Resurrection of the Bodie with such a clause that after it had risen once and so flourished for certaine ages it should againe bee dissolued and brought to nothing but Epiphanius cleareth Origen for this burthening him with the flatte deniall of the Resurrection of the body In regard whereof Alphonsus will credit neither of the relators because their testimonies saith hee concerning Origen doe not agree As little heede is to bee giuen to the imputations of Guido Garmelitanus against the Arminians putting on them that they hold Christ rose vpon the Saturday which Alphonsus makes the fourth Heresie For who findes not by Fryer Waldensis and Widdiford against Wickliffe Peter Cluniacensis against the Petrobrusians Bernard of Lutzenburg and others against the Waldenses what small trust is to be giuen to such relators when the Authors cannot be had to speake for themselues Last of all there wanted not those who affirmed that in the Resurrection no women should bee found but all then should bee turned into men abusing that place of the Apostle Ephes 4.13 of the growing of al vnto a perfect man vnto the measure of the fulnesse of the stature of Christ But Saint Augustine elegantly refutes them Decivitate Dei lib. 22. cap. 17. interpreting man in that place to include as homo both sexes and wittily concluding out of the 22. of Matthew where our Saviour tells vs that in the Resurrection they neither marry nor are giuen in marriage erunt ergo qui vel nubere hîc solent vel ducere vxores sed ibi hoc non faciunt Therefore shall then saith he bee the parties which on earth were married or marriageable but there they shall bee freed as the Angels from any such relations of man and wife Now partly to giue some satisfaction to curious demanders but more I thinke out of their itching humours to make worke for their wit the Schoolemen haue presumed to define of the qualities of those that shall rise againe of their stature age place appearance crownes and coronets more then our Apostle after his returne from the third heauen ever thought fit to acquaint vs with To better purpose a great deale the Fathers presse this point Iustine Martyr Athenagoras Tertullian to cōvince the Gentiles Irenaeus Ephrem and Augustine to stop the mouthes of Heretikes Gregory Nissene Chrysostome Cyprian and Ambrose labour especially in a concionatory and Paraeneticall kinde of straine wherein they were excellent to settle the conscience perswade the will and strongly to worke vpon the affection Saint Hierome binds himselfe against the particular errours of Iohn Bishop of Ierusalem Damascen the Greeke master of the sentences is full of collections out of the Ancients Lactantius Prudentius Hilarie and Paulinus tooke a delight to hallow their divine straine in Poetrie with so sacred a subject Sedulius though it not enough to intitle the memorable Story of the Bible which he had comprised in verse in foure bookes O pus Baschale Easter worke but needes hee must repeate the same againe in prose vnder the same title which the last Bibliotheca Patrum hath now also taken in from the Library of Peter Pithaeus The time allotted will scarce giue leaue to point but at the scope of each of them They never thought this doctrine of the Resurrection enough repeated or sufficiently taught or learned Their Philosophicall answeres out of the grounds of the Physickes to shew the possibilitie of it their reasons borrowed from the Ethickes to proue how it stands with conveniency and iustice and their excellent similitudes of the Phoenix corne corne the rifing of the Sunne after his setting and the like to illustrate the same are testimonies of their extraordinary learning paynes and piety and patternes for vs to follow in the due consideration of so Sacred a Mystery 11. But alas B. our thoughts for the most part are taken vp with other matters the commonnesse of this great treasure maketh vs all to vnder-value it wee can talke of it vpon occasion acknowledge it to bee an especiall Article of our Creede brand with the deserued note of Infidell him that in any sort should question it and yet come too short God wot in the due esteeme of our Saviours conquest of death the primarie and meritorious cause of it or of the vertue of the first fruits whereby the whole masse is hallowed or the happy condition of those who are not dead but sleepe and reposed in their graues as in a bed at the voyce of the last Trumpe to awake againe Surely our Apostle accounted all things but drosse and dung in regard of this Knowledge of Christ and the power of his Resurrection Philipp 3.10 But our aversnesse and neglect is such in this behalfe that I feare me such spiritual themes are least studied vpon and the Apostles price of this knowledge amongst the wittes of this age held somewhat too deare The consideration of our Forefathers devotion should set an edge on our dulnesse Good God! what adoe there was betweene the East Church and the West about the precise time of this solemnitie All were for the thing