he shot at rovers Zeal bended the Bow and drew the Arrow to the head Phinehas his heat of zeal contrary to the nature of heat stayed the Plague and cleansed the aire and by the fall of two prevented the fall of thousands on his right hand and ten thousands on his left David his zeal went through his bones like the fury of a hectick Feavour and brought him into a consumption Psal 119. 139. My zeal hath even consumed me because mine enemies have forgotten thy word Mine enemies have forgotten thy word VVhat would he have done if his friends if himselfe had forgot it Psal 69. 9. The zeal of thine house hath eaten me up that is wasted me consumed me made me a Scheleton or Anatomy Come on and see Jehu's zeal against Jezabel for the Lord of Hostes whose zeal though not true if it be commended consider what true zeal would be Esay's terrible Trumpet was tipped with zeal sounding a retreat to Idolatrous Judah and Jerusalem Jeremiah's zeal did boyl more fervently then the seething pot he spyed in the North against the sins of the people Our Saviour the perfect pattern of zeal though as meek as a Lambe in his own quarrell yet zeal made him as fierce as a Lion in Gods and that sparkling in words Woe to thee Bethsaida in deeds to Peter in private Get thee hehinde me Satan to the prophaners of the Temple in publick You have made my Temple a den of theeves Zeal metamorphosed Paul from a Persecutor to a Professor a Preacher a labourer in Christs Vineyard one that laboured more then them all a Martyr indeed sacrificing his body for the truth and if wishes would have prevailed Anathema pro populo his soul also Neither could this heat of zeal be kept within him but like the fire of Aetna it burst out to others Tit. 2. 14. Be zealous of good works Rom. 12. 11. Be fervent in spirit fervency of spirit is but zeal dressed in other attire All those emblems in St. John's vision of a zeal-commanding Saviour are but so many motives to zeal seven golden Candlesticks burning with Lamps of zeal a golden Girdle about his Papps this Girdle as that Ephes 6. is Zeal Truth and Zeal must go together These Papps are the two Testaments from whence all truth flowes upon which altar all zeal must be kindled His eyes are a flame of fire these eyes are Knowledge this flame of fire is Zeal knowledge and zeal must go together His feet like fine brasse burning in a furnace This brasse is stability and constancy this burning brasse is zeal zeal and constancy must kisse each other In his right hand seven stars These Stars are so many Lamps giving light to others for they that have given up their names to Christ in Baptism must be like John Baptist lucernae ardentes burning lights lights burning inwardly within themselves shining outwardly to others Christians must be zealous And that this our Christian zeal may be distinguished from an ignis erraâ—icus or wandring fire of opinion an ignis fulminaris or frensive fire of rebellion let us examine the ground of this truth for all zeal is grounded upon truth and all truth upon Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Truth Hence it is that Christians should be zealous because for this cause Tit. 2. 14. Christ gave himselfe for us that he might redeem unto himselfe a peculiar reople zealous of good works That Angel that appeared unto Moses in the burning bush to the Prophets in a pillar of fire as speaking from God to Man became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both God and Man that Man for the glory of God might be zealous He bought our salvation with pangs and blood and sweat that we zealous of piety and purity might work out our salvation with fear and trembling He sweat blood in the Garden he was beat with cords and whips fainted under the Crosse in the way was fastned to it with nails pierced with a spear assaulted by Satan Hell and all our sins at once that we might be covered with righteousnesse as with a roab and cloathed with zeal as a garment The Turks are zealous of their Mahomet the Sidonians of Bell and Dragon the Priests of Baal of their Idoll the Papists for their Reliques Crucifixes Images the Jesuits of their Ignatius Loyola each Sect of their own superstitions Then shal not Christians be zealous for Christ who zealous of our salvation gave himselfe for us that we might be zealous of good works Secondly Christians must be zealous because zeal is the life and soul of Christianity that which the Bellowes are to the forge zeal is to the Soul an inkindler of grace that which naturall heat is to the body zeal is to the spirit a preserver of Grace that which Heroicall vertue is to Morall vertues the same is zeal to all divine and heavenly vertues the perfection of grace Zeal is the quintessence of Graces distilled the marrow and life of Religion the height and hyperbole of Holinesse Faith without zeal is but historicall Charity without zeal is but hypocriticall Profession without zeal is but carnall Patience without zeal is but Stoicall Apathie Mercy without zeal is foolish sympathy Hope without zeal is but impudency Love without zeal but lechery VVisdome without zeal but folly Martyrdome without zeal but murder These two reasons of the Poynt we have but poynted at because zeal is a Grace that is grounded upon reason yet in the heart practicall therefore we omit any further reason and come to Application First inquiring what true zeal is Secondly the severall kindes of zeal Zeal is defined by the Philosopher to be a mixture of anger and love when we are angry at the party or thing that injures that which we love These two affections as fire and oyle met together in Moses he loved God hated Idolatry therefore he was angry at that Idoll that was enmity against God Antient Divines have described it to be a mixt affection of griefe and anger flowing from love Griefe is an affection of the heart that wounds the soul for some present evill thus Jeremie mournes for the misery of the daughter of Sion Anger is mixed of sadnesse and a desire of revenge Esau was sad for the losse of his Birthright his heart boyled with revenge against his supplanting Brother These were the territories the Antients tyed zeal to who all shot near yet missed the mark for true zeaâ— neither consists in hatred nor love nor sorrow nor a desire of revenge alone a channell too narrow for zeal to run in which like Nilus overflowes the whole soul the higher the fruitfuller But true zeal either consists in a mixture of all the affections or is a high and heroicall pitch of any affection that makes Heaven suffer violence A high rapture of spirituall joy is zeal that like St. Paul rapes us up into the third Heaven The Scheme in Paul's Rhetorick was zeal when he said Rejoyce in the
