God then it can be by any man The second difference is in the measure a double measure of the stroake and of the time Touching the stroake Nazianzen obserues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naziá Orat. 15. p. 228. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in this world God doth allay his seueritie with mercie but they that shall be punished in the world to come shall drinke the very dregges of the cup of his wrath the iudgements in this life are but the smoke of wrath the preface vnto torments such stripes as Schoolemasters giue vnto little children that learn their A.B.C. But the iudgments in the world to come they are more then smoke they are the flaming fire it selfe read Mal. 3.4 they are more they the preface to torments they are the torments themselues so we read of the rich Glutton that he was in the torments Finally they are more then childrens smart they are the stripes of the oldest Truants such as are prouided for the Deuill and his Angels Eâ—eck 8.18 Then God will deale in his furie his mercie will not spare neither will hee haue pitie and though they crie in his eares with a loud voice hee will not heare them If any bodie desire to know more of the measure of the stroake let him reade the Prophets they are copious in amplifying the terrour of the Lords Day Besides this measure of the stroake there is a measure also of the time for in this world afflictions are but momentanie in the world to come they are eternall here heauinesse may continue for a night but ioy commeth againe in the morning as God doth not suffer all his indignation to arise so is he very quickly reconciled so quickly that it scarce can be remembred that he was offended certainly it is too vsually forgotten But in the world to come wrath is permanent Affliction as Nahum speaketh ariseth not the second time the worme neuer dieth neither doth the fire euer goe out This being the oddes in the measure it proueth that in comparison that which is inflicted in this life deserueth not the name of wrath especially if you adde the third difference the difference in the End Saint Austine doth giue vs a distinction of wrath Conâ— 2. â—â— Psal 58 â—a consunâ—ptiâ—nis Ira consummationis and telleth vs that there is a wrath consuming and a wrath consummating a wrath which God inflicts to make men the better and a wrath which God inflicts therewith vtterly to destroy men that is the wrath which he inflicteth in this life and this is the wrath which hee inflicteth in the life to come And indeed God in this life doth not punish man but the Deuill God reserueth mans punishment to the life to come The corruption that is in our nature is the Deuils possession in working out that God worketh out him and it is his intent to worke him out his stroakes here are like a physicall potion giuen to a sicke bodie not to abide in him but when it hath drawne vnto it selfe the matter of his disease to be cast out againe with the humour that did offend him This is the true end of Gods chastisements in this world But it is as true that this physicke doth not alwayes sort this effect the fault is not in the potion but in the stomacke that taketh it if the stomacke haue strength to make vse of the potion then doth it recouer thereby but if it want strength then doth the potion increase the peccant humours and augment the patients disease The wicked for want of grace are the worse for their punishment it proueth vnto them wrath of consumption but they that haue grace are the better wrath to them is better then laughter as the Preacher speaketh because by the sadnesse of the countenance the heart is made better â—celes 7. and chastisement bringeth forth the quiet fruit of righteousnesse to them that are exercised thereby Heb. 12.11 yea Maior ira quädo Deus non requirit Saint Austine obserues well God is most displeased with vs in this world when hee is displeased least and his long patience here doth prognosticate his heauier vengeance hereafter it maketh it suspitious that we are bastards and no sonnes if seeing such is our infirmitie that wee cannot but sinne wee bee not timely reclaimed by chastisement of sinne But to shut vp this point that which proceedeth from loue and is executed with so tender a hand to so good a purpose as is our perfection doth not deserue the name of wrath this name belongeth more properly to that punishment which proceedeth from Gods hatred and is executed without mercie to the eternall destruction of man and that is The wrath to come therefore is the day thereof properly called The day of wrath and the persons that suffer then are properly The vessels of wrath In the number of which that we may not be we must harken to the Remedie And the Remedie is flying flie from the wrath to come if the Remedie be flying then there is no standing to it no trauersing of our indictment no bribing of our Iudge no priuiledge of our persons no reliefe from our strength no standing to it by these or any other meanes we must flie But flying is either corporall or spirituall the corporall will be attempted it should seeme so by Christs relation in the Gospel and Saint Iohn saith in the Reuelation Reuel 6 that Captaines and rich men and great men shall flie to the rockes to the hils and desire to be couered to be hid from the wrath of the Lambe but all in vaine for they are reiected by rocks and hilles And indeed whether should they flie then when all the world becommeth Gods jayle and euery creature becommeth his jaylour yea the showre that doth attend Christs comming to judgement is a showre of snares Psal 7. Amos 5.19 and the Prophets Amos especially doth excellently shew the vanitie of this flight It shall be as if a man did flie from a Lion and a Beare met him and he runneth from the Beare vnto a wall and there a Serpent biteth him that is whithersoeuer he turne he shall find those that will seize vpon him he cannot possibly escape not by flying corporally He must then flie spiritually and indeed it is spirituall flight that is the Remedie But what is spirituall flight Surely wee must conceiue and bee in trauell with amendment of our liues and neuer stop vntill we haue brought forth a compleate spirit of saluation that is we must flie from sinne and flie vnto grace in both which consisteth the flight from wrath Quem poenit et peccati iram Der mortalem facit Lactantius de ira Dâ—â— Hee that iudgeth himselfe in this world he whose heart is prickt with remorse of sinne whose heart trembleth melteth and is broken with the feare of Gods wrath hee that singeth the song of mercie and layeth hold vpon the Mercie-seat desiring