but the emulation was about the time who in every circumstance should be most exact Pope Victor and his adherents were for the Sunday in regard that it was the day of the weeke that our Lord rose from the dead Polycarpus and those of the East Church tyed themselues to the time of the Iewish Passeouer which might fall vpon any day of the weeke besides These pretended traditions from Iames and Iohn the other from Saint Peter and Saint Paul And when Irenaeus and other good men that interposed were not able to take vp the matter the Councell of Nice became so farre Vmpyre for the Sunday as wee finde related by Athanasius and Eusebius and Constantine the Emperour so strongly backed it with his Imperiall letter which is yet to shew in Socrates and Theodoret that the not-conforming to the Councels ordering in that behalfe was made abranch of the Quarto-desimanian heresie How justly this was done and vpon what grounds I censure not those that desire to bee farther informed in the point may read what Hospinian de origine Festorum Bellarmine in his 3d booke de cultu Sanctorum cap. 12. Morney in the beginning of his booke of the mysterie of iniquity haue gathered out of the Ancients only I may not omit that which a Reuerend Bishop of our Church hath farther obserued Should wee esteeme so highly of every Lords day that it may not be prophaned or because it is de iure divino by the Church altered And should Easter day which containeth the ground of the change from the Iewish Sabbath to our Sunday the archetype as he calls it or the prototype of all Sundaies in the yeere bee in any sort scanted of its due celebration What should I speake of the Cycli Paschales or the golden number sent by the Alexandrians to the Romans as a rare invention in golden letters for a directiue
allusion to the name thou hast remitted thou hast diminished thou hast cooled not that thou now hast but that which thou had'st not thy loue absolutely but thy first loue Whether this happened through the instability of free-will which headlong to ill is drawne onely to good whereby as in violent motions the progresse is slower then the beginning or because Gods grace is supernaturall and resteth in man as in a strange subiect vnprepared and opposite to it 's sweet motions or that the flesh with Amalek sometimes gets ground to force the soule in jeopardy to lift vp the handes for helpe or for that our course is a race or dayly striuing against the streame where tripping or fayling in a stroke doth quickly cast vs backe or that our spirituall life in some sort is answerable to our carnall full of heate and humours in our first growth which afterward in age are cooled and dryed vp I stand now not to discusse What this first loue should here bee and wherein it consisteth some difference may bee found among Interpreters Arius Montanus fetcheth it farre In textum as though it should signifie the loue receaued in the first creation Hugo holds it a defect in preaching Are thas a neglect of almes-deeds But what need such scruples Why might it not rather bee a decaying in all the vertues before mentioned as Saint Ambrose and Richardus with our latter Writers more judiciously take it The first loue therefore that every Convert hath Heb. 6.4 is his ardent affection at his first enlightning and tasting of Gods holy Spirit whereby the joy for his freedome from sinne and Satan carrieth all his faculties to adore the Author of it The makes whereof are the renouncing all things in comparison of it Mat. 13. Ioh. 6. Colos 3.1 the induring of losses and afflictions to retaine it the reverencing of Gods Word and Ministers for increasing of it a struggling against sinne the flesh and world that they may not hinder it Luk. 19.6 1. Thess 1.9.10 a relieving of Christs needy members for the expressing of it a continuance in the powerfull meanes of praying preaching harkening meditating conference with good company for the continuall renewing and preseruing of it Heb. 10. not quenching the motions of the holy Spirit flying all occasions of back-sliding suspecting especially these foure enemies spirituall pride in the best carnall policie in the greatest worldly prosperity in the richest and abuse of Christian liberty in the gallantest In all which or in most or at least in some our Angell and Church as it should seeme had beene here defectiue They halted in their march abated their edge began to be weary of well-doing Psal 78.9 and like as the children of Ephraim hauing their Bowes bent turned themselues backe in the day of battaile Which our Saviour here taxing for a sinne not to be suffered it directs vs to this conclusion which I propose in Saint Bernards words In via vitae In Purificat B. Mariae Serm. 2. non progredit est regredi In a Christian course to bee slacke or at a stand is a falling away or a turning backe againe 14 The walke of a Christian sheweth it which must bee from strength to strength Psalme 84.7 His path as the morning light that shineth more and more vnto the perfect day Proverb 4.18 Hee runnes in the sauour of his Saviours Ointment Cant. 1.4 For as the house of David 2. Sam. 3.1 in the long warre betweene it and Saul ever grew stronger and stronger the waters in Ezechiel deeper and deeper Ezech. 