more are there that perish then those that are saved t was so in the old world so it shall be in this to follow the parable of the Iewes and the Gentiles but a remnant of the Iewes are saved The Prophet compares it to a gleaning after a vintage or a harvest Whereas the wicked are compared unto the starres of heaven and to the sands of the Sea and to a whole harvest This is meant by the parable of Gods choosing but one tree of all the forrest one Dove of all the birds one Citie of all the world but consider that there is one though there be but one for God will save a flocke though it be but a little flocke for the elects sake he will hasten his judgement lest there should remaine no flesh to be saved The world little thinkes upon that which is a grounded truth that for the godlies sake God forbeares to come to judgement But in Rom. 4. it is set downe plainly when the soules that lay under the Altar cryed unto God saying How long Lorâ— righteous and true dost thou deferre to revenge our blood upon the world answer is given unto them that they must rest for a while till the number of their brethren was sulfilled for then shall be an end of all When Jerusalem is fully built the body of Christ hath all his members and the true Olive hath all his branches Little therefore doe the wicked consider that they bane themselves while they persecute the godly For Obadiahs house was blessed whiles it was the place of the Arke and so were the Roman Emperours whiles they cherished the Italians But as God will have a remnant so it will be but a smaâ— remnant there will be faith but scarse faith as Christ speakes and charity though it will not be quite dead it will be very cold which makes that Romish conceâ—â— very frivolous which maketh the most illustrious Church to be the true Church whereas Christ answers truely to the questioners that demanded whether there should be many saved that the gate is wide and the way broad that leadeth to destruction and many there be that finde it but the gate is straight and the way narrow that leadeth unto life and few there be that finde it The conclusion of the correspondency is that a few though but a few shall imitate Noah in his reverence and likewise in his confidence Observing the meanes prescribed by God and trusting perfectly in the promises of God Saint Peter joynes them both when he makes Baptisme an antitype of the Arke when he shewes that Baptisme hath not onely the putting away of the filth of the flesh which is the externall washing but also the interrogation of a good conscience unto God through the resurrection of Iesus Christ Christ meanes the same when he saith that this little flock shall watch the signes of his coming and also they lift up their heads with joy knowing that their salvation draweth neere The issue of their reverence and confidence is they shall be saved they shall be taken up to meet Christ and ever to be with him they shall enter into their masters joy and be made partakers of the marriage feast You have heard of the correspondency but though in the comparison there be so good a correspondency yet must we consider withall a great inequality as great an inequality of the things as there is of the persons I meane the persons of Noah and Christ as farre as the sonne of man doth exceed that man so farre shall the end of this world exceed the end of that whether you respect the destruction of the bad or the salvation of the good In regard of the destruction of the bad there shall be foure great differences The first is That world was destroyed with water this shall be destroyed with fire and who knoweth not how much more terrible fire is then water But which is the second That water wasted onely the earth and those things that lived upon the earth â—ut this shall waste both heaven and earth and whatsoever is I except Christs little flocke in either heaven or earth If the sight of the Deluge were fearefull how much more fearefull shall this combustion of the whole be when t is compared to the inundation of a part a part which Astronomy proves to be so little in comparison of the whole Adde hereunto the third that of the wicked That destruction was but partiall but this shall be totall Then there was at least a Cham a seed of the wicked that escaping might be an example to reclaime the future wicked and indeed the voice of a Nebuchadnezzar or an Antiochus experiencing and acknowledging the justice of God will in probability worke more then the voyce of Moses or Daniel or Iudas Maccabeus to reclaime the wicked God therefore at that time was pleased to trie also this meanes and preserved not onely a Sem but also a Cham. But in this last destruction God saveth not so much as one Cham not a goate left among the sheepe if there be but one that wanteth his wedding garment the master of the feast will espie him and away with him the corne will be cleane vnmowed from the Chaffe and the gold purified from all drosse Adde hereunto the last point that destruction was but temporall this finall that that was but temporall so some understand Saint Peter 1. Epist. 4. but this is undoubtedly eternall for the sentence is Goe ye cursed into everlasting fire no recall of the sentence no recoverie of the state so Noah saved to be the hope of the second world as the booke of Wisdome speaks Chap. 14. You have here the inequalitie in regard of the bad and in regard of the good there is the same inequality also that fire shall as wonderfully preserve them as it fearfully destroyes the wicked There shall be a generall renovation of heaven and earth wherein dwels righteousnesse as there was a combustion of the other heaven and earth wherein dwelt wickednesse And in this heaven and earth shall be no uncleane thing and that which is purified shall remaine so for ever even blessed for ever intirely and eternally blessed whereas the deliverance by Noah was but temporall it was but partiall it was from a death but onely of the body and that onely for a time and that to live a mortall life so that is and so must have his destruction that in that example we read that God is displeased with sinne that he powreth forth his vengeance upon sinne but how farre he is displeased how much vengeance shall be exacted we may gesse it in the former world but we cannot throughly understand that correspondency doth not amount unto an equalitie Onely for a close of all he that readeth that may well believe this because that is a pledge of this and our best course is to follow Christs counsell Luke 21. Take heed least at any time your heartes be oppressed with surfetting and drunkennes and that day come upon you unawares For as a snare shall it come upon all the inhabitants of this world Let us watch therefore and pray that we may be worthy to escape the things that then shall come and stand before the sonne of man for as it was in the dayes of Noah so shall it be at the comming of the Sonne of man Grant gracious Lord that denying all ungodlines and worldly lusts we may so reverence thy word and depend on thy promise with such a confidence that we be neither sinfull nor senselesse and so surprised with thy just wrath but may watchfully looke for and earnestly hasten unto the blessed appearing of our glorious Iudge and Saviour Jesus Christ FINIS IMPRIMATVR THOMAS BROWNE APRILL 16. 1640.
absolute freedome of God is one of his incommunicable properties his stroakes layd on his children being ad correctionem but not ad destructionem may be stayed when and where it pleaseth him David no sooner confesseth c 2 Sam. 12.13 I have sinned but Nathan is furnished with his Message and God hath removed the punishment of thy sinne So soone as d 2 King 19. Ezechias is humbled God is entreated If the e Luk. 15. Prodigall Sonne doe but penitently looke toward his Father he shall be lovingly received and cherished f Ezek. 18.21 22. At what time soever a sinner doth repent him of his sinne from the bottome of his heart I will put all his wickednesse out of my remembrance saith the Lord. But wee must note that if God be entreated and not pacified it is because some sinne is smothered because men are not unfainedly mortified If wee sorrow for sinne feelingly if wee crucifie the Iusts of the flesh unpartially if wee purpose to cleave unto God stedfastly God will release our Debt remove our Plague and establish our Prosperitie mercifully speedily and irrepentantly Let us use this method in our returne to God and wee shall find this measure at the hand of God The summe of all which hath been said is this God breakes not with man except man breake first with God and if God be rightly pacified he will easily be reconciled O Lord infuse goodnesse into our Nature that we may enjoy the graciousnesse of thy Nature Bridle us so with thy Spirit that we passe not those bounds which thou hast set us lest thy wrath breake out upon us Or if we sinne as Lord who sinneth not let us sorrow for our sinne let us not both displease and despise thee Rayse many Phinehasses in the dayes of so many Zimries Yea Lord let every man be a Phinehas unto himselfe Finally in our true humilitie and unfained zeale for thy glory good Lord accept us good Lord blesse us and our seed for ever Amen A SERMON PREACHED AT SAINT PAVLS CROSSE on TRINITIE SUNDAY IUDE 5.20 21. But ye beloved edifie your selves in your most holy faith praying in the Holy Ghost And keepe your selves in the love of God looking for the mercy of our Lord Iesus Christ unto eternall life BY the Ordinance of the Church we solemnize this day to one God in three Persons whom we cannot behold clearely till wee enjoy him fully In both stands our perfect blessednesse in heaven Seeing then we are now not in Patria but in viâ in the state not of glory but of grace we must not passe our bounds nor passe neerer then we are called Many that have been over-bold have lost themselves many that have waded too farre have beene swallowed up in this deepe Pro. 25.27 and the rule continues still Qui scrutator est majestatis opprimetur à gloriâ hee that pries too neare into this glorious Majesty shall find to his ruine that it is an incomprehensible mystery I have therefore chosen this Scripture which respecteth the season and yet exceeds not our strength in the meditation whereof we need not hazard our weak sight to behold the body of the Sun shining in his strength above in the firmament but may refresh it in the beames thereof sweetly tempered to our use on the face of this earth Here we may see that there are three persons in God and also that which we should most desire to see how all three concurre to doe us good The Holy Spirit teacheth us to pray to God the Father who embraceth us with love manifested in that eternall life which we shall enjoy at the comming of our Lord Iesus Christ Now although we must stay by the possession of this eternall life till the day of Christ yet must we secure our title thereunto in the dayes of our flesh And how must wee secure that Surely by those vertues wherewith God doth fence his Church against the deluge of those vices that overflow the world The Church and the world are distinct societies and therefore should be of different qualities Vpon this ground the maine drift of this Epistle is to teach us that wee may not conforme our selves to them from whom we are severed by Christ Yea in particular my text perswades that considering the continuall and woefull revolting of counterfeit beleevers and corrupt livers as many as are true members of Christ and ordained to continue the succession of the Church ought the more to proceed in grace and more and more apply themselves to the fountaine of grace 1. They must proceed in grace Edifie saith Saint Jude your selves in your most holy saith 2. They must daily reside by the fountaine of grace Keepe your selves in the love of God But because it is a hard matter to goe on and he that is constant must endure many a conflict wee are advised to seeke helpe and to be of good hope to find helpe 1. To seeke helpe praying in the Holy Ghost 2. To be of good hope to finde it looking for the mercie of our Lord Iesus Christ unto eternall life You see then that the argument of this Scripture is a Christian care whereof there are two indeavours to profit and persevere in grace and in the love of God and in these we are sustained by two blessed meanes helpe and hope Helpe from the holy spirit and hope in Jesus Christ Let us resume these points and consider them briefly in order Edifie The whole Church and every member thereof is compared to an house but such a house as is a Temple destined to be a place where God will put his name and vouchsafe his presence where we must present our sacrifices and do him reverence To note this the measure of the Arke of Noah and of the Temple of Solomon were proportioned to the body of a man in the old Testament and in the new the resemblance is unfolded by Christ Thou art Peter and upon this rocke will J build my Church Mat. 16.18 Which words Saint Peter hath so expounded to this purpose that he checks his glosse which pretends to bee successor to Saint Peter 1 Pet 2. v. 3 4 5. You have tasted saith he that the Lord is bountifull to whom comming as to a living stone disallowed of men but chosen of God and precious yee also as living stones are made a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable to God through Iesus Christ We are called then to be Gods house GODS Temple not made with hands or materiall but framed by grace and spirituall in respect whereof we are exhorted to build But Saint Paul giveth us a good caution 1 Cor. 3.10 Let every man take heed what hee builds and by his distinguishing gold silver precious stones from timber hay and stubble things combustible from incombustible we learne that all materials are not fit for this building And indeed speciall choice was made towards