a passing of our bounds Our lusts are apt to range and exceed God sets bounds vnto them by his Law hee would hold them in but it will not be we are Sonnes of Belial we will beare no yoake we breake Gods bands and cast his cordes from vs. Psal 2. The first euill of sinne is it maketh a lawles man and who doth not know that liueth in a society what an vnhappie libertie the lawles haue But why will man be lawles forsooth he thinkes that the more hee hath his will the more hee shall compasse his owne ends he thinks so but it proues not so that appeares in the next name of sinne that is Chata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and noteth a shooting cleane besides the Marke When wee become Masterles the vpshot of our endeauour is to mistake euill for good and reape woe where wee looked for rest The wicked Wisd 5. confesse this truth and all Histories are but Chronicles of it they testifie that lawlesse men haue finally missed of that whereat they aymed yea that they haue therein bin deceiued most wherein they seemed vnto themselues to haue succeeded best And doth not this Name of Sinne then argue a sinner to be a Wretch But that which is the height of Euill in Sinne is noted in the third word Gnaon Peruersenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And indeed Sin is nothing but the peruerting of a Creature God made the Great and the little World to set forth his owne Glorie but sinne turneth both to his dishonour God made the little World to be Lord ouer the great and Sinne turneth the Lord into the Seruant and the Seruant into the Lord God made Man a Consort for Angels Sin doth range Man with the Feinds of Hell Finally God made Man after his owne Image Sin doth change him into the Image of the Diuell most wretched peruersnesse Now seeing this threefold Euill is found in sinne as the Names thereof giue vs to vnderstand we cannot doubt but Sinne doth make a Miserable Man hee that is infected with it will confesse it though he be a King Certainely King Dauid doth He was at this time a King a victorious a glorious King obeyed by many Nations abounding in al kind of worldly prosperity Add thereunto that same gracious Entaile of his Crowne sent vnto him from God 2. Sam. 7. the verie crowne of blessings But see being stung with the Conscience of Sinne hee is sensible of none of these neither doth hee finde Comfort in any of them notwithstanding all these he confesseth himselfe a Wretch Wherein wee may obserue by the way the difference betweene the iudgement of flesh and blood and of a Child of God concerning that which maketh Happie the one placeth it in the Things of this life the other in the Peace of God And indeede so long as it is not well betweene God and vs all the World can giue vs no Content the consciousnes of sinne if we haue as feeling hearts as King Dauid had feeling the mischieuous nature of sinne wee will account our selues but Wretches and wee will with him fall to our Miserere mei Haue Mercie vpon me c. which is the second part of my Text. The Correlatiue of Miserie is Mercy as there were no neede of Mercy were there no Misery so because there is Miserie there is a remedie prouided for it and that is Mercy The Verbe doth properly signifie Be gracious to mee Grace is free loue so teacheth Saint Austin Non est gratia vllo modo si non sit omni modo gratuita that fauour deserueth not the name of Grace that can be either merited or requited But yet there are two sorts of this Grace one Quae datur non merenti another Quae datur immerenti The first was the Grace of Creation it proceeded from the free Goodnes of God for there was no possibilitie of Mans Deseruing before hee had his Being therefore was his Being a guift of Grace The second is the Grace of Redemption this proceeds also from Gods free Goodnesse this was vouchsafed to Man when he deserued the contrary he deserued eternall Death but God vouchsafed him eternall Life This speciall kind of Grace is called Mercy Therefore considering the Argument the Translator did not amisse in restrayning the amplitude of the words and rendring it Haue Mercy for Euangelicall Grace is Mercy and it is such Grace that is meant in this place But this Mercy is considered either in Affectu or Effectu as it is in God or as it manifests it selfe vpon Man The Remedy of Misery is Mercie but that Mercy must containe not only a Gracious disposition towards man but a powerfull operation vpon him God must be well affected so as that Mans state also may be altered In Miseries plea for Mercie these two cannot be seuered without Impietie or Blasphemie 1. Blasphemie for Sin Compassion are incōpatible if the one be not conceiued as the remouer of the other but he doth not so conceiue them that looks only to the Affection looketh not also for the Action of Mercy therefore he blasphemes the Author thereof Secondly there is Impietie in it for it argueth that a Man would be free from Gods displeasure but he would not part with that which offends his pure eyes Hee loueth to be a sinner And this is plaine Impietie But what are the effects of Mercy euen as many as are the euills of Sin In sin then there are two Euills the Guilt and the Corruption thereof the Guilt is resembled to a Debt 〈◊〉 1◠indeed it is a plaine Debt a double Debt for in euery sinne that wee commit we grow in arrerages vnto God in regard of the duty which wee owe him and God growes in Arrerages vnto vs in regard of the punishment that is due vnto vs. Now of these debts God keepeth a Booke all our misdeeds are recorded before him 〈◊〉 5. and of these Bookes there is mention made in the Reuel where the Soone of Man is represented vpon his Tribunall iudging all the World according to those things that are found in the Bookes that are open before him As in regard of the Guilt Sinnes are compared to Debt so in regard of the Corruption they are compared vnto Staines Staines of all sorts to Froth to Foame to Scumme to Drosse to Mire to all sorts of diseases and impurities of the flesh And indeed how can they bee other seeing they are the insection that wee receiue from the vncleane Spirit This being briefly obserued Let vs now consider of Dauids Prayer his Prayer for the Affection and Operation of Mercy First for the Affection in these Words Miserere Haue Mercy The Affection is the Roote from whence springs the Operation wee learne it in another Psalme Psal 80. Cause thy face to shine and we shall be saued therefore he doth well to make sure of that first because no hope of the other if hee speede not
goodnesse of a Creature and if it faile no lesse power then this can restore it againe In a word there is none other Good but hee and therefore none but he can doe good whether it be naturall or morall good good of Grace or good of Glory all are but drops whereof he is the Ocean and hee is the Sunne from whom these beames doe issue His Ability is not all the reason why the suite is directed vnto him but his Promise also must bee ioyned thereto Take the words corporally then hath Dauid a speciall promise both of the indulgence and beneficence of God 2. Sam. 7. take them spiritually and then the blessings come within the generall promises of Gods Couenant for that hath the promises both of this Life 1. Tim 4 â— and of that which is to come For doe good you see there is reason to pray to God and there is as much reason for Build thou the wals Men cannot so much as build corporally except the Lord build the house he laboureth but in vaine that buildeth much more spiritually Psal 127. seeing none can giue the spirit but himselfe and all our sufficiencie is from his spirit without which we can doe nothing God is the wall of our wall hee standeth about those that feare him as the Hils about Ierusalem Psal 125. Psal 147. he will build vp Ierusalem and gather together the out-casts of Israel But when wee make God the Author wee doe not exclude the Instruments our selues and others but shew their impotencie if he make them not both able and effectuall The Person is well chosen to whom the suite is directed but that is not enough there must bee some motiue also which may plead for the Sutor And here is the most preuailing motiue nothing without God euer moueth him to doe good many things