Father The name of Child is sweet then sweet in regard of the nature of man and yet more sweet in respect of the first beginning as it were and infancie of mans nature The name of Sonne also hath in it a sweetnesse and why The Sonne is in nature nearest and dearest in affection to his Parents especially if he be vnigenitus then is he vnicè dilectus the only begotten is the only beloued This word then shewes that Christ can bring vs most neare and make vs most deare vnto God Most neare for the Sonne is of the same nature most deare for hee would bee one with vs that hee might make vs one with God This word then lookes most cheerfully vpon the case of Man Wee had been Sonnes but by reason of the fall we were not and bee againe that which once we were we could not but by the Sonne The Recouery then of our state our former state but in a more excellent manner is promised in this word The Sonne by nature comes to make vs Sons by adoption this title of the Person putteth vs in hope of that recouerie When we heare this can we but exclaime Lord what is man that thou art so mindefull of him and the Sonne of man that thou so regardest him we cannot we must not No we must roote our Faith in this substantiall Mediation as the Diuines call it and comfort our selues therewith if euer we meane to haue comfort of the actuall Mediation Therefore was the Sacrament prouided as a looking glasse wherein wee might see and partake that Spirituall Manna that Bread of God that came down from Heauen to giue life vnto the world Theodoret in one of his Dialogues hath an excellent parallel betweene the Incarnation of Christ and the Condition of the Sacrament which withall shewes how vnsound the Doctrine of the Church of Rome is concerning Transubstantiation Neither indeed can there be a more liuely representation of the one than by the other As in Christ there are two Natures of God and Man so in the Sacrament are there two Substances the Heauenly and the Earthly As in Christ these two Natures are truly and intirely so are those substances in the Sacrament As after the Vnion the two Natures make but one Person so after the Consecration the two Substances make but one Sacrament Finally as the two Natures are vnited without Confusion or Abolition of eyther in Christ so in the Sacrament are the Substances heauenly and earthly knit so that each continueth what it was and worketh answerably on vs. These things we should obserue when wee come to the Sacrament and so shall wee reape the greater benefit thereby the rather if wee not only behold the one mysterie in the other but possesse our selues also of the one by the other as indeed we ought For if we feed vpon the Sacrament aright wee become thereby what Christ is Bone of his bone and flesh of hu flesh yea wee are made partakers of the diuine nature as St. Peter speaketh And what more can be wished of a mortall man But I must conclude LOrd cherish in vs this Faith Lord let vs as wee ought acknowledge the Child acknowledge the Sonne our own Nature in thy Sonne and thy Sonne in our Nature Let vs neuer seuer that which thou hast conioâ—ned Let vs neuer confound that which thou hast distinguished Let vs beleeue without disputing So shall our Faith bee free from errour and our soules be full of comfort comfort in hearing of comfort in receiuing that Child that Sonne which hath so made vs Children that wee are the beloued Sonnes of God Amen THE SECOND SERMON For vnto vs a Child is borne vnto vs a Sonne is giuen c. IN handling the Substance of Christs person we were to consider the Natures wherein it subsists and the People to whom it belongs I beganne the vnfolding of the Natures and shewed you that they are two and that betweene these two there is some odds The two Natures are the Nature of Man and the Nature of God noted by the Childe and the Sonne Solemne necessary strange sweet words Solemne because receiued amongst the Iewes to signifie their Messias Necessary because they import the aptnesse and ability which is requisite in a Sauiour Strange if they be throughly considered the foure Mysteries obseruable in Christs Incarnation appeare in them 1. The truth of his Godhead 2. The fulnesse of his Manhood 3. The vnion of two Natures in one person 4. and yet the distinction of these Natures in the Person Sweet because they giue contentment vnto God and Man That these things are so it is plaine by the Text. How it is so Faith must not enquire it must onely entertaine the Vnion as a great honour done to the meannesse of Man which is assumed by the Maiestie of God for which we must giue glory vnto him Thus far I came and farther the time would not suffer me to goe Let vs now see the People to whom hee is vouchsafed Hee belongeth to Vs saith the Prophet But who are Wee whom meaneth the Prophet by Vs of what Nation of what condition were We By Nation Iewes for it is Esay that speaketh and Esay was a Iew. When hee saith He is borne to Vs he is giuen to Vs it is as if he should say He was borne to the Iewes giuen to the Iewes And indeed so it is God conditioned to be their God and that they should be his people he entred into a Couenant with them and placed the seales of his Couenant in them they had the Tabernacle and the visible presence of God with them all the types of Christ personall reall were amongst them yea from them was Christ to take his Nature St. Paul Rom. 2.9 sheweth what Prerogatiues God vouchsafed them yea and in the 14. Chapter goeth so far as to call Christ The Minister of Circumcision Christ himselfe in the Gospell seemeth to appropriate himselfe to the Iewes when he saith to the Woman of Canaan I was not seâ—t but to the lost sheepe of Israel But this notwithstanding the Prophesies must hold true whereof a briefe is deliuered by old Simeon Christ was to be the light of the Gentiles not only the glory of Israel Christ was borne and giuen not only to the Iew but also to the Gentile The 87. Psalme is excellent to this purpose shewing vs the Christ was borne not only amongst the Iewes but among the Gentiles also But we must marke that the Gentiles haue no other interest in Christ than if they become Iewes The Law is to goe out from Sion Esay 2. and so to come to them the forecited Psalme imports as much Esay sheweth Cap. 49. 60. 44. Rom. 11. that they must become Sonnes and Daughters of Ierusalem that they must submit themselues to her they must all speake the language of Canaan as it is Esay 19. But St. Paul is most plaine who to the Romanes sheweth that the
was stung by the Serpent so in Paradise was hee cured by the seed of the Woman The Patriarchs in their order Heb. 11. not onely knew but felt the vertue of this Childe this Sonne St. Paul comprehends it in a short Rule Iesus Christ yesterday and to day and the same for euer Hee was a Lambe slaine not onely borne from the beginning of world Neither onely did the efficacie of his person worke but in a sort his presence also was vouchsafed vnto the world It is an ancient opinion of many of the Fathers and not a few of the worthiest late Diuines approue it that all apparitions of God in the Old Testament were of the second Person In the eighth of the Prouerbs himselfe saith that his delight was to be amongst the Sonnes of men Yea and to say nothing of other shapes how often did hee appeare in the shape of a man which apparition the Fathers call Praeludium incarnationis It was a faire intimation of that which in time hee should bee for euer after hee had once taken vpon him the nature of man which death it selfe should neuer seuer from him O Lord that wouldest not only become Man but also bee Gods gift to Man thou which wert before all time wouldest be bestowed in time bestowed vpon Iewes bestowed vpon Gentiles and make them both one Israel of God Notwithstanding there was nothing in them to demerit thee much in them to prouoke thee yet hast thou out of thine own goodnesse so tendered Man as to satisfie thy Iustice that it might bee no hinderance vnto thy Mercy but that thy Mercy might remedy both our Woe and Sinne We beseech thee that wee may all be new borne by vertue of thy Sonnes birth and giue our selues to Thee as he is giuen to Vs that so we may be in the number of those which with the Prophet may say Tovs a Childe is borne to vs a Sonne is giuen Which grace he vouchsafe vs that is giuen vnto vs To whom with the Father and the Holy Ghost be giuen all honour and glory now and for euer Amen THE THIRD SERMON The Gouernment shall be vpon his shoulders THe Doctrine of this Scripture containes the Truth and Excellencie of Christs Person and State Of the truth of Christs Person I haue already spoken and shewed you both the Natures wherein it subsisteth and the People to which it belongs The Natures wherein it subsists are two The Nature of God and of Man which haue a most streight vnion in one Person and yet without the least diminution of eyther nature This Person belongs vnto the Iewes not according to the flesh but according to the spirit euen to the whole Israel of God which consists of beleeuing naturall both Iewes and Gentiles To this People doth Christ belong But of what degree is hee amongst them For euery companie that consists of many persons if they bee incorporate hath men of sundry degrees by the Ordinance of God and the common rules of discretion there are superiours there are inferiours some which command some which are commanded Of which ranke is our Sauiour Christ Of the highest it appeares in his State The Gouernment shall be vpon his shoulders Although then the Scripture affirm that Christ appeared in the forme of a seruant and himself said That he came not to be ministred vnto but to minister et must we not mistake his Ministery was not of the foote but of the head it was not an obeying but a commanding Ministeric The Head ministers and so doth the Foote in our body naturall but they minister not both alike The head ministreth to the foote by way of commanding the foote ministreth to the head by way of obeying Christs Ministery was of the former not of the later kinde his Foes and his Friends in the Gospell both salute him by the name of Rabbi or Rabboni which is by interpretation Master And our Sauiour Christ telleth his Disciples in St. Iohn You call me Master and Lord and you say well for so I am And elsewhere he calleth himselfe The Heire of the Vineyard The Lord of the Sabaoth The Name of Christ or Messias is a most cleare proofe hereof for none were anointed but to be superiours and the Acts which Christ did exercise beare witnesse hereunto which were all of them eyther Propheticall when hee taught or Priestly when hee sacrificed or Kingly when hee wrought Miracles These bee the things which were done by him and the Gospell relates no other kinde of acts or at least none in comparison And all these are commanding acts they are acts of a Superiour exercised in the dayes of his flesh in the dayes of his greatest humiliation So that the forme of a Seruant and the ministring of Christ shew that he had not the attendance for worldly respect that was due to such a Superiour hee had not so much as a house to hide his head in much lesse had hee any Princely pompe But they deny him not to haue been a Superiour they deny him not that which was giuen him in my Text and my Text giueth him the State of a Superiour To come then vnto it There are two things to bee obserued in the words 1. Of what sort the Gouernment was 2. and Wherewith Christ did sustaine it The Gouernment was of the best sort it was Regall it appeares in the next Verse where Christ is said To sit vpon the Throne of Dauid And this Gouernment he sustaines by his owne carefull Power for it is layd vpon his shoulders These two Points we must at this time looke into briefly and in their order I beginne with the Gouernment If wee looke backe to the Story of Genesis we shall finde that when God promised Isaac which was a Type of Christ he changed both his Fathers and his Mothers name shee was called Sarai but God new named her Sarah which is a Princesse and Abram was new named Abraham a Father of many Nations And me thinks when I reade these words here in the Prophet and those that follow wherein Christ is described I see the application of those names to this Person I see the Principality I see the Posterity I see in Christ the truth of Sarah and of Abrahams name And surely the word which here signifieth Gouernment hath great affinity with the name of Sarah But of Gouernments some are subordinate some are absolute Some so command as the Centurion in the Gospell I am a man set vnder authority though I haue diuers vnder mee and I say to one come and hee commeth and to another go and he goeth But some so command as Salomon speaketh of a King against whom there is no rising vp whose Lawes must not bee disputed on earth and his Commandements bee obeyed by all that are his Subiects Christs Gouernment is not of the subordinate but the absolute sort it appeares by the Throne by the Kingdome vpon which he sitteth places of absolute power especially if
preserued by that Kings daughter and bred as if hee had beene her sonne There was a mysterie in it God typed out in his person the condition of his people whose deliuerer he was then designed to be Hee was vnexpectedly to set them free when in their owne eyes their case was most desperate Neither was his person only typicall his qualities also were heroicall Acts 7.22 first his Intellectuall skilfull in all the learning of the Egyptians to say nothing of his fortie yeares contemplation in Midian of which Philo Iudaeus there are foure morall vertues which they call Cardinall he had them all in a high degree Prudence God gaue him the spirit of Policie Numb 11. as it appeares by the storie of the seuentie Elders to whom God gaue part of his Spirit when they were made his assistants in the gouernment Iustice the apologie which he maketh vpon the rebellion of Korah Dathan and Abiram witnesseth that I haue not taken one Asse from them Numb 10. neither haue I hurt one of them the Holy Ghost giueth him this testimonie Heb 3.2 that hee was faithfull in all Gods house Temperance how little was hee transported with the loue of profit Heb. 11. or pleasure that thought the rebuke of Christ greater riches then the treasures of Egypt and chose rather to suffer affliction with the people of God then to enioy the pleasure of sinne for a season Fortitude no man can doubt of that who considereth that being a single man in shew a meane man hee should aduenture to goe to so mightie a King in so vnpleasing an errand not fearing the Kings wrath when hee had exasperated him nor desisting from vrging what hee had in charge though hee were threatned by him certainly God that sent him on that message indued him with an extraordinarie courage Besides these Morall he was renowmed for his Theologicall vertues his Faith and his Hope Saint Paul hath chronicled Heb. 11. and ranged him with the most famous Worthies And in Charitie hee did exceed them all hee is not only commended for the meekest man that liued Numb 12 3. but so indulgent were his bowels towards his vngracious charge that hee desired rather to be blotted out of Gods Booke of Life Exod 32 v. 3â— then they should be punisht as they deserued Finally no Nationall Gouernour of the Israelites besides Moses did euer communicate as a type in the threefold honour of Christ Moses was a Prophet Deut. 34. and there neuer liued such a Prophet as Moses was for his Bookes containe the foundation of all prophesie therefore doe the Fathers call him Oceanum Theologiae the great Sea of Diuinitie He was a Priest yea Sacerdos Sacerdotum Nazian hee did not only act the function but also consecrated Aaron and his sonnes therevnto Finally hee was a King a mightie King not only ruling the twelue Tribes but also conquering their enemies the Amalekites the Midianites the Ammonites the Bashanites but aboue all the Egyptians and also he sacred his successor Iosuah giuing him part of his glorie I haue insisted the longer in this delineation of Moses perfections to the end that you might perceiue that though God Almightie can compasse his will by the weakest of meanes yet he vseth to endow men proportionably to that wherein he meaneth to employ them he doth performe waightie workes by worthy men such a one was Abraham the Father of faithfull men Dauid the Father of faithfull Kings and our Moses called to be the Law giuer of Israel This Person so eminent a person went betweene the parties to the Couenant The Parties are two each called by two names The first is called the Lord God Lord that is the name of his nature Iehouah hee is of none and all things are of him God that is the name of the persons subsisting in the nature or in whom the nature doth subsist Elohim signifieth all three so that we haue here Trinitie in Vnitie and Vnitie in Trinitie euen the true God and such a one is he that is the first partie to the Couenant Neither is it enough to conceiue of God in grosse wee must so as it were resolue him We must behold God the Father that becommeth our Father God the Sonne that maketh vs sonnes and God the Holy Ghost that vouchsafeth vs to be his Temple all three persons act their part in the Couenant Notwithstanding all three concurre yet must wee take speciall notice of the second Person Verbum Dei as the Chalde Paraphrase calleth him here Esay 63 v 9. Mal 31. Acts 7. and throughout this Chapter The Angell of Gods presence the Angell of the Couenant that is Christ he was the Angell that conuersed with Israel in the Wildernesse And indeed it was hee that in this Couenant became the Bridegroome of the Church for the day of the Couenant was a wedding day as anon I shall shew you more at large The true knowledge of this first partie maketh much to the Dignitie the Commoditie the Constancie of the Couenant Dignitie for with whom can wee contract more honourably then with our Lord God The higher he is aboue vs the more honour in the contract is done vnto vs. And this Partie maketh the Contract as Profitable as it is honorable 〈◊〉 2. Ezâ—k 16. not only because he can doe vs good that is the Lord God but also because he will doe it because his contract maketh vp a marriage knot Finally a Couenant made with such a partie is a Couenant of salt Iames 1.17 an vncorruptible Couenant there is no variablenesse nor shadow of change with him and therefore in regard of him we need not feare any diuorce The second Partie is also set forth by two names the house of Iacob the children of Israel which yeild vs a Ciuill and a Mysticall Obseruation The Ciuill is in the first name therefore are they called the house of Iacob because they were his ofspring Reade Genesis the tenth and you shall finde that all Nations in the beginning of the World did this honour to their first Ancestours they were called by their name after this patterne were the Edomites Moabites Ammonites Ismaelites distinguished by the stocke from whence euery one sprang Conquests and Colonies haue long since altered this fashion neither can wee now tell the true originall of any Nation vnder the Sunne except that of the vagrant Iewes who by Gods special prouidence remaine yet vnconfounded with other Nations The mysticall obseruation is in the second name the same people are also called children of Israel Israel was a second name giuen to Iacob signifying that hee had preuailed with God and his Enemies should not preuaile against him Now because that blessing was to be not only Personall but Nationall his posteritie communicated in his second name and Iacob confirmed it vnto them in the benediction which he gaue to the twelue Patriarches In these two names then we are