Councell of Trent in the Tract De benediction◠〈◊〉 coronatione Regis to the Bishop that performes that Ceremony the Presentee speakes thus Reverendissime â—â—ter postulat sancta mater Ecclesia ut praesentem egregiâ— militem ad dignitatem regiam sublevetis And after 〈◊〉 King begins his Oath thus Ego Deo annuente futâ—â— Rex And what is this but a devise whereby the Pâ—â— usurped upon the Emperour and encroacheth by Metropolitans upon other Kings feigning an interregâ—â— which in an he editary kingdome is questionlesse reâ—ugnant to the fundamentall lawes of all Nations Therâ—â—re against them and all others Psa 89.18 wee hold that of the 〈◊〉 line Our shield belongeth unto the Lord Our King 〈◊〉 the holy one of Israel hee holds of him and none â—ther the King doth sit but God doth set him And sets him for ever The succession is perpetuall â—ome restraine this untill Christs comming according to â—hat speech of Iacob The Scepter shall not depart from Iuâ—ah nor the Lawgiver from between his feete untill Shiâ—ah come Some continue it unto the end of the World â—ccording to these words of the Psalme so long as the Sunne and Moone endureth They are easily reconâ—iled Distinguish the Prophesie from the Promise the Promise speakes of that which might be the prophesie â—f that which would be If IERVSALEM had â—nowne those things that belonged to her Peace the enemies â—ad not cast a banke about her the Romans had not destroyâ—d her that Throne should have continued as the dayes of â—eaven But Iacobs prophesie meaneth that for want of perâ—rmance of the Covenant Ierusalem should faile when Philoh came yea and before that the tabernacle of Daâ—id should be ruinous The ground of that prophesie is â—t downe Psal 49. Psa 40.11 Many thinke that their houses shall conâ—â—nue for ever from generation to generation and call their â—ands after their names But when man is in honour he â—oth not understand and so becomes as the beasts that perish â—nnes interrupt their continuance for ever Wherefore â—ccording to that in Deuteronomy Deut. c. 29. v. 19. If any when he heareth â—he wordes of this curse blesse himselfe in his heart saying 〈◊〉 shall have peace although J walke according to the stubâ—ornnesse of mine heart thus adding drunkennesse unto thirst â—e Lord will not bee mercifull unto that man but the wrath 〈◊〉 the Lord and his Jealousie shall smoake against him and every curse that is written in this booke shall light vpon him â—â—d the Lord shall put out his name from under heaven The succession then is perpetuall but the promise the of is conditionall the Condition is the keeping of Gods Covenant And so wee come from the absolute part of the promise to the qualified which must not be several It was the error of the Kings and Priests of Iudah and Israel excepting against the prophesies and persecuting the prophets which foretold the ruine of those kingdomes for the sinnes thereof they dreamt that the promise was onely absolute and so howsoever they liveâ— their state should endure for ever not remembring thâ— God exacted their duty as well as hee promised his mercy yea and limitted the performance of his mercy according to the continuance of their duty Although then Kings be Lords over their people 〈◊〉 are they subjects unto God They can bee no greatâ— then Adam of whom Saint Augustine Quamvis in mâ—â— do dominus positus est Adam c. though Adam were created Lord of the visible world yet by subjection unto a 〈◊〉 he was to recognize that hee held of a more soveraigne 〈◊〉 It is a fundamentall rule of reason that from whom 〈◊〉 have our being from him wee must receave a Law preportionable to our dependance on him be hee Godâ— man Kings from God and other men from Kings They that have beene of Phaeraohs mind and have saiâ—â— who is the Lord that I should heare him have tryed Saiâ—â— Bernards rule to be true Posse eos summovere se felicitâ—â— but not subducere se Potestati they may deprive themselâ—â— of the glory of God their throne in heaven but they canâ—â—â— exempt themselves from the soveraignty of God hee will 〈◊〉 his pleasure dispose their thrones here on earth There is a covenant then betweene God and the Kinâ— and it is two-fold I will be his Father and hee shall be 〈◊〉 sonne 2. Sam. 7.14 15 16. he shall build an house for my name and J will staâ—â— the throne of his kingdome So it is set downe 2. Sam. 〈◊〉 The Covenant respects David as a private person and as King as a private person hee is to be the sonne of God for Davids Covenant doth presuppose Abrahams bâ— addeth a regality unto it As a King hee is to build an house for God Hee must be custodious et Custos utriusque tabulae it was so in the Old Testament Psal 2.6 it must bee so in the New It is prophesied in the second psalme we are taught to petitionate by Saint Paul 1. Tim. 2.2 and Saint Augustine doth excellently expresse it Aliter servit Rex Deo quia homo aliter quia Rex As a man hee must conforme himselfe to the lawes of God as a King hee makes lawes for the service of God It is not enough for the King to obey it as the child of God as a King annoynted of God he must commaund it like to primum mobile which moveth it selfe and all inferior orbes with it So did the religious Kings of the Iewes and so did the religious Emperours of the Christians But where shall the King find whereunto hee is tyed by Covenant hee hath an authenticall Record the Record is Gods Testimonies they are tabulae foederis God testifieth his will in his word This appeareth by Moses in Deuteronomy where the King is enjoyned to describe the law Deu. 17.18 when he sitteth vpon his throne and the same charge is reiterated unto Ioshua Samuel giveth the like to Saul Josh 17. and David to Solomon Whereupon the booke of the Law was to be delivered the King at his Coronation You may see it in the Story of Ioash Psa 45. â— The Chaldee paraphase expounding those words of the Psalme the Qucene stood at the Kings right hand gives it this sense Stabit liber legis in latere dextrae tuae et exaraebitur in exemplare splendor tuus velut obrizo ophiritico It is memorable that is reported of Alphonsus King of Arragon that hee read over the Bible with the glosse foureteene times But this I moreover marke in the word Testimony that God speaketh like a King signifieth his pleasure without Rhetoricall perswasions or philosophicall demonstrations There are lumina Orationis in the sermons of the prophets which surpasse the Eloquence of all heathen men but the style of the Law runnes onely with a Teste Yea and simply Gods word requireth faith which is the Correlative of a Testimony Quare et
shall find rest for your soules but they said We will not walke therein Also I set Watchmen over you which said Take heed to the sound of the Trumpet but they said We will not take heed At another time being recalled they answered desperately Jer. 18.12 Surely we will walke after our owne imaginations and doe every man after the stubbornnesse of his wicked heart The Word that thou hast spoken to us in the Name of the Lord Jer. 44.16 we will not heare it of thee but we will doe whatsoever thing goeth out of our owne mouthes The Prophets every where challenge them for choosing their owne way following their owne counsell and fulfilling their owne lusts Such workes were their owne And if we will make their case ours we may easily judge which of our workes God will reckon for our owne even all those in doing whereof we wittingly and willingly withdraw our obedience from Gods Word and Spirit But before I leave this point the Texts opportunitie and some mens importunitie occasioning me I must more fully open the difference betwixt Gods workes and ours and remove that false imputation of humane invention that is layd upon many a publike one of ours We must then further observe that of our two Guides the Word and the Spirit the Spirit is not severed from the Word it is received by the Word and being received it inlightens us to understand and inables us to obey Gods Word That the Spirit is received by the Word the Apostle teacheth 2 Cor. 3◠calling the preaching of the Gospel the ministration of the Spirit and to the Galathians he writes that by the preaching of the Gospel Gal. 3.2 they received the Spirit Againe that being received it inlightens us to understand and inables us to obey the Word our Saviour Christ teacheth us who speaking of the comming of the Spirit saith Joh. 14.26 He shall teach you all things and bring all things to your remembrance which I have told you And againe He shall lead you into all Truth Ioh. 16.13 Ioh. 17.17 which Truth is Gods Word as he elsewhere expounds it In this sense must be understood the Spirits Vnction it anointeth us to understand the Word the Spirits obsignation it sealeth unto us an assurance of the Word the Spirits sanctification it purifieth us to obey the Word Saint Chrysostomes rule is true Siquis eorum qui dicuntur habere Spiritum Sanctum dicit aliquid de seipso non ex Euangeliis non creditur siquis dicta Christi sequitur Spiritum Sanctum habet c. This must be observed against old and new Enthusiasts who thinke they can see into the secrets of Heaven without the Looking-Glasse of Heaven That they can sound the Mind of Christ without hearing the Voice of Christ That they can conferre with the Spirit without the Language of the Spirit But we must resolve That no man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man is taught of God but by the Word of God I hope this place hath not any nor this Land many that have as yet received that evill Seed if it be rooted in any their case is to be pittied and those that are too forward by their fall must timely be admonished Our second Guide is Gods Word wherein many things are necessarily concluded which are not therein literally expressed In matters of Faith and Manners we are not tyed to the strictnesse of the Letter but the fullnesse of the Sense Our Saviour Christ is our Master in this course He proveth the Resurrection of the Dead Mat. 22.32 being an Article of our Faith against the Sadduces and the use of the Sabbath being a rule of life Mat. 12.7 against the Pharises by an inference made upon the Scripture not by any evidence of the Letter of the Scripture Christ is herein followed by the Apostles by Councels and Fathers Nazianzene hath comprehended the Doctrine in this rule Quaedam in Scripturis sunt dicuntur quaedam insunt etiamsi non dicantur and he addeth That the sticking to the Letter is oftentimes but a pretext of impietie And indeed this pretext is used by the Church of Rome who excludes that from the Scripture which is apparantly concluded within the sense of the Scripture in the Doctrine of the Trinitie the Sacraments and some other points of moment and having raysed this mist closely conveyes Articles of Faith and Rules of Life into the Doctrine of the Church not onely besides but contrary to the Scripture and yet in their late many and wordie Pamphlets would perswade men that our Doctrine is our owne and not Gods that theirs is not their owne but Gods Let the true Christian conferre the proofes and for his owne eternall comfort judge whether they deserve not the censure of Christ Math. 15.9 In vaine doe they worship me teaching the Doctrines of Men. Another worke there is which must bee examined because the World is therewith much perplexed I meane the Ceremonies and Discipline it must be inquired Whether the observance of them be a worke of Gods or ours And heere these three Rules are of all hands acknowledged First No Discipline or Ceremony must be contrary to the Word of God Secondly None must be equalled thereto Thirdly Both must edifie us therin These three Rules being observed I say First whatsoever thing is in its owne nature indifferent may by lawfull power be limited Secondly Being lawfully so enjoyned it must be obediently used Thirdly No Man with a good Conscience may forgoe his Vocation for this cause onely because he cannot be released from the use of such a thing The reason of all is plaine for the deniall of the first takes away the Magistrates lawfull power the deniall of the second argueth ignorance of Christian obedience and the third proveth that such mens credit is the measure of their care and they are more wedded to their fancy then truly zealous of Gods glory These poynts have beene largely amplified and Fatherly recommended but as yet the world will not be satisfied the Church cannot intreate so much of her Children as to be dutifully obeyed It is thought by too many a meete deliberation who should yeeld whether the Fathers which stand for that which is well grounded and lawfully authorized or the Children which stand against the Fathers of their Country and Fathers of the Church It were meete the foundations were razed before the buildings be ruined and the Reasons answered before the Church be altered But they have found at least a Simile to make good their cause The Church is like mans body Our Soveraignes new entrie may bee compared to the Spring Saint Pauls comparison is acknowledged and for our Spring the Lord be blessed But what then As mans body so the Church this Spring time must be purged An old Simile new furbished For indeed our Church evidences doe tell us of two such