from without may prouoke his vengeance but nothing can draw from him works of Grace but that which is within him And that which is within him the first mouer is alwayes his good will Gods will is alwayes good but wee then vse the addition of good when we feele the gracious effects thereof when God dealeth with vs according to the sweetnesse of his Nature not the rigour of his iustice And this phrase commeth then in seasonably when wee haue deserued the contrary as Dauid now had and all men doe when they are put to this Petition doe good build vp witnesse all the Instaurations that haue beene since the beginning of the World Nothing can bee had from God by merit but we owe it all vnto Gods Mercie who for his owne sake doth repaire his Church as at first he gaue it a being onely for his owne sake And it is happie that that is the onely motiue for were it not for that wee should bee left comfortlesse but from this wee may receiue more then wee can hope for Hee dealeth like a God 2 Sam 7. and not like a man Secondly this phrase may note some remarkable thing touching the nature and measure of the gifts The nature as if Dauid did desire that most which would please God best and did not sue to God for other gifts then such as he taketh the greatest content in and so that he might obtaine Gods good will for Sion and Ierusalem hee passeth not for all the rest And indeed it it is true spirituall wisedome to make Let mee finde grace in thine eyes the vpshot of our suite and to seeme to minde no thing else but the recouery of Gods good will 1. King â— wee are sure then to speed with Salomon of any other good though wee mention it not in our prayers Finally this phrase may note as the nature so the measure of the gifts it implyeth that we presume not to carue to our selues but leaue him to enlarge or contract his bountie as it seemeth best vnto him And indeed as he knoweth best what is good for vs so is he the best proportioner of his gifts and will deale more freely the lesse we presume to prescribe vnto him But let vs draw to an end I told you that in the whole Text you might obserue two remarkable Vertues shining therein The first is Confidence In the beginning of the Psalme King Dauid seemed to bee a very wretch so sinfull that he might well seeme vnworthy to open his mouth for himselfe yet hauing vnburthened his conscience and poured forth his soule for himselfe hee gathereth strength and groweth bold to pray for others for the whole Kingdome yea for the whole body of the Church hee presumeth to importune God to bestow the greatest of his temporall and spirituall blessings And the conscience of sinne must not so dishearten vs but when wee haue made our owne peace wee may become suitors for others also It is an argument of the Communion of Saints and Christ out of a fellow-feeling hath taught vs to say Our Father 1. Tim. 2.1 yea the Apostle willeth vs to pray for all men But as we must pray with this Confidence like Dauid so must wee bee like Dauid in seasoning our prayers with Compassion though we doe well enough our selues yet must we not be senslesse of other mens wants nor finde ease in ease while others are in danger especially if our selues haue beene the cause of their danger as Dauid was who as much as lay in him exposed all Israel to ruine and destruction Hee had reason therefore to remember it in his prayers and desire God to be gracious vnto it God hath visited our Land with a Plague of Raine and no doubt but our sinnes are the cause of so vnseasonable weather for Genes 3. Cursed be the Earth for thy sake hath a constant truth and God doth not distemper the Seasons except we be first distempered You shall doe well therefore to looke vpon the Land with Compassion and remember in your denotion the distresses thereof Finally learne from King Dauid to put into our prayers those to whom wee haue specâ—all reference Would the time permit this Note might be enlarged to Parents Masters Magistrates Pastors I will insist onely on Sion and Ierusalem to that wee haue the neerest reference No consanguinity no affinity worketh so straight a band as doth the Communion of Saints yet is there nothing that moueth men lesse I would it did moue more especially at this time when Sion is as a wildernesse and Ierusalem a desolation what with the Turke and what with the Pope euery where is the sword bathed in Christian bloud if euer Ne â—rascaris Domine would now be a seasonable Antheme wee should all pray Be not wrath very sore O Lord neither remember iniquitie for euer And I would there were that compassionate disposition in vs which appeared in the captiue Iewes Psal 137. when they said If I forget thee O Ierusalem let my right hand forget her cunning if I doe not remember thee let my tongue cleaue to the roofe of
to be made a vessell of mercie this man flyeth and the more he exerciseth himselfe in these the swifter he flyeth from the wrath to come But to come closer to the text flight from the wrath to come is the benefit of Baptisme for these Iewes came to the Baptisme and Saint Iohn mouing then this question thereupon doth shew that flight from the wrath to come is the right vse of Baptisme Baptismus aqua est sed quae igneÌ„ aeternum possit extinguere which Nazianzen doth wittily intimate when he saith that Baptisme is such a water as is able to quench the eternall fire Saint Peter more plaine in his Paralel of Baptisme to Noahs Arke sheweth that in Baptisme there is to be considered not the washing away of the filth of our flesh but a good Conscience maketh request vnto God through the resurrection of Iesus Christ This is the manner of flight But from what must wee flie Marke From wrath from wrath to come From wrath there is the stroake which wee feele and the stampe of Gods displeasure in that stroake that wherewith wee must be moued most and from which we must especially flie is Gods displeasure which is the sharpest part of the stroke As good men out of grace in this world when they repent doe grieue more for that they haue offended God then that they haue cast themselues in danger of Hell so by Gods prouidence to the damned shall the losse of Gods fauour be more gricuous then the torments of Hell which is answerable to the nature of sinne wherein auersion from God is more grieuous then the conuersion to the world therefore in our flight our eye must bee principally not vpon the stripes which wee might feele but vpon Gods disfauour Thus must we flie from wrath And our flying from it must be whiles it is yet wrath to come no flying from it when it is present there is no Oyle to bee bought by the foolish Virgins when the Bridegroome is come Noah entred the Arke before the floud came Lot went out of Sodome before it rained fire and brimstone the children of Israel sprinkled the bloud of the Paschall Lambe on their doores before the destroying Angell slue the first-borne of Egypt in Ezekiel in the Reuelation the seruants of God are marked and sealed before Gods wrath is executed all these are but Types signifying that if we meane to escape wee must take aduantage of the time agree with our Aduersarie in the way Luke 12. left hee passe vs ouer to the Iudge the Iudge to the Serieant the Serieant to the Goaler neuer to bee released vntill wee haue paid the vtmost farthing then hath God no eares to heare our crie no eyes to pitie our state but Wisdome will laugh at our destruction and reioyce when our