vale of tears which drawes on apace shall present it selfe you may look Death in the face without dread the Grave without fear the Lord Jesus with comfort Thus let all the saving blessings of Trinity in Unity and Unity in Trinity be gloriously shining upon your selves your children and posterity which is the daily vote of him who is Your Worships most humble and devoted Servant in the Lord Jesus JOHN CRAGGE Octob. 10. 1656. A SERMON Preached formerly in the University of CAMBRIDGE The Text Psalm 144. 4. Lord what is Man A Time there was before all Times when there was no Day but the Antient of Dayes no Good but God no Light but the Father of Lights Arts were but Idea's the World a Map of Providence Heavens the Book in Folio Earth Water Aire and Fire in Quarto Hell the Doomes-day pageant Men and Angells but Capitall Letters in the Margent of Gods Thoughts Elohim Bara But loe the World and Time begun the Heavens were spread as a Curtain the Sphears incircled round Comets and blazing Stars Lightnings and Tempests Birds and feathered Fowls seated in the Aire Leviathans and Fishes in the Sea The Earth infoulded within the armes of the Ocean embraces the Centre beset with Plants and Herbs and Garlands of all Flowers gives nourishment to Beasts and Creeping things Sanctius his Animal Lastly Man was made Lord Paramount of all he calls Earth Heaven and Elements Birds Plants and Beasts according to their Nature each by their names clear light of Reason makes him a Logician Stars an Astronomer Nature of all Creatures a Philosopher Earth and Paradise a Geographer Thus nothing is hid from him while he is unknown to all The Stars shine Heavens smile upon him the Aire cherishes him Fruits nourish him Lions and all Beasts couch before him all at once as with a sudden rapture admire and know not what to call him It 's thou O Lord alone that madest him that pouredst him out as Milk that curdedst him as Cheese that writst all his members in the volume of thy Book that knowes him Lord what is Man Man that was here David's mirrour of admiration must be our glasse of speculation Ignorance in not knowing the true cause of things is the true cause of Admiration in things David a man after Gods owne heart knowes Man and yet he knowes not Man he knowes him in respect of the efficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ofspring of God as Aratus said he knowes him in respect of the matter Adam quasi Adamah composed of red earth he knowes him in respect of the form his soul is spiraculum vitarum breath of lifes life vegetative common with the Plants life sensitive common with the Beasts life reasonable peculiar to himselfe temporall and eternall He knowes him in respect of the end all his thoughts words works are so many motions God is the Centre his speculations imaginations meditations are so many Lines God is the Circumference in God from God and for God is all his good in whom we live move and have our being But in this he knowes not man Reason is at a stand why God that stood in need of no Creature should create Man to delight in him so vile a creature that Angels more glorious Creatures than he should minister unto man that Heaven with all her Hosts and Armies should serve man that Christ that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both God and Man should be accursed and dishonoured for Man that Man might be blessed and honoured with God should leave Heaven and his Father's Throne that Man might live for ever in Heaven and before the Throne All Creatures confesse your ignorance in this confessing it admire admiring give God the glory Fountains clap your hands Mountaines bend your heads skip you little Hills like Lambs old men and Babes young Men and Maids Angells and Choristers of Heaven joyne in this hymne Glory be to God on high peace on earth and towards men good-will But why peace on earth and towards men good-will cease to scan and leave it to him that is the Lord of Man Lord what is Man Which words are an Epiphonema or conclusion following an Eucharistia or spirituall gratulation inforced from a soul deeply solaced with the meditation of mercy in the depth of misery The parts are two First an Apostrophe or Appellation Lord Secondly an Erotema or Interrogation What is Man There is a what of objurgation a what of interrogation a what of admiration a what of meditation David meditates of Man the more he meditates the more he admires the more he admires the more he asks the more he asks the more is his task till mirrour is changed into terrour and every glance into a trance Earth that sustaines him tell me Fruits that nourish him tell me Aire that cherishes him tell me Creatures that serve him tell me Stars that shined at his Nativity tell me Astronomers calculate Gymnosophists unfold this Riddle Angells unvail your faces and tell me Man unmask thy selfe and tell me What is man Mount up my Meditations higher pierce through the clouds towards Heavens Glorified Saints Principalities and Powers tell me If all these be silent let wretched Man be bold to ask of Him that sits upon the Throne concerning man Lord what is man Man before the Fall created Man after the Fall degenerated Man by grace regenerated Man after death glorified What in his creation What in his degeneration What in his regeneration What in his glorification Man by creation wholly pure an Angell by degeneration wholly impure a Devill by regeneration partly sanctified a Saint by glorification entirely crowned a King An Angell in Eden a Devill in the World a Saint in the Church a King in Heaven and all this but silly Man Lord what is Man First Man created before the Fall what Man was in God's decree and intention before the Creation what in his union and composition in the Creation what in his rule and dominion after the Creation Man in Gods decree and intention a creature next to the Creator that Hell envied Earth admired Heaven desired a Gemme of beauty a Pearl of vertue a Star of glory Heir to a Crown if he had not crossed himselfe What in his union and composition in the Creation The Son of God moulded by God and yet not as the Manichees dream of the Substance of God the Image of God and yet not that Image which was God a Spirit from Heaven breathed into a Body of Earth and yet not all earth Fire gave him naturall heat Aire gave him vitall breath Water humours the Fire was purified the Air clensed the Water purged the Earth refined to make up this fine complexion of Man and yet materiam superabat opus the workmanship surpassed the matter as far as Heaven surpasses its matter At the contemplation whereof Davâ—d bursts out into admiration Psal 139. 14. I was fearfully and wonderfully made And Gaâ—en before an Atheist composes an Hymne in the
Romish crucifying Turkish ganging Jewish stoning Christian racking burning firing fagotting are nothing to this And besides this infinitnesse it is everlasting infinite the Grasse of the Field Sands in the Haven Stars in the Heaven may be numbered but the Dayes and Months and Years and Ages of the torments of Tophet are numberlesse which makes the frying Soul cry out Fountains cool me Mountains cover me Rocks hide me Sea swallow me up that I may be freed from this bottomlesse Sea of misery What Adamant can endure this knocking what Steel this beating what Brasse this burning Lord what is Man We passe from man Degenerate and come to man Regenerate the third what what Man is by Regeneration what in his Redemption what in his Justification what in his Sanctification In his Redemption a Slave bought with a precious Price a Prisoner rescued an Enemy reconciled a Malefactour pardoned Wretched Man was the Prisoner the Enemy the Malefactour Christ is the Price the Rescuer the Reconciler the Pardoner Woods of Franckincense Floods of Nectar Ophir India and Havilah though replenished with Gold and Pearls could not pay this Price Angells would have sunk under the burden Man could not satisfie God could not suffer therefore Christ became both God and Man God to satisfie Man to suffer He left his Fathers Throne for the Virgins Wombe a heavenly Mansion for a Manger a Crown for a Crosse where he was crowned with Thorns crucified between two Theeyes as a Rose amongst Thornes scourged with Whips fastned with Nails pierced with a Spear where with Saint Augustine view his body sacrificed for man his wounds bleeding for man his price payed for man his head bending to kisse man his hands stretched out to embrace man and then say Lord what is Man Secondly what Regenerate man is by Justification disrob'd of unrighteousnesse arrayed with Christs