if hee should not give heaven to our good works hee were uniust if hee should not yeild heaven to our good works This is the onely place wherein they can find the name of merit onely because the vulgar Latine hath it and they doe in this place stand to prove the Doctrine of Merit upon that word merit Give mee leave a little to shew you that good works cannot be meritorious I will give you these reasons One principall condition in a meritorious work is this It must be done by a mans selfe How can a man be said to merit any thing by a work that himselfe doth not but another doth it by him or in him Now you know there is no good work that wee doe of our selves God works all our good works in us Hark how the faithfull pray in the Prophet Lord thou hast wrought all our works in us Isai 26. 12. Our new translation reads in us our old for us The word in the Originall will beare either the one or the other take it as you will in us or for us God hath wrought the work Lord thou hast wrought all our works in us and for us First of all it is from Gods grace that we are enabled to doe good works what works soever they be it is grace that enableth us to doe them And then when we are enabled it is from grace that wee are willing to doe them both our ability and our willingnesse to doe good are from God Look how the Apostle speaks 2 Cor. 8. saith he there I would have you know the grace that is bestowed on the Church of Macedonia The grace that was bestowed on them what grace was that You may see in the two next Verses nothing else but their willing bounty even above their power to doe good For saith the Apostle Vers 3. to their power I beare them record yea quoth hee above their power There was the grace that was bestowed on them they were willing to doe good So then have wee ability to doe good it is of grace have wee willing hearts to doe good it is of grace Doe we then any good wee must shout as the people Zech. 4. 2. and cry Grace grace unto it Double the word Grace Grace Grace in enabling us and grace in making us willing too All is of God So if a man doe a good work hee is more indebted to God for it God is not indebted to him but hee to God in making him able and he is indebted to grace for making him willing hee can merit nothing Then mark a second Reason how good works cannot be meritorious Merit is Opus indebitum it is above a mans desert it is a work that is not due that a man is not bound to doe for a man can merit nothing by doing that that hee is bound to doe already hee should transgresse if hee did not doe it but hee merits nothing by doing that that hee stands bound in many bonds to doe already Doth the Master thank his servant for doing that that is commanded Luke 17. 9. Even so saith hee when you have done all you can say We are unprofitable servants If wee will merit any thing at Gods hands wee must doe somewhat that wee are not bound to doe I but how farre short come wee in the things we doe of that that wee are bound to doe we are so farre from doing more that when we have done all wee can wee are unprofitable servants How much more unprofitable saith Ierome when wee come short of that which God hath commanded Thirdly good works cannot be meritorious I prove it thus There must be some proportion between the work that is done and the reward that is given of condignity Now I pray consider but what that reward is that God hath promised not according to the worthinesse of our works you must not think so but of faith of free mercy hee hath promised a reward And what is it Look in 2 Cor. 4. 17. see what it is the Apostle calls it there a farre more exceeding eternall weight of glory These light momentany afflictions saith hee procure to us a farre more exceeding eternall weight of glory Mark First it is glory that God hath promised for a reward Secondly it is more then so it is a weight of glory Nay yet more then so it is an eternall weight of glory Nay yet further an exceeding eternall weight of glory So farre our English can carry it but our English cannot carry it so farre as the Greek for there it is an exceeding exceeding The Apostle could not tell what to make of it it was so much He made as much as he could A glory a weight of glory an eternall an exceeding eternall weight of glory an exceeding exceeding weight of glory Now I would ask I pray what proportion can be between a little poore temporall service that wee doe and such an eternall exceeding exceeding eternall weight of glory I will say no more concerning this point of merit Let us never talk of merits they were all lost in the first Adam we lost all merit in him Let grace alone reigne in Christ Let us say with Bernard My merit is the Lords mercy Let me have no merit that will exclude grace and saith hee there is no place for grace to enter in when merit hath taken up all the roome before it comes Therefore that is no right end Thirdly there is a third end that some propound of doing good that is glory from men Vaine men seek vain-glory Thus did the Pharisees they would doe a great deale of good but they would doe it so that they might be seen of men to doe it And indeed it is lawfull for men to be seen to doe good and our Lord would have us so to doe good that wee may be seen of men to doe it to let our light so shine before men that they may see our good works and glorifie our Father which is in heaven If you be afraid of Spectators you shall have no Imitators If there be none to see you there will be none to follow you It is lawfull for a man to be seen to doe good but men must not doe good to be seen for then they shall have their reward of men they shall have none of their Father God There belong two things to every good work There is the Glory of the work There is the Reward of the work The reward God is pleased out of his free mercy to us in Christ to allow us that hee allowes us the reward but not the glory of the work that must be his owne and hee will not give that to another as hee saith If we deprive God of the one we must look that God should keep us from the other If wee keep from him the glory of the work God will keep us from the reward of it These are ill ends of good works We must not do them to satisfie the
to fall that hee might look with an eye of compassion upon sinners Then lastly It pleased God to suffer him to fall thus that hee might be a warning to us Quomodò tener Agnus c. Alas how shall the tender Lamb doe when the Bell-wether of the flock is thus endangered If Aaron the saint of the Lord as hee is called in this Psalme a man so familiarly acquainted with God and divine visions and a man that had been so powerfull with Moses in working miracles a man that approached so near to God a man so long conversant with God a man that had gone of so many errands of God as hee did with Moses to Pharaoh If so holy and so great a man as hee fell into so great a sinne as this then let us learn to worke out our salvation with feare and trembling Howle Firr-tree saith the Prophet when the Cedar fals Be not high-minded but feare It is the use wee are to mak of it So much for the first circumstance The second circumstance is Where they made this calfe In Horeb. There ran all along in Arabia a ridge of mountaines it was but one mountain but there were two great tops of it Sinai was one and Horeb was the other and you shall finde them sometime called by the one name and sometimes by the other sometimes the whole mountaine is called by the name of Sinai sometimes all the mountaine is called by the name of Horeb sometime by the one top sometime by the other Now this is a thing to be observed they were not gone yet from Horeb the law was given in Sinai but a little before where the Lord charged them out of the fire Thou shalt not make an Image to me they were but at the foot of the hill and had not tarried there much above a month after the law was given they saw mount Sinai before them that was the higher top and they could not but remember how mount Sinai was all on a smoaking fire and flame and with what earnestnesse God had charged them Thou shalt not make any similitude of mee they were not yet gone altogether from the mountaine they were yet in Horeb and yet you see as it is ver 13. They made haste and forgat God and fell to this sinne so saith God to Moses Goe get the downe this people are quickly gone out of the way Exod. 32. 