addeth that for c Ephes 5.6 such things commeth the wrath of God upon the children of disobedience 2 Anger in man is a passion and causeth alteration it is though a short yet a sharpe madnesse But Gods nature being without composition admits no mutation as d Exo. 3.14 Hee is that which hee is so with him there is e Iam. 1.17 no variablenesse nor shadow of change 3 Mans anger keepes no measure Saint James observeth it saying f Jam. 1.19.20 Bee slow to anger For the wrath of Man fulfilleth not the righteousnesse of God But the wise man speaking of Gods judgements saith That g Wisd 11.20 he orders them in number weight and measure And the same phrase is used in the Storie of Belshazzar where the hand-writing hath h Dan. 5 25. Mene Mene Tekel Vpharsin that is Thou art numbred and weighed and thy Kingdome is divided So that by the anger of man wee cannot learne what is the anger of God except we will fasten on God the imperfections of man What then is anger in God Wee must thus conceive it As sinne is contrarie to Gods holinesse so is it proceeded against by Gods justice The dislike that Gods holinesse takes against sinne is called his hatred and the processe of his justice is called his wrath And that processe may be considered either as by Gods Ministers it is threatned and so Saint Paul calls it i Rom. 1.18 Gods revealed Wrath or as by Gods powerfull hand it is executed in which sense the Scripture remembreth us of a k Rom. 2.5 Day of Wrath. When men are said to provoke Gods wrath the meaning is that what Gods Ministers in his Name have threatned that same punishment by Gods power is inflicted upon irrepentant godlesse men And in this sense must we take the phrase in this place and learne there-out to imitate God not to be offended but with evill not to be offended before we be provoked with evill not to passe a meane when wee have a just cause to be offended with those that are evill an imitation fit for the best men seeing the defect thereof hath beene an imperfection even in the worthiest men And thus much of the second marke of sinne Now couple these two together and observe in a word the viperousnesse of sinne so naturall so unnaturall unto us It is unto us both our brood and bane like the Devil himselfe who is a Serpent and a Satan cunning to seduce us malicious to accuse us Our owne sinnes insnare us our owne sinnes separate betweene God and us our owne sinnes testifie against us our owne sinnes are a destruction unto us And therefore we have good reason to hearken to Saint Peter l 1 Pet. 2.11 I beseech you brethren as strangers and pilgrims abstaine from fleshly lusts which fight against the foule and to the sonne of Sirach saying m Eccl. 21.2 Flie from sinne as from a Serpent for if thou commest too neere it will bite thee the teeth thereof are as it were the teeth of a Lyon slaying the soules of men Our owne workes provoke Gods wrath against us And thus much of the first point which is the peoples sinne described by two marks the one it is our owne invention the other it provoketh Gods wrath I come to the second point which is Gods judgement contained in these words The Plague brake out upon them The word Plague is streitned in our English Tongue and commonly referred onely to the Pestilence but in other Languages it reacheth farther and notes any extraordinarie stroake that comes from God The Prophets under that word containe these foure Famine Pestilence wild Beasts and the Sword which by an excellencie are called the foure Plagues of God Not that God doth not create all both a Esa 45.7 Light and Darknesse Good and Evill as the Prophet speakes but because stroakes if they be private particular or ordinarie doe not move us their second causes not the first are observed by us Gods Iustice in them is not reverenced his Hand is not discerned his Power is not feared men doe not reason Hodie mihi cras tibi b Luc. 13.3 Except we repent we shall likewise perish Therefore as men have crying sins that pierce the Heavens and ascend unto the very Throne of God and call for Vengeance at the hand of God so God hath crying Iustice that pierceth the Heavens descends unto man rowzeth the guiltie Conscience and importuneth mans repentance This Voice is the Voice of Sinai so terrible that Moses himselfe will c Heb. 12.21 quake and feare such stroakes fall not but from most men they wrest the confession of Pharaohs Enchanters d Exo. 8.19 This is the finger of God In our Language wee call the Pestilence the Visitation of God and the Tokens thereof Gods marks and the inscription of our doores is Lord have mercie upon us which testifieth our confession whilest that punishing Angel stirreth we stand all at the mercy of God Some learned men are of opinion that a Pestilence wasting many of the Iewes was a part of that Plague wherewith God is said here to have stricken them but because the proofe is not pregnant we will not further pursue it Of this we are sure that that which is evident is equivalent for in one day how many wayes soever they died 24000. were destroyed But come we to the second part of this note wherein it is said This Plague brake out upon them Onely remember that the heavier Gods judgement lighteth upon us the louder he calls for repentance unto us The Plague brake out upon them The word hath many significations which hath caused many interpretations It signifies to breake out and it signifies to multiply the word bearing both wee may make good use of both If we translate it brake out then it notes first that Gods mercy is as it were a wall betwixt us and his justice a Psa 103.3 If thou Lord saith David shouldst be extreame to marke what is done amisse O Lord who can abide it But there is mercy with thee that thou maist bee feared And in another place b Psa 116.5 The Lord is mercifull and righteous and our God is full of compassion Where it is to be observed that the placing of the words imports that Gods Mercy is double to his Iustice and that his Mercy compasseth on every side and senceth us against his Iustice Yet the sonne of Sirach observeth well that there is c Eccl. 16.11 with God not onely Mercy but also Wrath he is mighty to for give and to poure out displeasure If men elevate Gods power blemish his Holinesse or deferre Repentance they shall find that as his Mercy is great so is his punishment also d Wisd 12.17 When men think thee not to be of a perfect power thou declarest thy power and reprovest the boldnesse of the wise e Psal 50.21 These
long since repented in sackcloth and ashes Of the truth thereof Christ giveth them a tast in this History And this hath beene an ancient practise of God when the meanes of grace hath profited little within the Church to confound His people by their readinesse to believe that were without the Church So did He in the dayes of Eliah confound Israel by the Widdow of Sarepta a Woman of Sidon who entertained the Prophet when the Israelites persecuted him And in the dayes of Elizeus by Naaman the Assyrian who upon a little tast of Gods mercy in curing his Leprosie vowed to serve no other God but the God of Elizeus wheras greater Miracles and sundry Sermons wrought and spoken by Elizeus could not obtaine so much Piety of the Jsraelites The very like is to be observed in the story of Ninivy the great City Ninivy as the Prophet calleth it was in three dayes Preaching reclaimed by Ionah which laboured many yeares with the Israelites and laboured in vaine God in the second of Ezechiel sets downe for a Rule in Generall Eze. 2.3 Sonne of man I doe not send thee to a Nation that understands not thy language but if I did they would heare whereas this people understands but will not be reformed Wherefore God as He threatned in the 32. of Deuteronomy Deu. 32.21 did provoke His people justly by them that are no people a foolish nation as His people provoked their God by them that were no gods but the work of their owne hands Christ is found of them that sought Him not and made manifest unto them that enquired not after Him Acts 13.46 Acts 13.46 This was the Iewes case Saint Paul to the Romans saith that we must every one of us make it our case for as God left the Iewes to go to the Gentiles so may He go from us to the Indies for spiritus spirat ubi vult and there is nothing as it was shewed unto Saint Peter in the Vision that is uncleane when God is pleased to sanctifie it Christ went out of the Coasts of Tyre and Sidon Thus much of the occasion Come to the History which represents two eminent vertues of which vertues we are to consider first the conflict the conflict betweene two persons which addes some right unto the vertues for what are the vertues the one is an importunate Faith and in whom is that in a Canaanitish woman an Heathen woman but which is more sprang from cursed Cham and which is yet further to be observed being of that Line which was specially to be odious to the Iewes whom they were to roote out without all mercy that such a woman should beleeve in Christ who was no Iew by birth this makes her Fact more memorable But what is the other vertue It is delay though it proved profitable delay and in whom was this It was in our Saviour Christ who if He had beene onely God it had beene no wonder if He did put off sinners in the holinesse of a Lord or if it had beene at his second comming in glory it would not have beene strange if he had rejected the woman in the austerity of a Iudge but to doe it in the nature of man which hee undertooke as Saint Paul speaketh that he might be tender hearted towards man to doe it when he came not to judge but save for such a person at such a time to use such delay so to reject a poore woman maketh the vertue of Christ the more remarkable the more admirable But let us come to the conslict of these vertues The woman begins and sets upon Christ She cryed and said Have mercy on me ô Lord thou Sonne of David my daughter is miserably vexed with a Devill her case was bad and therefore needs the lesse wonder if in her suit she were so earnest she spake for her child her child was now left to the malice of the Devill nothing in nature could be nearer then her child no corporeall evill could befall it worse than to be within the power of the devill such a case would melt a stony heart what wonder if it worke so upon the tender heart of a mother But the meaning of the Holy Ghost is that we should be earnest in our prayers according to the danger of our estate the more our danger the more our earnestnesse and we should presse the more upon God the more we are occasioned by calamities that are layed upon us by him for therefore doth he humble us to warme our cold devotion It is so in distresses corporall but much more in our distresses spirituall we must learne the one by this woman and the other by expressing the sense that we have of the want of grace farre more painefull then the other sense is of the want of health But let us heare the womans first onset She makes a short petition but it containes a most excellent confession if you looke to the matter yea and a most confident profession if you looke to the manner of those words wherein she speakes to Christ The matter is a short but a full description of the person and office of Christ His person he was God and man she acknowledgeth both God in calling Him Lord for that word must not be understood but according to the style of the Scripture which in stead of Iehovah in the Hebrew and in the Greek signifies not a bare Lord but the absolute Lord both of Heaven and Earth Shee could not conceave lesse of Christ when she desired he would shew His power over the Devill for how could he have power over the Devill that was not Lord Paramount over all the world She acknowledgeth him then to be God And to be man also for she calleth him the sonne of David Which implies not only that he was a man but also the Messias eodem ipso Christum Domini for as David was the Annoninted King of the Lord so was hee the type of Christ that was to bee annoynted with the Holy Chost Hee was then a man and which is more he was that man even the man whom the Iewes looked for to have for their Messias A faire description of Christs person which further intimates his office too for he that was Christ was also to be Iesus He was to save and so to shew mercy his office was to be the Mercy-seat of God the reliever of the distresses of wretched man Thus much she confesseth of Christs person of his office Yea she professeth it also For whereas many Jewes believed in Christ but durst not say so much openly of him because they loved the praise of men more than of God and feared more to be cast out of the Synagogue of the Iewes then to be shut out of the kingdom of Heaven this poore woman is not ashamed of her Faith she publisheth her beliefe shee publisheth it in her prayer unto Christ which she uttereth with a loud voyce that all standers-by might