robes of Righteousnesse cloathed with the Wedding garment annointed with new Oyle furnished with the oyle of Grace burning in his Lamp The first-born of Saints are his associates God his Father Christ his elder Brother Crete strove for Jupiter Thebes for Pindar the seven Cities for the birth of Homer shall not we for the Birth and Brotherhood of Christ which begets in us a new birth This new birth frees Man from the second Death the strongest the richest the learned'st must taste of Death's cup Pompey have no grave Bajaset be brained in an iron Cage proud Saladine leave nothing but a shirt Crassus be cashiered at Carrae Aeschilus was slain with a Torteis shell Euripides torn by Doggs Mahomet the false Prophet by Hoggs Terrence was drowned But Man that is born anew Elected Justified in Christ shall not die eternally but live for ever with Christ Thirdly what Regenerate Man is by Sanctification changed from a vassall of wrath to a vessell of honour a spirituall creature purified with the Spirit not with Pelagian purity of conception Romish holy-water sprinkling Popes pardoning extream unction purgatory scorching not with the Libertines law of Liberty that hath no Law but by Grace in the soul that graciously clenses both body and soul The Understanding is lightned because Christ is his light the Will obedient to God because he is born of the will of God the Heart by spirituall comfort is heartned and gives over burning the Conscience barking the Pulse of horrour beating all his Hoste of Body and Soul is set to serve the Lord of Hostes Knees bend to pray Tongue sounds to praise Feet run Hands fight the Lords Battle Nor is this all but Man enjoyes him that is all in all and all in him For in Christ 1 Cor. 3. 22 23. all are ours we Christs and Christ Gods Satan cease to tempt him Flesh to allure him World to beguile him all is in vain the Word feeds him the Spirit guides him the Creatures serve him the Angells guard him what joy of the Spirit within what without none knowes no not the Spirit of Man but the Spirit of him that made Man Lord what is Man Thus what Man regenerate is in Redemption Justification Sanctification we come to the last what what Man is in his Glorification what glorified in soul till the Resurrection what in both body and soul to eternity after the Resurrection What Man is glorified in soul till the Resurrection a glorified soul by Christs Resurrection winged swiftly upon the wings of Cherubims to Heaven where for every Crosse she receives a Crown in either Palme a Palme of Victory Angells come at her entrance and salute her with an Euge thousands of Seraphims Thrones Principalities and Powers salute her with an Euge Patriarchs Priests Prophets Apostles Martyrs salute her with an Euge Souls of Friends Parents Husband Wife Children and all Saints deceased before her salute her with an Euge nay Christ himselfe salutes her with an Euge Well done good and faithfull servant To whom that Soul with all the Souls returnes Hallelujah honour and praise to the Antient of daies that sits upon the Throne Now glorified Soul that wouldst have wondred with the Queen of Sheba at Solomon in his royalty at the Grand Sultan going to his Seraglio at the Pope in his Procession tell me how thou wilt wonder and glory to see that Wonderfull that neither eye hath seen nor ear hath heard nor hath entred into the heart of man Lord what is Man Thus what glorified Man is in Soul till the Resurrection the last and not the least what glorified both in Body and Soul for ever after the Resurrection Glorified in regard of the place of Glory the object of Glory the prerogatives of Glory In regard of the place which is Paradise the third Heaven the Heaven of Heavens the heavenly Jerusalem built of pure Gold walled with Jasper founded on pretious stones the Gates twelve Pearles watered with the Water of life planted with the Tree of life bringing forth twelve kindes of Fruits to feed the twelve Tribes of Israel Pallas Temple at Troy Diana's Temple at Ephesus Jerusalem's Temple in Sion must give place to this Temple of the new Jerusalem which is the place of glory And as glorified in place so glorious by the Object of glory in that place The Object is the vision of the Unity in the Trinity where Man shall see all Felicity in the Glasse of the Trinity Moses his face shined with the shining brightnesse of Gods hinder parts Paul was senslesse of all joyes but Heaven when he was rapt into the third Heaven Peter was transported in Soul when Christ was transfigured in Body How glorious then will thy face shine when thou shalt see God face to face injoy the immediate communion with the Trinity which will be joy to mans soul health to his body beauty to his eyes musick to his ears hony to his mouth perfumes to his nostrills meat to his belly light to his understanding content to his will delight to his heart whole happinesse to every part Glorious in the Prerogatives of glory
him was nothing made Coloss 1. 16. All things were created by him and for him For him in his Mysticall not in his Personall capacity As God â—e had no use of terrestriall things as Man now he is impassible immortall in Heaven therefore not in his own Person but in the person of his Saints what is done to them he acknowledges don to himself all the world all things in the world are given for the use of his Saints All things to use the Philosophers distinction that are bona animi goods of the mind bond corporis goods of the body bona fortunae goods offortune All things as Divines say internall in the soul externall of both body and soul eternall for the saving welfare of both All things as Aquinas saies upon this place quae cedant in nostrum bonum that may turn to our good divinae personae ad fruendum to behold the vision of the Trinity have communion with Saints and Angells commerce with Men comfort with and from all the Creatures All things as cur Saviour saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof we have need Matth. 6. and Him we will follow as the best Interpreter So then we may conclude with the Apostle 1 Cor. 3. 21. All things are ours and God with Christ hath given all things to us all If every man might be his own Interpreter how sweet and heavenly would this Doctrine be the Drunkard would swim in Rivers of Wine the Whoremonger would have more Dalilah's than the Turkish Grand Sultan or Solomon had the Glutton would receive his daily tribute of delicates from Earth Sea and Aire the Tyrant would make the Earth an Aceldama or field of blood the Sea a Golgotha or place of sculs the Covetous man would make the world his Counting-house each Iland a Closet of his Treasury the Pope and each ambitious Roman Prelate would number their Crowns and Scepters by their Beads But look again before thou feed thy soul with this fools Paradise it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ If thou hast Christ thou shalt have all things if thou hast not Christ thou hast nothing but that which thou possessest is not thine own not thine own by a Spirituall right though thine own by a Civill right All things were lost by the first Adam restored by Christ the second Adam who Heb. 1. 2. is heir of all and only they that have Christ are heirs and joynt heirs with Christ of all Rom. 8. 