but vnto Abraham they are not to bee his children by Generation but by Regeneration Which the rather must be admitted because the Apostle telleth vs Rom. 9. Iohn 1. They that are children of Abraham are children of God and then Saint Iohn will tell vs that the children of God are not borne of flesh and bloud but of the will of God Adde hereunto that they are first members of Christ then Abrahams seed and Christ hath no Natiue but Adoptiue members Finally Gregorie Nyssen doth wittily meditare vpon those words of God to Abraham Looke to Heauen and behold the Starres so shall thy seed bee Orat. 1. de Paschate Haec sydera dico quae de spiritu nobis orta sunt Coelum Ecclesiam repâ—â—te fecêrum I meane those Starres which haue their originall from the holy Spirit and haue suddenly turned the Church into a Firmament The children here ment are not naturall but spirituall and this cognation excels the other as much as the soule excels the bodie Certainly Christ did so esteeme his kindred Et tanto maior Fidei Virtutu cognatio quanto anima praestantior corpore when hee moued that question Who is my Mother and who is my Brother And God meant no other when he promised King Dauid of his sonne I will be his father and he shall be my sonne he meaneth that God would take him for his sonne though he bee not so by nature But this leadeth vs vnto a second Proposition and Saint Ambrose doth preferre the meaning thereof before the former The former seemeth to say that God will worke a Miracle rather then Abraham should want children but the second Proposition importeth a Mysterie in the words the promise is mysticall that supplyeth children vnto Abraham Quia mihi plus pâ—odest mysteriâ—â— quam mâ—â—aculu in praenuntio Christinihil magu quà m aedificationem Ecclesiae debeâ— agnoscere quae non rupeis saxis sed conuersionibus nostrorum surrex tanimorum I am more benefited by the Mysterie then the Miracle therefore in the speech of Christs Harbenger I obserue specially the building vp of the Church which was not erected of stones materiall but of conuerted soules Wherefore the Fathers for the most part vnderstand the word stones figuratiuely for the Gentiles and obserue a resemblance betweene the Gentiles and stones a double resemblance the one in regard of senslesnesse another in regard of worthlesnesse The Senslesnesse is double Actiue and Passiue Actiue in that they worshipped stones and then you know what the Psalmist saith They that make them are like vnto them so are all they that put their trust in them Quiamâ—sso sensu rationâ—s lapâ—dâ—â—us putant incsse alicunis rationem dâ—uinitatis it si in naturd lapidum non vsu corporis sed mentis habitu vertuntur Reuel 3. Their passiue senslesnesse is that whereby they are incapable of the mysteries of Heauen hauing stonie hearts like vnto stonie ground whereon whatsoeuer seed is cast is cast away Besides their senslesnesse there is in them also a worthlesnesse wherein they resemble stones a double worthlesnesse a Passine for they are without ornament an Actiue for they are without fruit they are as the Church of Laodicea blind wretched naked miserable and what fruit should they beare that drinke not in the dew of Heauen You see good resemblance betweene stones and the Gentiles You must also note that the power here meant is not absolute but limited Though Gods Power bee equall to his Will yet is not his Will alwayes as large as his Power therefore are there many things which the Scripture saith God cannot doe meaning not absolutely but vpon supposition Marke 6. The Angell could doe nothing whiles Lot was in Sodome Ier. 44. Christ could worke no Miracles because of the Iewes vnbeliefe God himselfe could no longer forbeare the Iewes because of their wickednesse the meaning is that the contrarie was decreed and God would not alter his Decree Now vpon this distinction ariseth the question seeing the Gentiles may bee figured by stones whether here they be figured by them Why not There were before Iohn at this time Publicans and Souldiers which for the most part were Gentiles and why might not Saint Iohn point at them Sure I am that when Zacheus a Publican receiued Christ Luke 19. Christ himselfe doth witnes This also is a sonne of Abraham Matth 8. and when the Centurion exprest his humble faith in Christ Christ assigned him a place at Abrahams Table 1. Pet. 2.5 and it is worth the marking that Saint Peter calleth Conuerts to Christ liuing stones and what is that but a Periphrasis of a sonne of Abraham made of a stone There are two things in a stone Insensiblenesse and firmenesse that must be remoued this must continue that the parts of the building may be sutable Gentium natura habendo institutionem â—abere potest cessationem Tertâ—ll adâ—ersus Hermog liâ— de Amma cap 21. Cum vniuersorum Deiss vid. sset se vnum populumer Iudaeis Gentibus aggregaturum ys per fidem salutem praebiturum vtrumque in Patriarcha Abraham prius descripsit Theod. in Rom. 4. and we built vpon the Rocke Christ may grow vp into a holy Temple in the Lord. The Gentiles then may here be meant and there is no impediment in Gods Couenant but that they may become children of Abraham Yea it is so farre from being against Gods Couenant that it is contained in it Abrahams name is a Prophesie of the Gentiles Conuersion it is contained in the Promise that is made of Abrahams seed when the God of all flesh saw that he purposed to make our Church of Iewes and Gentiles and that he would saue them by Faith hee prefigured both in Abraham And the Apostles text is cleere for it The Fathers make Thamars children a type hereof wherein the Gentile seemeth to haue a prioritie and to bee in the Couenant before the Iewes for Abraham was a type of the Gentiles being iustified and receiuing the promises in vncircumcision before hee was a type of the Iewes and had the promises renewed after that he was circumcised But as of Thamars children that which first put out the hand was not first borne so fell it out betweene the Gentiles and the Iewes finally Galatinus proueth out of the Rabbins that the Gentiles aswell as the Iewes were to be saued by Christ To conclude the Apostles Rule must bee held Rom. 9.6 It cannot be that the Word of God should be of none effect But why doth the Baptist make mention of Gods Power only and only say that God can doe this Chrysostomes opinion is that hee would feare them only and not driue them to despaire others say that taking Gods will for a thing cleare hee did put them in minde that hee could performe his will when he would But the time is past wherefore I will now conclude Saint Cyril Saint Chrysostome both say
commeth from Edom and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Thankesgiuing in the Reuelation But I draw to an end The conclusion of all my Text is this If at any time wee bee distressed and not relieued the fault is not in God it is in vs for our Deuotion is tired ouer-soone wee are all modicae fidei men of little faith and though the spirit be willing yet the flesh is weake and the weaknesse of the flesh preuaileth more then the willingnesse of the Spirit Wherefore we must all pray vnto God to giue vs the Spirit of Grace and Prayer ANd Lord we beseech thee helpe our vnbeliefe and increase our faith yea Lord pray thou that our faith faile not and the more thou doest exercise our patience the more earnest let vs be for thy deliuerance deliuerance from our corporall deliuerance from our spirituall foes that well ouercomming our Militancie here on earth we may bee Triumphant with the Saints in Heauen where wee shall turne our Prayers into Prayses and sing day and night honour prayse strength and power bee vnto him that sitteth vpon the Throne and to the Lambe for euermore AMEN SVNDRIE SERMONS DE TEMPORE PREACHED VPON SEVErall Occasions by the Right Reuerend Father in God ARTHVR LAKE D. of Diuinitie Lord Bishop of Bathe and Welles LONDON Printed by R. Young for N. BVTTER 1629. יהוה EIGHT SERMONS ON THE NINTH CHAPTER Of the Prophecie of ISAIAH ISAIAH 9. VERS 6 7. For vnto vs a Childe is borne vnto vs a Sonne is giuen and the gouernment shall be vpon his shoulders and his Name shall bee called The wonderfull Counsellour The mighty God The euerlasting Father The Prince of Peace Of the increase of his Gouernment and Peace there shall bee no end vpon the Throne of Dauid and vpon his Kingdome to order it and to establish it with Iudgement and Iustice from henceforth euen for euer The zeale of the Lord of Hosts shall performe this THis is the first Lesson appointed for this Morning Prayer and appointed fitly For the Argument well fits the Time We are now met to praise God for the Morning of the Church Zacharie Luke 1. doth so call the Birth of Christ saying The day spring that is the Morning from on high hath visited vs Yea Christ himselfe Reuel the last vers 16 doth call himselfe The bright Morning starre And verily his Birth was the most blessed Morning that euer the Church saw whether you respect the Night that went before or the Day that followed after it was the blessedest Morning that euer the Church saw The Night was long and darke a Night of want of warre so wee reade in the last of the former and the first verse of this chapter But the Day that followed was a cleare and lasting Day a Day of haruest a triumph Day so we are taught in the foure verses that goe immediately before my Text. A great alteration Who could worke it who could turne that night into this day what Sunne shone forth in so great strength In such a case man was like to moue such a doubt therefore the holy Ghost hath resolued it and his resolution of that doubt is my Text. Loe here is one that can vndertake that work who he is How excellent he is we are taught here and that in regard of his Person and of his State For of his Person here are the Natures wherein it subsisteth here is the People to whom it belongs It subsists in two Natures 1. The Nature of Man Hee is a Childe 2. The Nature of God Hee is the Sonne The Person subsisting in these two Natures belongeth vnto whom To Vs was hee borne he was giuen to Vs saith the Prophet Esay and Esay was a Iew. Christ then belongeth to the Iewes though the Iewes must not bee vnderstood according to the flesh but the spirit To these Iewes was he vouchsafed by taking and giuing Natus he tooke his nature from them and Datus what he tooke he with aduantage bestowed vpon them But of what degree was he amongst them here commeth in his State He was a King The Gouernment shall be vpon his shoulders The Gouernement that was Royall for verse 7. it is called The Throne The Kingdome of Dauid He shall sit vpon that and that is the Gouernment that shall bee layd vpon his shoulders And happy are the People that haue such a King You will confesse it if you consider his Excellencie The Excellencie both of his Person and of his State Of his Person that appeares in his endowments Of his State that appeares in his managing thereof The Endowments of his Person are Royall Reade his Titles He shall bee called and what he is called that he certainely is Hee shall be called by those names that expresse such vertues as most beseeme a King our King For a King ouer and aboue the Vertues which are common to him with his Subiects must haue more than ordinary Wisedome and Power And see this King is called for his Wisedome The wonderfull Counsellour for his Power The mighty God But mistake not his Kingdome it is not of this World He that is our King is The Father of Eternity that is Of the World to come And as his Kingdome is not of this World so is not the condition of his People worldly it is Peace and Peace is not the portion of this world but of that which is to come Our King is the Prince of this Peace You see how the Person is endowed and thereby how excellent the Person is There is an Excellencie in his State also it appeares in the Effect in the Cause The Effect for of this Kingdome there are no bounds and the felicitie of the Subiects is also boundlesse so saith the Text Of the increase of his Gouernment and Peace there shall be no end Such an Effect must haue an answerable Cause it hath Iustice and Iudgement are the Pollicie of this State with these as a wonderfull Counsellour he doth order as a mighty God he doth support his State And he doth it vncessantly From henceforth and for euer As the Effect so the Cause this is eternall therefore that These Truthes concerning Christs Person and State are not onely affirmed in the body of the Text but also assured in the close thereof Much you haue heard and yet no more than shall bee He that hath promised can doe it such is his Power Hee is the Lord of Hosts Nay hee cannot but doe it such is his Loue for his Loue is Zeale So concludes the Prophet The zeale of the Lord of Hosts shall performe this You haue heard the summe of this whole Text and therein see a most exquisite picture of our Sauiour Christ certainely it is the fullest the liueliest that euer the holy Ghost in so few words exprest in any part of the Old Testament For here Christ is not only drawne from top to toe but drawn also with those varieties that befell him from eternity to eternitie