47.3.4.5 Luk. 14.10 1. Tim. 1.18 the word to the humble ghest in the Gospell Sit vp higher so in this warfare vnder our heauenly Generall wee must alway fight in his vineyard Mat. 20. 1. Cor. 9.24 alwaies worke in the race hee hath appointed vs alwaies runne vntill wee obtaine the victory the penny the Crowne which is laid vp for vs in the world to come For the motion of a Christian must not bee like that of the Planets in their Epicycles now ascending then descending sometimes stationary anon retrograde but rather as the beasts mentioned by Ezechiel who passing forward returned not againe Chap. 1.9 Levit. 6.12 his charity is as fire vpon the Lords Altar alwaies kindled and neuer extinguished his grace not as a standing puddle that quickly putrifieth but as the fountaine of living water Iohn 4. that bubbleth Ver. 14. and springeth vp to everlasting life 2. Tim. 4.10 Hee revolts not with Demas disappoints not with Meroz stands not still with the idlers in the Gospell Iudg. 5.23 Mat. 20.3 nor followeth a far off with timorous Peter but thrusts himselfe forth with David into every good action Psal 108. O God my heart is ready my heart is ready I will sing and giue praise with the best member that I haue Psal 63.5 And as long as I liue will I magnifie thee in this manner and lift vp my hands in thy name For what great matter is it saith Saint Augustine to beginne well and not to hold on Like a Metcor to giue a blaze De bono Perseu c. 1. and suddainely to vanish without heat or light like a Locust saith Gregory to flyrt vp Locustarum saltus Greg. Moral l. 31. cap. 12. 1. Sam. 10.7 Act. 8.13 Mar. 6.20 1. King 21.37 Luk. 18.10 Act. 24.25 and presently to fall on the earth againe Saul at his first entrance behaued himselfe well Simon Magus beleeued Herod harkned Ahab fasted the Pharisees prayed Felix trembled and a Socrat. lib. 3 c. 1. Iulian the Apostata in the beginning made a faire shew But minime certè est bonus qui melior esse non vult good he cannot bee saith b Epist 9.1 Bernard that will not be better and si dixer is sufficit periisti say but once thou art good enough and Saint c Lib. de Cantico Novo Augustine will pronounce thee in a manner vndone For faintnesse in this case is fayling loytering leauing standing or staggering an absolute starting backe Ephesus here but trips and the spurre you see is presently in its side Thou hast left thy first loue 15 In making vse of which doctrine the time will scarce permit mee to point at particulars For how fitly would come here to bee taxed lukewarmenesse in our profession dulnesse in our calling deadnesse in our charity repining in our patience remisnesse in our discipline from many of which Ephesus as you haue heard was free What a gulfe if comparison were made would too plainely appeare betweene the first onset of our heroicall reformers and the flagging seconding of them in these our daies as also to encourage the true hearts that striue as yet amongst vs to expresse their first loue what exhortation could bee earnest enough what commendation correspondent what thanks and prayers to God sufficient for the continuance and increasing of his blessings vpon them
for flesh and bloud to plot for somewhat especially how to become great here howsoever it lose by the bargaine hereafter Thus we can obserue B. and reprooue in others but yet goe on to practise it our selues as though our estate and case were of a different nature otherwise why cannot a little content vs who shew our selues in the managing of that we haue to be worthy of nothing or why should a meane estate bee the subiect of scorne sithence our Saviours choyce hath thus graced it in the day of his power but that as Saint Augustine hath it He was humble but we are proud Should it not make vs tremble to cloath our selues with the Fleece and not feed the Flocke make it dainty to trouble our selues with winning foules which Christ hath purchased with his dearest bloud plot more for a poore preferment here then for a Kingdome hereafter take the purple robe vpon vs but turne off the Crosse to be vndergone by any Simon of Cyrene whom wee happen vpon in the way but that as S. Austin hath hit the right veine our pride looks ascue vpon our Masters humility It is this statelinesse that makes vs vnlike our Saviour and all his true Disciples that haue followed him and gone before vs. For to speake nothing of the Fathers and those men as it were of another world what is the reason wee come so farre short in learning gifts and zeale of our Reformers and Masters who haue gone as it were but yesterday day before Why is there such a sensible decay of Doctrine and Discipline among the best but for that we vye who should bee greatest and not who should bee holiest ayme more at the esteeme of men then