17. So then he may be a spirituall usurper that is a civill lawfull possessour possessour either jure gentium by the Law of Nations and that by Conquest as the Israelites subdued Canaan or jure civili by the Civill Law so we possesse things given by the bounty of others got with the sweat of our own brows appropriated unto us by buying exchanging falling upon us by descent death of friends honours given as the reward of vertue Some would have this Civill right to be derived to all by Creation not to be lost by Degeneration God that feeds the Storks cloaths the Lillies will much more feed and cloath his nobler Creatures for whose sake the Storks and Lillies were created Some say they were given in and by Christ to all He that delivered up his Son for all delivered up all things with his Son for all The Turks Infidells Impious that have not Christ are not debarred of these lesser benefits that come by Christ Some give this Civill right onely to the visible members of the Church he that is baptized into Christ hath onely the benefit of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that come by Christ Which of these opinions is the truth I will not determine that onely the Faithfull have spirituall claim to this All in the Text it is confessed by all they onely can say and pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give us our daily bread For what is it to have spirituall right but to have the Spirit turning all things to their comfort and increase of glory Rom. 8. 28. All things work for the good of them that love God all things to the confusion of them that love not God But how have spirituall men all things A right to all things not a possession of all things Thus Abraham had a right to Canaan because God had promised it though he possessed it not God if it were for their good would give them the fruition of all things An Orphant trusts his Guardian for his means a Patient his Physitian for his dyet and dare not thou trust God While thou art Militant here thou art under tuition and shalt not possesse all till thou be Triumphant We restrain a man in a Lethargy of his appetite of sleep and deny cold drink to one sick of a Feavour though he be owner of all in the house So does God the wise Physician of our Souls give us all things that we need but not all things that we lust To look back again at the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will give us all things with Christ O happy union Christ and his benefits are never severed He that gives Gold will much more give the Drosse He that gives Pearles will give Pebles He that gave Christ the Lord of life wil give all things convenient for life Heat may be separated from fire as in Nebuchandnezzar's Furnace light from the Sun as at our Saviour's Passion but no good thing can be separated from the Son of God he that hath the Son hath life And here me-thinks I see the noble Army of Martyrs that seemed to the World to have nothing to throw down the Gantlet of defiance and triumph that in Christ they have all things Armour of proof a strong Tower an invincible Fort a Rock of salvation that if Men Devills Leviathans Behemoths losses diseases torments swarm about them like the Flies of Aegypt this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things in Christ will make them sing under the whip at the stake in the flames make the patient laugh when the Spectatour weeps carry frail flesh singing and rejoycing through a world of bonds rods swords racks wheeles flames strapadoes break through torments armies tempests floods to Heaven shake off bonds fetters manacles and lead captivity captive And if all these things come by Christ O then let us get Christ himselfe which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giver of all Men venture themselves on the angry Seas digg into the bowells of the Earth for Gold and Silver expose their bodies in Warrs to wounds scarrs skirmages massacres death for honour riches wealth empire dignity which without Christ are for substance but shadowes vapours Sodom's apples for continuance but bubbles blasts dreams and for true solace of the soul but like the Vipers conception whose momentary pleasure ends in murdering both body and soul What pain dammage and travail do the Alchymists sustain to gain the Philosophers Stone a thing doubtfull whether it be possible more doubtfull
hiding his face from the Gentiles The second containes a description of that great victory Gods mighty arme had given them over their enemies The third propounds the Doctrines drawn from thence for the Churches edification from the seventh to the tenth verse The fourth and last is an Epiphonema or conclusion in the two last verses exhorting all Tribes and Tongues and Kindreds for the foregoing motives to praise and glorifie God Thus the Analysis The Text belongs to the third branch containing points of Doctrine for the Churches instruction For having expressed that God had broke the enemies bow and arrowes shield and sword in battle that he had spoiled the stout-hearted that at his rebuke the horses and chariots were cast into a dead sleep The Spirit of God enforces this conclusion in the beginning of the seventh verse Thou even thou art to be feared The Emphasis in the word Thou redoubled implies as much as if he had said Not principalities not powers not hell not death nor any thing for themselves but thou O Lord alone art to be feared Arguments and reasons to confirm it are two here laid down in the Text The first is drawn from Gods anger who hath decreed and accordingly executes vengeance upon all proud rebells The second is drawn from his power not Princes not Armies not Men not Angells are able to endure the breath of his fury For Who may stand in thy sight when once thou art angry The words at the first view seem to divide themselves into these two parts First an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or question Who may stand in thy sight Secondly an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or supposition When once thou art angry But if by more strict examination we lay them up on the file the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Supposition as in all necessary truths may be resolved into an infallible Position as if he had said There is a time when God will be angry The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Question is equivalent to a negative Proposition but with more Emphasis and significacie as if he had said None can stand in thy sight Hence these two points of Doctrine naturally arising offer themselves to our consideration First If men continue in sin there will be a time when God will be angry Secondly When God is angry none can stand in his sight and abide it And of these in order But first the words are to be unfolded for the clearer understanding of the matter in which if there be any difficulty it is in these two first what it is to stand in Gods sight secondly in what sense he is said to be angry Standing is properly a positure of the body that argues strength valour exercise for while Souldiers stand in their squadrons and ranks there is hope they make at their Enemies and reward them if not they either turn their backs and are discouraged or fall to the ground and so are utterly discomfited So here in the Text Who may stand As if he should say O Lord if thou shouldst bend thy bow and whet thy glittering sword to come to Battle what man what Angell would not fall before thee and melt as wax before the fire Thus much for the former The second is to inform our judgments how God can be angry The truth is Anger is a speech borrowed from men in whom anger sometimes signifies displeasure or discontent Gen. 45. 5. Be not angry at your selves that you have sold me hither that is be not displeased Sometimes it signifies a desire of revenge upon the person of our neighbour Matth. 5. 22. He that is angry with his brother without a cause shall be in danger of judgment Sometimes it signifies displeasure not against the person but against the sin of our neighbour or our own sin this kinde of anger if it be moderate and joyned with compassion is a holy affection 2 Cor. 7. 