7. You may see it in this I stand not upon that point The third circumstance is Whereof did they make this calfe They made it of their golden eare-rings Pull off the golden ear-rings saith he from your wives and your sonnes and your Daughters and give them to mee No doubt of it but the servant of God Aaron would faine by this have diverted them from making them a calfe Hee would faine have turned them from it if hee could Hee knew that all those people in those Easterne parts were much delighted in ornaments in eare-rings they say they weare them usually there to this day And suppose hee could perswade the men to be content to part with their ornaments out of their eares yet he thought it impossible to get the women to part with theirs What for a woman to part with her jewels and ornaments This seems a thing impossible You see they are so desirous of them they will many of them pinch their bellies that they may lay somewhat more upon their backes We know there are many that had rather their bellies should want sufficient sustenance then their backes a superfluous ornament You see what a hard matter it is to get women to leave an idle instrument or a bagge of vanity that they carrie about with them but to leave their jewels to part with their ornaments hee never thought they would doe it though the men might part from theirs yet they all do both men and women Wee may observe how easily men and women will part with any thing to maintaine Idolatry I cannot tell whether it be as that Father imagined the pride of our hearts that wee are in love with the workes of our owne hands with the devices of our owne braine with the invention of our own spirits that because they are our own we like them Or whether it be the vigilancy of the divell that roaring lyon that goes about seeking whom he may devoure or what else is the cause I know not but this I know men are more willing to part with any thing to an Idoll to a superstitious worship then to the true worship and service of God And for this cause Idolatry may fitly be compared to whoredome You see a whore-monger will be pinching and sparing enough to his wife and children at home but he cares not how expensive and excessive and lavish he be upon his whores abroad Thus it is in spirituall whoredome men are never so niggardly as in the worship of God but they are content to part with any thing for the maintaining of Idolatry This forwardnesse of this people even to pull their very eare-rings out of their eares to bestow upon an Idoll it will rise up and condemne us that are not willing to pull any thing out of our purses to the worship and service of God Many men in this liberall age we live in are content with the Wise men to take a great journey to see Christ peradventure they are content to fall downe and worship him but they are not willing with those Wise-men to open their treasures Speake to them of opening their treasures whether for works of piety to God or of charity to men then they stand at it as Naaman the Assyrian Nay the Lord be mercifull to me for that Brethren I could speak a great deale more to this purpose but I am loath to trouble you Then besides I know how unnecessary this is in this place I have had many a time here twice especially a plentifull experience of your forwardnesse I have seene how your hearts have beene enlarged in bounty towards the enlarging of this place towards the maintenance of the Ministery and service of God in this place I need not speake of that now But yet I will exhort you now to a worke of charity Do you remember the Briefe that was read even now for that poore towne of Cambridge Me thought your hearts did even yearne within you with pity and compassion to heare of almost 3000. poore distressed soules brought into this extreame misery through the The great plague in Cambridge Aug. 1630. hand of * God Brethren I need say no more I beseech you give us that are your servants in ordinary here in the worke of the Ministery both of the one side and of the other we are all brought up in the Universities I pray give us leave to repaire to your houses and If there be any consolation of Christ any comfort of love any fellowship of the Spirit any communion of Saints any bowels any mercy fulfill our joy
in this I beseech you bestow such a blessing upon that poore Towne and the poore Inhabitants that they may be occasioned and we for them to blesse you again and pray to God to restore that which you shall give in the riches of grace here and of glory hereafter FINIS PSAL. 106. 19 20. They made a calfe in Horeb and worshipped the molten Image c. I Began to handle these words the last Lords day There are three things in them First the Idoll a calfe or young Oxe or Bullock Secondly their sin in this calfe in three things First in making of it Then in worshipping of it And then in changing their glory into the similitude of it They made a calfe in Horeb They worshipped the molten Image They changed their glory c. The third thing is the roote of this sin the cause of it whence it grew it grew from forgetfulnesse of God and his works The God they forgat was their Saviour The works they forgat were First great works Secondly wonderfull works Thirdly terrible works They forgat God their Saviour that had done great things for them in Egypt wondrous things in the land of Ham terrible things by the Red sea Of the Idoll I have spoken and of their first work in making of it wherein I considred three circumstances First who made it Secondly where they made it Thirdly of what they made it I now go on to the second thing They worshipped the molten Image This was the end for which they would have it made and so consequently they turned the glory of God into this similitude Here was their sin which was not so much in making of it they might have made it without sinne but to make it to that end to worship it this was abominable Now because these are dangerous dayes wherein we live and there are a generation of men that will compasse Sea and Land to make a proselyte Out of my desire to stablish your hearts in the true and sincere worship of God I shall besides my custome fall upon a matter of Controversie and discusse the question betweene the Church of Rome and us about worshipping of Images There is a great dispute betweene them and us about this peoples Idolatry in worshipping this calfe We do beleeve the sin was sinfull above measure but yet they would make it somewhat worse then it was because they would not be thought to be Idolaters as these were The thing will ask a little time to discusse it more then I have to day I shall but make an entrance into it I shall tell you what order I will take in the handling of it First I will shew you That the making of an Image is not simply forbidden except it be in way of Religion to worship and to serve God by it That is the first They made it and they worshipped it A second thing I will shew is this That all application of divine honour to any Image whatsoever is Idolatry I will shew you thirdly That all Idolaters do change their God they change their glory into the similitude of that they worship I will shew you fourthly That the Church of Rome doth commit as grievous Idolatry in worshipping their Images as this people did in worshipping of this Calfe Lastly I will shew what use we are to make of the whole I say I cannot do all to day I shall but begin it but have patience till I can end it And if in the handling of these things I alledge either Fathers or Councels or Traditions of the Church or History more then I use or more then I think is fit in popular Sermons I pray beare with me and consider whom I deale with with unreasonable men such as will not be satisfied with the meere authority of holy Scripture For the first point The making of an Image is no act of Idolatry except it be by way of Religion to worship God by it that is my first proposition God doth never in the Scripture simply forbid the making of an Image He saith in the second Commandement Thou shalt not make to thy selfe any graven Image It is true but you must know that that is a Commandement of the first Table Now the first Table concernes the worship of God so you must understand it by way of relation to the worship of God Thou shalt not make an Image If you will heare God expounding his owne Law that it is thus looke in Levit. 26. 1. Ye shall make you no Idols nor graven Image neither shal ye set up any Image of stone in your land to bow downe unto it So it is not the making of the Image that is forbidden but the bowing downe to the Image we have made or the making it to that end to bow downe that is Idolatry If the making of an Image were simply and absolutely evill then surely the same Art and skill and cunning that some men have in carving and graving of Images should never be attributed to the Spirit of God as the author of it Now you shall finde what God saith I have filled Bezaleel and Aholiab with the spirit of wisdome and understanding and knowledge to work all such rare curious inventions whereof some were Images as you shall heare anon God allows the making of Images to foure uses which I shall name unto you First he allows us to make an Image for the distinction of coines The first coines almost that I can finde in all the Scriptures mentioned they were stamped with a Lamb upon them and were called for that cause Lambs You reade in Gen. 33. 19. that Jacob did purchase a field a parcell of ground of Hamor the son of Shechem and he purchased it for an hundred pieces of silver a hundred pieces of money so it is called there but the Hebrew phrase is with an hundred Lambs He bought it with money so Stephen saith But why doth he say with an hundred Lambs It was money stamped with a Lamb. So in Job ult every one of Jobs friends brought to him a piece of money our Translation reads it so but the Hebrew phrase is a Lamb a piece of money so stamped As we call that piece of gold that is stamped with an Angel an Angel so the Scripture called that piece of money that was stamped with a Lamb a Lamb. This was the ancient coine I finde Then that same shekell that we reade oft of in Scripture it had two figures upon it it had the likenesse of the pot of Manna on the one side and the likenesse of Aarons Rod on the other side Our Lord said to the Herodians Shew me a penny Whose Image hath it Caesars Our Lord disliked not to have Caesars Image upon a penny but saith he Give to Caesar that which belongeth to Caesar and to God that which is Gods God allows us Images for distinction of coins that is one Secondly God allows Images for ornament Solomon made a throne of Ivory that