which can neuer proue good either to the conquerour or the conquered Well then seeing Teaching is Gods method of conuerting you see whereof you must take care the Word of God must dwell richly in you especially you must arme your selues with the sword of the Spirit Colos 4. Ephes 6. 2. Tim. 4. Tit. 2. which is the Word of God that you may bee able to instruct the ignorant and refute those that are contrary minded And this care doth St. Paul commend earnestly to Timothie and Titus And you know that it was a very bitter reproofe which Christ vsed vnto Nicodemus Art thou a Master in Israel and knowest not these things Ier. 3. If you will be Pastors according to Gods owne hrart you must feede his people with knowledge and vnderstanding And let this suffice concerning the manner of bringing men to Christ In the next place wee are to see what must be done to them that entertained the Gospell First they must consecrate them vnto God Baptizate Baptize them This is not the first Institution of Baptisme for not onely Iohn the Baptist but the Apostles also baptized as it is in St. Iohn chap. 4. And howsoeuer there is a question Whether the Baptisme of Iohn the Baptist and of Christs Apostles be the same for Christ baptized none in his person and of the same efficacy yet there is no question but that the Baptisme is the same and of the same efficacy which the Apostles administred both before and after Christs Passion So that Christ in this place extended the Baptisme vnto the Gentiles but doth not of new institute it To baptise is properly to dip into the water in that fashion were they wont to baptise except in case of infirmitie wherein the Church allowed springling in stead of dipping But nicitie hath almost worne out the old forme at least in many places And yet the old forme doth most liuely represent that which St. Paul maketh the life of Baptisme that is our conformitie to Christ Know you not saith he Rom. 6. that so many of vs as were baptised into Iesus Christ were baptised into his death therefore we are buryed with him by Baptisme into death that like as Christ was raised vp from the dead to the glorie of the Father so wee should walke in newnesse of life And indeed to baptize is not only to dippe into the water The word dibaphum which signifieth Scarlet as it were twice dipt and dyed retaine◠the steps of that signification which is immergere but it is tingere also to dip as it were into a dye-fatte so that a person dipped in commeth out of another hue than hee went into the water though not physically yet morally Go to saith Gregorie Nyssen thou that art baptized thou art become another man it doth not appeare in the lineaments of thy body it must appeare in the lineaments of thy manners thou must be dead vnto the sinne whereunto thou diddest liue and liue vnto God vnto whom thou wert dead thou must haue put off the Old and put on the new Man Mortification and Viuification Remission of sinnes Adoption to be Gods sonnes Iustification and Sanctification are the Blessings that wee reape by being put into that Bath of Regeneration Which is also the very gate of saluation and maketh vs capable of all other sacred Rites of the Church which they call Sacramenta or Sacramentalia Sacraments or things that haue cognation therewith And indeed it is called Sacramentum initiationis the Sacrament of initiation or our Admission into the Church All Religions haue some ceremonious Forme whereby they admit Professors into their societie Austin cont Crescon Gramaticum l. 3. c. 25. the Iewes had Circumcision the Gentiles had seuerall kindes of Purifyings though herein the Gentiles were but the Apes of the Iewes the same God that annext Circumcision to the old Testament was pleased that Baptisme should bee annext to the new and by that toadmit all the world into one body of the Catholicke Church But let vs come to the Forme They were to baptize in the name of the Father Sonne and the holy Ghost And here we meet with the first and greatest fundamentall Principle in Religion which is Vnitie in Trinitie and Trinitie in Vnitie In Nomine in the Name noteth the Vnitie of the Godhead against Arius for were there more Gods than one the holy Ghost would say in Nominibus and not in Nomine Secondly in the phrase in Nomine Note that where no one Name is specified all the Names of God are comprehended for all note but one and the selfe same nature the riches whereof we cannot comprehend but vnder diuers names which helpe our weake vnderstanding but doe not diuide it The mention of the Father Sonne and the Holy Ghost refutes Sabellius and shewes that though the Nature of God is but One yet in that One there are three Persons whereof no one is the other neyther is one euer called by the name of the other when they are considered in relation one to the other but in relation to vs they communicate in the Name Father and Spirit is their common attribute because God is a Spirit Saint Basil hath a short but a good note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must obserue the Forme of Baptisme which is deliuered in the Gospel and we must beleeue in them into whom we were baptised and we must glorifie as many as we beleeue in the Father the Sonne and the holy Ghost And indeed without the true knowledge and acknowledgement of the Trinitie we cannot reape the comfortable fruite of our Baptisme for wee owe it vnto all three persons though to none but to them three St. Ierome saith right Vna diuinitas vna largitio the Deitie in all three is One and therefore all three bestow the same gift vpon vs we haue the same Author of our Regeneration as we had of our Creation all three persons concurred to worke it and all three to put vs in possession of it Which that wee may the better perceiue Lib. 6. cent Donatist learne of St. Austine that this Forme of Baptisme doth containe the whole Creede for the Creede is is diuided into three parts euery part doth expresse one of the three persons and the benefit which the Church reapeth from that person for so in the Catechisme we teach children to summe vp the Creede when we aske them what they learne therein they answer vs they learne three things first to beleeue in God the Father that made them and all the world secondly to beleeue in God the Sonne that redeemed them and all mankind thirdly to beleeue in God the holy Ghost that sanctifieth them and all the Elect of God Marke then St. Austins conclusion Symbolum igitur profitetur quis eo ipso quod baptizatur the receiuing of Baptisme is a Profession of the Christian Faith And this is a principall reason why the Sacrament of Baptisme was as St.
iudge our selues wee should not be iudged of the Lord. Yet may we not corrupt this Doctrine as the Church of Rome doth by ouer-valewing mans Penetencie and esteeming it to bee Satisfactorie Satisfactorie I say Dignitatesuâ for any worth that is in it though it may goe for Satisfactorie Dignatione Diuinâ because God is pleased to rest contented with it Paululum supplicij satis est Patri to the Indulgence of a Father small sparkles of Grace make a good satisfaction for a great fault committed by a Child but he were a gracelesse Child that would so mis-conster his Fathers good nature as to deeme a few sorrowing teares a full ransome of his offence Our condition of being Gods children by faith in Christ and the affection of God respecting vs in Christ as his Children are the true ground why God requires no more of vs and he that instead of this Relation plods vpon a proportion betweene his Repentance and Gods vengeance doth not onely corrupt a comfortable Doctrine by his errour but for his pride deserueth to forfeit Gods gracious Pardon Let vs keepe the right path neither ouer-valewing Godly sorrow neither yet neglecting it seeing God hath vouchsafed it so comfortable an effect Let vs all especially you that are the Penitents be feeling of our Miserie that God may releeue vs with his Mercie And let this suffice concerning the Inference I come now to the Amplification to consider so much of it as is contained in this Verse here I told you King Dauid doth display the malignitie of his Sinne. Malignitie is a vexing Euill therefore in the Sin here specified we must obserue first the Euill and then the Vexation thereof and we find a double Euill noted by the two Names that are giuen to the Sinne I haue on former Verses spoken of these words but the present occasion hath made me looke farther into them and obserue moreouer that which is not vnworthy of our knowledge These words then will teach vs that Sinnes especially if they be enormous haue plaine Characters of the Diuell Hee is resembled to a Serpent and to a Lion in regard of the first Christ calleth him a Lier Iohn 8.44 in regard of the last a Murderer and where he instils Sinne hee leaueth the steps of either of these of his Lying in the errour of Mens Iudgements of his Murdering in the Rebelliousnesse of their Affections the second of these is noted by Peshang Lawlesnesse the first by Chata aberration from the scope where at we ayme he desireth not to haue men to halfes he endeauoureth to venome both the fountaines of the reasonable Soule and soldome shall you find a man misled in his Iudgement whose Affections are not violent See the truth of this first in Moralitie then in Diuinitie Let a man bee giuen to Drunkennesse if the Serpent haue taken him by the Head and made him conceiue that that beastly qualitie doth well beseeme a man the Lyon will take him by the Heart and hee will grow mad against those that will not bee as mad as himselfe the bloud that is shed in quarrels of this nature are too dayly proofes of this Truth For vnchastitie you neede no better euidence then the storie of the Sodomites 〈◊〉 1. it is no great matter to gather proofes touching other Morall defects but the occasion remembreth me especially to instance in matters of Diuinitie here you shall see if euer that the enemie of mankind hath left the markes of either of his Persons How the Serpent preuailed against the Pharisees hee knoweth not the Gospell that doth not know Christ doth therein discouer manifold errours of their Iudgement and that the Roaring Lyon had entred their Hearts is witnessed by their persecuting of Christ and his Apostles how fouly the Arians were deceiued concerning the Deitie of Christ we read in the storie of the first Nicene Councell and in the Ecclesiasticall storie we read how barbarous how bloudy they were as the Serpent had bit them so the Lyon raged in them come on to the Papists is not their erronious Iudgement accompanied with most furious Affections As they are not ashamed to put the Diuels properties into their Creede teaching an Art of periurious Lying and Meritorious Murdering so doe they act them both publishing Lyes by their tongues and pennes and practising Murders by their inchanted Assasinates the Gunpowder-treason is a Monument hereof to their eternall infamie The Anabaptists came fairely after them whose opinions were not more grosse then their dealing seditious not so few as a hundred thousand persons perished while with their Rebellious sword they laboured to make good the forgerie of their braine they made it plaine that as well the Lyon as the Serpent had taken possession of them This the Germaine stories relate at large And our owne stories will tell vs that wee haue not wanted some that haue beene kinne vnto them Hackets Coppingers and others that though they haue not gone so farre yet had gone farther then beseemes those whose profession is truth and practise should bee obedience they haue receiued nay they haue vented some thing of the Serpent and some thing of the Lyon I thinke you see by this time what I meane I meane to lance the sores of these Penitents to let it appeare that the Serpent hath got into their Head and the Lyon into their Hearts They haue had a false light that deluded their Iudgement and an vnkind heat that hath warmed their Affections they haue scanted Gods bountie in permitting vnto vs the vse of his creatures and entertained a Iewish conceit of the vnlawfulnesse of eating bloud And as their opinions haue beene erroneous in regard of Christian libertie so haue they beene also concerning Ecclesiasticall societie thinking they may seperate themselues from the Church if those whom they esteeme irreligious liuers be not excommunicated by Ecclesiasticall censures yea so farre hath the Serpent preuailed as to make them if not denie at least to doubt of the Lawfulnesse of the Leiturgie the Ministrie yea to question the very Root of all the Ecclesiasticall Authoritie both of Prince and Pastors So farre hath the Serpent beene with them And if He get in before the Lyon will follow after and indeede he hath followed in them for what Auctoritie haue they not set at naught Ecclesiasticall Ciuill either of them more then once and trod vpon them more waies then one and how Lyon-like they would haue beene if they had had power answerable to their will God knoweth the proofe wee haue had of others may make vs iustly suspect the worst This onely I wish them to take to themselues that in their Sinne there was this double Euill and if they do not therein discerne this dou ble Euill they doe not as they ought looke into their Sinne which not withstanding they should doe because so to doe is the first step of Repentance The second step doth consider the vexation that doth accompanie this Euill
done which haue denied Originall Sinne. Their Sobrietie is tolerable who supposing the vndeniable truth of that Radicall sinne seeke only the waies of clearing Gods Iustice in this propagation wherein as in such darke and doubtfull cases it often falls out Saluà fide holding the fundamentall point they differ about that which is not necessarie vnto Saluation That which is most vsefull for vs is to know rather how we may be rid of it De Moribus 〈◊〉 c. â— 1. c. 22. â—pis 29. then how we doe contract it which Saint Austin expresseth in a fit Parable of a man fallen into a ditch to whom hee that findeth him there should rather lende a hand to helpe him out then tire him with inquiries how he came in Wee see that our ground is ouergrowne with briars thornes yet we know that God made the earth to beare better fruits doe good husbands mispend their time in reasoning how they came there or doe they not rather with their plough and other instruments seeke to rid them thence surely they doe and we in the case of our soules should imitate them so doing That Originall Sinne is in vs no man can doubt that seeth how children die euen in their mothers wombe or so soone as they come out of it and the wages of sinne is death in them of Actuall it cannot be Rom. 6.23 it must bee then of Originall if they liue wee make hast to baptize them and what doth Baptisme implie but that they need a new Birth vnto life seeing their first was no better then a Birth vnto death Add hereunto that our Sauiour Christs Conception had not needed to be by the Holy Ghost if so bee naturall generation did not enforce necessarily the propagation of Originall Sinne which they should consider that magnifie ouer much the Conception of the blessed mother of Christ Let it suffice vs that the Church Catholique of old and the Reformed Churches haue resolued vniformly that we are sinners so soone as we begin to bee and this Leprosie is hereditarie to vs all that our worser part hath gotten the vpper hand of our better and we are by nature no better then a masse of Corruption and the Serpents brood the sense whereof should make vs all cry out with the Apostle O wretch that I am Rom. 7.24 who shall deliuer mee from this Body of Death King Dauid doth not onely confesse that there is such a Sinne but also that himselfe is tainted therewith I was shapen in iniquitie and in sinne my mother conceiued me The words must not be wrested some haue mistaken them as if Sinne were the cause of Generation That opinion though it bee found in some Ancients yet it is so grosse that it is not worth the refuting for we reade Gen. 1. Multiplie and increase Vers 28. spoken to mankind before euer Adam and Eue committed sinne except happily this were their meaning that before the Fall the lust of generation was in the power of man to fulfill or restraine it as reason saw fit but after the Fall reason became subiect vnto lust and man fulfilled it not when reason would but when lust vrged him and this opinion is not improbable A second mistake is that Dauid should lay the blame of his Sinne vpon his Parents and taxe their sinfull lusts in the act of generation but besides that he could not conceiue so ill of his vertuous and chast Parents this were to make Dauid a Cham and so to deserue a Curse while hee seeketh a Pardon for his Sinne. The Father 's abhorred this sense and obserue that King Dauid here speaketh not of the personall sinne of his Parents but the naturall which deriued from them he had in-herent in himselfe and that he was in the state of sinne before he saw light But this is strange his Parents were members of the Church circumcised not onely outwardly which is most certaine but inwardly also which is very probable and if circumcised then discharged from Originall Sin and in the state of Grace how commeth it about then that they should engender Children in the state of Corruption Saint Austin answereth briefly Parentes non ex principijs nouitatis De. Peecata Merit Remis L. 2. C. 2. sed ex reliquijs vetustatis generant liberos they that are regenerated doe beget Children not according to the new Adam but according to the old not according to Grace but according to nature for Grace is personall the corruption is naturall and God will that they shall only communicate their nature and leaue the dispensation of Grace vnto himselfe Saint Austin illustrateth it by those who being circumcised begat Children vncircumcised and Corne which being winnowed from Chaffe brings forth eares full of Chaffe And yet notwithstanding a Prerogatiue the Children of the faithfull haue Verse 16. which Saint Paul toucheth at Rom. 11. If the Roote be holy so are the branches But this Holinesse is in possibilitie rather then in possession and there is a distance betweene naturall Generation and spirituall Regeneration though by their naturall birth-right the Children of the faithfull haue a right vnto the blessings of Gods Couenant yet doe they not partake them but by their new birth which ordinarily they receiue in Baptisme â—it 3.5 which is therefore called the Bath of Regeneration Where hence we may gather the truth of Saint Hieromes saying Christiani non nascuntur sed siunt wee may not vainely boast with the Iewes we haue Abraham to our Father Ioh. 8.39 as if hee could not beget children in iniquitie but it must be our comfort that God corrects Nature by Grace and thereby maketh vs liuing members of the Church whereas such the best of naturall Parents cannot make vs to bee Wee owe this blessing to our Father in Heauen who conueieth it vnto vs by our Mother the Church our naturall Parents can yeeld no such benefit they yeeld the contrarie rather as is cleare in this Text. Ruffinvs giueth another good note hereof Qui ad munditiae locum iam peruenit c. He that is in the state of Grace must not forget the state of Nature if we remember whence we come we shall the better esteeme the estate whereunto we are brought No man can be so proud as to arrogate vnto himselfe the praise of that which he is if hee mind well what without Gods grace he was But King Dauid was long before Regenerated how comes he now to make mention of Originall sinne How comes hee now to lay the blame of his Actuall vpon that Surely not without good cause Circumcision in the Iew as Baptisme in the Christian did absolue from all the guilt of Originall sinne by meanes of Iustification and by meanes of Sanctification did impaire much of the strength thereof Much I say but not all there are still in vs reliques of the Old man a Law in our members rebelling against the Law of our mind Rom. 7.23