the praise of God and still forget this lesson of our Saviours humility Hee was humble in the day of his power wee account our selues disgraced if wee bee told fully of our faults The remedy for all this is the direction which followeth Thy people shall offer thee free-will offrings with an holy worship which is the duty of the faithfull and second member of my text that followeth now in order briefly to bee considered 7 Thy people Thy implyeth a propriety People a Congregation at least a multitude except the people be Gods in vaine a holy worship is expected and singularity in this thing is not so acceptable or fit as the vnited devotions of a Congregation or people This people shall offer Here is their externall forwardnesse exemplarie to drawe on others They shall offer to Thee Not to others Saints Angells much lesse their shrines Our Prophet seemes not to bee acquainted with any such doctrine They shall offer thee free-will offrings This is the inward ground which Hee especially here respecteth that giueth to will and to doe and onely searcheth the hearts and reynes With a holy worship composed of inward synceritie and outward decency according to the first and second Commandement Thus I paraphrase the words as they lye in my translation Those that read it otherwise may frame some other deductions but in substance not much different The vulgar Latine is here wholly wide from the originall in rendring it Tecum principium which the Schoole-boyes of Doway for their childish translation out of the Latine credits them no further construe With thee the beginning The errour as it should seeme of the Greeke gaue some way to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which divers of the Ancients afterward tooke for a ground to proue the Eternitie of the Sonne of God but by a meere mistake both in the pointing of the Hebrew and then reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy people and next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie principality not beginning as the vulgar for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devotionum saith Pagnine and Montanus spontancarum voluntatum according to Leo Iuda Munster Vatablus Ingenuitatum addeth Iunius and the rest different not which is sufficiently expressed in both our English translations Thy people shall bee willing or offer thee free-will offrings It may bee as Moller on my Text conjectures that the vulgar mistooke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letters much alike and so came in the difference In hunc locum Bellarmine would faine justifie that reading by chopping and charging points and letters at his pleasure but his own men concurre not with him Such Criticismes I knowe are harsh in a Sermon but the Text must bee cleared that the ground bee sure That which followes with an holy worship some read in ornatibus sanctis referring it to the Priests Robes or garments so Moller and Piscator Others in decoribus or decorislocis Sanctuary in relation to Ierusalem and the Temple as Bucer Iunius and Calvin Saint Ierome seemes to mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mountaines of holinesse all which our last translation very well compriseth In the beauties of holinesse To fasten then vpon some certaintie Two things may be hence gathered as the graces and luster of all Christian worship Chearefulnesse in the vndertaking syncerity in the performance Both which as they concerne a setled Church or congregation must be set forth vnto the world in regard of the place the Temple appointed for that purpose for the more solemnity In respect of the administration in vestures or gestures or some marke of difference which shall be thought fittest for decency edification betweene the Priest and people There may be a holinesse without externall beautie and there is externall pompe enough not grounded vpon inward holinesse But such vnlawfull divorces should not dismay vs from a ready and voluntary striuing for regaining and maintaining this belssed match of beauty and holinesse This was God owne precept three times repeated in one chapter Deut. 12. The free-will offrings and the rest of that nature must not bee huddled vp in private but brought to the place which the Lord had chosen and there must they eate before the Lord and they must reioyce in all that they put their hand vnto they and their housholds vers 7. which is againe repeated to the like purpose vers 12. And yee shall reioyce before the Lord your God you and your sons and your daughters and your men servants and your mayd servants and the Levite that is within your gates And the third time at the 18. verse and thou shalt reioyce before the Lord in all that thou puttest thy hand vnto Surely dulnesse or murmuring or coldnesse or externall formalities aiming rather to please the world or stop mens censurings then proceeding of inward willingnesse is so farre from acceptation at the hands of God that hee pronounceth it worthy of all reproch and punishment What a volley of curses are there thundred forth Deut. 28. but when or for what offences are they especially