person of the Son of God I will tell you the confession of the primitive Fathers Confitemur c. We confesse that our Lord Jesus Christ is to be worshipped in the flesh in the manhood but not according to the manhood Nestorius that blasphemous Heretick divided the person of Christ we beleeve there is but one person God and Man and made two persons in Christ He made one the son of God that was not the son of Mary and another the son of Mary that was not the son of God and yet he believed that that same son of Mary was to be adored that was not the son of God The Fathers in the Church of God have abhorred this and condemned this doctrine of Nestorius for Idolatry Damnamus idololatriam c. We condemne the Idolatry of Nestorius Where marke I pray If the very manhood of Christ may not be adored and worshipped with Religious worship but as it is united to the person of the Sonne of God if the manhood of Christ when it is worshipped be an Idol for the word Idolatry implyes so much if it be an Idol not being united to the person of the Son of God then surely the Images of Christ must needs be Idols seeing they are no way united neither to the Godhead of Christ nor yet to his manhood I should have said more of this point if I had had time I shall go on by Gods grace the next Sabbath FINIS PSAL. 106. 19 20. They made a calfe in Horeb and worshipped the molten Image c. OUt of my desire to stablish your hearts in the true sincere worship of God I thought good to discusse the question betweene the Church of Rome and us about the worshipping of Images This order I have propounded to my selfe First to shew that the making of all kinde of Images is not forbidden Secondly that the worshipping of Images is Idolatry Thirdly that the Idolater in worshipping an Image turnes his glory to the likenesse of that Image Fourthly that the worshipping of Images as it is taught and practised in the Church of Rome is flat Idolatry Fiftly I promised to shew you the use of all these The two first points I have handled Now I come to my third proposition and that is this that The Idolater in worshipping an Image changeth his glory into that Image Marke the words of the Text They worshipped the molten Image and in doing that they changed their glory But I must tell you I finde the words reade two waies sometimes his glory and sometimes their glory They changed their glory The Greek Septuagint reades it the first way his glory If you take it so his glory that is the glory of God then wee must distinguish of the glory of God Now the glory of God is two-fold There is an Absolute glory of God There is an Relative glory of God The absolute glory of God is that same incomprehensible ineffable majesty of the Deity dwelling in light that no man can attaine to This glory it pleased God in some measure to communicate to the Creatures to Angels and to Men in such a wise omnipotent manner as is convenient and possible for them to be made partakers of This is the absolute glory of God this cannot be changed no more then God himselfe can But now there is a relative glory of God that is that glory that men give to God in worshipping of him that glory may be changed and thus the Gentiles changed it as the Apostle saith They changed the glory of the incorruptible God to the similitude of corruptible man Rom. 1. 23. And thus the Israelites here changed his glory If you reade the words so as the Septuagint doth They changed his glory But I like not that reading the other is better They changed their glory their owne glory What was that By their glory is meant God himselfe They changed their glory that is they changed their God You shall have a place of Scripture that will make this plaine to you Jerem. 2. 11. Will any Nation change their God saith God by his Prophet yet my people have changed their glory that is they have changed mee that am their glory for that that will not profit Let me observe somewhat out of the very words mee thinkes it is observable God may be called the glory of his people two waies First as hee is the Author of their glory And then as hee is the Matter of their glory Thus old Simeon when hee had Christ in his armes hee called him the glory of the people Israel Luke 2. 32. The Lord is my glory saith David and the lifter up of my head Psal 3. 4. Among many Prerogatives that belonged to the people of the Jewes the Apostle names one and that was this To them pertained the glory Rom. 9. 4. What glory was that Wee may take it as some do for the glory of the Covenant God was their glory by Covenant Or else you may take it for the glory of Miracles by which God brought them out of the land of Egypt Or else you may take it for the glory of Divine vision and revelation that God vouchsafed to them Or which I take especially by the glory you may meane the Arke which was the signe of Gods presence And therefore by the way Phineas his Daughter in-law when shee heard that the Arke of God was taken Now quoth shee the glory is departed from Israel and shee named her sonne that was borne at that time Ichabod that is Where is glory For shee said it againe The glory is departed from Israel for the Arke of the Lord is taken Wee may talke what wee will of other glories but the glory of any Nation consists in this to have God to be their God The gracious and glorious presence of God in all his holy and blessed Ordinances according to his Word that is the glory of any Nation under heaven It is our happinesse wee have this glory yet among us The Prophet Ezekiel in his 9th 10th and 11th Chapters shewes how the glory of God departed from Jerusalem It did not depart all at once but by degrees it went away First the glory of the Lord in that vision of his removed from betweene the Cherubims where it was and removed to the doore of the house and there it stayed a while to see if the people would turne unto him by true repentance It stayed a while upon the doore of the house and then the glory of the Lord removed thence Afterward it removed to the East-gate of the entrance to Gods house the East-gate was the furthest gate of the house it removed thither and there it stayed a while Then it removed againe to the midst of the City and then from the midst of the City it removed to the mountaine upon the East side of the City that was Mount Olivet cleane out of the City it was now departed Wee have the glory of God yet in our
of Images It is a most indigne thing saith Tertullian that the Image of a dead man should be worshipped by man that is the Image of the living God We make no figure or representation of the Saints saith Anthelopius Bishop of Hiponium Wee have no need of them saith Ambrose God will not be worshipped by a stone We worship no Image saith Austine but that Image that is the same that God himselfe is hee meanes Christ the substantiall Image of the Father I could goe on but this is enough Come then to Councels The Councell of Illeberos in Spaine for at that time by the negligence of the Bishops Images were crept into the Church then that Councell decreed there should be no pictures in the Church The Constantinople Councell condemned all Images in the Church of God and so did the Councell at Frankfort under Charles the Great For the Tradition of the Church For three hundred yeares after Christ it is confessed by some of our Adversaries themselves that there were no Images in the Churches of God Three hundred yeares after that six hundred yeares after Christ then began Images in the Churches then the people began to yield some worship to them Gregorie the Great Bishop of Rome condemned the worshipping of them Hee allowed them and hee did ill to allow them to be in the Church to be provocations to Idolatry yet hee condemned the worshipping of them Thus it continued six hundred yeares after Christ Between six and eight hundred yeares there came a marvelous stirre in the Church of God between the Easterne and the Westerne Churches about the worshipping of Images The Bishops of the West