feare commeth wherefore prouide Phisicke before thou art sicke and Righteousnesse before Iudgement You haue heard the Euill and the Remedie the miserie of these Iewes was this that they wanted this Remedie and why They wanted one that should forewarne them to flie Wee can cast our selues into danger but foresee that whereof we are in danger wee cannot it is the Deuils policie to hoodwinke vs in this respect or to busâ—e vs with other obiects lest we should be reclaimed by this therefore it is Gods second mercie that wee haue forewarners The word signifieth to shew and to foreshew Intus apparens excludit alienum to shew to Sense and Reason Touching our Sense that Axiome is true If there be any Obiect that busieth it other Obiects are not discerned by it Now hee that draweth vs into sinne taketh order that wee shall not want varietie of other obiects therefore this obiect needeth a Remembrancer we need haue a Map of Hell to bee set before vs not such an apish or rather impious one as is depainted in the Iesuites Chamber of Meditations whereby they make Proselytes treacherous Proselytes such as this Age hath had too much proofe of but such a Map as the Scripture maketh and which by the finger of the Spirit is able to make a solid impression in our soules as it is excellently described in Iob. Chap. 33. So must he shew to Sense There is a shewing also to Reason for euen when we see these things flesh and bloud hath sophisters wherewith to stay this flight they that doe not denie there is a Hell yet thinke that Gods prouidence doth not see them amongst so many thousands or cares not for that which they doe therefore there must be a confutation of that sophistrie such a one as is Psal 94. Vnderstand yee brutish among the people and yee fooles when will yee be wise He that planted the eare shall not he heare and he that framed the eie shall not hee see Hee that chasteneth the Heathen shall not hee correct Thus must the forewarner shew Neither shew only but foreshew also for if there bee no flying but from the wrath to come then before the wrath come it must be shewne for when it is present it shall need no shewing the testimonie of our owne conscience shall the cleere our fancie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and resolue our reason our sense shall then haue nothing else to apprehend neither shall our reason cast any doubts of the truth thereof whosoeuer then is iudged of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall also be condemned of his owne conscience he shall set to his seale That God is true and that his Iudgements are most iust you haue such a confession in the fift of Wisdome Foreshew then he must But all foreshewing is not enough for many can indure to see it afarre off Amos 6.3 as they in Amos that did not denie but put farre off the euill day and so the euill seruant in the Gospel My Master will come but after a long time therefore the word here vsed signifieth to foreshew a thing imminent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath foreshewed you to flie from the wrath hanging ouer your heads that the Iudge is at the doore that yee are at the gate of Hell such a kind of foreshewing is that that will shake off carnall securitie and will if any thing make men betake themselues to this flight Finally marke that the forewarning must be not only of the wrath to come but also of the flight If the forewarning were only of the wrath to come and wee had only the torments of Hell set before our eyes what could this doe but make vs at our wits end and ouerwhelme vs with despaire but here is the comfort of the forewarning that it setteth before vs the flight also and as it fixeth one eye vpon the danger to humble vs so doth it the other vpon the Remedie wherewith it is Gods pleasure to relieue vs. The Ministers for they are chiefly these Forewarners haue two branches of their power to bind to loose to bind the obstinate to the wrath to come and
More distinctly to breake vp this Application I will obserue therein Argumentum and Argumentationem What is affirmed and How it is inferred That which is affirmed is in a word this The Religious deuotion of the Militant Church is very powerfull but is not very lasting The Church is here called the Elect of God but we haue to doe with no more of them then are on earth that limitation is in the end of my text wherefore no more of the Church is here mentioned then that which is militant The Church being militant is made deuout by the Crosse the Elect therein are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being conscious to themselues of their owne weaknesse they call for helpe against their aduersaries The text telleth vs to whom and how They call vnto him that is best able and most willing vnto God and to him they call earnestly for they crie and constantly for they cry day and night Such is the religious deuotion of the Church Militant And such deuotion is Powerfull marke with whom and to what effect It is powerfull with him to whom the Church prayeth it preuailes with God And the effect to which it preuaileth is vindicatio cum vindictà the deliuerance of the Church to the vtter confusion of her foes God will auenge his Elect. But yet in this auenging festinat lentè God maketh no more haste then good speed for he forbeareth long and yet he stayeth not so long as to come too late hee will auenge speedily The deuotion is powerfull But it is not very lasting the rest of the text will teach that Neuerthelesse c. though deuotion steed vs so much yet become wee most lither when we should ply our helpe most And here marke first how the word is changed Before our deuotion was called crying here it is called faith There is good reason for the change for Prayer if it be religious is Oratio fidei it is endited by and vttered from our saith This crying faith or faithfull crie hath a wayning the nearer the world is to an end the older it groweth and becommeth weaker The end of the world is here meant by the comming of the Sonne of man at that time the dotage shall I call it or rather death of this deuotion shall appeare for it shall be sought for then but it will not then bee found there will bee then found no such praying as is powerfully deuout These things shall you find in that which is affirmed After that you must see how they are inferred And we shall find that the inference is made strangely but strongly Strangly for whereas God should be a patterne to the best of men here one of the worst of men is made a paterne vnto God And that is strange But yet the conclusion is strong for if there be any sparkle of compassion in stonie hearted man how tender are the bowels of our most gracious Father Whatsoeuer good the best of men will doe God will doe the same insinitely much more You haue the contents of my text what remayneth but that wee beseech God that I may cleere them so plainly and you so religiously entertaine them that whereas the ends of the world are hastening vpon vs our languishing deuotion may so be quickned that we may come with boldnesse to the throne of Grace obtaine mercie and find grace to helpe in all our time of need The first particular which I pointed out was the Title that is here giuen to the Church it is here called Gods owne Elect which is all one in the Originall Tongue with Ecclesia the things as well as the words haue a neere cognation And if you looke vpon them well they are though a