point to be discussed 3 As Time and Place are the inseparable adiuncts of all transerunt actions so the Lord requires as well a House as a Day for his publike worship Such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my text not a moveable Tabernacle or an Inne for a nights lodging but a fixed Mansion to dwell in which the Article so restraineth not to the Iewish Temple but that it may well be extended to all publike fabricks erected in like manner and set apart for the like religious worship For this glorious Cathedrall Temple excluded not among the Iewes their Parochiall Synagogues or as they may be termed by an Analogie Chappels of ease Those our Saviour and his Apostles never spake against in those they preached prayed disputed and catechized the people therefore left a warrantable example for all succeeding ages to follow And what shall I speake of the Primitiue zeale of Christians in this behalfe No sooner had they got loose in Constantines time from Heathenish persecutions but euery good mans devotion was set on fire his head plotting his purse open for Churches and Chappels Emulations were betweene Prince and People who in this kinde should goe farthest most men of any ability held it their chiefest glory to be registred to posterity for Founders of Churches or Chappell 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. c. 45 Constantine's decree runnes in the second booke of his life written by Eusebius Vt diligentes sint Episcopi circa Ecclesiarum structuras that Bishops should bee extraordinary diligent about the building of Churches and Chappels if any were ruinous to repaire them and make them larger if any were wanting in convenient places they were to build them new He himselfe beganne with vnspeakable charges to adorne his new City Constantinople especially with Churches and Chappels for Gods seruice One Church called Irene and the other Apostolica were eminent Monuments in the n = a Lib. 2. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De vita Constant l 3. c. 23. Tripartite story of his religious magnificence to bee admired rather then imitated In Ierusalem hee commands the Bishop Macarius to erect a Church so farre surpassing all other structures in that kind that Eusebius intimates it might be the New Ierusalem so much fore-spoken of by the holy Prophets Notwithstanding Iustinian was so eager to out-vie him in this devout liberality that hee substracted the n = b Zonaras Annal. tom 3. stipends from his Readers of the liberall Arts and Sciences to inable himselfe the better to build the n = c Evagrius hist Eccles l. 4. c. 30. incomparable Church of Sophia Charles the Great is commended for erecting so many Churches as there be n = d Aventin Annal. l. 4. letters in the Roman Alphabet And what shall wee imagine that others did of greater ability when n = e Henricus de Erdfordia 365 Churches one for every day in the yeare are registred to bee in Ireland of S. Patricks sole foundation 4. But that which true devotion first grounded necessity vrged conveniency furdered holy ability perfected and God blessed Opinion of merit false miracles apish imitation of Paynims superstition toward Reliques and Saints departed and perchance in some an itching ambition to get a name through the Divels stratagems and mans vanity quickly peruerted and abused What a toy was it that n = f Greg. Turonen sis de gloria confess c. 11. S. Martins boy should procure a Church to be built in the place where his Master stood when he cured a lame Priest A strayed n = g Pontanus de Bello Neapolit l. 2. Bull got a Church to be erected for S. Michael the Archangell in mount Garganus And S. n = h Vincent l. 24. c. 22. Denis tels Charles the Great that the sinnes of all the Spaniards were forgiven at his request who had beene contributers to the building of a Church for his Saintship Vpon any dreame or conceit or vow or report of a relique or any other mistaken accident vp must straight-way a Church And Popes to foster the humour for their owne gaine and glory and maintenance of their dependants must sometimes priviledge them with many n = a See a booke called Fiscus Papalis in which Pope Sylvester and Gregory haue granted so many Indulgences to the Church of S. Iohn de Lat aran in Rome quas nemo numerare potest nisi solus deus as Pope Boniface witnesseth who confirmed them all vid. Chemnicii examen part 4. pag. 736. and Bellarmines defēce of these fopperies de Indulgent l. 1. c. 9 lib. 2. c. 20. with Greg. de Valent de Indulgent c. 4. yeares indulgences to get custome to their trade and for the robbing as they were wont to say of the Egyptians to the deluding of simple people and scandall of Christian religion This made way for superstitious processions idle Pilgrimages sottish vowes and oblations whereby the Priests grew fat as the Buls of Basan but the people leane as Pharaohs kine Golden Chalices had wooden