under Rome were all for Images The good Emperour of the East was against it a bloudy war there was about it and thus it continued for above an hundred yeares Then Minera the Empresse in the minority of her Sonne a cruell Idolatrous woman and marke when you will Idolatry is cruell shee caused the second Nycene Councell to be called and there was first decreed the worshipping of Images in the Church of God in the yeare of our Lord 788. Till then Images were never appointed publikely to be worshipped in the Church yea after that time the worshipping of Images got not a peaceable quiet profession in the Church of God Charles the Great Emperour in the West mightily opposed it hee called his Bishops together at Franckford they mightily opposed the worshipping of Images Yea I pray marke that duty that concernes us in our Kingdome Charles the Great hee sent that Act of that second idolatrous Nycene Councell to our Bishops in England to know how they liked it They said Alas for woe we finde in those Acts many things against Christian Religion especially this that the worshipping of Images is decreed which the Church of God curseth Marke our Bishops Fore-fathers in England about eight hundred yeares since held that a doctrine which the Church of God curseth yea and that against all the Tables of Gods Law against the preaching of the Prophets against the institution of the Apostles against the custome of the old Church against the practice of the primitive Church against the cleare testimonies of the Fathers against the determination of Councels against a continued Tradition for almost eight hundred yeares together The beauty of the Church as one complaines in defiance of God and Man is now polluted with the very filth of Paganisme and Christian Churches are pestred as much as ever the heathen Temples were with Idols I come now to the proof of that that is the fourth point viz. That The worshipping of Images as it is taught and practised in the Church of Rome is plaine Paganisme and Idolatry The Paganish and Popish Idolatry is all one I say the worshipping of Images as it is taught and practised in the Church of Rome is plaine heathenish Idolatry How is it taught and how is it practised For the doctrine of their Church it is hard for a man to set it downe The determination of the Councell of Trent about it is a very nose of wax you may turne it any way They tell us of our divisions among our selves It is a wonder to see how they interferre and strike one on another in the point of worshipping of Images It is hard to say what they teach But I will tell you thus much Isolius the Jesuite saith This is the constant opinion of the Divines of our Church that Images are to be worshipped with the same worship that is due to him whose Image it is This was the doctrine of Thomas of Aquine whom they make a Saint This was the doctrine of all his followers This was the doctrine of Nauclantus a Bishop in Italy upon Romanes 1. Wee doe not saith hee worship before an Image as some men are wont casually to speake but we worship the Image it selfe and that with the same worship that is due to him whose Image it is Peter Precavaria a great professour of Divinity in Spaine saith This doctrine is the onely true and pious doctrine agreeable to the decrees of the Christian faith Hee alledgeth nineteene of the speciall School-men that all were of this opinion besides himself We take this then to be the doctrine of the Church of Rome that Images are to be worshipped with the same worship that is due to him whose Image it is They that have travelled into foreigne parts have found that the practise of that Church is as bad as these Theorems Confessed by some of the modest sort of them that their people were growne to a kinde of piety that did not differ much from impiety You will say it if you consider First the Image it selfe Then the worship that is given to that Image And then the rites and ceremonies in the performance of that worship Consider first the Images themselves What difference can you finde in the Images between the Popish Images and the Images of the Gentiles Look to the matter of them they are the very same The matter of the Gentiles Images was silver and gold and brasse and wood and stone this is the matter of Popish Images Look to the outward forme of their Images they are the very same The Gentiles Images were the work of mens hands they had eyes and could not see they had eares and could not heare they had mouths and could not speake they had hands and could not work they had feet and could not walk Popish Images they see no more they heare no more they speake no more they doe no more they walke no further then the heathens Images Thus much for the Image it selfe Then come secondly to the acts of devotion performed to these Images The Gentiles were wont to bow to them so doe the Papists The Gentiles were wont to pray to them so doe the Papists The Gentiles were wont to render thanks to them so doe the Papists The Gentiles were wont to dedicate themselves and all that they had to
up his hands and prop them up that they might not be weary Brethren wee should all be holding up our hands to God for mercy If thou out of conscience of thine owne unworthinesse thinkest surely that God will not regard the holding up of thine hands he will never have an eye to thine hands when thou holdest them up yet doe as Aaron and Hur hold up the hands of them whose hands thou thinkest God will respect If thou canst not act Moses his part act Aarons and Hurs Alas the hands of Gods children are faint they are discouraged their knees are feeble with prayer O encourage them lift up their hands it may be God will yet heare their prayers and shew mercy to them Thus much shall serve for the first point It was Moses that got the sentence revoked I come to the other the meanes by which he got it revoked hee stands in the breach had not Moses his chosen stood in the breach A military phrase a phrase taken from the wars If a City be besieged and if the enemy without by a ram or any other warlike Engine hath made a breach in the wall all that are men of courage and valour runne to the wall runne to the breach and strive by all meanes possible to keepe the enemy from entring in at that breach that hee hath made This fearefull sinne of the people had made a breach by which divine justice might have entred and have brought an utter destruction upon them all Moses runnes to the breach and sets himselfe between God and the people that God should not proceed further to their destruction Now you must note he stood in the breach two waies First by a due execution of justice And then by an earnest importunate intercession for mercy First I say by the execution of justice Doth the wrath of God at any time burne like fire against a sinfull people There are two things whereby it may be quenched A man may quench the wrath of God in regard of any temporall calamity the fire of Gods wrath with two things two liquors The one is blood The other is teares The blood I meane is the blood of malefactors principall malefactors that shall be shed with the sword of justice The teares I speake of are such teares as are shed by principall men by the Favourites of heaven in their prayers for mercy Moses doth both he pleads Gods cause here against the people and he pleads the peoples again with God First Causam Dei apud populum gladio he pleads Gods cause against the people with a sword of justice hee pleads the peoples cause against God with teares and prayers in both hee shewes himselfe a zealous Magistrate and I cannot tell whether hee shew himselfe more zealous to the glory of God in the one or more zealous of the peoples good in the other For the first his execution of justice There is a way to stand in the breach Moses is said to be the mildest man that was upon the earth but I pray marke what this mild man did when hee saw the glory of God bestowed upon a base filthy inglorious abomination First hee comes from the Mount and brings the Tables of God in his hand and casts down the Tables and breakes them I doe not thinke hee did it through impotency of passion Mark his words Deuteronom 9. ver 17. mee thinkes hee did it advisedly but with some secret warrant from God Hee saw the people had broken the Covenant and hee before their eyes breakes the Tables of the Covenant the most precious monument that ever the world had This was the first thing hee did Hee stayes not here hee goes to the Calfe the sinne that they had made as hee calls it he takes it and breakes it to pieces stampes it to powder hee beats it as small as dust and casts it into the brooke and makes them drink the water of it these are the Gods that shall goe before them Let them looke their god in their urine He is not yet content but cries Who is on the Lords side And the Tribe of Levi come and gird their swords on their sides and run from one side of the camp to the other and slay every man his brother and every man his Father and every