short yet a full definition of the Church for the Church doth consist of a number of persons exempt from the common condition of men and none can so exempt them but only God More plainly Men by the common condition of their nature since the fall are children of wrath a Masse of Perdition they are without God without Christ without the Spirit without the Couenant without hope without all true life To be elected is to be taken not only out of the number but out of the condition of such wretched men to be made vessels of mercie a new lumpe vnto the Lord to be admitted into Gods house to bee incorporated into Christs bodie to be possessed of the Holy Ghost to be made parties to Gods Couenant partakers of the Communion of Saints and heires of euerlasting life This is the Exemption or Election here remembred And such an Exemption such an Election none can make but God God only can forgiue sinnes release punishments giue grace adopt for sonnes finally doe whatsoeuer was before exprest in the Exemption euerie branch is a Royall Prerogatiue of the King of Heauen But I must not omit to obserue vnto you That if Gods Election I speake not of the eternall Decree but the manifestation thereof in the Church militant there are two Acts. The first is the admission of persons into the outward Congregation and vnto the Sacramentall Obsignation which is nothing else but the outward profession of man that he is a partie to the Couenant of God Deut. 7. Psal 146. and so Moses telleth the Israelites that God hath chosen them to be his peculiar people which is no more then that God hath giuen them his Law which he had not done to euery Nation Rom. 9. Saint Paul addeth more particulars of this kind and in this respect giueth the name of Elect to whole Churches of the Gentiles But besides this Outward there is an Inward Act of Election and that is the operation of the Holy Ghost giuing vnto vs spirituall Wisdome and Holinesse making vs Gods children and members of the mysticall Bodie of Christ And that Church which wee beleeue in the Creed is partaker of both these Acts of Election aswell the Inward as the Outward and these latter are Electi ex Electis whom Christ doth designe when he saith in the Gospel Many are called but few are chosen Because there are none in this world actually of the Church inuisible but those that are in the visible and men cannot distinguish betweene the persons that partake either only one or both of the Acts of Election therefore in my text we will take the definition of a Church in the widest sense according to the rule of Charitie which the Scripture obserues although the power of denotion doth properly concerne the whole visible Bodie by reason of the better part thereof those which are aswell inwardly as outwardly of the Church The vse that wee must make of this definition of the Church is by the first word to be remembred of our Prerogatiue If we doe partake only the outward Act of Election how much are we better then the Heathen that know not the true God nor the Sauiour of the world Iesus Christ and are destitute of all those meanes by which
a commendable highth than by profitably reading of those places You shall learne thus much also that factus Christianus is much more pious than is natus he that out of a forlorne state is by the mercie of God brought to the state of grace when he is come to the yeares of discretion doth abound much more in the fruits of righteousnesse than he that is borne in the state of grace and so will euerie true conuerted sinner abound more than he that neuer tooke a grieuous fall But I must hasten to the preheminencie of Grace a preheminencie beyond St. Pauls preheminency euen by the testimonie of St. Paul himselfe Not I but the grace of God that is with me he correcteth himselfe as if he had presumed too farre Where marke that though a man worke with grace not only per effectum but also per consensum not only to the producing of the effect but also vnderstanding and willing it for hee is instrumentum rationale and God doth not deale with men as with blockes and bruit beasts yet is a man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Instrument the principall Agent is the grace of God And although there be two workers yet must they not be reputed coordinate but subordinate neither doth man worke otherwise than as hee is moued by grace and the children of God are led by his spirit Whereby you may gather how wicked a doubt that is which now doth perplexe the Church Whether forsooth our will determines Gods grace or Gods grace determines our will in the point of iustification Certainly St. Paul thought the point out of question when he vsed this correctiue Not I but the grace of God that is with me mecum or quae in me The grace of God doth not cooperate with our free will except it bee first regenerated by grace Therefore the defence of free will is idly gathered hence seeing Papists meane it in actu primo and St. Paul speakes here de actusecundo He is most vnthankefull then and so vnworthy of grace that doth not giue the preheminence to the grace of Adoption cooperant in all his workes of pietie And so to the cooperant grace of Edification must we giue the glorie of all the workes of our Ministrie Paul planteth and Apollo watereth it is God that giueth the increase wee haue heauenly treasures but we conuey them in earthen vessels the foolishnesse of preaching is ours the demonstration of the Spirit is from Heauen Non vos estis qu◠loquimini sed Spiritus Patris Matth. 10. wee speake the words God openeth the heart wee wash with water Christ with the Holy Ghost we giue the bread and wine Christ his body and blood Ros coelestis sacit messem terrestrem wee may not thinke better of our selues than of Ministers the power of whose worke dependeth on the Spirit of our Master wee are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Christi a second grace is the cause why our first is not frustrate so was it before the fall much more is it so now I haue done with the particulars of my text two things I gathered out or the whole bodie of it which I will note in a word The first is St. Pauls sinceritie who giueth the glorie vnto God of the originall of the gifts and of the vse of the gifts wherewith he was endowed condemning all sacriledge of this kinde What God told Zorobabel re-edifying the Temple of the earthly Hierusalem the same is fulfilled in the restauration of our heauenly neyther by armie nor strength but by my Spirit saith the Lord of Hosts men shall bring forth all the stones thereof with shouting crying grace grace Zach. 4. Therefore let vs say Not vnto vs O Lord not vnto vs but vnto thy name giue the praise for of thee and through thee and for thee are all things all things that belong to the being of thy Church the being both of Pastor and People Let him that glories glorie in the Lord. As St. Paul dealeth sincerely in regard of Gods glorie so doth he also modestly in regard of himselfe as he extolleth God so doth he abase himselfe witnesse the extenuation of his endowment of his employment and the correction of that speech wherein hee might seeme to value himselfe at too high a rate I cannot stand to amplifie this vertue of his though the pride of our nature deserues to haue it amplified that it may be admonished thereby I will onely commend vnto your meditation King Dauids Psalme Lord I am not high minded I haue no proud looks c. and Christs