beareth up all things so can it worke his pleasure upon all things it is a commanding word and it commands effectually dixit factum est hath an eternall truth It is observed of Caesar that when he had driven Pompey out of Italy and seized upon the City of Rome when hee would have entred into the Treasury a favourite of Pompey would have hindred him at whom Caesâ—r shooke his sword speaking these words It is an easier matter for me to doe it then to speake it he meant to kill him he spake in the boldnesse of a Souldier forgetting the Proverb Multa cadunt inter calicem supremaque laâ—â—a Which holds in these that are but meere men whose attempts may be frustrated when they seeme to bee consummated But it is not so with God for nothing can resist his will nor interrupt his worke his word and his work they are concurrent the one with the other not consequent the one upon the other when we speake of Christ if onely of God they differ not one from the other Dei dicere est facere and Christs word is never an emptie word which is the ground of our faith both in heating the Scripture and receaving the Sacraments That diâ—ere est facere in hearing the Scriptures Saint Paul maketh it plaine when he teacheth that in the Gospell beholding the glory of God wee are changed into the same Image and of the Sacraments Saint Augustines rule is true quî fit ut aqua corpus tangat animam abluat quia accediâ— verbum ad elementum Therefore is Baptisme called the fountaine of Regeneration and the Eucharist doth â—ourish us unto eternall life No marvaile then if the Câ—â—turion desire CHRIST only to speake the word and doubteth not but the third point will follow my servant shall be whole His servant as it was said before was at the point of death his case was desperate in the judgment of man Sed non est impossible apud Deum omne verbum he did not doubt but believing he should see the glory of God he doubted not but that Christ could both raise from the dead and preserve also from death and indeed had hee not so thought that he could helpe where Physicke did faile he would never have sent unto him he might otherwise have beene of Naamans minde who thought the waters of Damascus better than the water of Iordan till he found that the vertue was in Gods word and not in the water But was all this for a servant the meaner the person the greater his humility You wondred at that woman but you have much more reason to wonder at this man you have heard two speciall reasons There is nothing reported of the womans either greatnesse or goodnesse of this mans there is she confessed Christ but it was in the out parts of Sidon this man in the midst of Capernaum and whereas this woman did it presuming to come immediately to Christ her selfe this man adventureth not so farre but hee both useth the greatest and the dearest meanes hee hath But now behold whereas she did both for her daughter and her possessed with a Devill a party so neere her in a case so pittifull this man humbleth himselfe and humbleth himselfe so low having no other sute then for his servant though a deare servant yet but a servant whom the Scripture calleth in Greeke as if he observed the Sonne of Syrachs rule and a good servant was as deare unto him as his child this somewhat amplifieth his vertue and it amplifieth it the more because his servant was not possessed with a Devill but almost exanimated with the Palsey a dangerous but yet an ordinary disease that could not in probability move a double but a single compassion the Devill possesseth not but with a double mischiefe the lesse cause then there was why he should be so humble the greater is his vertue that he is so humble but he teacheth us to measure our humility not by the greatnesse of our sute but by his greatnesse to whom we make our sute who is alwaies the same though our wants may be of diverse degrees You have the Centurions confession heare now Christs testimony Christ confesseth it strange if you looke to the man therefore Christ Himselfe doth wonder at it Christs wondring doth not suppose that beforehand he was ignorant of it but implies that of this effect there appeared small outward cause In which sense he wondreth at the infidelity of the Iewes unbeliefe on whom so many outward meanes wrought so little inward effect for he could not match this faith no not in all Israel yet were there many worthy believers But Chrysostome observeth well it is lesser wonder to heare a wise man speak wisely then to heare a plow man speake but probably for the lesse is expected the more is admired if there come that from any man which his meanes seeme not to promise nor can inable him to performe Howsoever therfore there might be found a match in regard of the effect yet if you looke to the cause there was none such to bee found no not in Israel Yea and the effect too went beyond the worthies that are recorded to have beleeved in Israel Martha's faith was but this Lord if thou hadst beene here my brother had not dyed She tyed Christs power to his corporall presence Saint Peter at Christs word ventured to walk upon the waters but he thought he should sinke if he had not Christ by the hand Yea the Virgin Mary had her Quomodo hoc fiet and untill the Angell told her Non est impossible apud Deum omne verbum she made not that blessed Confession Behold the servant of the Lord be it unto me according to thy word This man prevents all he expects no promise he doubts no distance of place hee desireth no touch of Christs hand Trouble not thy selfe Lord saith hee with any of these things only speake the word and my servant shall be whole Doth not Christ justly wonder at it in an heathen when he could find no example for to match it in those that were his chosen A plaine prognostication that the Church of the Gentiles should bee more renowned for faith than ever was the Church of the Iewes and that the seed of Abraham according to the faith should far excell his seed according to the flesh his faith was strange if you look to the man but if you look to the matter it was very true the event did prove it Christ spake the word and his servant was made whole Saint Ambrose Christ takes no time neither desires opportunity of place vertue goes from him more than can be discerned in him Even when a cloud doth intercept the brightnesse of the Sunne a quickning influence insensibly proceeds from him which vegetateth the earth Even a beame passed from Christ which cured that servant Even Christ was not seene and might seeme not to worke Christ now sitteth at the right hand of
God and yet wee must not doubt but hee is effectuall in his Church as much to cure our soules yea more than he was in curing that servants body and this he doth only by his word of which Saint Paul saith well out of Moses Say not in thine heart who shall ascend into Heaven that is to bring Christ from above or who shall descend into the dust that is to bring Christ again from the dead But what saith it the word is nigh thee even in thy mouth and in thine heart This is the word of faith which we preach whose effectuall power we shall feele as many as doe believe The upshot of all is Christ in this History taxeth the Iewes for being so backeward in comparison of the Gentiles in both esteeming the person of Christ and depending upon the power of Christ Their defect must be our admonition King David when Absolon was overthrowne and Israel offered their service to bring their King home to Ierusalem striving who should bee forwardest and condemning them that were slow sent this message to Zadoc and Abiathar the Priests saying speake unto the Elders of Iudah and say why are ye behind to bring the King again to his house for the saying of Israel is come unto the King even to his house Ye are my brethren my bones and my flesh Wherefore are yee then the last that bring the King againe We are the peoples Abiathar and Zadoc we in Gods name must blame the peoples coldnesse by the forwardnesse of the Gentiles And I pray God wee may have as good successe with you as these Priests had with Iudah for they bowed the hearts of all the men of Judah as of one man even with emulation against Israel for to shew their forwardnesse to returne their King I pray God we may so surpasse these Gentiles in honouring Christ so may we speed in all our petitions that in imitation of them we shall so humbly so faithfully present our selves unto CHâ—IST c. A SERMON PREACHED INTRINITIE CHVRCHIN WINCHESTER IEREM 14.7 O Lord although our sins witnesse against us yet deale with us according to thy Name THe Prophets and Apostles so served God that they ceased not to be men they could not put off their natural affection though they were most carefull to discharge their supernaturall Vocation they were not without sense when they were messengers of Gods vengeance Therefore bringing fire from heaven they would quench it with their owne teares denouncing wrath from God they would appease it with their owne prayers they will put their owne shoulders under the burden of the people they were contented themselves to be a curse for to discharge the people in a word they would then sacrifice a contrite spirit of a repenting soule unto a mercifull God when they were sent with woes and lamentations unto gracelesse sinners from an irefull Iudge Thus Moses Samuel David Esay Paul and others prophesied and prayed and no marvell for Christ wept over Ierusalem when he foreshewed her imminent misery God himselfe seemes to be tormented in himselfe when for sin he must correct his people with the Babylonian Captivity So that men doe but imitate that gracious conflict of mercy and justice observed in Christ and God when they intermingle their humble prayers with these heavie doomes which they pronounce against the world in the name of God this fellow-feeling these bowels of compassion the sweet composition of prophesies and prayers was in Jeremy so much the more frequent by how much that anciently threatned Iudgement in his dayes more neerely approached and the evils thereof were more clearely revealed a tast whereof we have in the first part of this Chapter wherein he foretels and describes such a famine as should afflict beasts and men poore and rich not some but all as well in Country as in Towne insomuch that generall and lowd complaints and groanes should be doubled from the dejected soules of that distressed people This judgement as his tongue denounced it dreadfully so his owne soule apprehended it feelingly and therefore without delay he stood up in the gap betweene God and his people hee layed hold upon that hand wherewith God was striking his people and with spirituall incense laboured an attonement betweene God and his people as appeares in these words that now I have read unto you Wherein we may observe these two points first Ieremy his confession secondly Ieremies supplication the confession O Lord our sinnes testifie against us the supplication yet deale thou with us according to thy Name First of the Confession Our sinnes The word used by the Prophet doth signifie not barely sin but perversenesse coupled with sinne which much encreaseth the heynousnesse of sinne There are many sorts of sinne Sinne of ignorance and that is zeale without knowledge when we intend good but erre in our choise of that which is good In the heart of every man there are naturally principles of Religion and honest conversation but the conclusions which we frame of those principles doe make us many times to erre in Religion and swerve in conversation The reason is the blindnesse of our understanding whereby as Saint Paul teacheth Rom. 1. Rom. 1.22 when wee labour to be most wise we become the greater fooles fooles in making of false rules and fooles in being misguided by them The Iewes zealous for Moses persecuted Christ but they neither drew true rules out of the Law of Moses as Christ teacheth Matt. 5. Mat. 5.17 21. neither did they discerne the Person of Christ they were fooles in both The same may be observed in Saint Paul before his conversion 1 Tim. 1. there are two sorts of sinne which is 1 Tim. 1.13 sinne of infirmity when a man delighteth in the Law of God in the inner man but he seeth a Law in his members rebelling against the law of his mind carrying him captive unto sinne so that the good which he would he cannot doe but the evill that he would not that he doth Rom. 7. Rom. 7.15 thus no man sinneth but he sorroweth he laboureth under the burden of sinne and receaveth no comfort untill he be released of the guilt of sinne So Peter denyed Christ but he wept bitterly David committed murder and adultery but he repented heartily Solomon fell into manifold vanities but he confessed it all humbly Besides these two sorts of sinne there is a third called sinne of perversnes when men not of ignorance or infirmity but wittingly and willingly desplease and despise God The branches whereof are three all by Ieremy noted in the Iewes by consideration whereof we must understand the sin which was committed by the Iewes The first branch is a rejection of Gods word the second an abusing of Gods gifts the third a senselesnes under Gods plagues They rejected Gods word for when God coÌ„manded one thing they would doe another thus said the Lord stand in the way behold and aske for the old way