man his companion They slew at that time three thousand and with the blood of these three thousand hee slacked the wrath of God The sonnes of Levi never offered a sacrifice of the flesh of beasts that was a sacrifice of so sweet a smelling savour in the nostrils of God as this sacrifice of their brethren When a sinne is committed wherewith earth is annoyed and heaven provoked the justice of God sets out presently against that sin but goes on slowly very slowly hee will see whether mans justice will follow after it or no if mans justice overtake it Gods justice pursues it no further there is an end There may be easily an unmercifull cruelty in the shedding of blood and there may be an over-cruell mercy in the sparing of it Jonah was no sooner cast out of the ship but the sea was quiet Achan and his family were no sooner stoned to death and burned with fire but Israel prevailed The sonnes of Saul were no sooner hanged but the famine ceased Phineas stood up and executed judgement and the plague was stayed in verse 30. of this Psalme As soone as this blood of three thousand men that were principall offenders in this Idolatry as soone as that was shed as soone as that blood was throwne upon the fire of Gods wrath the fire slacked presently But yet it was not quenched till his prayer came There is the second way his prayer The prayer of a righteous man prevaileth much if it be Jam. 5. 16. fervent Can you finde a more fervent prayer then this that Moses made for this people Mark the prayer you shall finde it Exodus 32. where this story is set downe First hee puts God in mind of his propriety in this people It was thy people O God c. God before called them Moses his people as you may perceive when God bids him goe downe Goe downe for thy people that thou hast brought out of Egypt c. Moses disclaimes them as if he should say Lord they are none of my people they are thy people Wilt thou lose any thing that is thine There is his first argument His second argument is from Gods great workes Lord thou hast brought them out of Egypt with a mighty hand Wee love not to lose our former benefits our former benefits are lost if they be not seconded with new Lord wilt thou lose thy former favours done to this people The third argument is hee puts God in mind of his glory Lord what will the Egyptians say Thou hast brought them forth with a mighty hand and an out-stretched arme Why is it To kill them in the mountaines To consume them from the earth Lord how will
invidentiae a murmur of envy against our neighbours when wee think they are in a better condition then wee are wee dislike it The Grecians murmured against the Jewes because their women were neglected Acts 6. 1. Cain murmured because Abels sacrifice was accepted and his was not Judas murmured at the box of Spicknard that was bestowed upon our Lord. The elder brother of the prodigall child murmured that the fat calf should be killed for his riotous brother that had spent his fathers goods among harlots This people murmured thus against Moses and Aaron They envied Aaron the Saint of the Lord and murmured against Moses in their tents This wee speake not of now this was no◠〈…〉 or envie What murmur was it then The other two First a murmuring of displeasure and discontent against God And then a murmur of disobedience both against God and against the Magistrate First I say it was a murmur of discontent against God and a fearefull murmur you shall seldome heare of the like I pray marke this When God promised them the land at any time hee usually promiseth it to them out of his love Because God loved the fathers therefore hee chose the seed Deuter. c. 4. ver 37. In another place Deuter. 7. ver 8. The Lord set his love upon you not because you were many for you were the fewest of all people but because bee loved you therefore hee brought you out of the land of Egypt I thinke there was never Nation had so many sensible demonstrations of Gods love as this people had Doe you think that God would have brought them out of the land of bondage with such a mighty out-stretched arme if he had not loved them Doe you think he would have made a way for them in the sea and afterward have fed them with bread from heaven and given them water out of the rock and have guided them with a pillar of fire in the night and a pillar of a cloud in the day if hee had not loved them Doe you think hee would have appeared to them in fire and have spoken to them in an audible voice out of Mount Sinai and have chosen them there to be a peculiar people to him of all the people in the earth if hee had not loved them You will say Who doubted of this love O I pray you heare this people hearken to this people out of their impatience and impatiency is ever full of misconstructions they impute all this that God had done to the very hatred of them Would you thinke it Look in Deut. c. 1. ver 27. Because God hated us therefore hee brought us out of Egypt to destroy us with the Amorites O sinfull Nation worthy to be hated indeed not worthy to be loved that takes Gods love thus for hatred This was the murmur of impatiency The murmur of disobedience against God and the Magistrate was in these words O that wee had died in the wildernesse O that wee were dead They were but affraid of death and they might have lived if they had beleeved they were but affraid of death and for feare they should die they wish O that wee were dead The like murmuring you shall finde oft times of this people Fourty yeares long was God grieved and vexed with their continuall murmuring One while they murmured for want of water after they had water then they murmur at the bitternesse of the water One while they murmur for want of bread another time they had bread and the bread of Angels the bread of heaven then they murmur because they had nothing but bread One while they murmur at the government of Moses and Aaron God punished them for that murmuring then they murmur againe because God punished them They murmur at the tediousness of the way from Egypt to Cadesh-Barnea now they murmur because they may not goe from Cadesh-Barnea to Egypt againe Thus they were like swine For as the swine whether full or empty waking or sleeping is ever grunting so this people were still murmuring The Apostle 1 Corinth chap. 10. ver 10. saith that this is written for our example that wee should not murmur as they murmured and were destroyed of the destroyer Brethren beware of this sin of murmuring I will not speake of the murmuring of envie you have in this Psalme v. 16. They murmured one against another I doe not speake of that but I begin First beware of that murmuring of disobedience Children take heed how you murmur against your Parents Servants take heed how you murmur against your Masters Subjects take heed how you murmur against your Soveraigne Let nothing saith the Apostle be done with murmuring and reasoning Doe all things without murmurings and disputings Phil. chap. 2. ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome on that place excellently It is a grievous sin that same murmuring It is better saith hee there for a man not to have his worke done then done with murmuring The voice of murmuring is but a low voice it is not loud it is rather muttered then uttered it is but a low voice It may be the man heares thee not against whom thou murmurest But it is said The Lord heard the voice of this peoples murmuring Deuteronomy chap. 1. And the Author of the book of Wisedome excellently There is quoth hee auris zeli an eare of jealousie hee speakes of divine jealousie and that is a jealousie as hot as fire and there is an eare of a Jealous God and the voice of murmuring saith hee shall not be hid therefore saith hee in the next verse Beware of murmuring There is not such a secret thought that shall goe for nought If wee must give an account to God for every idle word surely wee shall give an account to God for words of desperate murmuring That is for the one Beware of that murmuring of disobedience Then of the other Beware above all of that murmuring of impatience There are a generation of men that cannot be troubled with any thing that they would not be troubled with nor can they want any thing that they would have they must not be crossed with wet nor dry with wind nor raine with foule nor faire weather but their mouths are presently set against heaven and they will not stick to charge God foolishly as the people did that God hates them I pray let mee onely give you a few remedies against this impatient murmuring The first is this Consider that that same Discipline of God at which wee murmur is from God Affliction comes not out of the dust as Eliphaz speakes There is nothing befalls thee in thine estate but it comes from a Divine power and is guided by a most wise providence and wilt thou murmur at it The very savage beast that is ready to flee at the throat of a stranger will endure it selfe to be stricken and beaten by his keeper Surely thou art worse then a beast if thou wilt not suffer God thy Father and thy Maker and