exhortation to vs to become as little children hee that exalteth himselfe shall bee humbled and that humbleth himselfe shall bee exalted Let vs not therefore bee ashamed to cast downe our selues that the Lord may lift vs vp and seeing our helpe standeth in the Name of the Lord and without Christ we can doe nothing for quis te discreuit and what hast thou that thou hast not receiued because it is hee that worketh in vs both to will and to doe let vs continually pray Lord make speed to saue vs Lord make haste to helpe vs saue and helpe both Pastor and People that both may truly say with St. Paul By the grace of God I am that I am and euery one may haue this sweet repose of conscience Gods grace was not bestowed on me in vaine Finally the Apostle ascribing before his sinnes to himselfe and his vertue to God doth teach that we are sufficient to our owne ruine not so to our rising according to that of Hosea Destructio tua ex te c. Therefore the Minister must with meeknesse teach the contrary minded 2 Timothie 2. I haue set before you an exact patterne of a good Pastor and Christian wee should all endeauour to conforme thereto but this is rather to bee wished than hoped because of the frailtie of our nature Wherefore a timely suruey of the Church is requisite to make such a suruey is the reason of this meeting The world hath many Saules blasphemers oppressors wicked liuers but you vse to present All as Pauls you say All is well when euery man may see that much is amisse Remember that this is Iudicium ante iudicium a medicinall Iudgement before a mortall the iudgement of man to preuent the iudgement of God Doe not by cruell indulgence exempt any from the iust censure of the Church to expose your selues and them to the intolerable vengeance of God Rather let vs all ioyne of Saules to make Paules that so wee may repaire the decayes of the Church and heare a comfortable doome when we all come before the Tribunall seat of Christ THe Lord giue vs all this effectuall grace the vndoubted pledge of eternall glorie Hee that hath begunne in you a good worke perfect it till the day of the Lord. Amen IHS A SERMON PREACHED IN TRINITY CHVRCH IN WINCHESTER AT An ASSIZES 1610. EZRA 7. vers 26. And whosoeuer will not doe
euidence of the tongue were enough but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports that there is an inward sense of the outward euidence And indeed St Cyprian telleth vs concerning the inward sense that confession is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conscientiae St Austin that it doth pondus animi profâ—rre St Ambrose He that confesseth ingemit cuâ—pae dolore speakes with sighes and groanes that cannot be exprest And indeed this inward sense must be the first step of Confession and we must be resolued of that truth which is deliuered by Nazianzene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a principall thing in Confession to be touched at the heart But then ex abundantia cordis os loquitur and therefore St Austin saith that to confesse is ex occulto et tenebroso procedere alluding to Lazarus his comming out of the graue and to shew that indeed we detest sinne a true penitent will vtter it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. so did Manasses so did the prodigall child and so doth King Dauid in this place If any man be spare of speech in this kind Tertullian will tell him that dissimulatio est consilium contumaciae it is to be doubted that he is not so out of charitie but he may be reconciled againe to his sinne whereas Confessio error is is professio deserendi and he that outwardly and inwardly doth confesse obligeth himselfe to forsake sinne both to GOD and man Obligeth himselfe I say for the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is iudiciall and the obligation is the stronger by how much the stipulation is more solemne and if the arraignment passe before GOD and men there is no trauersing of such an Indictment the Indictment which our selues put in and our selues doe signe to be Billa vera But as Confession signifieth a giuing in of euidence or rather the finding of the Bill of Indictment so we must particularly see against whom the Bill is found King Dauid finds it against himselfe he layeth the blame where it was deserued and confesseth against himselfe It was condemned long since for an Heresie in vnchast Martion to hold peccata non voluntate sed necessitate patrari with that maxime he thought to excuse his incontinencie For the ground of this pretended necessitie men haue sought to opposite places some to Heauen and some to Hell the opinion is ancient that setcheth it from either Adam was the Author of the first he layd his sinne to GOD The woman that thou gauest me gaue me of the fruit and I did eat And no lesse ancient is that that fetcheth it from Hell Eue layd the blame vpon the Diuel The Serpent said she beguiled me and I did eat These Masters haue had many Schollars I would they had not still But to the first the sonne of Syrach spake in his dayes Say not the Lord hath caused me to erre for he hath no need of sinfull men he is a GOD of pure eyes and cannot behold wickednesse And to the second St Austin Non est hoc tollere sed geminare peccatum the excuse is worse then the fault for as strong as the Diuel is suadere potest cogere non potest he may verie powerfully commend it vnto vs but it is neuer entertained but by our good will So that we may spare much vnnecessarie paines of climing into Heauen to know what GOD hath decreed or descending into Hell to inquire after the Diuels power we must stay at home and there sind the right partie for man as Soloman speakes peruerteth his owne waies and euerie man saith St Iames when he is tempted is baited and led aside by his owne lusts so that the rhetoricall translatio criminis whether it be de compendio or per circuitum as St Austin speakes on this Text must haue no place in Confession herein quo quis humilior eo laudabilior the lesse excuse the more grace And if men in Confession may not deriue their blame to others how much lesse may they vaunt of that which they doe amisse And yet how many are there which not onely some out their owne filthinesse but also glorie in their shame Isay 3. The shew of whose countenance witnesseth against them who discouer their sinne as Sodom did Cap. 6. and desire not to hide it of whom GOD complaines in Ieremie Were they ashamed when they committed abhomination They were not ashamed neither could they blush Too too many there are that set themselues down in the seat of the scorner and thinke that it is their highest commendation not onely to haue sinews of Iron in their necke but plates of Brasse on their fore-head to be not onely incorrigible but impudent also whose sinnes that are indeed the workes of darknesse are become so shamelesse as to walke abroad at noone day Witnesse the blasphemies the impurities the violences that are so frequent obiects of euerie mans eyes and eares But this is not to confesse against our selues for to confesse against our selues is to be humbled not to be exalted it taketh downe our pride and doth not hearten our shamelessenesse This is the first branch of that euidence which we giue in and it was the first thing noted by imposing of hands vpon the Sacrifice But there was another meant also which was the pointing out of the meanes and person by whom we are relieued and that is GOD in CHRIST which is taught