other was but a shadow Which must the rather be noted because the Holy Ghost doth often times taxe the Iewes for either wholy diuorcing the Morals from the Ceremonialls or for that they were at least preposterously zealous preferring the Ceremonials before the Morals but our rule must bee to obserue whatsoeuer God commands but so that we value euery thing according to the rate which God sets vpon it we are freed from the Ceremoniall Law of Moses yet are we not left altogether without Ceremonies for we haue Sacraments in participating whereof we must obserue Saint Ambrose his rule We must not neglect the visible Signes wherewith God sustaynes our Faith yet must we pierce farther into the inuisible grace and that must be the principall comfort of our Soules So likewise in prayer we must fall low with our bodies but much lower with our Hearts lift vp our eyes but soare higher with our Affections in a word Hoc oportet facere illud non omittere neglect not Ceremonies but intend Moralities chiefly in all the seruice of God But whereas I told you that the sense of these words is double Ceremoniall and Morall before I can informe you in the Morall I must first resolue you what is the Ceremoniall sense And here wee find not all agreed some finde the Ceremonie in the booke of Exodus some in Leuiticus C. 12.22 some in Numbers In Exodus we read that the Children of Israel were commanded to sprinkle their dore-posts with the blood of the Paschall Lambe that so when the punishing Angel came to destroy the first borne of Egypt he might passe by them Chrysostome apprehends that King Dauid in these words prayeth against Gods wrath and desireth by such a sprinkling to bee sheltered from that And indeed though God forgaue Dauids sinne yet did hee by Nathan foretell That the sword should neuer depart from his House 2. Sam. 12.10 therefore well might he deprecate plagues But though wee find mention of Hysope in that Law yet none of sprinckling the person but the dore-postes nor finally any mention of purifying but of preseruing Therefore other of the Fathers find this Ceremony in Leuiticus 14.4 in the Law of clensing the Leper And surely the words of my Text speaking rather de malo culpae then poenae as appeareth by those Phrases I shall bee cleane I shall be whiter then snow may haue good cognation with that Ceremony the rather because the Fathers not vnfitly make Leprosie a liuely representation of the nature of sin But in that Ceremony though Hysop were vsed for clensing of the Leper yet the clensing of the Leper there was declaratory rather then operatory wherupon S. Hierome doth parallel it with the absolution of the Priest who doth not remit sin but declare that it is remitted of God As the Priest saith he did not make the Leper cleane but vpon examination pronounce him to be cleane But my Text speaketh not of a Declaratorie onely but an operatorie Purification Ciâ—â—l 〈◊〉 wherfore we must seeke farther into the booke of Numbers in the 19. thereof wee shall sinde a Ceremonie that exactly sitteth my Text sitteth it in the phrase as they that are skild in the Originall doe know and sitteth it in the matter as you may perceiue if you reade the Chapter there God commandeth the burning of a red Cow slaine by the Priest Vâ—â— 6. with which was to be burnt Scarlet Cedar wood and Hysop and of the ashes which came hereof and running water was to be made a holy water wherewith hee was to be purisied that touched the dead Vâ—â— 18. a clean person taking Hysop dipping it in the water and sprinkling it vpon the vncleane C. 9.13 Saint Paule to the Hebrewes moralizing that Ceremonie speaketh thus if the bloud of bulls and goates and the ashes of an heifer sprinkling the vnclean sanctified to the purifying of the flesh how much more shall the bloud of Christ who through the Eternall Spirit offered himselfe without spot to God purge your Consciences from dead works to serue the liuing God Out of which words we may learne to giue a true Commentary vnto this Text and obserue a good correspondency betweene the Ceremoniall and the Morall part thereof Which that we may the better do obserue that the whole Text is a Petition wherein wee must obserue first seuerally what King Dauid beggeth and of whom then ioyntly how confident hee is of the successe of his Petition which he maketh to that person That which he beggeth is Purge Wash the person to whom he directeth this Petition is God for to him he praieth but he would haue him doe this through Christ for Christ is meant by Hysop If God grant this request as he doubteth not but that hee will grant it for it is Prophetica or atio he prophesieth in praying he then vndoubtedly assures himselfe of a double effect that shall be wrought vpon him Innocencie I shall be cleane and Beautie incomparable Beautie I shall bee whiter then Snow Let vs looke into these particulars and carrie along the Ceremoniall with the Morall First then see what he beggeth purge wash but these words presuppose some thing that is not here exprest and that is from what he would be purged and cleansed Read the 19. of Numbers there you shall see the Ceremonie it was from the impuritie that was contracted from touching the dead and this impurity did exclude them from accesse vnto the Tabernacle Saint Paul Heb. 9. teacheth vs the Moral of this Ceremonie Vers 14. and that the touching of the dead did figure our intermedling with dead workes that is sinnes for they that are infected with them are sayd Ephesians 2.5 to bee dead in them and our Sauiour meaneth as much by the Prouerbe Let the dead burie their dead Mat. 8.22 And indeed Sinnes are fitly termed dead workes Iâ—b 1. for they had their originall from him that hath the power of death that is the Diuel Heb. 2.14 and they are in vs the sting of death so venoming our vnderstanding 1. Cor. 15.16 and our wil that they bereaue vs of the Life of God to whom we liue only by the true knowing of him and louing him as we ought finally Rom. 9.23 the wages of Sinne is death and death in sinne bringeth vpon vs death for sinne the spirituall death in this world an euerlasting in the world to come As hee that hath to doe with sinne hath to doe with Death so hee that hath the contagion of Death cleauing to him is vnfit for the House of the liuing God for that is the House of the liuing for God by Couenant is not the God of the Dead but of the Liuing Mat. 22.32 they that are planted in the House of the Lord saith the Psalmist shall flourish in the courts of our God Marke then in what case a sinner is Psal 92.13 Iob. 2.4 in the state
it hath is but as a beame in comparison of the Sunne and but as a drop vnto the Ocean You see what is the singularitie of Gods nature pointed out in the word Lord as it is vsed to note the Hebrew Iehoua Besides this Singularity it noteth also Gods Eternitie And indeed where there is such Singularitie there cannot choose but bee Eternitie the one doth necessarily inferre the other as I could shew you if the Time would permit The Cabalists find Eternitie in the Syllables whereof the Name Iehoua is made they finde a preterperfecttense in the last syllable a present tense in the middle syllable and a future tense in the first Chap. 4. vers 8. This might seeme idle subtilty but that S. Iohn in the Reuelation goeth before vs in so resoluing the name Iehoua telling vs that the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reuel Chap 3.6 1. Timoth. 6 16. Chap. 1.17 which was which is and which is io come But to to giue you more plaine proofe of this Eternitie In Malachy God speaketh thus I am the Lord I change not Saint Paul telleth Timothy God only hath immortality Saint Iames with God that is the Father of Lights there is no variablenesse nor shadow of change You see then that there is Singularitie and Eternity in the Nature of God and both are noted by the Name Iehoua or Lord. But as these things are noted when wee looke into the Nature of God so is there another thing noted which is Gods relation to his Creatures And indeed though the name Iehoua seeme not to bee yet is the name Lord apparantly a relatiue word so that what God is in himselfe of that he is a fountaine to his Creatures all things liue moue and haue their being in him and when he sendeth forth his Spirit hee renueth the face of the Earth Yea not onely the dependencie of the Creature vpon him but also the making good of his Word vnto his Creature is implyed in this Name God himselfe teacheth it Exod. 6. where hee telleth Moses that hee had before appeared vnto the Fathers by the name of Shaddai All-sufficient but hee would now appeare in his name Iehoua as a powerfull efficient hee would performe the promise which hee had made vnto the Patriarks To conclude this point Out of that which you haue heard you may gather that the name Lord doth note an euer-liuing and ouerflowing fountain of Blessednes and Perfection The second word is God in the Originall of the Law it is Elohim it it noteth the Trinitie the Father the Sonne and the Holy Ghost and such a God doth the Church acknowledge and by her acknowledging God for such differeth from those that are without the Church Those without the Church though they haue not reached home yet haue they gone farre in the knowledge of Iehoua in the knowledge of the fountaine of Perfection but by strength of Reason they could neuer finde out the Trinitie some touches we read in Trismegist and the Platonists but it was traditionary Diuinity that brought them to the knowledge thereof and that too very imperfect and corrupt to say nothing that Trismegist is by the learned censured for a counterfeit But the true knowledge of one God in three Persons is a peculiar mystery of the Church the Infidels for want of faith cannot comprehend doe not acknowledge it But this Trinitie may bee considered either ad intra or ad extra as it is in God or as it doth manifest it selfe to man As it manifesteth it selfe vnto man so each Person purteth on another consideration the first of a Father to men the second of a Redeemer and the third of a Sanctifier Although it bee necessary for the truth of our Faith to acknowledge the Trinitie in the first manner yet the Comfort of our faith lieth in the second consideration thereof as will appeare in the third word of my Text whereunto I now come and that is thy the Lord thy God Wherein we must first marke that as there are three persons in God so euerie one of those persons is Ours he that is a Father is our Father he hath adopted Vs and hee that is the Sonne of God hath redeemed Vs to make Vs Gods sonnes and his owne spouse and he that is the Holy Ghost hath sanctified Vs that we may be his holy Temples Secondly we must draw the Name Lord throughout all these persons he that is our Father is the Lord and so is he the Lord that is the Sonne the Holy Ghost is Lord also that is they are all three the ouer flowing Fountaine of blessed prefection and what they are they are it to me for they are all three my God and so their good is mine They are mine by Creation I was made after the Image of God and so are they all three mine they were the sampler according to which I was framed For because God could not be like man man was made like God 1. Tim 2.16 Colos 2.9 that likenesse might be a ground of mutuall loue But much more mine in the Redemption for then God was manifest in the flesh the Godhead dwelt bodily in my nature God became mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my nature hath possession of his person and is admitted into an association in his workes It is no small prerogatiue then that is intimated in this word thy God I vnderstand now what an honour is done to the Patriarchs when God saith I am the God of Abraham the God of Isaac and the God of Iacob what honour is done to Dauids sonne when God saith I will bee his Father this appropriation of God is the greatest prerogatiue vouchsafed vnto the Church I haue opened the Name vnto you out of which you may presently gather Who are excluded from our Loue the Loue that is due to the first Person euen omnes fictitij and factitij dij as well corporall as mentall Idols all that are not capable of this title Iehoua Elohim with whom we are not or at least we should not be in couenant But because hereafter when I come to the Commandement I shall fall vpon this point I will now passe it ouer As such persons are excluded so there is included in the Name a reason of our Loue and we find therein a double reason Exemplum and Meritum Good examples are strong perswasions and men fashion themselues to nothing more willingly then to that wherof they haue a pattern in their betters Now the exactest patterne of Charitie is in the Lord God for there is Vnitie and Trinitie and Trinitie in Vnitie Austin de Triritat l 15. c. 17. alibi and what is that but the two parts of Charitie Vnion and Communion But this is too high a speculation for a vulgar eare The second reason is more popular and that is Meritum this merit is two fold dignitatis and dignationis Dignitatis the merit of Gods owne worth for causa diligendi
and our duetie toward our neighbour being an abridgement of the second Table it is therefore called the second Commandement Where by the way you may take notice that those Iewes erre who breaking the ten Commandements into two fiues thinke there were siue grauen vpon either Table whereupon it would follow that the first Commandement which commandeth our dutie towards our neighbor was ioyned with those Commandements which enioyne our duetie toward God which cannot stand with this first and second of my Text. Hauing found in regard of what Scripture these Commandements are called First and Second Let vs now see how well the matter contained in them doth deserue these names And here we shall find that this Order is very naturall for as in their being so in being the obiects of our Loue these persons are to goe the one before the other God before our Neighbour God hath the first right vnto our Loue and then our Neighbour But let vs looke into the Commandements a sunder The loue of God is termed the first Commandement and it is two wayes first Ordine naturae dignitatis whether you looke to the originall of the Louelinesse or to the worthynes that is therein You cannot denie the Lord our God to bee the originall of louelinesse if you remember what I obserued vnto you on the name of Lord God and our Lord God not a branch of these obseruations which doth not strongly proue this primacie of Loue but I chuse rather to represent it vnto you by two or three familiar Similes The first is of Consanguinitie Brethren loue each the other but their Loue is not immediate it passeth vnto them by their Parents in whome they both meete and there groweth the roote of their loue take away that dependencie which they haue thereon and brotherly affection will presently wither Euen so it is betweene vs and our neighbour Loue we must and why Because we are sonnes of the same Father Malachi pointeth out this ground Haue we not all one father Chap 2. 〈◊〉 10 Wherefore doth any man wrong his brother You see here is a faire ground of Primacie There is as faire in our body wherein our members haue a fellow feeling each of the others case and they bestirre themselues for their mutuall comfort but whence commeth this but from the Head where is the fountaine of sense and motion The members haue no vertue for which they are not beholding to the Head The Church is a body whose Head is Christ and Christ is the fountaine of fellow-feeling whereof if he doe not communicate an influence we shall be absurd if we seeke it in the body yea we shall seeke it in vaine Take a third Simily of an House or a Temple these buildings hane a foundation whereupon the whole pile is reard the parts support the one the other but it is the foundation the corner stone that knitteth them that holdeth them all together you ruine the house if you loose the foundation And the Temple of God which we are or the Communion of Saints wherein we liue where shall wee find the sinnewey bands of it but in the Spirit of Christ wherof we all drinke which foundeth vs all on him I might amplifie this point by the title of Creator which belongeth vnto God which cannot bee acknowledged but it will enforce his right to the first fruites of our loue from whom our being taketh beginning In order of nature then it is cleare that our first loue belongs to God Now I will make it as cleare that in Order of worthinesse it belongeth to him also Loue is an affection of our Will our Will naturally is carried vnto good where then wee find apparently the preeminencie of good thither must the precedencie of our loue deseruedly bend now the preeminencie of Good is out of all question in God he is so good that Christ telleth vs there is none good but he Matth. 