being in the state of Nature But a man doth good to the soule when he doth communicate such a thing as may be a means of a wel-being here in the state of grace and of his eternall wel-being hereafter in the state of glory Now to doe good both to the soule and body of thy brother forget not for with such sacrifice c. I begin with the soule first that is the principall part Doest thou see thy brother ignorant of some truth that hee should know that is necessary to salvation Thou canst not doe him a greater good then to instruct him Doest thou see him doubtfull what to doe Why then doe him good to direct him Doest thou see them over-taken with some infirmity Why then restore them againe as the Apostle saith Brethren if any of you be over-taken with infirmity you that are spirituall restore such a man The Greek word is put him in ioynt againe hee is out of ioynt set him right put him in ioynt with the spirit of meeknesse and gentlenesse Doest thou see thy brother unruly and rush into sinne as the horse into the battaile Thou mayest doe a great deale of good to admonish and reprove him to pluck him as Iude saith in his Epistle out of the fire that hee perish not Doest thou see thy poore brother feeble and weak-hearted Thou shalt doe a great deale of good then to encourage him Doest thou see him deiected and cast downe and almost swallowed up of despaire Thou canst not doe a greater good then comfort him These things you may doe And if thou see thy brother past all help from men then thou canst not doe a greater good then to pray and beg help for him at Gods hand And in very deed that sweet Communion of Saints that we believe in the Creed I believe the Communion of Saints that Communion of Saints appears in nothing more then the doing of good thus to the soule one man of another to edifie and build up one another in our holy faith to exhort one another to holinesse of life to provoke one another to love and good works to comfort one another in sicknesse to mourne one over another for your corruptions This they may doe when they are together And then pray one for another and that they may do when they are a thousand miles asunder This is the Communion of Saints Thus wee may doe good to the soules of our brethren and to doe this good to the soules of your brethren forget not with this sacrifice God is well pleased To the body we may doe good in the outward estate many wayes I will think of these three especially First wee may doe them good defendendo by defending of our brother by defending his person from violence by defending his goods from ruine by defending his name from reproach and dishonour Pro. 24. 11. Deliver him that is appointed to die if it be in thy power Deliverance it is a thing that holy Iob among other works of his hee speaks of this I delivered the poore when hee cryed and helped him that was fatherlesse I brake the iawes of the wicked in pieces and took the prey out of his teeth If thou canst doe it by thy calling if thy calling will allow thee to doe it thou art bound to doe it to doe that good to right them when they suffer wrong either in their person or goods or good name if it be in thy power to right thy brother doe good that way defend him That is one way Secondly thou mayest doe good accommodando by lending and indeed sometimes a man may doe as much good by lending as by giving And this is a work of mercy that God requires of his people mark that place Deut. 15. 7 8. Thou shalt not harden thy heart nor shut thy hand from thy poore brother But thou shalt open thine hand wide unto him and shalt surely lend him sufficient for his need in that which he wanteth Thou shalt help and help him wide so the word is Thou shalt open wide to thy brethren and shalt surely lend to them The Originall word doubles it in lending thou shalt lend that is thou shalt surely lend and lend sufficiently according to his need So the Old Testament And Christ in the New Testament saith Lend looking for nothing again Luke 6. 35. And it is the commendation given to the righteous man A righteous man is mercifull and lendeth Psal 112. 5. but then mark the words that follow after too hee guides his affaires with discretion That is the second way Thirdly a man may doe good donando by free giving Of what That which is according to the necessity of our brother If he be hungry then we shall doe good to feed him to give him bread if hee be thirsty we must give him drink if hee be naked we must give him clothes if hee be sick if it be in our power wee are to give him remedy if hee be dead then to give him buriall decent buriall and among the works of charity and works of mercy you shall ever find reckoned in Scripture the buriall of the dead When the Traitor Iudas grudged at the box of Spikenard that was bestowed upon our blessed Saviour saith hee Let her alone shee hath done a good work towards my buriall And The Lord shew mercy saith David to the men of Iabesh-Gilead because they shewed mercy to his Master Saul What mercy Many they buried his bones It is a work of mercy Thus you see how many wayes there be of doing good and communicating A man may doe good you see to the Publike many wayes And then to the Private a man may doe good to the soule to the body To the soule by instructing by directing by admonishing by reproving by encouraging by comforting by praying for them A man may doe good to the body by defending them from wrong by lending that which is necessary by giving according to their necessity that aske And thus to doe good to the Publike to Private to the soules and bodies of our brethren when it is in our power forget not it is a sacrifice with which God is pleased Seeing there are so many wayes of doing good thus I will set down two Correllaries and Consectaries two things follow on it The first is this Since there are so many wayes of doing good certainly as long as wee live here in this life wee can never want oportunity of doing good some way or other That is the first We cannot want oportunities of doing good there be so many wayes to doe it either a man shall find some ignorant poore body that hee may instruct as David did Come yee children hearken unto mee I will teach you the feare of the Lord. Or a man may find some person wronged whom hee may help and succour as Iob did Or a man may sit in his tent doore and find some stranger passe by that hee may entertaine as Abraham did
iustice of God for sin or with opinion of meriting eternall blisse or to be seen of men to doe them What is the end then of good works Briefly in one word The end of all good works is the glory of God in the good of our brethren And Gods glory is such a thing as we are born to that end to set forth the glory of God As the Grace of God is our Alpha so the Glory of God must be our Omega As the Grace of God is the beginning from whence all things come so the Glory of God must be the end to which all things must be referred Of him and through him are all things to him be glory for ever and ever And we cannot bring greater glory to God and his holy Truth and Religion that we professe then by doing good works When men see our good works and see how pitifull and tender-hearted we be what bowels of compassion we have to our poore afflicted brethren they cannot chuse but glorifie God and acknowledge and say Surely this is the seed that God hath blessed Isai 61. 9. So much concerning the first Rule that I give you Would you make your beneficence and good works that you doe toward your poore visited brethren pleasing and acceptable to God doe them to a right end to Gods glory and your brethrens good I come to a second Rule the former was about the End the second is about the Fountaine from whence our good works must flow And what is that Compassion If we will make our good works pleasing and acceptable to God they must flow out of a pitifull heart If you instruct an ignorant man which is a good work it must be out of pity of his ignorance if you feed a hungry man it must be out of pity of his misery The distribution of our goods to the poore is accounted a work of charity and so it is a great work of charity if a man should doe as Zacheus made an offer give halfe his goods to the poore and if I have wronged any man I will restore it foure-fold you would account that a great work of charity but suppose a man should give all his goods to the poore you would say that were a transcendent work of charity and it is true indeed Yet see a man may do even this transcendent work of charity and have no charity For mark the Apostles speech 1 Cor. 13. 3. If saith the Apostle I should give all my goods to the poore and have no charity See a man may give all that ever he hath to the poore and yet have no charity because that which hee gives comes not from a charitable compassionate heart Holy Iob doth not only tell of his works of charity but hee tells out of what ground hee did those works of charity out of what fountaine those works of charity flowed and what was that His compassion Did not I weep for them that were in misery was not my soule grieved for the poore Iob 30. 