windowes to let in lust but also against GODS judgment day are the Registers of Lust In this sence Saint Paul speakes of throats which are open Sepulchers and tongues that are tipt with poyson of Aspes In a word no part of our body or soule which records not the sin that is committed either by our body or our soule Secondly the staine of sinne cleaveth to the creature abused in sinne for Ier. 17. Ier. 17.1 Ier. 2.2 7 18. the Idolatry of Israel is layd on the hornes of the Altars and Ier. 2. God teacheth the peoples sinne by the places where they committed sinne Moses speakes of graves of lust and waters of strife Iames of witnessing Rust of gold and silver and moths fretting our garments which speeches meane noâ—hing else but the staine of sinne abiding on the creature abused by sin And in this sense sin is said to have a voyce the voyce of sinne being the measure of sinne small sins oft have soft voyces the greater the sinne the louder it cries Murther is a great sinne therefore a loud sinne luxury a great sinne and therefore a loud sinne oppression a great sinne and therefore a loud sin not but that the eare of jealouâ—e heareth all things but he is not alike moved with all things neither will he take vengeance upon all sins therefore sin is not only said to have a voyce but also a testifying voyce for so the word here signifieth and that sin is said to give evidence on which God is purposed to take vengeance and such is the sin of perversenesse And thus much of the first part wherein you have heard the nature the community and the property of the Jewes sin all which are contained in Ieremies confession The supplication followeth O Lord yet deale with 〈◊〉 according to thy Name Names serve to expresse natures if the nature may not be conceaved the name can not be truly fitted God is infinite we cannot comprehend him therefore have we no name whereby fully to expresse him Notwithstanding that we may not be altogether ignorant of God the Scripture gives divers names to God I will touch only three which respect the Church anâ— are usually remembred in the prayers of the Church When Moses was sent to Pharaoh he asked God whâ— was his Name God answered I am that I am in the next verse he addes J am the God of your fathers the Gâ— of Abraham Isaac and Iacob this is my Name and this 〈◊〉 memoriall for ever When Moses would see the glory 〈◊〉 God he had poclaimed this Name of God the Lord To Lord strong and mercifull and gracious slow to anger 〈◊〉 abundant in goodnesse and truth reserving mercy for thousands forgiving iniquity transgression and sinne not makâ—â— the wicked innocent visiting the iniquity of the Fathers upâ— the Children and the Childrens children unto the fourth â—â—neration The Coherence of the three names is this Tâ—â— first doth shew the Truth of God by which he performe his promises the second Covenant of God from whenâ— doe flow his blessings a third the excesse of his Meâ—â— above his judgment when he is to powre forth curses 〈◊〉 blessings the practise of the first name we have I appeared unto Abraham Isaac and Iacob by the name 〈◊〉 Almighty by my Name Iehovah I was not knowne unâ— them the practise of the second name Because the Loâ—â— would keep the Oath which he had sworne to your Fâ—thers the Lord hath brought you out with a mighty haâ—â— and delivered you out of the house of bondage and frâ—â— the hand of Pharaoh King of Egypt on this Name Daâ—Daniel Esay and Moses ground many prayers The prectise of the three Names we have When God would plague the Iewes for murmuring when they should have entred the holy land I beseech â—hee saith Moses let the power of the Lord be great acâ—ording as thou hast spoken when thou shewedst me thy â—ame saying The Lord is slow to anger and of great mercy â—â—rgiving iniquities and in this place Jeremy appealing 〈◊〉 the name of God doth meane either the first which in this verse is expressed in these words O Lord or else the other two joyntly with the first because they have the â—ne a dependance of the other So that the effect of his prayer is this Although our owne consciences doe acâ—use us and our sinnes witnesse against us cleaving both to us and the creatures that have beene abused by us calling for vengeance against us and inevitably convicting us that we have contemned thy word abused thy gifts and not relented at thy plagues yet performing those â—romises which are contained in thy owne Covenant the â—lory whereof must be given to thy Name which conâ—ines more mercy then judgment otherwise we must â—eeds perish in our sins if thy mercy did not rejoyce aâ—ainst thy Iudgment Last of all marke how he prefixeth an humble confession before his earnest supplication to teach us that we must cast downe our selves and confesse our owne deserts unto God if we mean to taste of the sweet mercies of God which mercies are most sweet A SERMON PREACHED IN TRINITIE CHVRCH IN WINCHESTER PSALM 62. ver 11.12 God spake once or twise have I heard it that power belongeth unto God And that to thee O Lord is mercy for thou rewardest every man according to his workes THe argument of this Psalme is King Davids exemplary experience for the worlds malice and Gods deliverance The world doth envy them whom God doth honour it persecuteth them that rely upon him but this is the comfort that the event doth not answer nay crosseth their designes their designe is deadly but the event happie Or if deadly it is so to the wicked not to the godly In the godly it encreaseth their confidence dependancy upon God which is never destitute of a seaosnable deliverance from him This King David affirmes upon his owne experience in the first part of this Psalme and in the second desires that it might be drawn into an example by others He would have us in the like case to take the like course to repaire to God to trust in him not in any worldly person or thing for all persons even the chiefe of all yeeld lesse then no help and great wealth especially if it be ill gotten wealth is but a treasure of nought both persons and things will faile will hurt us If any man notwithstanding K. Davids example and counsell doubt whom to trust God or the world how to live righteously or unrighteously he may be if he be not wilfull resolved throughly by the close of this Psalm by those words of my Text he may be resolved from an Author undeceaveable by a witnesse unchangeable from God by King David God spake once or twise and King David heard him from and by these he may be resolved what God is and none but God how he deales and deales with all God and only God is powerfull and which is strange the
same God is mercifull power belongeth unto God and to thee ô Lord mercy The blessed combination of which Attributes in God is easily perceaved if we consider his government of the world for he rewardeth every man according to his works Lo then in a word what is the substance of this text it is true it is cleare God can he will reckon with us all and deale partially with none The paraphrase of the Text to judge what is in God by that which proceeds from him We have warrant from Gods owne mouth under the Test of K. David witnessing that the Indifferency of Gods judgments is the evidence of his nature The points to be considered are two the persons from whom we take this resolution and the resolution that we take from the persons the persons two the author and the witnes and the resolution consists of two parts first what God is secondly how he deales with man First Of the persons the first whereof is the Author the Author is undeniable for it is God God spake Between God and man the Apostle puts this difference Let God be true and every man a lyar for man is but a meere man man may deceave or be deceaved but neither of these are incident unto God nec actu nec potentiâ God doth not he cannot lie God is not he cannot bee deceaved And no wonder seeing he is not only the originall of all truth but also truth it selfe by nature So that it is no more possible for falsehood to be at one with God then for darknesse to consort with light both import a reall contradiction Whereas the greatest commendation of the best man is but this They speake in veritate mentis without simulation without equivocation or mentall reservation The praise due to God is that hee speakes in certitudine veritatis no mist or fraud or errour can overcast his wisdome or his holinesse his word is tryed to the uttermost like silver as the Psalmist speaketh seven times tryed in the fire What then is our lesson Surely this we must not be ashamed of Iulians scoffe he derided the Christian beliefe because it had no other proofe then Thus saith the Lord. But Nazianzen replies well they which allowed and captivated their judgment to a man have no reason to accept against that which relyeth upon the authority of God especially seeing they received principles of Philosophy which were examinable by reason But we credit only mysteries of Religion wherto no approches can be made by the naturall wit of man Finally they build on a professed scholar of the father of lies and we on him whose style is The Lord God of Truth The Conclusion that ariseth here-hence is God spake or the Lord hath said must goe currant with us as an indemonstrable Principle of our faith and an incontrollable precept for our life it must goe currant if God speake it if he speake but once how much more if as it followeth in my Text he speake once or twice I will not trouble you with divers readings of these words I take them as our Church doth read them and read them as may be borne well by the originall But touching the meaning of these words there are diverse observations For some take the words definitely as if David meant precisely twise some indefinitely as if by twise he meant often And they that take them definitely have not all the same conceipt Referre them to the Creation and Redemption of man in both which God really spake that he was powerfull and mercifull to reckon with and to reward man Psal 49.8 15. And indeed as much may be gathered out of the forty ninth Psalme and Saine Peter and Saint Iude argue from Gods proceeding with the world upon the Creation to that which we must respect in the state of Redemption Othersome apprehend this voyce in Gods workes and in his wordes Ps 19.2 3 In the nineteenth Psalme King David observeth this twofold voyce and not amisse for what are Gods workes but visible words and his words but audible workes the Hebrew word Dabar comprehends both God preacheth the same power and mercy in both wee may know that they are in him by that which proceeds from him A third sort understand only the words of Moses and of the Prophets Abraham remembreth these two voyces to Dives in hell they have Moses and the Prophets let them heare them There are two voyces of God the voyce of his Precepts and the voyce of examples for what is contained in the Law is applyed in the Prophets and both say nothing but that of his power and mercy we have as many monuments as there be lawes of God and lives of men Some are satisfied with none of these but report an outward and inward voyce that sounds the one in the eare the other in the Conscience Saint Paul hath specified this double voyce the Conscience shall beare witnesse accusing or excusing it that day when God shall judge the Consciences of men by Iesu◠Christ according to my Gospell Rom. 2. There shall be then as there should be now a concent betweene Gods voyce speaking within us and without us the effect whereof is The judgement of men according to the Gosspel and what is the Gospell but a blessed mixture of the power and mercy of God There remaines yet an exposition more and that is not an idle one God speakes ordinarily and extraordinarily ordinarily in the Canon of the Scripture by the Pastors of his Church extraordinarily when in the distresses of his children hee vouchsafeth to be an immediate remembrancer unto them of those comforts which are notwithstanding in generall contained in the Covenant betweene them and him not speaking any new matter unknowne to them but by speaking immediately himselfe making the greater impression in them And this was usuall untill the death of the Apostles We have instances in the old and new Testament of the extraordinary voice it is needlesse to speake of the ordinary my selfe am now an instance unto you Gen. 15.1 Gen. 16 3 24. Gen. 28.4 but of the extraordinary is that Genesis 15. Feare not Abraham I am thy buckler and thy exceeding great reward The like hath had Isaac Gen. 26. and Iacob 28. In the new Testament how many times did God appeare to Saint Paul in the Acts and memorable to this purpose is the answere My grace is sufficient for thee my strength is made perfect in weakenes King David deare unto God and exercised under the crosse might nay it is plaine in the bookes of Samuel that he sundry times did heare this extraordinary voice And though all other expositions in themselves are true yet unto this place I take this last to be most apt But howsoever in understanding these words you have heard great variety and yet no contrariety onely by laying them together this wee learne that they which understand them definitely by differing each from the other and yet not