Masse-mongers empty skonces precious Miters There were divers S. Maries for one Christ-Church And no marvaile for Gods word and preaching once laid aside and reconciliation by faith in Christ little sought after or mistaken what May-game and outward pomp which best contented the sense might not easily passe for the best Religion and those for the holiest Professors which vnder the vizor of hypocrisie practised the cleaneliest convayance Against such insufferable abuses in sacred intentions expences the Fathers haue sometimes let fall somewhat hasty speeches which might slacke their liberality who take them not aright What should gold doe there saith n = b De offic l. 2 c. 28. Non auro placent que non emuntur S. Ambrose where it can buy nothing Martyrs delight not if we beleeue n = c In Matth. Hom. 51. et 81 S. Chrysostome to be honoured with that money for want of which the poore pineth and lamenteth n = d Malè parietum vos amor cepit Ad Auxentiū Hilary bids vs beware of Antichrist in such magnificent wals and Pallaces Saint Hierome suspects not a few of them bee built rather for pride then piety It is a wonder to read how tart Saint Bernard is against them in his Apology to William n = e Ep. ad Demetriadem exponente Erasmo vide Hieronym in Jeremiae 7. in ep ad Nepotianum Abbot of S. Theodoricke not that these good men with divers others misliked decency cost or state proportionall to situations assemblies and founders and the abilities of such houses for Gods worship but desired to restraine excesse curbe ostentation stop superstition which at length began to be intolerable in Images and Reliques but especially to beat men off from the conceit of merit and rectify their good mindes where circumstances so required in divers cases to more charitable imployments The elegancy of S. Bernards Caveat deserues to be
this nature the contrary to our common proverbe is found most true the more hast the better speed whence I gather that delay in any Christian duty is alwaies dāgerous To die well saies one is a long art of a short life and a speedy beginning is the shortest cut to this longest art Behold saith the blessed Apostle now is the accepted time 2. Cor. 6.2 behold now the day of salvation and to day if yee will heare his voice harden not your hearts but exhort one another daily while it is called to day Heb. 3.13 There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day Heb. 3.13 or now in all the mandats almost of the King of heaven So the Prophet Esaiah's search Esai 55.6 Esa 55.6 Mar. 13.37 our Saviours Watch. Mar. 13.37 the Wisemans memento Ecclesiast 12.1 containe no other thing then that wise sonne of Syrach so much beateh vpon Ecclesiast 5.7 Ecclus. 5.7 Make no long tarrying to turne vnto the Lord and put it not off from day to day All excuses are refusals and delayes are denials when our Saviour saith vnto vs Come and follow mee For though his mercy afford vs often-times many yeeres to repent yet his Iustice permits vs not one houre to sin Peccanti crastinum non promisit saith Gregory he promiseth not to morrow to the offender who is alwaies ready to forgiue the penitent And therefore Matthew was no sooner called Mat. 9.9 Mat. 9.9 but presently hee arose and followed Hastily came Zacheus downe from the Tree and receaued our Saviour ioyfully when notice was once giuen Luk. 19.6 that hee would bee his ghest that day and no sooner had he looked backe vpon Peter Mat. 26.75 Matthew 26.75 but hee went out saith the Text and wept bitterly 11 I will not stand longer for the proofe of a point so evident but come to apply it to our selues These things are written for our instruction to admonish vs to beware how wee deferre our repentance It is strange to obserue our shifts herein how cunningly wee can cozen our selues and abuse Gods long suffering for our longer sinning But had wee but the grace to consider what true conversion is and the manifold difficulties that alwaies crosse it most evidently it would appeare that all these are augmented and strengthened by delay and that by this deceit more doe perish then by all the guiles and subtilties of Satan besides For better considereth that old Serpent then we doe how that one sinne draweth on another how he that is not fit to day will be lesse fit to morrow how that custome groweth into nature and old diseases are hardly cured He knoweth the longer we persist in sinne the more God plucketh his grace and assistance from vs. Our good inclinations are the weaker our vnderstanding the more darkned our will the more perverted our appetite the more disordered all our inferiour parts and passions the more strengthened and stirred vp against the rule of reason whereby his footing is the stronger and our case the more desperate Last of all hee is privie to the vncertainetie and perils of our life to the dangers that may befall vs to the impediments that will alwaies crosse vs so that if once he winne vs to delay a little hee doubteth not but to gaine our whole time from vs. Now