25. The works that a man doth if hee will make them a pleasing and acceptable sacrifice to God they must come out of a fellow-feeling of his brethrens necessities It is said of our blessed Saviour in the Scriptures He went about doing good It is true he did his whole life was nothing else but a going about doing good And be pleased to mark what you read again in the Gospel you shall find that some of our Lords works that hee did were works of charity and that he did he did it out of compassion and the Scripture notes it to us that it was out of compassion he did it Let me shew some for example Our blessed Lord cleansed Lepers and it was out of very compassion to them that hee cleansed them the Scripture observes it so Iesus had compassion on them and said I will be thou cleane Mark 1. 41. In another place wee find they brought many sick to Christ and our Lord laid his hands on them and healed them all and it was out of compassion that hee healed them Hee had compassion on them and healed their sick Mat. 14. 14. In another place you know the miracle that our Lord wrought he fed foure thousand men besides women and children and with a few barley leaves and fishes yet it was out of compassion so hee tells his Disciples I have compassion on the multitude they have been with me three dayes fasting Mat. 15. 32. Againe in another place our blessed Saviour touched the eyes of the two blind men and they received their sight and followed him and it was out of very compassion that he touched them himself was touched with compassion before he touched their eyes So Iesus had compassion on them and touched their eyes Mat. 20. ult I will alledge no more places but one You find that our blessed Saviour raised a young man at Naim that was dead and carrying to buriall hee touched the coffin and raised him again to life and it was out of compassion not to the young man for it may be his estate was happy but to his mother the Scripture gives the reason shee was a widow and the name Widow is a name of compassion therefore out of compassion hee saith Weep not and hee touched the coffin and restored her sonne to life Luke 7. 13. I could alledge many places more but these shall suffice Mark I pray onely a phrase of Scripture you shall find Isai 58. 10. If saith the Prophet there thou shalt draw out thy soule to the hungry he saith not If thou shalt draw out thy purse though that be somewhat or draw thy meat out of thy cupboard or thy garments out of thy presse and give to a poore wretch but If thou shalt draw out thy soule The soule must be drawn out first and if a man can once draw out his soule to a poore wretch it will make him draw out his purse if hee have it he cannot but draw out his purse if hee have drawn out his soule Therefore saith Iohn 1 Ioh. 3. 17. If a man saith hee hath this worlds goods and shall shut up the bowels of compassion upon men hee doth not say If hee shut his purse but if hee shut up the bowels of compassion upon them how dwelleth the love of God in him And while I name the bowels of compassion let me tell you that word where it is said that Christ was moved with compassion the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee cannot expresse it in English it is a name from bowels he was moved in his bowels That compassion in Christ and that that hee would have us to shew to our brethren it is from the bowels Therefore Mr. Beza translates the word he knowes not how to expresse it in one word it must be an inward motion I think wee call it the yerning of the bowels the bowels must yerne in us When wee see poore miserable wretches wee must not onely relieve
deceiver being true Jeremiah also when the Princes would have put him to death as a false Prophet regarded not his life but stood in defence of that truth which hee had spoken I am in your hand saith hee doe with mee as seemeth good and meet unto you But know yee for certaine that if you put me to death ye shall surely bring innocent bloud upon your selves and upon this City and upon the inhabitants thereof For of a trueth the Lord hath sent me unto you to speake all these words in your eares Jer. 26. 14 15. So our Saint Paul oftentimes vindicates his credit and standeth upon his sincerity in preaching the Gospel Wee are not quoth he as many men are which corrupt the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking to vent their adulterate deceitfull wares or as Vintners doe mix their wines But as of sincerity as of God in the sight of God speak wee in Christ 2 Cor. 2. 17. And so in another place of this Epistle Not walking in craftinesse nor handling the Word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God 2 Cor. 4. 2. And this is it which every faithfull Minister of Jesus Christ should especially stand upon For cursed is he that doth the work of the Lord deceitfully Jerem. 48. 10. that his words be the words of truth and sobernesse Let the world judge as it will of the manner of our preaching sometimes they say we are too hot sometimes too cold sometimes too learned for them sometimes too unlearned sometimes too high sometimes too plaine sometimes too sharp sometimes too pleasing Let the world say what it will if wee speak the trueth in Christ our consciences bearing us witnesse in the holy Ghost the Guide of our consciences that wee lye not keeping back nothing that is profitable to the people but declaring unto them the whole Counsell of God wee may then finde joy and comfort to our soules when all the comforts shall faile us that the world can yeeld us And thus have I shewed you what a Minister of Jesus Christ may passe thorow I shall now come to the second point and shew you that it is the lot of many a deare servant of God to passe thorow them all ANd where should I rather begin to give 2. Point an Instance then in our Crucified Lord one day honoured when he rode into Jerusalem bough's and garments spread in the way with a joyfull shout of Hosanna Blessed is hee that cometh in the Name of the Lord Hosanna in the highest and the fifth day after most shamefully dishonoured with a continuing cry of Crucifie him Crucifie him In which kind of death there may be doubted as I said before whether there were more paine or shame but paine enough to satisfie for our pleasure and shame enough to satisfie for our pride There 's for honour and dishonour Now for his good report and evill report Let me tell you how sometimes hee was reported to be a Prophet a great Prophet a Teacher come from God that hee was true and taught the way of God in truth and cared for no man and regarded not the person of men and lastly that hee did all things * Mark 7. ver 37. well At other times you shall finde him reported to be a Blasphemer an Enemy to Cesar a Seducer of the people a Gluttonous person and a Wine-bibber a Friend of Publicans and sinners a Samaritane and One that had a divell and One that wrought by Beelzebub the Prince of divells It were a wonder if they should not call him a Deceiver too Yes they did so For whilst they murmured against him some saying He was a good man others said Nay but hee deceiveth the people Joh. 7. ver 12. And the chiefe Priests and Pharisees in plaine words to Pilate call him a Deceiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 27. 63. Wee remember this Deceiver said and yet though he was held as a Deceiver hee shewed himselfe true in that for praedixit revixit hee fore-said it and did it in his due time Let mee give you another instance in our St. Paul You have heard how at Malta hee was honoured with much honour and laden with necessaries You shall reade at Philippi Acts 16. 