heaven but to them it is not given But I deâ—and have we not heard Yes verily for the sound of GODS Word is gone throughout all the earth and their words to the end of the world All the day long saith God have I stretched out mine hand unto a disobedient and â—ainsaying Nation We have two eares an outward and â—n inward We must bring the first with reverence to God and by that eare God will open the other The apâ—arent reason why we heare so little inwardly is because we heare so little outwardly Yea men are like deafe Adders that stop their eares charme the Charmer never so â—isely Hereby the peoples hearts waxe fatt and their â—ares are dull of hearing and with their eyes they wink east they should see with their eyes and heare with their â—ares and understand with their hearts and should reâ—urne that God might heale them Finally They become â—ike Idols that have eares and heare not eyes and see not as â—eremy speaketh And to conclude with our selves I night exclame with the ancient Prophets and Apostles Quis credidit Who hath beleeved our report or as the â—onne of Syrach The Pastors of our land are like as men â—hat speak to them that are in a sound sleep when he hath â—ld his tale they say what is the matter Read Zach. 7.11 Zach. 7. â—any Epicures what would this babler many proud Pharaohs who is the Lord that we should obey him but I will not complaine of them I will rather admonish with Saint Paul Wee ought diligently to take heed to the â—hings which we have heard lest at any time we run out for â—f the word spoken c. That we may then be in the number of those of whom Christ saith Blessed are your eyes â—r they see and your eares for they heare let us now and â—ver imitate Samuel and say Speake Lord for thy servant â—eareth But what shall he heare that which Moses â—id Exod. 33. Gods glory goodnesse and face Exo. 33.11 14 18 19. for that â—lace is a Commentary upon this And so from the perâ—ns let us come to the lesson The Lesson consists of two parts 1. What God is Secondly How hee dealeth with us GOD is both powerfull and also mercifull To thee ô LORD power and mercy The words are to be understood exclusively for what King David denyed to all creatures he ascribes to the Creator and so are the attributes often limitted to God only as none good but God Noah will easily acknowledge this truth If we distinctly consider of these attributes first the power and then the mercy all that I will observe concerning the power may be reduced to these two branches God is mighty of himselfe and Almighty Mighty of himselfe for power is essentiall unto God it is but by gift in the creatures therefore Gods power is absolute and independant the power of all creatures is limitted and dependant I will make it plaine by resemblances The sunne is the fountaine of light the Moone hath light but it is borrowed of the Sunne there is water in the spring and in the streame but the spring hath it of himselfe the streame borrowes it of the spring so is the juice in the branches and in the root but for this juice the branches are beholden to the root not the root to the branches Hereupon it commeth to passe that the Moone doth wexe and wane as it hath more or lesse influence from the Sunne so is the streame greater or lesser as it draweth more or lesse water from the spring and the branches fade or bud as they are moistened from the root But this difference we must take that these resemblances fit our purpose but in part for God is Agens liberrimum God can at his pleasure increase or diminish and withhold all power from his creatures but so cannot the Sunne his light the spring his water the root his juice therefore that power the creature hath yet is not the creatures but it is Gods in him all things live and move and have their being Gen. 3.6 and they are but his army Our soules are not masters of our own power when God will our eyes faile us as they did the Syrian Army 1 Kin. 13.4 our eares will faile us as they did the Aramites our hands will faile us as they did Ieroboam 1 King 13. Our feet will faile us as they did those bands that came to Christ Our tongue will faile us as Balaam blessed when he should have cursed our hearts will faile us * Deu. 28.28 Our wisdom will faile us for God taketh the wise in their own craftinesse even the Devill himselfe as in the death of Christ. Finally our consciences through feare will betray all the powers of our soule every thing militat Deo that is the ground of the speech of Ioshua The Canaanites though Giants and Inhabitants of high walled Cities they are but bread for we shall conquer them as easily as wee digest our meats hee addes the reason their shield is departed from them the Lord is with us You see then how true it is that God is mighty of himselfe and every creature of it selfe hath no might but a Tenant at will unto God for so much and so long as it pleaseth him But God as he is mighty he is of himselfe and he is Almighty nothing is impossible to God hee doth whatsoever he will both in heaven and earth who hath resisted his will But here we must note that power noteth perfection and imperfection no power but want of power and therefore wee must exclude imperfections otherwise there be many things impossible for God Imperfections are of two sorts onely miserable or blameable and blameable are the ignorance and sinfulnesse of men God cannot be deceaved nor can God sinne both are imperfect Miserable are all the punishments of sinne as sicknesse and death these are as farre from God as sin But whatsoever things are of perfection those can be done of God only in the perfections that are common to God with us we must observe a great difference between God and us for besides that hee is Almighty hee hath all his perfections of himselfe and we ours from him he hath them immutably he hath them eminently he that planted our eare can heare and he that made our eye can see But he seeth and heareth without an eye and eare of flesh he is all eye all eare he sees all heares all Enter praesenter Deus est ubique potenter His Majesty fils Heaven and Earth All things are naked before him yea there is nothing that is not sustained by him Though all imperfections be far from God yet are they not without the compasse of the providence of God he permitteth them hee ordereth them yea hee draweth his glory and his Churches good out of them The same God that could command light to shine out of darknesse can out of evill bring forth good Yea
will not shrink from it of the fruit of thy body will I set upon thy Throne If thy sons keepe my Covenant and my Testimonies that I shall teach them their sennes also shall sit upon thy throne for ever THis Psalme is one of those fifteene which are called Psalmes of degrees of which title whatsoever reason can bee given sitting the rest surely if we consider the argument of this it may well import the excellency thereof and why It is nothing else but a sacred emulation wherein God and a King contend the King in piety God in bounty The King declares himselfe to be a most eminent paterne of zeale and God himselfe to be a most magnificent rewarder of his servants The King debarreth himselfe of all worldly contents while he is busily providing to entertaine God and GOD who filleth heaven and earth vouchsafeth to lodge in that place which was provided by the King The King presents his supplication not only for himselfe but also for his charge the Priests the people and God restraineth not his blessing to the King but also at his suit enlargeth it to Church and Common weale finally the King bindeth himselfe to make good his duty with a Votive Oath and God restipulateth with an Oath that which he promiseth both to King and kingdome to the kingdome in the words that follow but to the King in those that now I have read unto you This speech then is directed unto the King unto David but it containeth a blessing which redounds unto his issue The fruit of his body This blessing is no lesse then a royall succession in the Throne of David Davids sonnes shall inherit it but it is God that states them in it They shall sit but I will set them yea so set them that they shall never fall they shall sit for ever the succession shall be perpetuall And hitherto the promâ—se runnes absolute it is qualified in that which followeth Least Davids sonnes if they be left without Law should live without care they must know that the succession shall be perpetuall but the promise is conditionall if Davids sons conforme themselves to God if they keepe my covenant whereof they cannot pretend ignorance And they have an authenticall record the record My testimonies authenticall I my selfe will teach them You see the Kings blessing it is very great but least the promise thereof bee thought too good to be true God secures the King with a most unchangeable warrant the warrant is his Oath The Lord sware and this warrant is unchangeable because sincere he swore in truth 2. Stable he will not shrinke from it And what could King David desire more for his owne house then a promise of such a blessing of such a warrant of that promise Yes he might and no doubt he did desire and God also intend to him more than the letter of this promise doth expresse even the accomplishment of the truth whereof this was but a type And what is that The establishment of the kingdome of Iesus Christ So then this Scripture conteineth Gods promissory Oath for continuing the crowne of Jsrael in the lineage of King David The points therein to bee considered are two the promise and the warrant thereof the warrant is Gods oath a sufficient Oath neither false nor fickle In the promise we have first the Person to whom King David and they for whom it is made Davids sons Secondly the matter whereof it doth consist a succession in King Davids throne and that perpetuall yet conditionall But whereas the Consideration of the warrant is single in the promise all things are double to be considered in the tipe and in the truth I begin with the Warrant and therin with the Oath The Lord sware That God made this Oath Psa 89.3 we are taught also Psalm 89. but when it is not agreed Some thinke that Gods Word signed with any of his Titles Thus saith the Lord The Lord of Hosts c. is equipollent to an oath and thereupon conclude that this Text referres to that messagesent by Nathan 2 Sam. 7.8 although the correspondency betweene the two places savoureth their conjecture yet it is more likely that as the last words of David registred 2 Sam. c. 23 intimate 2 Sam. 23.2 3. God reitera ted the promise immediately to the King and then bound it expresly with this Oath questionlesse in Abrahams case Saint Paul saying that by two immutable things Heb. 6.18 his word and Oath wherein it was impossible for him to lye God shewed the stablenesse of his counsell manifests a difference betweene By my selfe have I sworne which is an Oath and thus saith the Lord which is only a signification that the word spoken is Gods A difference certainely there is betweene these two speeches but this difference must not be mistaken it is quoad nos not quoad Deum the one doth oblige God no more then the other Perfection can as little be added to his bare word as to his nature But God condescends lower to our infirmitie when hee maketh an oath then when hee onely speakes the word Therefore the Apostle saith that if wee lift up our eyes to God in swearing hee did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 use a superfluous confirmation But if wee cast downe our eyes upon our selves it was necessary hee should sweare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to settle our distrustfull heartes A timorous man that passeth over a broad streame upon a narrow plank if hee see the same thorough a Cristall glasse will bee more hardy in venturing not for that his bridge is bigger but because it seemes to bee so fareth it with us that passe the troublesome sea of this world by that narrow way that leadeth unto life wee feare drowning every steppe wee dare not bee bold If God onely say I will not faile thee I will not forsake thee wee will have better hold on God See then the mercy of our graciouâ— Fatheâ— strengthning the feeble knees of men by a multiplied heavenly light he is content as if his bare promise were questionable in the word of God to make oath as a man that so man may not doubt to trust God But what is Gods oath Saint Paul tells us in generall that God having no greater swore by himselfe but elsewhere the prophets set downe divers formes in particular By my holines by my right hand by my life Ioyne Saint Paul to the prophets and you may see that these divers formes have but one substance for God is but one yea onenesse yet selfe seeing all in God is God onely because the riches of the nature of God cannot bee conceaved by men at once what one forme cannot expresse to our capacity in full that many doe but every one in part and yet so that the mentioning of one forme of God excludeth not the rest but teacheth us raâ—her that God will manifest â—hat attribute specially which then hee names Even â—s in a consort though