1. In that ye were godlily sorry what anger hath it wrought that is holy indignation against sin Anger in the first sense is not a discontent in God for he is all fulnesse of joy and nothing can hinder his Blisse it cannot be a displeasure at any mans person without a cause for God is angry at none but those that first have displeased him Thirdly it is not a passion or perturbation in God But the truth is he is said to be angry when he does such things as angry men do who punish and take away signes of favour from such as they be angry withall This the word anger in the originall imports comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aph that signifies a nostrill because anger showes it selfe in snuffing and breathing of the nose therefore David describing God when he is angry saies Psal 18. 8. There went a smoke out of his nostrills and fire out of his mouth devoured coles were kindled by it Not that God hath passions or mouth or breath or nostrills but because that men when they are anâ—ry shew it in some or most of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is spoke in the dialect of men but must be understood in an Idiom proper to God Of this more fully when we come to the Uses thus much for opening the words Now to the first point of Doctrine which is this Though the enemies of the Church should link themselves together in bands of Iron yet a day will come when God will be angry For the proof of this see what St. Paul saies he does not say Because God is mercifull therefore they may take their scope in sinning because he punishes not presently therefore he sees not because he is long-suffering therefore his justice shall not be executed But he evinces the contrary Rom. 2. 5. But after thy hardnesse and impenitent heart thou treasurest up to thy selfe wrath against the day of wrath and revelation of the righteous judgment of God As though he should say Do not think to escape because thou enjoyes hearts ease Halcyon daies and daies of peace for every sin God hoords up and seales as in a bag the devill trusses up as in a bill of inditement thine owne conscience heaps up wound to wound and plague to plague which one day as dammed Rivers shall burst in upon thee with more violence as long festered wounds be more incurable as an Army long a providing come with greater terrour to Battle Therefore it was not the least point of wisdome in Solomon to presse this point Eccles 11. 9. Rejoyce O young man in thy youth let thy heart chear thee in the daies of thy youth and walk in the delight of thy heart and in the sight of thine eyes But know that for all these things God will bring thee to judgment God uses to deal with sinners as Fishes do with their prey after they have swallowed the hook suffers them to play and sport with it to the end of the line then strikes it through their gills and brings
that despised Jove's thunderbolts like Darius that writ a Letter of defiance to the River Xanthus for drowning his Horse like the Cicilians that made war against the mountain Aetna for spoiling their corn fields but were buried under the sands thereof and flakes of fire this is the lot of all that anger God But some Machiavel or State-politician will say we have Riches Artillery strong Towers to defend us So had Jerusalem but when she had anger'd God she could not stand But our enemies are weak O consider he can without means of man overthrow as he did Pharaoh in the red Sea Iericho with the sound of Rams horns with weak means as a thousand with Samson's jaw-bone Goliah with David's sling But the rich cormorant will say What need we fear plague famine hunger we keep alone from all company our tables are full of dainties our granaries are full of corn and mony we have enough to supply Consider He that could slay so many of David's of Senacherib's Army in one night can send the pestilence in thy meat in thy drink in every blast of aire thou drawes He that took away holy Iob's substance in one day may justly confound thee in a moment that if thou like a flie flutter against this flame thou will be forced one day to cry out as did Iulian the Apostat when he was wounded with an arrow from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast conquered O Iesus of Galilee Secondly this reproves those that when God is angry adde flame to flame firebrand to firebrand Does God threaten scarcity and want then be sure at this time drunkennesse and gluttony will most abound Does God smite with diseases of the body as pestilence burning Feavours c then lasciviousnesse wantonnesse uncleannesse of the flesh whordome adultery and the like Does he shut up any in their houses with the seales of his judgments then there will be the most stealing even out of infected houses when his judgments will not come to them they will find them out Is not this to stand in defiance against Gods anger Thirdly this reproves those that murmur against God for sending his rod of anger to correct us when our sins have deserved the sword to kill us If he should send the enemy amongst us and you should see your daughters ravished your sons butchered before your eyes would not this be bitter If we should see our Townes and Cities on fire our streets running with blood all in a skirmage and uproar at once would not this be bitter Should your children fall in the streets for bread die for thirst they ready to eat you up you ready to chop them for the pot would not this be bitter All this we have deserved all this Gods anger threatens all this we shall have unlesse we repent O let 's now prevent this that we may never see nor feel it The Word of God is against us the decree is come out most of those sins that have brought captivity sword famine upon other Nations are amongst us we see the Lord hath begun already and our Brethren have begun to us in this bitter cup. O the bitter lamentations of Germany Fathers Mothers weeping for their Sons that be not O England England look to it that we drink not of the dregs O that you would fast and mourn in publick O that you would each in private pray earnestly and say O Lord spare our Nation our houses our sons and daughters spare them from the sword from famine from pestilence from misery and who knowes but the Lord may yet have mercy turn away his anger that we may not fall but stand in his sight for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Preached when the Church seemed in part to be Eclipsed and some eminent Members thereof to be Clouded The Text Act. 14. 