23. how much hee was dishonoured and laden with many stripes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place before now here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But you will say these were at two severall places Look Act. 14. and you shall finde him honoured at Lystra more then was fit for a man to be honoured Hee and Barnabas had much adoe to keepe the people from sacrificing to him as to a god presently after it is generally beleeved the same day they stoned him with stones even to death as they supposed for they supposed him to be dead and dragged him like a dead dog out of the gates of the City Oh the inconstancy of humane favour I cannot but think how the Athenians in Plutarch used Demetrius Phalereus they set up two hundred statues to his honour and took them every one downe againe while Demetrius was yet living to his dishonour and that before either * Cum nullam earum aut aerugo attigerat aut pulvis sordidaverat Plut. Apophth rust had spoiled them or dust had soiled them But what doe I alledge out of these Histories Examples of the vulgars inconstancy dishonouring where they have honoured one day and honouring where they have dishonoured another Nothing formerly hath been more honourable at home or admirable abroad then the English Clergy nothing grown now more despicable * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 2 Tim. c. 1. hom 2. S. Chrysostome complained of the like in his time that all things were turned upside-down and brought to confusion that the Church Governours were not honoured no reverence no feare yeelded to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But good God how much worth how much learning zeal pietie religion in some Governours of the Church have wee seen shamefully trampled on under the dirty feet of some Sectaries in their scurrilous libels and pamphlets I know none I speake it in the presence of God that have done better services to the Reformed Churches against Popery by their Writings and Preachings then some Reverend Fathers in our Church have done * I meane beside those Martyr-Bishops Cranmer Ridley c. in Q. Maries daies such Bishops as have bin in the Church of England Ireland since the beginning of Queen Elizabeths Raign as namely Archbish Parker to whose are wee are beholding for most of our ancient Histories Bishop Bale Ossoriensis Episcopus for his many Volumes Bishop Jewell for his Workes Archb. Saundys for his Sermons B. Bilson for his Book intituled The Difference between Christian Subiection and unchristian Rebellion c. B Andr. for his Polem B. Buckridge for his Book De potestate Papae in
reâ—us Temporalibus c. B. Abbot of Sarisbury for his Book in Defence of Master â—â—â—â—ins Bâ—â—ingâ—â—â— for his Workes Bishop cake for his learned Sermons Bishop Davenant for his Praelectiones de duobus in Theologia controversis Capitibus c. and other Tracts Bishop White for his Book against Fisher Bishop Carleton for his Book against Arminianisme The Lord Primate of Armagh never to be mentioned without honour for his unparallel'd Workes and many others whereof some are fallen asleep and some remain to this day and long may they live to the performances of the like services Who hath so plainly discovered unto us a See Bishop Mâ—rton his Book of that Argument THE GRAND IMPOSTURE OF THE now CHURCH OF ROME Who hath so openly laid before us b See his Institution of the Sacrament the superstitious sacrilegious and idolatrous abominations of the Romish Masse Who hath so fully manifested c See his Catholike Appeale with many other of his accurate and learned Treatises against the Romanists the Antiquity of our Religion and satisfied all scrupulous Objections which have been urged against us Who hath so evidently demonstrated d See Bish Downham his Diatribe de Antichristo Bish Abbot of the same Argument the Pope to be The Antichrist Who hath so fully cleared that high point of e See Bish Downham his Treatises of Justification Justification and overthrown the Popish Doctrine of Merits Who hath so clearely set downe f See Bish usher his Historica Explicatio of that subject the beginning progresse and encrease of the mystery of Iniquity from the birth of Antichrist to his full age out of manifold Records of Antiquity Who hath given us so wholesome a g See Bish Hall of the old Religion Preservative against all Popish Insinuations In a word who have more approved themselves the worthiest Champions most willing most ready most able to oppose all Popish Antichristian Arminian Pelagian Doctrine then some of These who have been stiled in the late pamphlets Popish Antichristian Arminian Pelagian Bishops It is no open enemy that hath done this wrong but the men of this Land and children as they would be thought to be of this Church that have dishonoured these Worthies that have been an Honour to this Church and Land As for us Ministers of the Gospel of inferiour rank who have alwaies preached the same divine Truth some of us in the dayes of Queen Elizabeth and have received that mercy from God to be faithfull in holding the same profession without wavering or warping unto this day how are we at this time only because we walk in the way of the Church and study the peace of it desirous to yeeld obedience to God and our Superiours how are wee I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought upon the Stage Heb. 10. 33. traduced as Baals Priests derided contumeliously used reproached in our streets our Churches our Pulpits accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the filth of the world and the off-scouring of all things a spectacle to Angels and men But holy Brethren to come to my third point wherein I shall make the use of all this Wee may approve our selves to be the true Ministers of Jesus Christ if that neither honour puffeth us up nor dishonour disheartneth us if neither a good report doth make us proud nor an evill report faint-hearted but can passe through all these honour and dishonour evill report and good report counting nothing in life nor life it selfe dear to us so as we may finish our course with joy and the Ministration which we have received of the Lord Jesus Christ To that end let me tender these things briefly to our consideration First that this vicissitude of honour and dishonour evill report and good report is from the Lord who must be allowed to doe what seemeth good in his eyes The time was wee doe confesse with thankfulnesse that the people did esteem us as the Ministers of Jesus Christ that they knew us and did acknowledge us worthy and accordingly had us in exceeding great love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our works sake that they might shew that they could have pulled their eyes out of their head to have done us good that they honoured us with much honour and laded us with necessaries and plentifull provision for our encouragement to the worke of the Ministery Have wee received so much good at the hand of God and may we not now with patience receive some evill There is no evill done in the City in this kinde but the Lord hath done it Amos 3. 6. God hath bidden them to curse us and revile us and traduce us and load us with all these contumelies and reproaches and it may be these things being sanctified to us God may doe us good for all our reproaches this day wee should consider that as it cometh not without due desert seeing God is just so it shall not passe away without due profit seeing God is good Consider againe That there is nothing can come from the hand of this God to his servants but it cometh in the nature of a mercy while wee were honoured it was in mercy to encourage us and now wee are dishonoured and our soules filled with contempt it is done in mercy to admonish us to walke both more humbly with God and more warily with men Againe It is but the pride of our hearts that makes us so impatient of every light dishonour for it wee were as wee should be vile in our own eyes it were nothing nothing to be vile in the eyes of others Besides hear what our Lord sayes to his Disciples Blessed are you when men shall say all manner of evill of you falsly for my sake Rejoyce and be glad For so persecuted they the Prophets that were before you Matt. 5. 11 12. The Prophets before the Apostles were thus persecuted the Apostles and all the Worthies since the Apostles dayes have bin so persecuted in their severall Generations and our blessed Lord the Head both of Prophets and Apostles hath been as you heard before persecuted in like manner Now the disciple must not look to be above his Master nor the servant above his Lord. It is enough for the Disciple that hee be as his Master and the servant as his Lord. If they have called the Master of the house Beelzebub how much more shall they call them of his houshold Mat. 10. 24 25. Lastly Behold there is a crown in the right hand of Christ and the word upon it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that overcometh Brethren let us hold fast that which we have and let no man take away our crown let us hold on still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide the Word of God aright and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk with a right foot in the profession of it Et innocenter agere scienter praedicare not studying so much to have our gifts commended as to have God glorified the consciences of people edified their lives reformed and their souls saved And then if wee finde favour in Gods sight God may bring us againe into favour with men but if hee thus say I have no delight in you nor in your services behold here are we let him doe to us as he pleaseth He that passing through honour and dishonour as St. Paul did can say as St. Paul said I have fought the good fight I have finished my course I have kept the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have kept it may assure himselfe of a crowne of Righteousnesse laid up for him which the Lord the righteous Judge shall give him that day and to all them that love the appearing of our Lord Jesus Christ To whom with the Father and the blessed Spirit Three Persons one True Immortall Invisible onely Wise God be given all Honour Glory Dominion and Power now and for ever Amen FINIS