sorts of meanes to compaâ— his end whereâ—n all thinges serve him and who haâ— resisted his will From without then there can been cause much lesse from within for his word before 〈◊〉 was spoken was tryed to the utttermost as the Psimist speaketh as silver tryed seven times in the fire theâ— is no error to bee corrected in it seeing as in wisedom God made all his workes so hath hee spoken all hâ— wordes and what hee hath wisely resolved hee wiâ— not unconstantly alter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Naâ— anzene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oâ—at 53. It is the foole that chanâ—eth like the Moone but Gods word is as the dirâ—â— beames of the Sunne which passe through the aire 〈◊〉 moved of the windes and though reflected of the eartâ— yet grow they more bright more hot even so God tuâ—neth the rage of man to his praise Psal 76.10 hee restraineth his â—riousnes for with him there is no variablenes nor shaâ—â— of change True it is that God is said to repent but 〈◊〉 Fathers joyntly agree that his repentance is mutatiâ—â— not affectus but effectus hee changeth his creatures 〈◊〉 changeable in himselfe even as a chirurgeon who 〈◊〉 gins with one kind of plaister when that hath wrouâ— his force layeth another kind doth not alter but pâ—â—sue his former resolution which was by those dive plaisters to cure the sore even so whatsoever alteratiâ—â— befalls us God did eternally decree it an decree it as it befalls So then wee must acknowledge that his word much more his Oath is a standing word Psa 33.4 9 Zach. 1.6 Psa 119.89 1. Pet. 1.25 as the Scripture calleth it a prevayling Word an enduring word All flesh is grasse and the glory thereof but as the flower of the field the grasse withereth the flower fadeth but the word of the Lord abideth for ever saith Saint Peter Christ goeth further heaven and earth shall perish Mat. 5.18 one jote or one title of the Law shall not escape till all thinges bee fulfilled Particularly in one case thus saith the Lord If you can breake my Covenant of the day and my Covenant of the night that there should not bee day and night in their season then may my Covenant bee broken with David my servant Ier. 33.20 that hee should not have a sonne to raigne vpon his throne And what is our lesson Truely first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzene adviseth as neere as wee can though wee cannot as constantly as God not to have a heart and a heart Ps 119.106 but to say with King David I havesworne and am stedfastly purposed It were to bee wished there were such constancy in our Oaths so many would not retract the Oath of that Allegeance which they owe without an Oath The more is the envious man to bee looked unto that workes into simple consciences such erroneous conceipts Psa 58 9. Priusquam sentiantur spinae tam redivivam quà m adustam procellat quamque Deus Good husbands suffer tares to grow till harvest but they weed thistles before the corne bee ripe I leave the cutting of these thistles and thornes for they are to us as the Canaanites were to Israel I leave them I say to the temporall sword whom it concernes neerely that their field bee not overgrowen with them even asmuch as the losse of their harvest in stead whereof they may else one day scarce find a gleaning But because their field is also Gods it were to be wished that whatsoever is done to the seducers the seduced might be better and oftner informed There is no doubt but if a wise and constant course were taken Gods blessing would be as great in preserving truth and bringing to the truth as the Devils malice in corrupting so many silly unstable soules This care sleepes in the Letters of Lawes and Canons it would be awakened to doe as much as Church and Common-weale have thought meet But to leave them and conclude with our selves Of the Patriarchs Wisd c. 18. v 6. the Wiseman saith that knowing to what Oaths they had given credit they were of good cheere In imitation of whom Saint Paul said J know whom I have trusted and that hee is able to keepe that which I have committed to him untill that day Wherefore let us listen to Saint Peter and commit our selves unto God as unto a faithfull Creator for as King David saith No man ever trusted in him and was confounded and David was the person to whom God sware in that truth from which he would not shrinke Let us come then from the warrant to the promise and therein consider the persons of whom it stands First to whom the promise was made This person was David God sware to David Though no mans worth is such as to deserve ought at Gods hands for every mans worth is Gods gift Quid habes quod non accepisti and no man must boast as if he had not received it yet God never entred into Covenant with any that was not of extraordinary worth You may perceive it in the story of Noah Abraham Phinees But we have now to doe with David of him God himselfe doth witnesse that he was a man after his own heart Hom. de David Saul that is as St. Chrys expounds it there was between God and that King Individuus amor conjuncta Charitas idem velle idem nolle Which agreeth with that addition St. Paul puts to Gods Word he will doe omnes voluntates meas all my wils for he was eminent in more than one vertue Eccl. 47.3 ut supra Looke on him as a private man how valiant hee played with Lions as with Kids and with Beares as with Lambes And yet how patient millies meruit martyrij coronam saith Chrysostome he was a thousand fold Martyr Looke on him as a King caring for the Church hee spake truly of himselfe the zeale of thine house hath consumed me Which the Sonne of Syrach excellently resembles As the fat separated from the peace offering so was David chosen on t of the Children of Israel Now the fat was only Gods part the rest of the sacrifice was divided betweene the Priests and the offerer so David dedicated it wholly unto God as if none else had any interest in him and yet behold when he commeth to deale with the common-wealth what saith he the earth and all the Inhabitants thereof are out of joynt I beare up the pillars thereof Saint Chrysostome did not lavish when he said In natura humana vitam praestitit angelicam for doe not the Angels also behold the face of God and yet are they ministring spirits for their sakes that shall be heires of salvation So David was indeed the annointed Cherub that covereth and God set him in honour upon the holy mountaine You have not heard all he committed sundry enormous sins yet such was his Repentance the Psalmes are monuments of it that Theodoret
stickes not to say Regis admirabilem gloriam effecit splendidiorem he was a King admirable for his vertues but more admirable for his repentance as it was a stranger sight to see a King of Ninive come downe from his Throne clothed in sackcloth and sit in ashes then King Solomon sitting upon his Throne and speaking parables unto the Queene of Saba Behold then whom God chose to be a Patriarch to whom he gave a name like one of the great ones like that of Abraham he entered into a Covenant with Abraham and he entred into a covenant with David he sware to Abraham and he sware to David and he sware unto David as unto Abraham concerning his issue The fruit of his body Children are called fruit of their Parents body to note that they are only fathers of their flesh they have another namely God which is father of their spirits Saint Paul teacheth it and the use of it Heb. 12. Heb. 12.9 And this checkes their opinion that will have soules propagated no lesse than bodies I will not trouble you with such an unnecessary dispute Rather this I note that whereas every mans first desire is immortality because hee cannot in this world attaine it hee offereth supply thereof by his posterity This phrase then promiseth solatium immortalitatis a kind of immortality Our mortall part the Sonne of Syrach doth excellently set forth Chr. 30.4 A man that hath issue though he die yet he is as though hee were not dead for hee hath left one behind him that is like him Jn his life he saw him and had joy in him and hee was not sorry in his death neither was hee ashamed before his enemies And why he left behind him an avenger against his enemies and one that should shew favour to his friends Good cause therefore why another Psalme of degrees tels us that Children are an inheritance of the Lord and the fruit of the wombe is his reward As are the arrowes in the hand of the strong man so are the children of the youth Blessed is the man that hath his quiver full of them Surely for a King to have his quiver empty is no small curse God himselfe hath spoken it Ier. 22.30 O earth earth earth heare the word of the Lord. Thus saith the Lord write this man and that man was Iechonias the King write him I say destitute of Children a man that shall not prosper in his dayes and what is that but that he shall be cursed he addes the reason for there shall be no man of his seed that shall sit upon the Throne of David or beare rule any more in Judah Esa 38.14 King Ezekiah when he was but threatned it confesseth thus he chattered like a swallow mourned like a Dove And what said Abraham O Lord God what wilt thou give me seeing I goe childlesse and loe the servant of mine house shall bee mine heire Happie then was David and so every one of Davids ranke is happy that hath a fruitfull Vine and Olive branches round about his Table Of whom we may truly say Vno avulso non deficit alter Aureus et simili frondescit virga metallo But marke the King was busie to build Gods house and see how God answers him promising the building of â—â—e Kings house God requites a building with a builâ—ing There is a very apt allusion in the word upon which the sonne of Syrach also playes when he saith that â—hildren and the building of a City make a perpetuall â—â—me how much more if they be a royall off-spring that â—e destined to sit upon a Throne And God promiseth â—avid sons for this honourable end To sit upon his Throne It appeares among the buildings of Solomon and in the Chronicles of other Monarchs that the King had a seciall publike seat wherein he was placed when he possessed himselfe of his kingdome and afterwards sate as in his proper seate the Scripture cals it solium Regni as if a kingdome and the Throne were inseparable So that this phrase doth signifie insigne Regni an essentiall an incommunicable rite of a Kingdome This seate is incommunicable the Altar and the Throne saith one are â—â—th proper the Altar to God the Throne to the King The pride of usurping the Throne will as hardly be brooâ—ed by a Soveraigne on earth as the usurping of the Altar will be borne by the Lord of heaven Therefore Pharaoh though he did highly advance Ioseph added Only in the Kings Throne will I bee above thee As it is incommunicable to others so is it essentiall to a King In regard whereof Saint Peter calls Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supereminent supereminent in the Throne But wherein stands this supereminency surely in state and power In regard of the state it is called solium gloriae 1 Sam. 2.8 Pro. 20.8 and in regard of the power solum judicij These two must not be severed A King must in state ascend above all that hee may be the more respected when he doth command God himselfe that did often shew himselfe as a King did shew himselfe in that Majestie that hee alloweth unto Kings The places be knowne in Ezechiel Daniel Revelation I need not quote them But solium is therefore gloriae because judicij The state is to countenance the power it must not be only a Throne of glory but of judgment too Nazianzene hath an apt description of Kings they are persons saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are not be without a paire of scales in their hands in imitation of God of whom the Psalmist saith Thou sittest iâ— the Throne that judgest righteously And such a Throne indeed was King Davids At Ierusalem are Thrones for Judgment even the Throne of the house of David In such a Throne should the sons of David sit they were to 〈◊〉 but God would set them there It is superfluous for me to remember you that Promotion commeth neither from the East nor from the West 〈◊〉 from the North nor from the South It is God that take downe one and setteth up another Which is evident by the Prophesies of alterations in the most eminent Monarchiâ— of the world As for the Anabaptists that admit no Soveraigne title in a Christian Common-weale upon a falâ— ground that it is a fruit of Adams fall which ceased us on the Redemption by Christ it is enough to touâ— their ignorance not distinguishing between Directâ—â—â— and Coercive power The later is made necessary by sin the former is as naturall as sociablenesse is to man Tâ—â— Romanists detest Anabaptisme but they cherish a mâ—sterie of iniquity that may not be indured by this peculiar of God I will set them For in their Pontificale Remanum they insert such clauses as have within late yeere given occasion of Rebellion in this land Rebellion justified at the Barre upon this ground that the King is 〈◊〉 King till he be anointed In that booke as it is reformâ— by the