22. And that we must through much affliction enter into the Kingdome of God THE subject is Christian sorrow the burden of Paul and Barnabas their first Sermon preached at Antioch where men were first called Christians a burden but like Christs leight affliction fit for Paul to begin the kingdome of God a theam of comfort more suitable for Barnabas to end The substance of the Law was do and live but of the Gospell suffer and believe Faith and affliction are linked together for so saies the Text that they confirmed the soules of the Disciples and exhorted them to continue in faith and that we must through much affliction enter into the kingdome of God The Proposition entire is not pure but modall consisting as all of that kind of two parts First the moâ—us or manner of it oportet we must Secondly the dâ—ctum or matter of it through much affliction enter into the kingdome of God This life is a Race Heaven is the Goal this Text the common Stadium wherein observe these severalls First the terminum à quo whence our afflictions begins and that is here implyed from the wombe nascimur afflicti Secondly the mobile or parties who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we Christians Thirdly the motum or passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter through Fourthly the medâ—um or way through which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through much affliction Fifthly the terminum ad quem the end of this race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the kingdome of God Thus divided it admits of a two-fold handling First generall in regard of the modus or manner of it Secondly speciall in regard of the dictum or matter of it where as in a Sorites so many Propositions so many implyed Syllogismes so here are so many parts so many propositions We 'l content our selves at the present with the generall where the Propositions are two The first is necessary and armed with an oportet that we must suffer affliction before we can enter upon heaven This is somewhat sharp and harsh The next sweetens and sugars it That through these afflictions and waters of Marah we shall at the length come to Heaven We 'l begin and end like a Comedie and so of them in order Afflictions must be suffered The Crosse of Christ must be born before a Crown of glory be woâ—â— we must through the Wildernesse and Iordan before we come at Canaan go through the Wine-presse before we drink of the Grape in the Kingdome of Heaven Some have and some still must go through a purgatory of rods swords racks wheeles flames strapadoes in this life before they be carryed in a charriot of triumph into glory We may prosecute this Argument launching in blood of Martyrs to the knees whole clouds of tears of afflicted Prophets Apostles Saints who are now noble and thrice renowned in Heaven who had no other Armes upon the earth but the Crosse no Coat but Sable no Badge but the marks of Christ no Crest but Confidence no Supporters but Patience no Field but Aceldama a field of blood This is the Watchword our Saviour gives his Souldiers and the Motto in his
which are two the one young Samuel revealing who by this occasion received primam tonsuram his first unction to prophecy the other is old Eli who like Sexagenarius de ponte as his bodily so his spirituall eyes grew dim for 1 Sam. 3. 1. The word of the Lord was pretious in those daies there was no open vision Secondly we have the thing revealed which is either the sin or the punishment of sin sin either the father Eli's for not correcting and chastising his sons or the sin of his sons Hophni and Phinehas who being Priests of the Lord 1 Sam. 2. 12. were sons of Beliall knew not the Lord by their rapine made men abhor the daily sacrifice 17. lay with the women that assembled at the dore of the Tabernacle of the Congregation 22. The punishment of sin either threatned first by a man of God not otherwise named 1 Sam. 2. 27. secondly by Samuel himselfe that the Lord would cut off the whole family of Eli from the priesthood and that the iniquity of his house should not be purged with sacrifice nor offering for ever 1 Sam. 3. 14. Or executed in the fourth Chapter for thirty thousand of the Israelites were put to the sword the whole Camp scattered Hophni and Phinehas the Priests slain the Ark of God taken captive by the Philistims the Wife of Phinehas hearing of it fell into the pangs of childbirth and was delivered of a Son calling his name Ichobod the glory is departed from Israel and so expired and at the relation of the messenger Eli being ninty eight years old fell back from his chair and brake his neck Thus the whole Family was dysastered rarò antecedentem scelestum deseruit pede poena claudo Seneca Punishment and shame like a blood-hound alwaies pursues sin at the heeles the Ark was taken the Army routed the Priests slain Phinehas his Wife perished in the after-pangs Eli brake his neck Hence observe that sin is the deserving cause procuring the ruine and calamity of Church and State Cities and Families Sin it is that infects our purest aire that damps our richest mines that poysons our sweetest dainties that laies thornes in our softest beds of down that undermines Palaces pulls down Crowns shakes Thrones and ruinates Kingdomes that sets all mortall Wights at opposition heat against cold cold against heat winter and summer light and darknesse moysture and drought in arms one against another That the whole world is become a boyling furnace of contradictions where man is the mettall the body is the drosse which must first be burned by the refining fire of death before the soul can become pure gold fit for the heavenly Sanctuary For the proof of this hear Jeremie's lamentation Lam. 3. 39. Wherefore is the living man sorrowfull Heaven and earth answers his Interrogatory with a soul 's sad Eccho Man suffereth for his sins Come on further and see all Creatures Angells Men Beasts Plants Elements Heavens in sorrowes discord sighing out the sad Epitaphium of mans mortality 42. We have sinned and rebelled therefore thou hast not spared thou hast covered us with wrath and persecuted us thou hast slain and not spared Rom. 6. 23. The wages of sin is death As tooth for tooth eye for eye hand for hand one talent for another so death is a deserved reward for sin death first seizing upon the body while we live by the canker of corruption and mortality bringing at the length death of the body by dissolution and all this hatched and brooded under the Cocatrice sin Come on and travail with St. Paul to Corinth 1 Cor. 11. 3. For this cause saies he many are weak amongst you and sick and many sleep For this cause that is for the poyson of sin the canker of corruption in generall for spilling of our Saviour's blood piercing his side nailing his feet unworthy receiving of the holy Sacrament in particular Are sick that is feavours boyle you consumptions waste you plague and pestilence devour you And many sleep sleep in an everlasting Lethargy and apoplexie of death never to be awaked before the last doom Many that Biers are become restlesse Peripateticks the Spade and Mattock tyred the Sextons still digging the Graves still gaping passing-Bells without any stop or period confounding the language one of another the Church-yards more peopled then the Theaters Mista senum ac juvenum densantur funera no sex nor age nor young nor old are spared but are made a subject for death to read mortalitie's lecture upon This made David complain that his bones waxed old and that his moysture was turned into the drought of summer Psal 32. made him houle and cry that his daies were consumed like smoak his bones were burned as hearth withered like grasse he was become like a Pelican in the wildernesse or a sparrow on the house top Ps 102. This made Job complain that his griefe was heavier then the sand of the sea that the arrowes of the Almighty were within him that the poyson had drunk up his spirit the terrours of God had set themselves in array against him Job 6. This makes all Mankinde rot as a Pomgranate shiver as a Potsheard splinter as a Venice Glasse corrupt as a standing Pool and vanish into ashes like Sodom's Apples And the reason of all this is because the justice of God requires it sin is daily in the view of his all-piercing eye sends up cries aloud into his holy ear piercing through the clouds for revenge importuning his vindicative hand to whet his glittering sword to feather his arrowes to make sharp the point of his spear to wash his footsteps in blood And then shall not he that hath called his footstool the Earth and his throne the Heavens to witnesse and hath sworn by himselfe the greatest that