19.17 When I opened the name of the Lord our God I fell vpon this point and I said enough to cleare it wherefore I will now be the more briefe I will onely point out three grounds the least of which doth argue God to be worthy of our first loue if that which we loue be good First God is good ase he hath no other originall of his goodnesse but himselfe and this no other can bee but God Others as they haue their being so haue they their goodnesse from him Enerie good and euerie perfect gift commeth from him 〈◊〉 1.17 which is himselfe the Father of lights As God is good ase so hee is perse good by nature yea Goodnesse is his Nature In all Creatures Nature and Goodnesse I speake of morall goodnesse are two distinct things so that Goodnesse may bee separated from the nature and be recouered by it againe Angels by Creation had and lost it it was Adams case but hee recouered it againe both of them were like the Moone betweene whose brightnesse and Bodie there is no such vnion but that they may admit a separation as appeares in the Eclipse but Goodnesse and God are as Light and the Sunne one so essentiall to the other that they cannot bee seuered except they cease to bee A seeming Eclipse there is of the Sunne but that seemeth to vs which indeed is not euen so though God neuer cease to bee good yet may flesh and blood conceiue worse of him but it is onely a carnall conceipt Iam 1.17 for in Gods goodnesse there is no variablenesse nor shadow of change Thirdly God is good propterse he hath no end of his goodnesse without himselfe other things haue their goodnesse giuen them for a farther end their goodnesse is not onely for their perfection but for their vnion to some other to this they tend and are restlesse till they attaine this but Gods goodnesse is absolute it is its owne end and beside it selfe it needeth nothing as appeard before the Creation while it enioyed it selfe and it is no necessary but an arbitrary Graciousnes out of which God vouchsafeth to entertaine communion with his Creatures If then the most worthy good doe iustly challenge our first loue then certainly our first loue is vndenyable due vnto God whose Goodnesse hath this threefold preheminence whereupon it will follow that we are bound first to loue the Lord our God and the commandement that enioyneth this is for good reason called the first But though the first yet not the onely Victor Antiochenus hath a good note Primum eò magis vocat vt secundum quoque quod a primo diuelli non debet commodiùs inferri queat The Pharisee moued his question concerning the Great Commandement Christ telleth him there are more Great Commandements then one and therefore beginneth with the first that hee might the more fitly teach him the second a second inseparable from the first This second it did concerne the Pharisee to know for whatsoeuer his loue was to wards God it is
viatoris I wil follow this point no farther By this time I doubt not but you conceiue that the Israelites in their answere were ouer confident they presumed too much of their abilitie Râ—m 8. especially of the extent thereof they did not know what was impossible to the Law by reason of the flesh And yet mistake not there is a vertue in this vice Neither is their confidence so blameable but there is something commendable in it When a father willeth something to be done by his child the child doth not so much consider what it can doe as what it would doe and therefore vndertaketh euen beyond its strength The father that seeth it doth not so much dislike the vanitie of the attempt as hee liketh the willingnesse to obey he delighteth in the good nature of his child and desires that his abilities may be answerable to his endeauours And in this sort did God take the answere of the Israelites as it appeares in the speech which he made to Moses when he presented the like words vnto him I haue heard saith he the voice of the words of this people they haue well sayed all that they haue spoken so he commends their confidence But to giue them to vnderstand that they vndertooke more then they were able to performe Deut. 5. God addeth a wish O that there were such an heart in them that they would feare mee and keepe my Commandements alwayes For nullius momentiest subitus affectus nisi accedat perseuerandi constantia As the parable of the two Sonnes Matth. 21. plainely sheweth God foresaw that all this profession of the Israelites was in them but a flash of a temporarie faith Psal 79. such as out of temptation appeares in most of vs. For if we be preuented with grace yea in many good things out of the light of nature we assent vnto the truth of Gods Law and our hearts incline to the good thereof Yea if we sit Iudges in other mens cases and are not transported with preiudice and acceptance of the persons we manifest this assent and inclination to the Law of God in generall in our dooming of other men but we doe not cast vp our owne accounts When our owne case commeth a foote and wee are exercised with any particular temptation then Gods wish is necessarie O that there were in them such a heart It is necessarie euen for those that haue beene so forward to say and that commendably All that the Lord hath commanded we will doe Let vs then know that the strictnesse of Gods charge serues onely to exercise our faith in Christ to inflame our loue towards God and to encourage our hope of perfection in heauen Multum ille in hac vita profecit qui quam longe sit a perfectione Iustitiae proficiende cognoscit But I draw to an end This answere did the Israelites make vnto the message that was sent from Mount Sinai what answere then must wee make vnto the message that commeth to vs from Mount Sion The yoke that Moses put vpon them was grave an heauie yoke Acts 15.10 Matth. 11.30 the yoke that Christ putteth vpon vs is suave an easie yoke The easier our charge the readier should be our acceptance it could not bee so commendable in them to vnder take beyond their abilitie as it will bee shamefull in vs if wee come short of them in expressing our forwardnesse to obey God For if their state were glorious ours doth much more exceed in glorie 2. Cor. 3. What remaineth then but that we oblige our selues chearefully to the Couenant of Grace and penitently bewaile our manifold defects in obseruing our obligation and that in our conflicts when wee are driuen to cry out O wretch that I am who shall deliuer mee c. Rom. 7 2â— wee answere Thankes be to God through Iesus Christ our Lord I conclude all with that passage in the Psalme Lord thou hast commanded that we should keepe thy precepts diligently and let Dauids wish bee euery one of ours Oh that my wayes were made so direct that I might keepe thy Statutes The seuenth Sermon EXODVS 19. VERS 9. And the Lord said vnto Moses Loe I come vnto thee in a thicke Cloud that the people may heare when I speake with thee and beleeue thee for euer YOu may remember that I brake this whole Chapter into two parts a mutuall stipulation that passed betweene God and the Israelites and a preparation of the parties for so great a worke as was the promulgation of the Law I haue spoken of the mutuall stipulation it followeth that I now come on to the preparation This preparation is first ordered then the parties being orderly prepared doe meet each other The order for Gods preparation is set downe in this verse for the Israelites in many Verses following Touching Gods preparation we must obserue first that hee will vouchsafe his presence at this great worke I come to thee Secondly touching Gods presence the Text will teach vs the Manner and the End The Manner is such as beseemeth the person and fitteth the businesse as it beseemeth the person so it is maiesticall as it fitteth the businesse so it is mysticall both are included in the thicke Cloud The End of Gods presence was partly to grace Moses who was to be the Law-giuer that the people may heare when I speake with thee and partly to dispose the people aright who were to receiue the Law that they may beleeue thee for euer These be the points and they are remarkeable therefore are they prefaced with a note of attention Loe which will also direct our application it is remarkeable that God was present it is remarkeable that his presence was full of maiestie and mysterie the countenance which God vouchsafeth Moses is remarkeable and remarkeable is that disposition towards Moses which God requires in Israel I beseech you therefore in the feare of God to marke these points diligently whilst I cleere them vnto you briefly and in their order I come God vouchsafeth his presence at the worke and is this strange Must this haue a Loe put vpon it Is it strange for God to doe that which hee cannot chuse but doe Acts 7.49 For hee filleth heauen and earth heauen is his throne the earth is his footstoole reade the 139 Psalme and see whether a man can be any where without the presence of God Hee beareth vp all things by the word of his power saith the Apostle therefore it is not strange that God should be present at this work who is euery where it is rather strange that God should be said to come to it as if he changed the place of his presence which he cannot doe because he is infinite Obserue therefore that though God be euerywhere alike in regard of his being yet in regard of his being manifest he is not euery where alike now it is not his being but his being manifest that is meant in this place therefore
may be to Gods image before he can deserue to be glorious The last thing required vnto glory is that the solid and eminent Good be also resplendent A worthy man must be as a well-drawn Picture set in bono lâ—mine neyther will bee regarded except they bee placed there where their worth may be discerned For in regard of glorie Idem est non esse non apparere A hidden treasure and wisedoine concealed are both alike saith Salomon Ecclus 41.14 they lose their praise and glory the Kinsmen of Christ out of this principle set vpon him There is no man that doth any thing in secret and himselfe seeketh to be knowne openly The Greekes call honestie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it calleth all men to it The Hebrewes call it tab because it is beautifull and pleasant and maketh all in loue with it most languages call worthy personages Lights because the lustre of their vertue is the pleasing obiect of euery mans eye Wherefore our Sauiour biddeth vs Matth. 5. Let our light so shine before men that they may see our good workes and glorifie our Father which is in heauen I haue hitherto opened vnto you the nature of Glorie I haue shewed you what and how many things are requisite thereunto But where shall we finde it what is the first or rather proper subiect of it Surely God cap. 33. wee learne it in Exodus Moses desired to see Gods glory God made his goodnesse to passe before him as if his goodnesse and glory were synonyma's certainely they are inseparable His goodnesse is solid it is his very nature who is called Iohoua and is that which he is Secondly his goodnesse is eminent for whatsoeuer is good is predicated of him in abstracto wisedome truth righteousnesse holinesse Iames 1 Psal 8.19.104.45 c. and abstract names note absolute perfections Finally his goodnesse is most resplendent therefore St. Iames calleth him the father of lights Dauid hath made many Psalmes in acknowledgement hereof For this cause doth the Scripture often times vse the name of Glory when it meaneth God The Iewes in the Old Testament are blamed by the Prophets for neglecting for forsaking their glory that is God And St. Peter in the New Testament 2 Pet. 1.17 speaking of the testimonie which God the Father gaue vnto our Sauiour Christ in the Mount saith Hee heard a voyce from the magnificent Glory Glory then is originally in God but by deriuation it is communicated from him vnto others Angels Princes Luke 2. 2 Pet. 2. both are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture But to none doth this title so truely belong as vnto Christ St. Paul Heb. 1. cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brightnesse of his fathers glory When he was to come into the world Esay saith cap. 40. The glory of the Lord should be reuealed and biddeth Ierusalem bee bright because her glory is risen and in the person of Eliakim speaking of Christ cap. 60. he shall bee a glorious Throne saith he vnto them and they shall hang vpon him all the glory of his fathers house Cap. 6. Behold saith Zacharie the man whose name is the Branch 1 Tim. 3.16 he shall come out of his place he shall build a temple and he shall beare the glory Finally seeing our Sauiour is God manifest in the flesh hee deserues well that praise which is giuen him in the Churches hymne Thou art the King of glory O Christ But whereas Gods glory doth shine vnto vs in the face of Christ we must enquire what manner of glory it is for in God there is a two-fold glory as you may gather out of the fore-cited place of Exod. cap. 33. compared with cap. 34. a glory of his iustice and a glory of his mercy the solemne and publicke manifesting of eyther of them I meane his iustice or his mercie is manifesting of his glory Touching his iustice we haue an excellent place in Esay in a vision God shewed himselfe in the Temple Esay 6.3 enuironed with the Saraphims who cryed Holy holy holy Lord God of hosts heauen and earth are full of thy glory this was the glory of his iustice for verse 9. he denounceth the sentence of induration against the Iewes the like manifestation wee finde in Moses Numb 14. As I liue saith the Lord all the earth shall bee filled with the glory of the Lord but it is the glory of his iustice for immediately hee doth doome all those Israelites that had not hearkned to his voyce saying Surely they shall not see that Land which I sware vnto their fathers to giue them There is another branch of Gods glory I called it the glory of his mercie it was figured partly by the Cloud and partly by the Arke The Cloud was a type of Gods milde appearance for it was seated not betweene Seraphims fiery Angels messengers and instruments of wrath but betweene the Cherubims which had the shape of men louely and meeke men Adde hereunto that it rested vpon the Arke the couering whereof was called the mercie seate Eyther of these was called the glory of the Lord The Cloud often in Moses the Arke in that known storie of the destruction of Elie's sonnes at what time the Arke being taken by the Philistines 1 Sam. 3. Heb. 9. Psal 27. Ier. 14. 17. Elie's daughter called her childe Ichabod the glory is gone For attending vpon these two were the Cherubims called Cherubims of glorie and for containing them the Temple was called the habitation and throne of Gods glory But all these were types the truth of them was Christ Hee was the truth of the Cloud in his flesh did God so appeare that he might be endured by the sight of men and he appeared for those vses whereunto the Cloud was designed for direction and protection you may gather it out of Esay cap. 4. and St. Paul speaketh plainely 1 Cer. 1.24 that Christ came into the world as the wisedome and the power of God As Christ was the truth of the Cloud so was hee of the Mercie-seate St. Paul Rom. 3.25 cals him by the very name of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God accepteth vs in him By him we come with boldnesse to the throne of grace and finde mercy in the time of neede Heb. 4.16 The Angels that attended him were not Seraphims but Cherubims they appeared in the shape of men and whensoeuer they appeared they came to bring comfort Christ then did in his person manifest Gods mercifull glory which is the glorie meant in this Text. Wherefore I will conclude this point with the words of the Euangelist Iohn 1. The Word was made flesh and dwelt amongst vs and we saw his glory as the glory of the only begotten Son of God full of grace and â—â—ll of truth I haue sufficiently opened vnto you that which is conferred wee must now see whereon The text saith it was the house the Prophet meaneth the