in any of you an evill heart and unfaithfull to depart away from the living God Exhort one another dayly while it is called to day lest any of you be hardened through the deceitfulnesse of sinne For we are made partakers of Christ if we keepe sure unto the end the beginning wherewith we are upholden We have heard that we must profit and persevere but it is hard to goe on and he that is constant must endure many a conflict therefore Saint Iude adviseth us to seeke helpe and to be of good hope First To seeke helpe Praying in the Holy-Ghrst God saith Saint Austin doth not command impossible things but bids us facere quod possumus petere quod non possumus So that if we want Jam. 4.2.3 we have it not saith Saint Iames because we aske not or if we aske and have it not it is because we aske amisse Saint Jude therefore directs us to aske and not to aske amisse for we must pray in the Holy-Ghost Saint Chrysostome excellently comparing mans Spirituall Birth with his Naturall observes That in his Naturall Birth he comes into the World naked indeed but with Hands that are apt in time to make Clothes to cover him Armour to defend him Food to sustaine him and whatsoever else is requisite Even so saith he the abilitie of a man received in his Spirituall Birth is very small but he is endued with the Grace of Prayer and that is Organum Organorum By it a man obtaines from God whatsoever is desirable by a Child of God Psal 127.1 It is true that except the Lord build the house he laboureth but in vaine that builds and except the Lord keepe the Citty he waketh but in vaine that watcheth Mat. 7.7 but Petite et dabitur Aske and have seeke and find knocke and it shall be opened unto you It is the saying of Gregory the great Precibus insistenduÌ„ non tantùm ut justè vivamus sed dum iustè vivimus Our progresse and our perseverance must be the one furthered the other supported by prayer for as Solomon speaketh The way of a righteous man is like the light which shineth more and more untill the perfect day Prov. 4.18 but there must be a perpetuall influence into the aire from the Sun to cause continue the light thereof otherwise both would faile So except the grace of God be with us and abide in us we cannot proceed wee cannot persevere Now this grace is had by prayer Iames. 1.5 Jf any man want wisedome saith Saint Iames let him aske it of God Which Christ taught us as Saint Cyprian well observes Cyprian in Orat. Dom. when he willed us to pray Hallowed be thy Name thy kingdome come thy will be done His verbis saith hee quid aliud petimus nisi ut in eo quod esse coepimus pâ—rseveremus but few make that use of it the reason followeth because they pray not in the holy Ghost In the holy Ghost Intellige locutionem evitabis blasphemiam saith Saint Austin Mistake not that thou blaspheme not Gal. 4.6 Rom. 8.15 He that said the spirit cries Abba father saith in another place The Spirit is he by whom we crie Abba Father so that Clamans is as much as Clamare faciens This praying in the holy Ghost must be expounded by that Rom. 8.26 The Spirit helpeth our infirmities But observe further that to pray in the holy Ghost is to pray by his direction in his word and by his inspiration in our heart 1. By his direction for we must pray according to his will which is expressed in his word The sweete odours of incense were Gods owne prescript 1. Cor. 2.1 1. and nothing sacrificed but what God commaunded quis novit mentem Dei nisi spiritus Dei Therefore hath Christ himselfe given us a forme of prayer wherein all our requests are comprehended 2. By his inspiration Interpellator pro me tuus saith Saint Hillary inenarrabilia a me tibi loquitur it makes intercession for us saith Saint Paul Rom. 8.26 with sighes and grones that cannot be expressed Not our words but our sighes are audible in the sacred eares of God for Wordes are for men but thoughts are for God and how can we lift up pure hands if the holy Ghost doe not season them from our hearts The Spirit therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpes our infirmities 2. Tim. 2.8 when he powreth into us the spirit of grace and prayer Our lesson is that we remember the old verse non vox sed votum non chordula Musica Sed Cor Non clamans sed amans pollet in aure Dei The true worshippers do worship God in spirit Ioh. 4.24 and in truth and if we draw neere God with our lips and are farre from him in our hearts our prayer will as little mov him as we are moved with it To conclude I wish that we may so pray that we may say with David Psal 66.18 Blessed bee God that hath not put backe my prayer nor hid his mercie from me And surely if God hath not removed our prayer he will not remove his mercie for we shall looke for the mercie of our Lord Iesus Christ unto eternall life Looking for the mercie c. We have hitherto been kept to our worke but now are we come to our wages great wages for so little worke for doeing our duty eternall felicity The comparison is very uneven I am perswaded saith Saint Paul that the afflictions of this life Rom. 8.18 are not worthy of the glory that shall be reveiled And our light afflictions which are but for a moment 2. Cor. 4.17 worke for us a farre more excellent and eternall weight of glory But God knowes we have an envious eye when we see the prosperity of wicked men in this world Psal 37. 73. we thinke much of it Therefore hee bids us to looke off from the world and to looke to him to compare that temporall life which men live here with that eternall which wee expect herafter the longitude of the one with the brevitie of the other the latitude of the one with the beggerie of the other the depth of the one with the superficiallnesse of the other and then we shall see the difference betwixt them which may move us with Saint Paul to count all things losse and dung for Christs sake with Moses to preferre the afflictions of Gods people before the pleasures of Pharaohs Court Phil. 3.8 Heb. 11.25 Hebr. 11.8 Hebr. 12.2 with Abraham to forsake our owne Country in hope of a better and finally with Christ himselfe to endure any crosse in this world for the joy that is set before us So then our hope is of eternall life But that life is to be obtained of mercie looking for the mercie of our Lord. c. Eternall life if ye looke to the person of Christ obtaining it of God is the reward
of his merit for hee satisfied Gods wrath and fulfilled Gods law so that he deserved both discharge from Hell and the ioyes of heaven but if we looke to the same as it is imparted to us so it is a gift of free mercy bestowed upon us Two things then wee must heed that we set not our eyes upon the dignity of our owne person or merit of our owne worke but cloth our selves with Christs person that wee may have an interest in his meritorious worke Let us set Christ alwayes before us and his spirit shall be at our right hand so that wee shall not slide so that our heart may be glad and our tongue reioyce our flesh also may rest in hope for in due time he will shew us the pathes of life in whose presence is fulnesse of ioy and at his right hand pleasures for evermore We see three persons in God and three vertues of a man Man is as it were the center of all blessings that come from every of the three persons in God and God must be the center wherein must end all the three vertues of man As the holy Ghost helpeth us to pray the Father his affected to us in love Iesus Christ vouch safeth us his mercy so must our faith be in God our love toward God and our hope for the mercy of God These be the uttermost of our revelations of God this is the scope of our contemplation of God and this contemplation must suffice us yea this reflexed sight will enable us to a direct sight If we inure our selves to behold Gods vailed face of grace during our mortalitie we shall against the day of our immortality sharpen our sight to endure his revealed face of glory And herein we have King David to resolve us I will behold saith he thy presence in righteousnesse and when I awake after thy likenesse I shall be satisfied with it O Incomprehensible Trinitie and indivisible Vnity that hast revealed thy selfe to us in these graces whereby thou makest a spirituall house of us vouchsafe that by helpe from thee and hope in thee we may so profit and persevere in our most holy faith which shines in that interchangeable love that is betweene our God and us that in due time and in thy kingdome we may see thee face to face and with thy blessed Angels and Saints for ever sing Holy holy holy Lord God of hoasts And that from our mouth as this earth is now so heaven hereafter may be full of thy glory To him that is able to keepe you that you fall not and to present you fault lesse before the presence of his glory with ioy to God onely wise our Saviour be glory maiesty dominion and power both now and for ever Amen A SERMON PREACHED AT SAINT CROSSE NEARE WINCHESTER MATTH 15.21 22 23. And Iesus went thence and departed into the Coasts of Tyre and Sidon And behold a Woman of Canaan came out of the same Coasts and cryed unto Him saying Have mercy on me O Lord thou Sonne of David my Daughter is grie vously vexed with a Devill But He answered her not a word And His Disciples came and besought Him saying send her away for she cryeth after us THat the Kingdome of God should be taken away from the Iewes and given unto the Gentiles our Saviour Christ while Hee was on the Earth taught often times both in word and deed Of such deeds this History is one which is the Argument of my Text. Of which there is to be considered the occasion and the matter the occasion is double given by the Iewes taken by Christ The matter representeth two excellent vertues the one in Christ the other in a Woman of Canaan Of which vertues we are to consider the conflict and the successe The conflict shewes how both Christ and the Woman did by degrees arise the Woman in her importunate faith in Christ Christ in his profitable delay to helpe her and the successe shewes how both vertues proved to Christs great glory and the Womans great comfort The Womans faith would not be said nay and at last it sped well not onely to her Daughters recovery but also to the high commendations of her faith Christ shewes that what He deferres He doth not deny but then yeelds when it is most fit both for Him and also for us This is the substance of the History Let us resume the parts and first the Occasion the occasion which I told you is first given then taken Given by the lewes Christ had Preached long amongst them and wrought many Miracles but they were little the better either in their Faith or in their Life though they were His owne yet His owne received Him not Christ therefore went thence to teach us that though Christ be a constant observer of His promise yet is He a free Disposer of His Grace He breakes with none and He is bound to none if we set light by His guifts we shall be quickly rid of Him The Scripture hath divers examples and Similies to this purpose The example of Israel when God left Shiloh where God had planted His Arke which Ieremy observes Ier. 17.3 Chap. 17. The example of Iudah where God built His Temple Rev. 2. and 3. chapters which Ezechiel observes The example of the Church in Asia of which Saint Iohn in the second and third of the Revelation The similitude of the Vine Esay 5.4 Esay 5. What could J have done saith God for it that I have not done but seeing that which I planted a generous Vine brings forth no better then wild Grapes I will breake down the wall and leave it to the wild Beasts c. The similitude of the Fig-Tree in the Gospell which after three yeares husbandry continuing barren the Owner thereof commanded to be cut downe The similitude of the Shepheard who when He could do no good with His Flocke brake both His Staves the Staffe of Beauty and the Staffe of Bandes He left them to stray and to be slaine The Apostles Rule is short qui stat videat ne cadat If we presume upon Templum Domini Templum Domini as did the Iewes we shall find that God will not sticke to profane His Temple by forsaking it if we do not sticke to prophane that Temple by defiling it We have no priviledge to breake with God and yet to be bold that God will not breake with us He will not begin to forsake us but if we go from Him He will not much desire to continue with us Christ went thence but whither did He go unto the parts of Tyre and Sidon The lewes gave the occasion Christ taketh it to go from the Iewes to the Gentiles to relate the infidelity of the Iew by the faith of the Gentile For what He said elsewhere woe be to thee Chorazin woe be to thee Bethsaida for if the miracles that have beene done in thee had beene done in Tyre and Sidon they would have