in the second part of the euidence the confessing to the Lord. To confesse to the Lord is not to informe him of that which he doth not know but rather as St Austin speakes Affectum nostrum patefacimus in te Domine confitendo tibi miserias nosiras we adde nothing to GODS knowledge Chrysâ— 5. but rather reueale our assection to GOD-ward Confessio fraudis nostrae est laudis Dei which the verie word Iadah in Hebrew notes including in it both But the affection that we reueale in our Confession is double it is affectus timoris and confidentiae which looke to the two Artributes of GOD that temper his prouidence in gouerning the world I meane Iustice and Mercie for confessio peccatorum est testimonium conscientiae timentis Deum as St Chrysostome no man can doe it but he doth acknowledge and tremble at the lustice of GOD. Yet not the Iustice onely doth affect him but the Mercie also for confessio poenitentis ad laudem pertinet ignoscentis because as we tremble when we consider GOD is iust so considering that he is mercifull we hope in him also Thus to seare thus to hope is to giue glorie vnto GOD and to giue him glorie is to confesse vnto him You expect haply that importuned by the Romish Commentaries on this place I should fall vpon the controuersie of Auricular confession but I know that the Pulpit especially in the time of Lent is rather for Ghostly counsell then for disputes and therefore I forbeare onely giuing this note that our Church doth not condemne it as simply euill and
vpon whom this Law was made blasphemed but in his rage as appeares yet he dyed for it Wonder not at GODS seueritie he measureth no more to himselfe then he doth to Parents Exod. 21 to Magistrates He that curseth his father and his mother the parents of his flesh must be vsed so and shall not he be vsed so much more that curseth the Father of his Spirit He that speaketh euill of the Ruler of the people must be vsed so and shall not he that speaketh euill of the King of Kings and Lord of Lords The comparison maketh Quicunque in GODS case to be most iust To which root we shall refer your Blasphemie that are the penitent I know not in charitie we hope the best we hope that it commeth from a mixture of grosse ignorance and vnruly passions for these doe rayse euill thoughts and murmurings That it doth so let it appeare in your repentance St Paul in conscience of his Fall by ignorance gaue himselfe no better a title when he had occasion to mention it then Maximus peccatorum the most grieuous of sinners euen when he lead a most holy life he could not forget his fall in the hight of GODS grace And of St Peter the Ecclesiasticall Storie reports that at the crowing of the Cocke the Remembrancer of his Fall euerie night during his life he did wash his bed and water his couch with his penitent teares GOD make you so mindfull and so sorrowfull otherwise you will betray that your Blasphemie sprang from malice and then be sure that the same GOD that commanded such seueritie to be executed here on earth will himselfe execute much greater vpon all those which through irrepentance goe to Hell Yea haply he may euen in this world make you a Spectacle of a forlorne wretch to the terrour of others as he did Sennacherib Hercdot â—â—b 8. vpon whose Statua there is this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let euerie one that looketh vpon me learne to be godly Such a Spectacle I say may he make you if by often recounting and bewayling of this crying sin you doe not quench the fire of his wrath and preuent his iudgements For God will not hold him guiltlesse that taketh his Name in vaine The last point is that it must be done without all indulgence Moriendo morietur he shall surely dye surely be stoned We may not with Eue turne surely into ne fortè lest the Diuel worke vpon vs and we prouoke GOD as Saul did in Agags case and Ahab in Benadads You haue heard the Law A word of those to whom it was giuen and so I end In the entrance of my Text you find that it was giuen to the Israelites the Israelites were the people of GOD and surely it concernes them if any to be most zealous of his glorie who is their Glorie But did it concerne them onely Then it is dissolued because their Common-weale is at an end Take therefore a Rule That if a Law which in the institution thereof was Nationall to the Iewes in the equitie of it be Oecumenicall euerie Christian nation is bound to giue it a Reuiuor though they may varie the punishment as they find it expedient for their State And indeed this hath receiued such a reuiuor in most Christian States Iustinian the Emperour of Constantinopâ—e made it capitall The wise Gothes inflicted an hundred stripes for it and in disgrace shaued the delinquents head and beard and imprisoned him during life Fredericke the Emperour cut out the tongue of all that offended in this kind St Lewis of France caused their tongue to be bored with a hot Iron wishing that his owne tongue might be so vsed if euer he did blaspheme Philip of Vuloys caused their lips to be slit And touching our owne State I haue nothing to say in excuse thereof for that it hath all this while left this sinne onely to Ecclesiasticall censure and hath not prouided some corporall punishment for it but that of Solon who being demanded why he made no Law against Parricide answered that he thought none in his Common-weale would euer be so impious to commit it So I thinke our State thought there would neuer rise such lewd persons amongst vs But seeing there doe it is high time we had some sharpe occasionall Statute to represse them If holy Iob were so carefull to sacrifice for and sanctifie his sonnes ne fortè lest peraduenture they had sinned with what zeale should we be stirred vp when we see the fact is most apparent I conclude Let all Blasphemie be put out of all our mouthes yea and hearts also and let vs pray GOD to set a watch before our lips and keepe the doore of our mouthes that his grace may rule in our hearts that he may be our feare and his prayse may be our talke that praysing him here on Earth we may be admitted into the number of his Saints which with heart and voyce prayse him for euermore in Heauen A penitent Prayer for a Blasphemer MOST Sacred and most dread Almightie Euerlasting God to whom the Angels continually doe cry Holy holy holy Lord God of Hoasts the glorie of whose admirable and comfortable wisedome reacheth from one end of the world to another mightily and sweetly ordereth all things J the vnworthiest of men the most grieuous of sinners humbly sorrowfully prostrating my deiected disconsolate both soule and body before thy holy eyes pray that the sighes and groanes of a broken and contrite heart may not be excluded from thine offended eares Lord J haue beene deepe in the gall of bitternesse and in the bond of iniquitie Sathan hath filled my heart therewith and out of the aboundance thereof my tongue hath sent forth many flashes euen of the fire of Hell as a brood of the Serpent J haue set my mouth against Heauen J haue blasphemed the holy the reuerend Name of my God and vilified his vnchangeable vnchallengable Prouidence Haddest thou dealt with me as I deserued fire and brimstone from Heauen should haue consumed me or the Earth should haue gaped and swallowed me downe quicke into the pit of Hell J deserued to be made a spectacle of thy iust vengeance that gracelesse wretches seeing my iudgement might feare my offence J confesse this ô Lord J confesse it vnfainedly penitently but woe is me if J haue no more to confesse but these my euill deserts Thy long-suffering towards me putteth me in better hope yea this medicinall confusion whereunto thou now puttest me puts me in good hope that thou hast not forgotten to be mercifull vnto me neither hast thou shut vp thy tender mercie in displeasure Lord J doe not despise this goodnesse of thine that leads me to repentance that workes in me remorce of conscience And from that penitent Blasphemer that proued a most worthy Apostle from his mouth doe J take vnto my selfe that saying worthy of all men to be receiued That Iesus Christ came into the world to saue