they are raised thereby The Motiues are her state considered first in it selfe and that first in what termes she standeth with God good termes Highly fauoured The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word calleth for Ioy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as neare in nature as in name Grace is the seed of Ioy we learne it in the 86. and 87. Psalmes Light is sowne for the righteous and ioyfulnesse for them that are true hearted But the Rhemists interrupt vs and quarrell with our translation they would haue it full of grace And doe wee deny it we doe not our Liturgie refutes them in the Gospell wee reade it Haile full of grace wee confesse the Syriac agreeth with it and that the Fathers haue it so and did not they abuse it still might it goe so but the abuse is grosse and to shew that the aduantage thereof is not in the originall words the Church not without cause hath recourse vnto the fountaines and therehence doth discouer how weake the hold fast is which they take vpon their translation For Full of Grace are doubtfull words there is Grace of acceptance and Grace of inherence whether is here meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth that the Angell meant the former Neither doe wee onely say so but themselues also yea the very Iesuites themselues most deuoted to the Virgin Mary confesse that the word so signifieth and must be so taken here the more inexcusable is the Rhemists slander But you will say they include Grace of inherence also Doe wee deny it God forbid we confesse St. Austins rule to be true Vasa quae creatrix sapientia format vt sint adiutrix gratia implet ne vacua sint God that with the holy oile annointed the Tabernacle before he entred to dwel within it did no doubt sanctifie the Virgins person whom he did destinate to be his sacred Temple But the question is concerning the Measure In the measure we say that they exceed their Church exceeds If the Councell of Basil and the Councell of Trent deliuer the Doctrine of their Church they exceed in the measure both of her grace and glory Of her Grace freeing her very conception from sinne contrary to the iudgement not onely of the Fathers but also of their best Schoolemen St. Bernard hath written a very learned Epistle against it Epist 174. ad Canonicos Ludgnnenses Neither doe they lauish onely in their Doctrine of her Grace but of her Glory also and in this much more dangerously euen so much more dangerously as the danger of Idolatry exceedes the danger of Heresie especially this Idolatry because it includes that Heresie They then hauing so farre aduanced the Virgin in the opinion of her Grace doethereupon proportion vnto her such a degree of Glory as that seeing Christ is Head of the Church she must be the Necke and as no influence commeth from the head into the body but by the necke so no grace is communicated to the Church but by the Virgin Mary Are you not amazed when you heare it certainly you would bee if you read the prayers which they make to her euident arguments that they doe beleeue it and foule Idolatry staines all their prayers wherein they doe expresse it I would they would behold themselues in the Collyridian Heretickes and apply vnto themselues that doome which Epiphanius passeth vpon them Heres 79. But I forget my promise I said I would rather edisie you with the truth than refute errour wherefore leauing them let vs come to better matter Ioy is an effect whereof the Angell will haue the Virgin to looke vnto the cause the cause may be looked for either in her selfe or in God or as I spake before in Grace of Acceptance or Inherence It is plaine by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Angell guides her eyes to looke on the former not the later to looke vpon the fauour she findeth rather than the indowments which she hath Angels fall and Mans also was caused by their desire to ioy in themselues for selfe-loue bred their Apostasie And though since the Fall man haue little cause to fall in loue with himselfe yet is hee not free from danger if in himselfe hee will finde the ground of Ioy for he is through the sight of his imperfection as much in danger to despaire as through the sight of his perfection hee was to presume the perfections of the best though they be such as are not void of comfort yet because they haue intermingled many imperfections that comfort must needes haue a mixture of much discomfort entire and solide ioy cannot be found there Wherefore St. Anstins confession must be the confession of vs all Beata vita est saith hee speaking vnto God gaudere ad te de te propter te if we will ioy wee must lift vp our soules as high as God and in our ioy couple nothing with God we must be induced vnto ioy by no other end but to expresse our thankfulnesse for the mercy of God this is the true motiue of entire and solide ioy But a little farther to open it this word doth eleuate the ioy to that degree which beseemes a Christian man there are other obiects which vsurpe falsly that which belongs vnto God Carnall pleasures are the first vsurpers and many rest vpon them they rellish nothing but their meates their drinkes and sensuall lusts whose ioy if it be any it is but gaudium animalis there is nothing that can giue content vnto a man in such a ioy because these pleasures are common to vs with beasts Rationall indowments eyther of the vnderstanding or of the will furnished with liberall arts or morall vertues are the second vsurpers indeed their title vnto ioy is much better than the former yet their plea is but weake Salomon hath censured knowledge as vnfit to breed ioy in that short saying Qui addit scientiae addit dolori And as for Morall Vertues Eccles 1.18 destitute of Grace what ioy can there be in them which the Fathers haue iudiciously censured to be no better than splendid a peccata So that the ioy promised by this vsurper if it be any it is but gaudium hominis the ioy of a naturall man and therefore as imperfect as is his nature The third vsurper goeth a degree higher and that is Inherent Grace whose plea is so probable that it perplexeth many a man and yet it is but an vsurpers plea because of the rebellion betweene the flesh and the spirit and the often ouerthrowes which the spirit receiues in vs from the flesh and what ioy can there be in the midst of so many foyles in him that daily receiueth so many wounds so that ioy if there be any it is but the Pharisees ioy that thinkes of himselfe better than he should and so doteth vpon the little good he hath that he obserues not how much more there is which he should haue
Reuerence Reuerence is a vertue compounded ex timore amore of feare and loue it is eyther an awfull loue or a louing awe Christ expresseth both these affections in his prayer Feare in his humiliation for he did prostrate himselfe before his Father Loue in his compellation for the words are childe-like or childelikely affectionate wherein he speaketh to his Father But more distinctly you may obserue in them two excellent points of Rhetoricke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweete insinuation in My Father they are melting words and stealingly are able to alter the constancy of a resolute Father and an importunate feruency in Abba Pater or as the Syriac Father Father these are forcing words the redoubling sheweth that hee meant to make his way by spirituall force and breake into the eares and heart of his Father by an acceptable violence So doth hee direct his prayer But what doth he expresse in it surely veleitatem naturae voluntatem gratiae a wish of nature and will of grace The wish of nature is against the Crosse but the will of grace is for it More distinctly The Crosse is noted by two words hac Hora hic Calix this Houre this Cup which words import the same things onely the Houre expresseth the time and vnderstandeth the Crosse the Cup expresseth the Crosse and vnderstandeth the time both containe the determinate Passion of Christ And against this determinate suffering is the wish of Nature bent it appeareth in those words transeat aufer the Cup hasteneth to me Let it passe by or if that be not to be hoped because I haue vndertaken as a surety yet aufer interpose between it and mee and suffer it not to stay vpon me This is the wish of Nature But it is a modest wish therefore it commeth in with a Si If it be possible Things are possible eyther to Gods Power or to his Will to his Power all things are possible that are not contrary to his Nature but by his Will many things are impossible which otherwise may bee done by his Power So that Possible and Impossible must be vnderstood in respect of Gods will and therefore doth St. Luke in stead of If it be possible put in If thou wilt so that Christ doth not desire to speed if there be any impediment from Gods will This appeareth more plainly in the will of Grace exprest in the last words Not what I will but what thou wilt wherein you must marke a distinction of Wills and a submission of the one to the other There is a will of God and a will of Christ by Gods Will is meant his Decree and by Christs Will is meant his Desire these agree not and therefore there must be an yeelding And as it is meete Christ doth here submit his Desire vnto the Will of God Not my will but thine be done Finally compare the wish of Nature and the will of Grace and marke that the wish is conditionall but the will absolute wee may not presse our desires without this restraint If God will but wee must surrender our selues wholly vnto Gods will without any limitation from our owne will And so haue you such particulars as I apprehend in this Text I will now God willing vnfold them more particularly I pray God I may doe it effectually also that we may so heare as to learne learne to follow those steps which Christ hath trod out before vs. Let vs come then to them and begin at the Circumstances whereof the first is when Christ prayed that circumstance is rather gathered out of the contexture of the Chapter than exprest in the Text yet may it not be omitted We must obserue that Christ prayed before he suffered and why it was the accomplishment of a Ceremony and a Prophesie A Ceremony for the Leuiticall Sacrifices were first consecrated by praier before they were burnt vpon the Altar and Christ comming to bee the truth of Sacrifices did first deuote himselfe vnto God before hee was nailed vnto the Crosse As he did herein accomplish a Ceremony so did hee a Prophesie also Oblatus est quia ipse voluit saith Esay hee dyed not of constraint but willingly and this Prayer doth testifie that his bloudy suffering was a free-will offering Neither indeede could his death haue beene meritorious for vs if it had not willingly beene vndertaken by him But the words that Christ speaketh as they are a Prayer so is that Prayer a feeling representation of the Crosse whereupon this circumstance will yeeld vs another lesson and that is of religious policie Christ put himselfe into an agony before he was rackt vpon the Crosse and suffered from himselfe before he suffered from others Why so such a preparation did fore-arme him against his Passion and he vndauntedly tooke downe the draught after he had sowred his mouth with this foretaste of the Cup neyther doe we finde after this hee being taken by the Iewes crucified by the Gentiles that till immediately before he gaue vp the ghost hee shewed any signes of a perplexed man What wonder if we be leether when calamities ouertake vs and faint in the day of affliction In prosperity we thinke not of aduersity neither doe we by mortification inable our selues to bee more patient of mortalitie Hee that resteth his bones daily vpon a downe-bed and pampereth his flesh delicately euery day hee that neuer pincheth his body with fasting nor afflicteth his soule with spirituall sorrow how should he beare hunger thirst nakednesse tortors anguish c. when God leaueth him to the will of his Enemies Euils feelingly premeditated doe lesse molest wherefore after the example of Christ we must still be ready to meete them and then if they come we shall be lesse distressed with them You haue heard when Christ prayed you must now heare where As he prayed timely so he prayed priuately in a retired place of the Garden of Gethsemane the place was a Garden that Garden was Gethsemane and in Gethsemane he chose out a retired place euery one of these hath something remarkable in it The place was a Garden There bee many things wherein we may parrallel the first and second Adam amongst other things this may goe for one the first fell in a Garden and it is in a Garden that the second beginneth to suffer in a Garden did Adam lose Gods image and incurre Gods displeasure and in a Garden Christ did sorrow for the losse and tremble at the danger The Place was not only a Garden but also the Garden of Gethsemane and Gethsemane was a Garden at the foote of Mount Oliuet set as it seemeth by the name with Oliue trees yea and therein was Torcular an Oliue presse wherewith the oyle was strained out of the oliues for these reasons was it called Gethsemane and that is by interpretation Vallis pinguium a Valley of fat things Behold an excellent Embleme of our Sauiour Christ who is the true Oliue spoken of by Zacharie
possible eyther onely to Gods Power or also to his Will All things are possible to Gods Power that are not contrary to his Nature for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all things are his host they subsist in him and therefore haue their strength from his influence Adde hereunto that in this very case God could absolutely forgiue all sinnes and abolish Hell being an absolute Lord. But Gods Power is moderated by his Will and when the Will hath set downe a resolution then the contrary is impossible not simply but because God cannot vary his iudgement So that here commeth in a second distinction of Possible and Impossible in regard of Gods Will. Now Christ doth not put in the condition in regard of Gods absolute Power but in regard of his limitted therefore in St. Luke he saith If thou wilt as if he did not desire it if Gods Will were against it if his Will made it impossible to his Power So then Christ doubteth not Gods Power but acknowledgeth that it is gouerned by his Will This Maxime if it were well heeded would determine many differences betweene vs and the Church of Rome who talke much of Possible by Gods Power when we speake onely of Possible according to Gods Will in the argument of Transubstantiation But I will not fall into a Controuersie Out of all that you haue heard putting the condition to the desire you may gather that the Voyce of Nature is but Veleitas a Wish though a reasonable Wish for Oratio est rationalis actio Christ could not conceiue his Wish in a prayer and not guide his prayer by reason the fore-taste of the Crosse did not so farre ouerwhelme him as that he knew not well what was vttered by him Though later Diuines as well Popish as our owne so amplifie Christs agonie that they seeme to conceiue otherwise yet seeing they doe absolutely free Christ from sinne they may not in charity be thought to detract any thing from the reasonable aduisednesse of Christ in speaking these words Christ was free in vttering the lawfull Voyce of Nature but lower he did not goe Yea when he came thither he soared higher and in the Will of Grace surmounted the Wish of Nature God is pleased that Christian men should be men but being men hee will haue them Christians also he doth not deny vs the Wishes of men but he will haue vs also haue the Will of Angells The Schooles distinguish between the superiour and inferiour reason not but that reason is one and the same but the obiects are not the same whereabouts reason is conuersant there are some that are called Rationes humanae such motiues as are presented by the nature of man some are called Rationes diuinae such motiues as are offered vnto vs from God Reason may bee an Aduocate for both so that in fauour of the lesser it doe not preiudice the greater and in this discretion consists the Will of Grace But more particularly Wee must obserue here a distinction of Wils and a submission of the inferiour to the superiour First for the distinction The Will of God is his Decree the Will of man is his Desire Gods Decree I must open a little farther as for mans Desire I neede not open it you haue heard enough in the Wish of Nature Gods Decree then is in the Acts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 2.23 a determinate Will he doth nothing in time which before time he hath not determined especially in this great work of mans Redemption hee decreed how sinne should bee expiated and himselfe pacified how the Powers of darknesse should bee conquered and man restored how Mercy and Iustice should meete together all this commeth vnder the name of Gods Will. See then how hee doth cloath the Crosse with this sweete word thy Will not so much attentiue to his owne paine as to Gods good pleasure The Wills being thus discerned wee must now see how Christ doth submit his Will vnto his Fathers Not my Will but thine be done Wherein you must first obserue that Christ doth not desire death propter se sed propter aliud not for it selfe as if there were any thing desirable in it but onely to obey his Fathers Will. Secondly that to obey it he doth deny himselfe his owne life is not deare vnto him so hee may doe his Fathers Will. Iohn 18. Shall I not drinke the Cup saith he to S. Peter which my Father hath giuen mee and elsewhere Iohn 12. Father saue mee from this houre yet therefore did I come I came to do not mine own Will but his that sent mee Ioh. 6. And indeed to haue a Will subiect to none is the property of God men must imitate the Planets that go not their own motions otherwise than they are permitted per primum mobile so should all the motions of our soule conforme themselues to the good pleasure of God Christ in the Lords Prayer teacheth this by Rule but here hee teacheth it by Example We should be guided by the Rule and our neglect is inexcusable if we doe not follow it but our contempt is intolerable if wee be not moued by the Example Si Filius obediuit vt faceret voluntatem Patris quantò magis seruus De orat Dominic saith St. Cyprian it is intolerable insolencie for a seruant to be selfe-willed when a childe doth bend to the will of his father for man to bee headstrong when Christ is so pliable Intolerable insolency did I say nay grosse folly Tert. de Orat. cap. 4. for Vel eo nobis bene optamus cum dicimus fiat Voluntas tua quòd nihil sit melius Voluntate diuinâ Wee cannot wish better vnto our selues than to submit our selues vnto Gods Will for that there is no hurt that can be expected from his Will no not when he doth correct vs or lay the Crosse vpon vs for Christs Crosse on earth brought him to the throne of Heauen and our afflictions are not worthy of the Glory that shall be reuealed vpon vs. But from our owne will we can expect no good it can reach no farther than our vnderstanding which is but blinde and oftentimes it is ouerthwart when that seeth right And therefore as it is happy for the children of men that being of weake iudgements and of weaker affections haue parents to whose direction and correction they are obedient for their owne good euen so should the children of God thinke themselues happy that they haue a Father in Heauen that ordereth them better than they can order themselues to whom if they submit themselues they are sure they shall not miscarry But durus est hic sermo it is hard to worke this lesson into flesh and bloud into the voluptuous into the couetous into the ambitious into the prophane it is hard to make any wicked man to take this bridle Christ had so reuerent a respect vnto the sacred Will of God that he endured the sharpest