shall we see this net Prov. 1.17 and yet bee entangled Knowe this guile of this old writhing serpent and yet neuer endeauour to prevent it Most commonly there is no man so yron-hearted but hee hath a purpose in time to amend his life And when hee seeth another to liue religiously and heareth the commendation of the Saints of God he wisheth in his heart he were also such a one Num. 23.10 and groneth oft-times in conscience that hee hath never endeauoured so to bee But alas my good Christian brother what letteth at this instant that this course should not bee taken What inconvenience would follow if presently this were practised which for euer should doe vs good Thou shouldest preuent the evill day which suddenly may over-take thee thou shouldest haue thy lamp ready whensoeuer the Bridegroome passeth by thee thou shouldest be furnished of a wedding garment when the Master of the feast commeth to take notice of thee The outward pleasures which thou seemest here to abridge should bee recompenced in this life with the peace of conscience and hereafter with eternall felicitie And if for the present by such meanes thy gaine bee neglected thou shalt surely finde the increase another where Now can there bee a waightier matter then thy saluation Seest thou not by others ruines the vncertaintie of thine owne estate And are not these things true which out of Gods sacred Word I haue proued vnto you What senselesnesse is it then for vs Beloued to make that the taske of our old age which should bee the practice of all our life and to settle our euerlasting our only our surest making or marring vpon so tottering and sinking and sandy a foundation We see and knowe by experience that a ship the longer it leaketh the harder it is to be emptied a house the longer it goeth to decay the worse it is to repaire or a nayle the farther it is driuen in the harder it is to plucke out againe And can wee perswade our selues that the trembling ioynts the dazeled eyes the fainting heart the fayling legs of vnweildy drouping and indisciplinable old age may empty repayre plucke out the leakes and ruines and nayles of so many yeeres flowing fayling and fastening But suppose wee came to that age which is an extraordinary blessing of God and not granted to many and retaine in it that vigour which happeneth to very few and enjoy that grace of God which now and heretofore wee so often haue despised Imagine I say the best that may bee hoped for that thou mayest haue time hereafter to repent and ability to vse that time and desire to vse that ability and grace to prosper that desire whereby thou mayest vanquish Satan at the strongest when thou thy selfe art at the weakest yet consider herein thy foolishnesse which in matters of lesse moment thou wouldest bee loath to commit each day thou knittest knots which once thou must vndoe againe thou heapest that together which once thou must disperse againe thou eatest and drinkest that hourely which once thou must vomit vp againe to omit thy vngratefull dealing with thy Lord and Master Christ Iesus whom thou seruest thus at length with the Divels leauings and then for sooth wee will turne to bee religious when time will scarce permit vs to bee wicked any longer We see therefore beloued brethren the waight and importance of this one word quickly Though there be twelue houres in the day Ioh. 11.9 wherein men may walke no wisdome it is for vs to post ouer our repentance to the last cast Non semper manet in foro
paterfamilias saith Saint Augustine The Lord of the vineyard is not alwaies in the Market to set thee a worke and no maruaile saith Saint Gregory if at the last gaspe he forget himselfe Ser. 1. de sanctis who in all his life neglected to remember God Let vs attend therefore to open when it pleaseth him to knocke And not as Felix did Paul so answer his messengers Goe thy way for this time Act. 24.26 and when I haue convenient time I will call for thee againe but rather with David to be ready when hee saith Come presently to reply Lo I come When he saith Psalm 40.7 Seek my face to eccho immediatly againe Psalm 27.8 Thy face Lord will we seeke Samuels answere must bee ours at the first call Speake Lord for thy servant heareth 1. Sam. 3.10 and that not onely quickly but also when we are in the way which is my fourth and last circumstance before obserued and commeth now briefly in the conclusion to be considered 12. Agree with thine Adversary quickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which all translate whiles thou art in the way with him Alluding perchance to countrymen saith Illyricus who came some distance for judgement from their houses into the city in which they had fit opportunity betweene themselues to discusse and take vp all matters But citizens in my opinion haue no lesse they dwell neere together and may more conveniently meete and daies of hearing come not so fast but space and place may bee had to compose in good sort such businesse But figuratiuely in Scripture this word Way hath three