sin shall not passe without revenge shall not he be just Besides this consider all Creatures as daily Oratours that miserably complaining put up their petitions to him The higher House the suburbs of Heaven sits drooping the Sun is turned into blood and eclipsed the Stars unsnuffed burn dim within the socket of their sphears their naturall force abated their influence impaired all waxes old as does a garment and saies that sin is the cause The aire is stifled with the poysoned breath of meteors and insteed of comforting the inhabitants of the earth is become a stage of prodigies and terrours flying Dragons amaze blazing Stars as Beacons of astonishment affright Thunder with her loud Canon-shot makes roaring the impetuous fury of the Bolts brings death the Clouds in time of need are barren in time of harvest intoxicate the earth with deluges no dew sometimes but mildew no light but lightning no blast nor gale of winde but blasting and saies that sin is the cause The sea roules the windes blow unmercifully the waves rage impetuously all things are troubled unnaturally which makes the Leviathans roar and the fishes die and saies that sin is the cause The earth quakes
which the parties contracting stands more need of now than they did in Paradise These Items laid together makes up this totall Sum. It is most expedient that marriage of Church-members be solemnized by those Argum. 3 who are Christ's Embassadours and Deputies in his Propheticall Office and are best qualified and authorised to instruct the parties concerning the institution use and ends thereof and confer a benediction upon them But Ministers are Christs Embassadours and Deputies in his Propheticall Office and are best qualified and authorised to instruct the parties concerning the institution use and ends thereof and to confer a benediction upon them Therefore it is most expedient that marriage of Church-members be solemnized by a Minister Secondly the tripartite use and end of marriage as filed by the Schoolmen pleads for the same which is issue fidelity Targum Hierosol and the sacred mystery thereof The key of Issue is Gods speciall peculiar God remembered Rachel and opened her womb Gen. 30. 22. Numerous issue is his peculiar with a more signall benediction Thy wife shall be as a fruitfull vine by the sides of thine house thy children like olive-plants round about thy table Behold thus shall the man be blessed that feareth the Lord Psal 128. 3 4. But numerous issue sanctified from the womb and in covenant with God is a more transcendent superlative peculiar The Lord shall blesse thee out of Sion and thou shalt see the good of Jerusalem all the daies of thy life yea thou shalt see thy childrens children and peace upon Israel Psal 128. 5 6. The result is this That whose end and use is Gods sole peculiar and his signall and transcendent Argum. 4 blessing ought to be solemnized with Ministeriall benediction But the ends and use of marriage issue numerous issue sanctified issue with pious education is Gods sole peculiar and his signall and transcendent blessing Therefore marriage of Christians ought to be solemnized with Ministeriall benediction Another end and use of marriage is fidelity which includes unanimity chastity constancy Yoke-fellowes in wedlock ought to be Turtle-like unanimous in all estates Cael. Rhod. lib. 28. cap. 21. Husbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not bitter to your wives Col. 3. 19. This the Grecians Hieroglyphicked in flinging the gall of their marriage-victim with most eager loathing behind the Altar during the time of their sacrifice Wives should like Hero who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masaeus Hero Leander expired with her perishing husband sympathize in affection with them As unanimity so chastity is a flower in this marriage-garland To avoid fornication let every man have his own wife and let every woman have her own husband Let the husband render unto the wife due benevolence and likewise also the wife unto the husband The wife hath not power over her own body but the husband the husband hath not power of his own body but the wife Defraud not one another 1 Cor. 7. 2 3 4. Therefore amongst the antient Romans the man in token of this gave a Ring unto the woman which she was to wear upon the next finger Aulus Gellius Noct. Attic Ea enim cornicum societas est ut ex duobus sociis altera ex tincta vidua altera perpetuò maneat Plinius unto the little of the left hand because unto that finger alone proceedeth a certain artery from the heart Their Soothsayers in their nuptiall Divinations accounted the apparition of Crows the most auspicious Omen because they live chast and one extinct the other continues single the Turtle mournes to death if her fellow miscarry the same is observed of the Stork To these joyne constancy which crowns the rest Whosoever shall put away his wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except it be for fornication and Vt signarent illam ibi perpetuò mansuram neque inde ullâ tempestate recesseram Alex. ab Alex. Sig. de jure Rom. c. 9. Salmuth in Pancirol lib. rer depérd cap. de nuptiis shall marry another committeth adultery Mat. 19. 9. The Grecians emblem'd this by carrying the Bride from her chamber to her husbands pavillion in a Carroach where arriving they brned the axletree to signifie that she must make her perpetuall abode there and never to depart the Romans by a Spear wherewith some Fencer had been slain with the point whereof the Bridegroom divided the hair of his Bride to intimate that nothing but death or such violence should separate them The extract is this It is expedient that that vow which is Argum. 5 made unto God of unanimity chastity and constancy should be solemnized by Ministeriall instruction and benediction But marriage-vow of Christians is made unto God of unanimity chastity and constancy Therefore it is expedient that the marriage of Christians be solemnized by Ministeriall instruction and benediction The third end and use of marriage is the sacred mystery thereof recorded Eph. 5. 31 32. A man shall leave his father and mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be joyned unto his wife and they two shall be one flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a great mystery a great Sacrament saies the vulgar translation A Sacrament not in a strict sense as the Romanists canonize it nor one of the confined number of seven though lesse Dr Cosin◠devotions principall as some of our own have languaged it but in a large extent which takes in with it the calling of the Gentiles Eph. 1. 9. Eph. 3. 3. and the incarnation of the Word 1 Tim. 3. 16. in which acceptation Common places part 2. pag. 462. Pet. Martyr Libr. de bono conjugii cap. 18. cap. 24. libr. de fide operibus cap. 7. Augustin the precise number of Sacraments or Mysteries is a mystery inscrutable In this latitude Peter Martyr who marched as Primipilus or a prime frontier in the vanguard of Reformation owns Matrimony for a Sacrament and so before him did St. Augustine thus descanting In the marriages of women the sanctity of the Sacrament is more to be valued than the fruitfulnesse of the wombe The good of matrimony in respect of the people of God consisteth in the sanctity of the Sacrament in the Church not onely the band of marriage but also the Sacrament is commendable Thus taken marriage is defined in the Schooles Imago conjunctionis inter Deum Ecclesiam Ursinus explicat Catechet pag. 696. Typus imago fuit verè divini spiritualis conjugii quod futurum erat inter Christum ipstus Ecclesiam Bucanus de conjug pag. 108. A conjunction of man and woman representing and signifying the union of Christ with his Church by Incarnation of God with the soul by grace and sanctification Therefore the Apostle having said Ephes 5. 32. this is a great mystery addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speak concerning Christ and the Church saies ours in Christ and the Church saies St. Jerom's Tanslation Now we never finde in sacred or prophane