the Lord and wee must with him answer for our selues I will take the cup of saluation and praise the name of the Lord vnto this end is this Sacrament called the Eucharist Thus Christ conscerateth the Elements But why what good came to the elements by consecration surely much good for they are made the body and the bloud of Christ so saith Iesus This is my body this is my blood The interpretation of these words is much controuerted and it is much disputed What change of the Elements the wordes of Christ did make for that Christ changed the bread when he consecrated it wee make no doubt Whereas then there are three things in bread and wine 1. the name 2. the vse and 3. the substance wee confesse a change in the two first but deny it in the third First wee confesse a change in the name directed by St. Austines rule Ad Bonisaâ— ep 23. Because of a similitude Sacraments commonly beare the names of the things themselues the Sacrament of Christs body is after a sort the body of Christ and the Sacrament of Christ blood is after a sort the blood of Christ Of St. Aducrsus Iudaeos Austins opinion in our case was Tertullian Christ saith hee calleth bread his body And Cyprian the signifying elements and the thing signified De â—nctione Chrismatis are caded by the same name Our Sauiour saith Theodoret changed the names and called the signe by the name of his body Ambrose Chrysostome Ambros de Sacraments l. 5. c. 4. Chrysost ad 〈◊〉 sarios â—â—â—nachos and others might bee alledged to this purpose Secondly wee acknowledge a change in the vse of the Elements for there must be some ground for which the signes may beare the names of the things themselues and that is The vertue the power the operation of the flesh and bloud of Christ beeing mystically vnited to the signes doe in a wonderfull sort manifest these things by the signes through the operation of the Holy Ghost This we learne of St. Cyprian De â—nctione Chrismatis to the Element once sanctified not now their own nature giueth the effect but the diuine vertue worketh in them more mightily the truth is present with the signe and the spirit with the Sacrament De Sacramentis l. 4. c. 4. so that the worthinesse of the grace appeareth by the efficiency of the thing Ambrose also If there be so great strength in the word of the Lord Iesus that all things beganne to be when they were not how much more shall it bee of force that the mysticall Elements should bee the same they were before and yet be changed into another thing Theodoret. The signes which are seene Christ hath honoured with the names of his body and blood not changing the nature but adding grace vnto nature Thus farre wee goe in acknowledging a change of the Elements by consecration farther we goe not wee acknowledge no change in the substance of the nature of the Elements De Sacramentis l. 4. c. 3. and herein we are guided by the Fathers also Ambrose Thou camst to the Altar and sawest the Sacraments thereon and wondredst at the very ereature De Coena Domini and yet it is a solemne and a knowne creature Cyprian After consecration the Element is deliuered from the name of bread and reputed worthy to bee called the body of the Lord notwithstanding the nature of the bread still remaines Ad Coesarios Monacbos Chrysostome The substantiall bread and cup sanctified with a solemne blessing is profitable for the life and safegard of the whole man To proue this the Fathers vse to parallel the Sacrament and the Person of Christ De ieiunio 7. mensis in their disputes against Eutyches Gelasius As the bread and wine after consecration are changed and altered into the body and blood of Christ Dialogo secundo so is the humane nature of Christ changed into his diuine Theodoret hath the same parallel and so hath St. Austine as hee is cited de Consecratione distinctione secunda Hoc est quod dico Now a generall Councell not onely particular Fathers haue resolued that both natures continue in Christs person vnaltered so doe their properties so doe their actions only this honour the diuine doth to the humane nature that as it hath associated it into one person so doth it manifest her properties by it and performe her actions Euen so is it in the Sacrament the heauenly the earthly thing are both vnited to make one Sacrament but each keepeth vnaltered its owne nature properties and actions onely the heauenly doth worke by the earthly and doth not ordinarily without it manifest its operation If in the person of Christ there was no alteration of the diuine nature though the Scripture say the word was made flesh much lesse may we dreame of any alteration in the earthly part of the Sacrament though it be said the bread is the body and the wine is the blood of Christ Out of this distinction of changing of the Elements you may perceiue that Christs consecration was effectuall though not effectuall to Transubstantiation For in a sacramentall argument both substances must remaine and by reason of the mysticall vnion Disparats may be affirmed the one of the other without absurditie Whether the sacramentall vnion doe require moreouer a Consubstantiation may also here be disputed for some vrge it out of these words But their answer is briefly this The earthly and the heauenly thing may bee conioyned really though not locally And as they may be conioyned so they may bee receiued seeing the proper Exhibiter of the heauenly is the Holy Spirit and the Receiuer is our faith Our faith may ascend to Christ in heauen and the Spirit beeing infinite may vnite vs vnto Christ though we be as low as the earth Whereas then the words may haue their truth without any recourse to a miracle or contradicting any other Article of faith or forcing strange senses vpon other passages of Scripture we content our selues with this mysticall relatiue vnion and forbeare all other vnnecessary speculations Although we must needs confesse that the words make more for Consubstantiation than they make for Transubstantiation We confesse then that in the Sacrament there is the body and blood of Christ and that three manner of waies though we admit neyther of the two false waies Transubstantiation and Consubstantiation First in regard of the signe for it was not chosen for it selfe but with reference to Christ Secondly in regard of the resemblance it doth most fitly set forth the efficacy that is in Christ the strengthning the cheering efficacie you heard before out of the 104th Psalme that those properties are in bread and wine Strength is eyther increased or recouered and cheerefulnesse followeth eyther vpon the recouered or increased strength wee are Babes and must grow in Christ we are Souldiers and lose blood in his quarrell we must finde that which
in Baptisme which is a conformitie to Christ dying and rising from the dead In a word all Christs commandements are eyther affirmatiue or negatiue In regard of the affirmatiue wee must imitate Dauid a man after Gods owne heart Acts 13. who did facere omnes voluntates Dei doe all that which God would haue him doe And touching the negatiue wee must imitate the same Dauid who saith of himselfe that All wicked wayes he did vtterly abhorre Psal 119. If thus we liue we shall doe as we pray Gods will in earth as it is done in heauen But who can doe so it is more than is possible for this fraile life wherefore we may vnderstand All two manner of wayes secundum partes and secundum gradus According to the parts of our duety wee must omit no part but must exercise our selues in euery thing which Christ requires As for the degrees though we must striue to attaine the highest yet if we reach not so farre we must not despaire Austin Quisquis non potest implere quod iubet Christus amet eum qui impleuit in illo implet that which was impossible for the Law by reason of the weaknesse of our flesh Rom. 8. God sending his sonne in the similitude of our flesh for sinne condemned sinne in the flesh that the righteousnesse of the Law might bee fulfilled in vs Cap. 19. which walke not according to the flesh but according to the spirit Hitherto you haue seene how the Minister must praeire praecepto lead the people by good Instruction now see in a word how hee must lead them by good Example The commandements that Christ gaue he gaue to the Apostles meaning that they should make vse of them themselues as well as perswade the people to it St. Paul vnderstood it so who saith of himselfe 1 Cor. 9. I beate downe my body and bring it vnder lest when I preach vnto others my selfe become a Reprobate and biddeth Timothie bee an example to his flocke we must not be like Scribes and Pharisees Mat. 23. that bound heauie burdens and layd them vpon the peoples shoulders whereat they would not lift with one of their fingers It is too foule a reproach for a Minister so by his liuing to contradict his preaching as to deserue to be replyed vnto in that Prouerbe Medice cura teipsum and so destroy more than he can build This dishonour I wish you to auoyd And so at length I haue done with the Charge come we now to the Comfort That I told you standeth in the powerfull and perpetuall presence and assistance of Christ Christs presence is noted by Ego vobiscum I am with you which doth shew vs the truth of Christs name Immanuel God with vs Mat. 1. Esay 8. the Holy Land was called Terra Immanuel the Land of God is with vs and because that was but a Type look into the place where God put his name Ezekiel in the vision of the new Hierusalem telleth vs that the name of that Citie is Iehoua shamma Cap. 48. Dominus ibi the Lord is there both in the new Testament and in the old that saying of Wisedome in the Prouerbs cap. 8. is receiued My delight is to be with the sonnes of men But how can Christ which is ascended into heauen be with them vpon earth the name of Christ containeth the Manhood as well as the Godhead now the Manhood is finite therfore cannot be both in Heauen Earth True the Manhood cannot but the Man may No man saith Christ Iohn 3. ascendeth vnto heauen but hee that descended from heauen the sonne of man which is in heauen this Christ spake when he was vpon the earth If the sonne of man could bee in heauen while Christ was on the earth surely the sonne of man may bee on the earth while Christ is in heauen We must vnderstand it of the Person which is but one though two Natures subsist therein and both natures concurre in the production of the seuerall workes of the Mediator in a manner which wee cannot conceiue But we must take heede of the Lutherans racking of this conceipt who would make the Humanitie of Christ to haue a double existence one finite which they call Physicall the other infinite which they call Hyperphysicall which distinction is such as I thinke themselues doe not vnderstand I am sure they doe not expresse it so that it may bee conceiued no more doe Papists that to beare out Transubstantiation haue coined the like But to leaue them Christ that is man is present euery where though not in his Manhood yet in his Godhead If this bee too obscure take a plainer manner his Presence by his Holy Spirit Misit Vicarium spiritum sanctum as Tertullian speaketh If I go not away saith Christ the Comforter will not come Iohn 14. but if I goe I will send him to you from my Father and where the Spirit is there is Christ St. Iohn teacheth vs so By this wee know that he abideth in vs by the Spirit that he hath giuen vnto vs. 1 Epist 3. But it is not a bare presence that we haue to doe withall I told you it is a powerfull presence the word Ego I must bee vnderstood with an Emphasis I that haue all power giuen mee both in heauen and earth that haue ouercome the world in my owne person and in my own person cast out the Prince of this world that haue all iudgement giuen vnto me from the Father whom all the Angels doe worship And indeede the Presence of such a person was behoofefull whether you respect those to whom they were sent or that which they were to doe the Apostles though they carried heauenly treasures it was but in earthen vessels themselues were but plain men of no great parts nor parentage in outward shew likely not only to be scorned but also to be persecuted when they had deliuered their message the Dragon and all his Angels were like fiercely to oppose them ea Christ told them that he sent them as sheepe amongst wolues And how vnlikely might they thinke themselues to preuaile with all sorts of men and perswade them to forsake their Idolatry and turne to God to beleeue in Christ crucified take vp their crosse and follow him The vndergoing of such a danger the compassing of such a designe require a powerfull Presence without which the Apostles would neuer haue ventared to vndertake their charge When God bid Moses goe to Pharaoh and command him to let Israel goe out of Captiuitie how doth he excase himselfe dis-inable himselfe what adoe hath God with him nothing could put him in heart but Ero tecum I will be with thee Exod. 3.12 that so emboldned him that being but a single and a silly man at least the companie that hee tooke with him were of no great regard yet they ventured into Pharaohs Court into his presence and without feare of him or his greatnesse deliuered