especiall significations First it is taken for doctrine as Psalm Psalm 23.3 23.3 Shew me thy waies O Lord and teach me thy paths Which Hebraisme the Schoolemen haue taken from the Arabians when they put viam Thomae or viam Scoti for Thomas or Scotus doctrine Secondly it signifieth the manner of liuing counsels behaviour or endeavours of men so Gen. 6.12 Gen. 6.12 All flesh had corrupted his way that is their manners and the Lord knoweth the way of the righteous Psalm 1.6 Psalm 1.6 that is the counsels actions or endevours of the righteous or wicked Lastly it is taken for a mans life as Ioshua 23.14 This day I enter into the way of all the world Iosh 23.14 and so in this place whiles thou art in the way with him that is in the dayes of this thy pilgrimage whiles thou art aliue Which directeth vs especially to this conclusion that After this life there remaineth no place for repentance or reconciliation 12 For alia est saith Musculus on this place praesentis alia futurae vitae conditio The condition of this life and the next are not both alike Here there may bee had a composition but there the Iudge will proceed according to law as the next words following my text doe sufficiently confirme thou shalt be cast into prison and thou shalt not come out vntill thou hast paid the vtmost farthing Here is no mention at all of pardon but all of payment pay or stay infinite hath beene thy offence and so must be thy punishment not a dogge to licke a sore not the tip of a finger dipt in water to coole a tongue can be there obtained with an Ocean of teares How much lesse Indulgences or pardons or Masses or Pilgrimages or any Intercession of the liuing can alter the estate of the dead But of this hereafter in the reason when we come to speake of the prison which the Papists imagine to bee their Purgatory Now a word or two by the way for applying this doctrine taken from the way mentioned in my Text and so I will commit you to God 13 This may serue Beloued to hasten that speedy conversion which in the point before I so earnestly vrged For if this life bee the appointed place and no other wherein this quicke reconciliation is to be sought and wrought then all excuses are cut off whatsoeuer the Divels sophistry or mans backsliding tergiversations can imagine Otherwise some peeuish conceit might humour it selfe with such an idle contemplation There is a great space betweene Heauen and Earth Gods judgement seat and the place wee goe from and can this bee passed in a moment Besides who can tell whether my judgement shall bee immediate vpon my departing May not others bee first examined May not I bee repriued till the last day of judgement and hauing that respit to bee reconciled so sue out a pardon But our Saviour meeteth with all such humane fancies and earthly cogitations No saith hee this agreement must not only bee quickly in regard of the time but also in this life whiles thou art in the way and thy adversary with thee both together in respect of the place Iust as that noble Romane Popilius dealt in his ambassage with King Antiochus the history is recorded by Liuie hee maketh a circle with his rod Decad. 5. l. 5. and passe wee must not the compasse thereof till we haue fully resolued on an absolute answere Such a circle wee are all in at this present Beloued and behold an vrgent ambassage from the King of Kings Peace or warre life or death hell or heauen are to bee determined on of vs in this instant and place and therefore let vs bethinke vs I beseech you what to doe Wee finde here no certaine habitation But onely as my Text intimateth a way to passe this passage hath all the dangers and more then can bee imagined The Divell as a theefe the world like a bawd the flesh like a false brother to assault entrap vs and leade vs into vtter darknesse every breathing we make is the shortning of our life euery step we goe is the hastning to our graue Sands of the Sea or Gnats in Summer or leaues in Autumne are not more innumerable then the heapes and swarmes mountaines of calamities which are every moment ready to fall vpon vs. And yet we like those outragious Sodomites Gen. 19.9 Gen. 19.9 wil not suffer our brethren to host quietly by vs but will haue them out to quarrell and deale worse with them though fire and brimstone fall on vs the next day after Good Lord that man should so hardly be brought to consider himselfe and remember thee and yet so quickly to joyne with his enemy and maligne his brother to forget whose he is whence he is where he is and which way he tendeth Wee account him an idle-headed fellow that will be building in every Inne where he may not dwell a foolish Pilote that will bee anchoring in every creeke where his businesse lies not and a most desperate and impudent thiefe that will stabbe when hee passeth along from the prison to his triall Our practise is the like but wee will not thinke of it Wee build where wee may not inhabite anchor where wee may not harbour quarrell and fall out in that very way nay in the very