sinners euen such sinners of whom I am chiefe Now then J beseech thee let the power of my Lord be great according as thou hast spoken The Lord is slow to anger and of great mercie and forgiueth iniquitie and sinne Be mercifull J beseech thee to the impietie of thy seruant according to thy great mercie let the vngodlinesse of my heart of my mouth be blotted out of thy remembrance let it not bring vpon me the vengeance J deserue but create in me a new heart and touch my tongue with a cole from thine Altar that J which am vnworthy by reason of my scandalous crying sinne to meditate on or make mention of thy glorious Maiestie thy diuine Wisedome may haue a heart alwayes enditing good things and my blasphemous tongue may be turned into an instrument of thy glorie So shall my soule be filled as it were with marrow and fatnesse when J shall prayse thee with ioyfull lips and J shall sing forth thy wonderous mercie all the dayes of my life Heare me ô Father of mercie for giue me amend me and establish in me this holy purpose of my repentant heart to thy glorie and the comfort of enormous sinners for Jesus Christs sake by the powerfull operation of thy Holy Spirit Amen A SERMON PREACHED AT St ANDREWS IN WELLES A SCHISMATIQVE DOING PENANCE WHO HAD FOR MANY YEERES ESTRANGED HIMSELFE FROM THE COMMVNION OF OVR CHVRCH 1 CORINT 3.18 18 Let no man deceiue himselfe if any man among you seemeth to be wise in this world let him become a foole that he may be wise A Particular visible Church is built vpon two foundations Vnion and Communion a louing vnion of the faithfull and an holy communion in sacred things Both these must be preserued or else that Church will come to naught Now there were amongst the Corinthians that did vndermine these foundations some rent the vnion and the communion was corrupted by other-some St Paul wrot this Epistle to amend them both And marke what a distinct course he taketh He first setleth the vnion before he offereth to purge the communion And there is good reason why for though the louing vnion of the faithfull be vnprofitable if it be without a holy communion in sacred things yet is a holy communion in sacred things impossible if you take away the louing vnion of the faithfull Therefore lest St Paul should lose his labour in redressing of the communion he first taketh care of repayring the vnion The first thing then that in the Church of Corinth he reformes is Schisme and he spends well-nigh foure Chapters in reforming thereof in throughly searching into the disease and applying thereto a soueraigne remedy The words that now I haue read vnto you belong to the remedy and you shall find them to be a principall branch thereof Let vs come more closely to them Of medicinall remedies some are preseruatiue some are restoratiue The preseruatiue are for the sound the restoratiue are for the sicke You shall find them both in my Text and you shall find that they are Catholica remedia such remedies as doe or may concerne vs all The preseruatiue remedy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prouidence or the preuention of Schisme you haue it in these words Let no man deceiue himselfe The restoratiue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance or the recouering of a Schismatique it followeth in these words If any man among you seemeth to be wise in this world let him be a foole that he may be wise But more distinctly In the preseruatiue we are to behold our naturall weakenesse and therefore to learne spirituall carefulnesse St Paul supposeth that we are prone to deceiue our selues and therefore aduiseth that no man should doe himselfe that wrong Let no man deceiue himselfe In the restoratiue we must behold first the distemper of a Schismatique and then the cure fitting to such a distemper The distemper is a carnall selfe-conceit a selfe-conceit for the man thinkes himselfe wise but the selfe-conceipt is but carnall as appeares by the limitation or extenuation rather that is added to his wisedome he is onely wise in this world Such is his distemper Whereof the first cure is an exalting humilitie The first branch is humilitie He must become a foole but he need not be disheartened there followeth an exaltation thereupon He becomes a foole that he may be wise These are the remedies And they are as I told you Catholica remedia such remedies as doe or may concerne vs all The preseruatiue doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man deceiue himselfe The restoratiue may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any That which hath befalne this man may be the case of the best of vs all These are the particulars which GOD-willing I shall now enlarge and apply vnto this present occasion I pray GOD we may so doe it as that we all not this Penitent onely may be the better for it The first remedy is the preseruatiue and therein the first thing that I pointed out is our naturall weaknesse This St Paul supposeth we may gather it out of that which he aduiseth for in vaine were his aduise if there were not a truth in that which he supposeth but farre be it from vs to thinke that the Holy Ghost doth require any thing in vaine let it stand then for an vndoubted truth that we are prone by nature to deceiue our selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the Verbe is deriued which is vsed by the Apostle signifieth a leauing of the right way which putteth vs in mind that in this world we are but way-faring men When we are admitted into the Church we are set in the path which will lead vs to our euerlasting home but when we are in it we may goe out of it It appeares too plainly in Adam and Eue and it is not to be expected that the children should be better then the parents especially seeing our restitution commeth short of that measure of grace which they had in their Creation It being true that we may the question is How it comes to passe that we doe goe out of the way and leaue the straight path wherein we are set the Scripture obserues two meanes the one without vs the other within vs that is the world this is concupiscence the world allures concupiscence inclines Adde hereunto a third that is the diuel he blancheth the world that it may allure more strongly and worketh concupiscence by perswasion that it may yeeld more readily and these betweene them consummate the deceipt whereby we are led out of the way But betweene these we must obserue a great difference that which worketh the deceipt from without is but an occasion that which worketh it from within is the true cause thereof the world the diuel Suadere possunt cogere non possunt they may sollicit powerfully but they cannot inforce vs vnwillingly to goe out of the way Physicall actions may be constrayned morall cannot I may haue