his Successe is a performance so much is GODS mercie more forward then mans dutie And is not this a remarkable Successe Surely it is and so much is signified by Selah for Selah interpreted morally is a note of some great and some constant truth and such is that which is contained in my Text. You see the particulars whereof this holy Scripture doth occasion me to speake that we may all be the better for that which shall be spoken let vs by GODS assistance with Christian audience listen againe vnto them as they shall now be vnfolded briefly and in their order I begin at King Dauids Practise wherein the first thing obserued was the matter confessed and that is Sinne. Peccatum confitetur vt Publicanus non iustitias vt Pharisaeus he appeares befor GOD in the humilitie of the Publican not in the pride of the Pharisee He had many Prerogatiues for he was a man after GODS owne heart the Father of faithfull Kings the sweet Singer of Israel a liuely Type of our Sauiour CHRIST but he fixed his eyes vpon none of these neither came any of these into his mind he remembreth nothing but sinne And what doth this intimate but that his guid was not nature but grace For by nature we not onely desire to heare from others but also our selues would be Heralds of our owne vertues yea and are contentedly deceiued by setting and seeing them in a false light to haue others admire them but specially our selues to dote vpon them Euerie man naturally is a Laodicean and thinkes himselfe rich and increased in goods and in regard of his spirituall estate to want nothing But what our Sauiour CHRIST replyed to that Church is spoken to vs all Thou doest not know that thou art poore wretched blind and naked No man doth thinke on these things by nature and therefore when any man doth it is a signe of grace as it was in K. Dauid that thought rather what he wanted then what he had rather how vile then how good he was And indeed where grace is it fareth with our soules as it doth with our bodies If a man be sicke haue he neuer so stately reabes they cannot shelter haue he neuer so daintie fare it cannot rellish haue he neuer so soft a bed yet cannot rest his diseased body feeles nothing but the afflicting peccant humour Euen so when the remorse of conscience workes all our guifts be they neuer so great they appeare not they cannot couer our nakednesse they cannot satisfie our haunger and thirst neither doe they ease our torture though we haue them yet for the time we haue no vse of them we see we heare we feele nothing but sinne as experience teacheth them that haue beene assistants to soules distressed in this kind But it is not onely Sinne but Pâ—shang haynous and ennormous sinne that is here remembred King Dauid is as ambitious to amplyâ—ie his sinne as others are to amplysie their vertues for this word sigâ—ifieth Reuolt and Rebellion the highest improuements that can be of sinne You will acknowledge it if you distinguish inter Legemet Legis latorem euerie trespasse is a violating of the Law but to set at nought the Law-giuer and set our selues against him what is it but High-treason If men satisfie particular lusts they commit but particular sinnes as in Theft Adulterie Murder but Treason is vniuersâ—lis iniustitia it includes all kind of ennormities What then could King Dauid say more against sinne then to make it the character of the sonne of Belial that breakes GODS bonds and casts his cords from him peruersè imitatur Createrem suum vt sibi ipsi lex sit vsurps the Throne of GOD Yea because there is no neutralitie in this case for he that is not with GOD is against him and auersenesse from GOD is attended with aduersenesse to him for rebellion is that whereat the Diuel aymeth in reuolt Sinne doth muster vs in the Armie of the Dragon and ranketh vs with the malignant brood of the Serpent so much doth King Dauid signifie by this word and by so amplifying teacheth vs that we may noâ— mince sin but as we consider the Law which we transgresse so must we also the Law-giuer to whom our sinne doth reserre and we shall find that commonly it is of a higher nature then we suppose and is a plaine spirituall Treason Oh that all Adulterers and Murderers would herein be Dauids Schollers and then no doubt but out of that detestation which they haue of Treason they would profitably conclude how odious they deferue to be in the eyes of GOD themselues deserue to be for the sin which King Dauid amplyfieth is his owne he makes bold in this case with none but himselfe It is a strange peruersenesse of our conscience to be sharpe sighted a farre off when we view others but to be purblind at hand when we looke on our selues our perspectiues multiply the motes that are in other mens eyes and make them appeare as great as beames but the beames that are in our owne eyes they so diminish that they scarce â—â—peare so bigge as moates How doe we detest that in others which we suffer in our own brests And how many would we send to Hell for that where-with our selues hope to climbe to Heauen Sic nemo in sese tentat descendere nemo selfe-loue is perswaded that all is well at home But euerie man is best knowne to himselfe and therefore euerie man should study himselfe most and if he doe though haply others be bad yet will he find himselfe to be worse and confesse with St Paul 1 Tim. 1◠〈◊〉 Sam. 24. Peccatorum ego primus and say as this King doth in another place I haue sinned I haue done wickedly but what haue these sheepe done No mans sinne will appeare greater then our owne And so much of the matter confessed I come now to the manner of confessing The word vsed by the Psalmist is borrowed out of the Law Leuit. 5. and Numb 5. and so alludes to the Ceremoniall Sacrifice wherein the offerer was to lay his hand vpon the Sacrifice in acknowledgement of what he deserued and wherewith he was to be relieued The words of my Text containe the Morall of that Ceremonie which teacheth that we must manifest a sense of our sinne and in that manifestation must first lay the blame where it is deserued and then seeke onely to him in whom we may find succour Confesse we must that is the manifestation but the confession must be made against our selues who onely are blame-worthy and we must present our confession vnto the Lord from whom onely we may expect succour But a little more fully to rip vp these points The Septuagint hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sheweth that in Confession there must be a concurrencie both of soule and body and both must arraigne vs at the Barre for it is verbum forense If it were onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the
filio Dei hominis the same title belongeth vnto him euen as hee was incarnate whereof the ground is the personall vnion the man-hood being assumed into one person with the God-head In regard of the first consideration is hee called vnigenitus the onely begotten of his Father in regard of the second he is called Primogenitus the first borne of many Brethren both wayes is CHRIST neere vnto GOD but our comfort standeth in the latter that Emanuel God with vs or in our Nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sonne of God for that is fons origo Adoptionis nostrae it is that which layeth the soundation of being the sonnes of GOD. As CHRIST was neere so was hee deere vnto GOD. And indeed the words that note the neerenesse containe the grounds of the deerenesâ—e also and they were vnigenitus the onely begotten and primogenitus the first borne vnigenitus ergo vnicè dilectus the onely begotten therefore onely beloued primegenitus ergo praecipuè dilectus the first begotten therefore the especially beloued of GOD for this is a principle Euery man loneth himselfe the more of himselfe hee findeth any where the more he affecteth if he bee not degenerate A father loueth his onely sonne intirely because he hath no more and his eldest chiefely because hee is Principium praecipuum roboris the first and chiefe of his strength But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or naturall affection of men is but a sparkle and that much allaied of that which is in GOD originally and but deriuatiuely in vs. Therefore we may easily conceiue that CHRIST that is so neere in nature and grace must needes bee most deere vnto GOD that indeed he is Vir desidertorum a man after Gods owne Heart and the true Dauid that is beloued as the Prophets call him Adde hereunto that setled loue where it is iudicious is more feruent Now Christus is dilectus not recenti impulsu sed inolito probato it is as ancient as GOD euen coeternall that CHRIST is the Sonne of GOD onely it is in time delated to the man-hood but the length of it is Aeternitie See then how GOD expresseth his loue to vs when he so describeth the person that hee bestoweth vpon vs. And haue we then any thing which we should thinke too good to render vnto GOD Abraham will teach vs better who spared not Vnicum and dilectum silium his onely beloued Sonne when GOD called for him and we see how his thank fulnesse prospered Certainely we would prosper much better if in this kindnesse we would striue to bee answerable vnto GOD. I. pray GOD we may sure I am wee haue good cause if there were no other motiue then is contained in filius and Dilectus if we doe consider onely what the second Person in Trinity is to the first How much more if wee consider what hee doeth for vs In him is the Father well pleased Wee will resolue this Note into two first wee will see in whom and then how the FATHER is pleased Hee is pleased in his beloued Sonne This opens a Mystery Thou shalt make a plate of pure gold Exod. 28. said GOD to Moses and graue vpon it like the ingrauing of a signet Holinesse to the Lord and thou shalt put it vpon a blew lace that it may bee vpon the Miter vpon the forefront of the Miter it shall be and it shall bee vpon Aarons fâ—rehead that Aaron may beare the iniquitie of the holy things which the children of Israel shall hallow in all their hory guifts and it shall be alwayes vpon his forehead that they may bee accepted before the Lord Euen so CHRIST being to bee consecrated now High Priest hath the Holy Ghost descending vpon him that so the Church may bee made acceptable in GODS beloued SONNE Neither was hee the Trueth onely of the High Priest but of the Sacrifices also St. Paul Hebr. 10. applieth to this purpose that place in the Psalme Psal 40. Sacrifice and offering thou wouldest not but a body hast then prepared me in burnt offerings and Sacrifices for sinne thou hast no pleasure then said I loe I come In the volume of thy Booke it is written of me to ave thy will O God In this sense doth the Law vse the word Ratza when it is applied to Sacrifices â—enit 1. and saith that they shall be accepted for the offerer and make an attonement for him Vntill CHRIST came there was no remedy against the curse of the Law but Typicall within the Church and without fruitlesse Colos 1. but CHRIST incarnate brought a soueraigne remedy Ephes 2. when hee became the true Propitiatory in him it pleased God that all fulnesse should dwell and by him to reconcile all things both in Heauen and earth De Censensu Ruangelact lib. 2. cap. 4. St. Austin speaketh briefely but fully In te complacui is as much as Per te constitui gerere quod mihi placuit In thee am I well pleased not onely taking delight in that which thou art but also by thee accomplishing all the good that I meane to the sonnes of men But what did CHRIST Surely he did propitiate GODS wrath and giue man grace in GODS eyes these two workes are contained in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are the blessings that flow from GODS good will towards men Reconciliation is composed of both of GODS Indulgence and Beneficence Indulgence is not enough without Beneficence â— Sam. 14. Absalon shewed this to Ioab when hee was restored from his banishment but not admitted into the King his fathers presence A good patterne to bee imitated by men is GOD who dealeth so in his reconciliation with men whereas men vse some times to forgiue but seldome to forget also they thinke it too much to deserue well and enough that they doe not deserue ill I would it were no more But let vs touch at these points a sunder first at the propitiating of GODS wrath The latter Chronologers will haue this Sacring of IESVS to haue beene performed vpon the day of Expiation in September which if it bee true then the Holy Ghost doeth fairely insinuate that CHRIST came as the Lambe of God to take away the sinnes of the world How soeuer this is true that hee bare our sinnes in his body and by his stripes we are made whole that he cancelled our obligation and slew hatred when hee suffered â—pon the Crosse Neither did CHRIST onely propitiate GODS wrath but also gaue man grace in GODS eyes CHRIST teacheth it in three Parables of the lost Sheepe the lost Groat and the Prodigall Childe The Fathers obserue the Allegory that St. Peter maketh in comparing Noahs Arke vnto the Church and obserue moreouer that as the Doue brought the Oliue branch into the Arke in token that the deluge was ceased and the world was become habitable againe Euen so the Doue that lighted vpon CHRIST brought the glad tidings of the Gospel it
so doth it heare and speake it performeth all its naturall actions And so doth it its Morall also more heauily in some then in other some by reason of the temper doth the body in morall actions follow the Soule but yet it followeth And this may be a good reason why God rememiâ—reth here the powers of our Soule and not the parts of our Body But there is a better and that is deliuered by S. Paul The Law is spirituall Christ layeth the ground of that God is a Spirit Ioh. 4. and hee that worshippeth him must worship him in spirit and in truth Now we are sure that there is no hypocrisie in our Charitie if the seate of it bee the powers of our Soule there may be if it bee the parts of our body witnesse the Pharisee to whom Christ not onely directs but fitteth his speech also who made some shew of Charitie to the world but his inwards were full of Hatred in the sight of God for hee was a Tempter And this doth Christ perstringe or strike at in pressing these words of the Law and shewes that God doth not esteeme the outward deede without the inward affection And the Lesson whch wee must all draw from the seate of Charity is this that our outwarid charitable conuersation must bee rooted in our like inward disposition I should now if time would giue leaue carry euery mans eye into his owne bosome there to take a view whether this vertue bee Catholique and Transcendent or no and if hee find any part vnpossest or not improued as farre as it should bee I should perswade him to see it presently amended Nay I should tell you from that which all the world seeth outwardly that few haue Charitie inwardly for if they had how could their eyes bee so full of Adulterie their eares so set open to entertaine slanders and vntruths their mouthes so ouer-flowe with blasphemie and ribaldrie their hands be so exercised with extortion and cruelty Certainely these things could not bee without if Charitie were within And if Charitie bee not a Catholique and Transcendent vertue in vs no hope that it is either Ordinate or Imperatiue these are perfections whereupon the other are raysed as on a foundation But I cannot stand to take this view and quicken your eare onely remember this that if Loue doe not Hatred will take vp this full Soule GOd that hath commanded this extent of Charitie giue vs eyes to see our want and grace whereby to supply the same that so this vertue may be excluded out of no power that hath right vnto them all and the parts of our Body may bee conformable to the powers of our Soule That so no power nor part may appeare deuoyd of Charitie whether in the eyes of God or man AMEN The fourth Sermon MATT. 22. VERSE 37. The Lord thy God THe Scripture that doth commaund Charitie doth withall teach Where it must be seated and vpon whom it must bee bestowed Where it must be seated you haue already heard you are next to heare vpon whom it must bee bestowed And here we find two kinds of persons both capable of our Charitie because they can returne Loue for Loue and it is the propertie of Loue to be mutuall Of these two persons the names are exprest the first is the Lord thy God the second is thy Neighbour But we must farther obserue What is included in these Names the Cause why they must be beloued and Who are excluded by them They are not capable of the Loue due to the Lord our God that come not vnder his name neither are they capable of the Loue due to our Neighbour that are not contained vnder his name Secondly though the Persons onely are named yet are there things also comprehended vnder the names euen such things as haue reference to the Persons and whatsoeuer things are opposite are excluded thereby Touching the first person onely shall I handle these points at this time First then of his name He is called the Lord our God euerie word hath some remarkable thing in it That which is here rendred Lord is in Moses Iehoua but the Septuagint partly because the Greeke tongue hath no Characters wherewith to expresse that word and partly because the signification of it cannot be fully exprest in any Language by any one word vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the fittest which they could light vpon the Euangelist doth follow them and so doe the vulgar translations But when you heare this word you must not vnderstand it in a popular but in a mysticall sense I will open the mystery vnto you It noteth then two things the one is absolute in God the other is relatiue to his creatures In God it noteth the prerogatiue of his nature which standeth in two things the singularitie and the eternitie thereof Touching the singularity When Moses asked God What is thy name Exod. 3 14. God answered him I am that I am The Scripture calleth him by diuers names sometimes True sometimes Iust sometimes Holy sometimes Mighty c. Wee must no otherwise conceiue of these Names then as being his very Nature Wee call him True and what is his Nature but Truth and Holinesse is his Nature whom wee call Holy the like must bee obserued in his other Attributes they are all his Nature and and therefore inseparable from him hee must cease to be before hee can cease to bee that which hee is properly called And herein hee differeth from his Creatures whose Vertues are a distinct thing from their Nature and therefore they may bee stript of them and yet continue themselues still a man may cease to be holy iust true and yet bee neuerthelesse a man The reason is plaine hee cannot say as God doth I am that I am his Attributes and his Nature are not all one But this singularitie of Gods Nature doth appeare specially in two compositions with the Attributes whereof none are capable but be The first of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. looke whatsoeuer perfection hee hath hee hath it of himselfe and is not beholding to any other for it hee is his owne Originall and therefore his is the perfection it selfe he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good of himselfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodnesse it selfe the like may you say of the rest of the Attributes The second Composition is with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the treasures of wisedome are hid in him hee is Almighty Coloss 2 3. the fulnesse of all perfection is in him In regard of these Compositions it is Iude 15. that the Scripture vseth these Phrases God onely is wise Math. 19 17. 1 Timoth. 6 1â— there is none good but God God dwelleth in light which no man can attaine vnto And indeed no Creaâ—â—â—e hath any perfection which is not giuen it from aboue which commeth not downe from the Father of Lights and that perfection which