Histories that Sacraments and Mysteries were immediately entrusted to any but Ministers or Hierodulists hence Mysterie is etymologized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eustathius Because the Priests were to keep the mysteries of Religion Augustinus de doctrinâ Christiana l. 2. c. 1. especially visible signes of invisible grace secret and inviolable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from dogs and profane or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to initiate to holy things as Budeus From the same root Nazianzene calls the Ministeriall function 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solemnity of Mysteries Ministers themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispensers of mysteries The quintesscence extracted is this It is expedient that that mystery or sacrament Argum. 6 that represents and signifies the union of Christ with his Church by Incarnation of God with the Soul by sanctification should be solemnized by dispensers of Mysteries or Ministers But Marriage is a Mystery or Sacrament that represents and signifies the union of Christ with his Church by Incarnation of God with the Soul by sanctification Therefore it is expedient that Marriage be solemnized by the dispensers of Mysteries or Ministers The Author use and ends of marriage displayed arguments drawn from the prescribed rules thereof brings up the Rere One Scripture-Canon is that marriage be sanctified by the Word and Prayer The Apostle of the Gentiles 1 Tim. 4. 1 3 4 5. having told expresly that in the latter Paulus conjugium cibos similia◠ait sanctificari per verbum oratiorem B◠can institut Theol. pag. 111. times some should depart from the faith giving heed to seducing spirits and doctrine of devills forbidding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to marry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abstain from meats which God hath created to be received with thanksgiving of them that believe and know the truth gives his reason For every creature of God is good and nothing to be refused if it be received with thanksgiving for it is sanctified by the word of God and prayer This forbidding to marry cannot rationally be interpreted to be a prohibition of mutuall consent and carnall copulation which nature dictates and continuation of mankind necessitates but a forbidding the sanctified solemnization of marriage by the word of God and prayer which as Castitatem esse concubitum cum propriâ uxore Sozomen lib. 1. cap. 23. Argum. 7. Paphnutius avouched in the Councill of Nice renders the marriage-bed chast The Elixir is this It is expedient that that which is to be sanctified by the Word and Prayer the contrary whereof is a doctrine of devills be solemnized by a lawfull Minister But marriage is to be sanctified by the Word of God and Prayer the contrary whereof is a doctrine of devills Therefore it is expedient that marriage be solemnized by a lawfull Minister A second Scripture-rule is 1 Cor. 7. Religiose in timore Dei Bucan institut Theolog. p. 119. 1 Thess 4. 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39. that marriage be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely in the Lord that is religiously and in the fear of God This is the will of God your sanctification that ye should abstain from fornication that every one of you should know how to possesse his vessell in holinesse and honour Which is best glossed in the antiquated form of solemnization of matrimony where it is said to be commended of St. Paul to be honourable amongst all men and therefore not to be enterprized nor taken in hand by any unadvisedly leightly or wantonly to satisfie mens carnall lusts and appetites like bruit beasts that have no understanding but reverendly discreetly advisedly soberly and in the fear of God The rebound is That which ought to be onely in the Argum. 8 Lord and according to his will our sanctification and possessing of our vessells in holinesse and honour is expedient to be solemnized by a lawfull Minister But marriage ought to be onely in the Lord and according to his will our sanctification and possessing of our vessells in holinesse and honour Therefore marriage ought to be solemnized by a lawfull Minister A third Scripture-rule is That marriage Argum. 9 be without scandall and that we may avoid that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tragick woe denounced by our Saviour Matth. 18. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wo to the world because of scandalls But by marriage-solemnity by a Minister Greek Latine Popish Reformed Churches abroad many conscientious Brethren at home cease to be scandalized A fourth rule is that it be 1 Cor. 14. Argum. 10 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 done to edification But marriage tends most to the edification of the parties contracted of the spectators when it is solemnized by a Minister who is commissioned from Heaven to endoctrinate them concerning the institution nature use and ends of marriage and after exhortation to mutuall duties is impoured to confer a blessing A fifth that it be in subordination and Argum. 11 Facit mos iste ad matrimonii dignitatem novos conjuges omni provâ suspicione liber at nè scortorum instar cohabitare putentur Bucan obedience unto God who 1 Cor. 14. 33. is not the author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of confusion but peace as in all Churches of the Saints But the author of peace to avoid confusion hath established matrimoniall solemnity by Ministers in all Churches of the Saints and if any one seem to be contentious in opposing it 1 Cor. 11. 16. our British Church may answer them in the Apostles Dialect after fifteen hundred years prescription We have no such custom neither the Churches of God A sixth that it be 1 Cor. 14. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently and in order Argum. 12 But it is most decent that marriage be solemnized in the Assembly of Believers most orderly that from consent of parties and parents as men they should proceed to approbation of Magistrates and politicall Lawes as civilized men from thence to the Churches complacency and Ministeriall instruction and benediction as they are Christian men And this is the Herculean pillar beyond which nè plus ultra is no further progresse and if we make a halt before Marriage is abortive and born before its time Now to sound a retreat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gather my Forces to within their Trenches The Law of Nations Greek Roman Jewish Prescription of the Church Eastern Western Deductions from Scripture whether taken from the Author God or the end and use of Marriage Issue Fidelity and the sacred Mystery or the Rules praescribed for Marriage that it be sanctified by the Word and by Prayer that it be in the Lord that it be without scandall that it be for edification that it be in obedience unto God who is not the Author of confusion but peace that it be done decently and in order All of them single respectively and all of them joyned composedly conclude the expediency of Marriage to be solemnized by a lawfull Minister in the Church or publick Assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS