of his Hymnes giues this good memorandum Prudentius Himnorum l. 1. quicquid ages furtimuè palamuè memento inspectatorem semper adesse Deum And heere would I gladly make a stop and stint my meditations in this point but that I finde two of the best sorts of men that may iustly waite and expect some further vse The one would haue encouragement the other would haue comfort from my doctrine and I haue sufficient to content them both The one is hee that spendeth his breath and spirits in doing of good The other is hee that is breathelesse alreadie being almost disconsolate and out of heart by sustaining of euils each of them shall haue a taste lest if I send them emptie home the one should bee discouraged the other discontented in the way Giue mee a man that hath coped and buckled with the sinnes of the time An incouragement to doe good Giue mee a man that hath studied the aduancement of Religion Giue mee a man that hath pleaded the Lords cause against the fauourites of Baal as Elias did 1. Kings 18. That hath prouided for the Prophets as Elisha did 2. Kings 6. That shewes himselfe zealous for the Lord of Hosts as Phineas did Numbers 25. at the 11. That hath encouraged those that fight the battels of the Lord as Abigail did the first of Samuel the 25. That hath reformed the contempt of the Sabboath as Nehemiah did Nehem. the 13. the 22. and then tell mee what can be more auaileable to enflame his zeale to set edge vpon his affection to make him Christianly ambitious in striuing for heauen to make him out-vie and outstrip his brethren to make a man sweate and tugge with more eagernesse and feruencie of spirit in building of the house or prouoking the Gospell of Christ then this one that God sees him that the heauens applaude him that God and Angels are spectators God and Angels attendants to grace and honour him Was there euer spirit so degenerous and base that will not stirre and strike with violence when the eye of his Coronell is fixed full vpon him And is there not as good reason that the Christian warriour should march with a courage against sinne because his Maister and Captaine Iesus Christ neuer casts his eie of him If Elias bee pleading against Baal this should make him more hot and vehement If Elisha bee prouiding for the Prophets this should make him more carefull and sollicitous If Abigail bee encouraging and releeuing those that fight the battels of the Lord this should make her more cheerefull and magnificent If the Preacher bee hewing and slashing at sinne this should make him more industrious and resolute considering that there hath not beene so much as a good purpose in thy heart thou hast not once opened thy mouth in the Lords cause thou hast not gluen a droppe of water to one of his Disciples thou hast not releeued one of his members thou hast not preferred one of his Prophets thou hast not broken the heart nor wounded the head nor staunched the passage of any one sinne but God hath seene it and penned it downe and doth remember it and will reward it Goe on then in the name and blessing of God and if thou haue goods releeue Christ Iesus in his afflicted members with it If thou haue learning make the Church of GOD thine adopted heire and leaue some remembrance in it If thou haue authoritie shew it in cutting off sinne that endangers the Land in giuing of life to Religon which now lies in a swoone shew it in scourging and whipping of vice bring glorie to thy God comfort to thy soule honour and immortalitie to thy Countrie by it If thus thou haue behaued thy selfe then goe on and the Lord bee with thee And as thou goest thus cheere vp thy heart Great was the good I entended though I haue not performed it Laboured I haue though not much preuailed I haue coped with sinne though I could not discomfite it I haue snaped the growth of some vngodlinesse though I could not digge vp the rootes of it I haue done my best though that which is best I haue not done Shall I bee discouraged because I can but doe my best and not so much as I should Surely no. I will still bee doing some good and striuing to doe better if I mend and doe neuer so much I will striue to doe more If I preuaile God shall haue glorie if I preuaile not yet still I will striue because there is nothing that I doe or purpose but my God doth see it writes it in his booke doth remember it and will reward it Thus hee that doth good hath had his encouragement The next is hee that endureth afflictions If I may beg your attention till I haue reached him but a morsell of comfort I will presently proceede to that which followes Giue mee a man hath not liued so many minutes of time as hee hath reade and perused whole decads and volumes of woe or a man that hath not eaten so many morsels of bread as hee hath digested whole loades and burthens of griefe or a man that neuer tasted so many droppes of drinke as hee hath shedde streames and riuers of teares or a man that hath no follower but paine no retainer but discontent no companion but griefe of heart that pennes no songs but sad complaints and mournefull Elegies that endites no descants but sighes and groanes that sings no tunes but Lachrimae giue mee such a man as this and you shall see that this little sprigge of balme which I pluckt from my Text will make him whole and sonnd againe And this is it The Lord sees thee
the burning of Carthage Illadies veniet cum flamma hac templa peribunt who haue hope that they shall one day see our Churches burned our Cities sackt our courage daunted our State subuerted our Religion altered our Soueraigne buried the Gospell silenced and our light remoued But ô thou wise and immortall God that sittest vpon the circle of the heauen and seest what these bloud-sucking and deplored wights are deuising against Thee and thine annointed Seruant against thy poore Church and true Religion against our State against our Kingdome fill the hearts of our Magistrates with zeale strengthen their hands with resolution and courage to cut them off infatuate the counsell of these Achitophels but grant ioyand peace vnto thy Church long life and happinesse to our gratious Soueraigne puritie and continuance of true Religion growth and passage to the Gospell glory and immortall happinesse to this State and Kingdome Lord say Amen to our requests and let euery one that loues this Nation that cares for Syon that fauours Religion that wisheth well to our Soueraigne helpe mee with their prayers hold vp their hands and lift vp their voyces to heauen and say Amen Amen And seeing I am thus farre proceeded deny mee not your attention till I haue left a word of exhortation to my brethren of the Cleargy You are they whose breasts should bee signed with Vrim and Thummim and your fore-heads marked with this inscription Holinesse to the Lord Exod. 28.36 your profession is the winning of soules your charge weighty if you win them great is your glory if you loose them your danger intolerable But if your people lie at the side of Bethesda and you will not trouble the water for them if they long for the crums of your spirituall benediction and shall not obtaine them if they would sit at your feete to heare your Preaching if they gaspe for this heauenly bread and cry for the waters of comfort and yet must starue and die for want of them then your want of care makes your profession odious your want of zeale makes your profession dangerous your want of forwardnesse in Religion makes Religion be termed but policie you can neuer gaine so many soules by your profession as you may destroy and murther for want of zeale Iohn was not onely a lampe shining in his Sermons but a torch burning with zeale Nam qui non ardet non accendit saith S. Barnard nec lucere potest nisi priùs ardeat saith Aquinas vpon the fifth of Iohn If your selues burne not with zeale how can you enflame the hearts of others If you burne not your selues then can you giue no light to others You are Lucernae quoad officium but extinctae quoad effectum like snuffes in the midst of a golden Candlesticke Suffer mee then to exhort and charge you all that looke for ioy and comfort on the bed of your sicknesse that look for a gracious welcome to the Supper of the Lambe that wold haue your heads crowned and your soules saued at the last day that now in the prime of your life and the light of the Gospell you would adde burning zeale to Christian profession for then wold good Lawes be strictly executed then wold sinne be sharply punished then would our Recusants be roundly censured then would the Gospell bee frequently Preached then would Religion flourish and God be highly honoured But alas for vs all where or in whom shall we find it where is the glowing of the eares where is the wringing of the hands Where is the beating of the breasts Where is the sparkling of the eyes Where is the yearning of the Bowels The shaking of the flesh The panting of the heart The thriftlesse Gallants are out-vying of oathes and our bearts are not wounded your obscoene and Whorish stages bereaue this Land of many hopefull sprigs depriue the Gentry of many hopefull stemmes fill this Citie with prodigious vices turne good and ingenuous and hopefull natures into prodigall and dissolute and lewde professors and yet our hearts are not nailed where then is our zeale God is dishonoured Recusants are and will bee suffered sinne is and will be maintained zeale is and must bee taunted a good conscience is must be laught out of countenance Religion is and must bee brought vnder hatches and sent a begging and yet our hearts are not moued where then is our zeale And because there is no point wherein a man may sooner ouer-shoote himselfe then in this I will in a word or two deliuer some plaine and easie rules whereby a man may iudge whether his zeale be currant or counterseit Markes of true zeale 1 The matter must be good Gal. 4.18 The 1. or else it is not zeale but deuillish and fleshly heate a frenzie and madnesse counterfeiting the name of zeale like the zeale of those Idolater that mangled and cut them selues 1 Kings 18. Like the zeal of the Scribes and Pharise who compasse Sea and Land to make Proselites Like the zeale of Paul before his conuersion Like the zeale of ignorant Papists and Brownists at this day who are hot indeed for they must needes runne whom the deuill driues Sed incalescunt in re frigida They are like bittes of lime neuer so hot and smoaking as in cold water neuer earnest but in euill canses Which may bee hence conuicted because they vse no weapons but such as the deuill puts into their hands to wit rayling and detracting and rotten speeches the onely Patrons for such bad causes 2 Zeale must beginne at home The 2. for they are most skilfull Phisitians and best able to deale with others that haue first wrought a cure vpon their owne soules to checke all those that wade deep into the soules and bloudily go are the consciences of other men but haue not purged their own vncleane sinkes at home no not drawne one droppe of menstruous bloud out of their owne corrupt and rotten hearts Like Pharises who censured Christ but not themselues like Brownists who stretch their veines and make their bowels swell with crying Disorder Disorder amongst vs but leaue sinkes of sinne vnpurged cages of sinne vncleansed bands and troupes of sinne vntamed and vnvanquished vnder their owne roofes 3 True zeale will looke as carefully to the heart before God The 3. as the behauiour in the sight of men and make a man as fearefull to sinne when hee is alone as when hee is in company of men Thus it wrought with Iob chap. 31. And thus with Ioseph Gen. 39. A check to those that would not bee accounted ill but make no conscience of doing ill that would bee called good men but haue no heart to good actions 4 If it bee true zeale it will make thee more strict to thy selfe then to others The 4. and giue more liberty to another then thou wilt take thy selfe Abraham was so strict to himselfe that he would not take of the King of Sodome so much as a threed