a drudge Miserum est fuisse foelicem the memory of a better doubleth the misery of a worse estate it doth so corporally and it will doe so spiritually if euer we be put to the triall of it yea we shall find it will doe it so much the more by how much the touch of conscience is more tender then any other sense and the gift which we lose is infinitely more precious then any other gift The taking backe doth much amplifie the depriuation but how much more doth it amplifie that nothing is left behind Though the haruest be caried away yet if there be some gleaning behind though a Tree be cut downe yet if there bee a roote left in the ground though the Sunne goe downe yet if it be twilight these small remainders of greater goods are no small refreshings to a loser It doth a man some good to keepe some monuments of his better estate especially when they are pledges of some sparkle of good will towards vs continuing in him vpon whose iust displeasure we forfeited all As God in fauour giueth the holy spirit so in displeasure doth hee take him away and we cannot guesse better at the measure of his displeasure then by the measure of the depriuation If he take it but in part then mercy tempers iudgement but if he leaue no sparkles of grace that may be kindled again then we become Loruhama Hose 1. we are cleane shut out of the bowels of his compassion And this is that which King Dauids trembling conscience doth deprecate in these words Ne auferas Take not away I haue opened vnto you the nature of spirituall Reiection and Depriuation and I doubt not but by that which you haue heard you conceiue that they are grieuous iudgements but the bottomes of them are not sounded except we also take notice of the Consequents two wofull consequents The first if man be reiected of God as before you heard hee must looke for a cleane opposite condition hee loseth the place of Gods presence and whether shall he goe but euen to the pit of hell Hee loseth the state of that blessed place and hee shall fall into the state of the cursed God doth disgrace him dares any creature yeeld a good looke vnto him God layeth him open to danger and whose indignation then will not burne against him Whose hand will spare him vpon whom God layeth his heauie hand Guesse what will become of them that are reiected by the King of heauen by that which you see befall them who are reiected by Kings on earth The first consequent of reiestion is bad neither is the first consequent vpon depriuation better he that loseth the holy Spirit shall be possessed by an vncleane Spirit 1. Sam. 16. it was Sauls case the Text is plaine The Spirit of the Lord departed from Saul and an euill Spirit troubled him where God is not Satan will be Some would bee Neutrals in the World but indeed none are Man is either a Temple of God or a Synagogue of Satan yea and looke how much God taketh from vs of his Spirit so much wee shall be sure to haue of the vncleane Spirit as Darknesse taketh vp all the roome that is not filled with Light if we haue no portion of Gods Spirit those vncleane Spirits will possesse vs wholy A miserable exchange and yet is this the inâ—uitable consequent of depriuation You would thinke I had brought the iudgement to the height but I haue not there is another consequent a consequent worse then the former Omnis spes veniae tollitur so sayth Gregorie the Great the case is not only very bad but it is past all recouery and why Is a man reiected No other man may intercede for him See this in the case of a King How long saith God vnto Samuel wilt thou mourne for Saul seeing I haue reiected him from raigning ouer Israel See it in the case of a Kingdome I will cast you out of my sight saith God as I haue cast out all your brethren euen the whole seed of Ephraim he speaketh of the Kingdome of Iudah and therefore pray not thou Ieremie 1. Sam. 16. Ieremy 7. for this people neither lift vp crie nor Prayer for them neither make intercession to me for I will not heare thee A pittifull case a man may haue no Mediator if he be reiected How much more miserable is his case if he be depriued for then he cannot pray for himselfe it is Saint Pauls doctrine We know not what we should pray for as we ought but the Spirit maketh intercession for vs with groanes which cannot be vttered and he that searcheth the heart knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God You see there is no Prayer can be made hopefully but must be endited by the Spirit and the Spirit prayeth in none but in those that are Saints therefore they that are depriued of the Spirit are depriued of the grace of Prayer as Zacharie also witnesseth which ioyneth them both together Zach. c. 12. When a man is brought to this case that hee hath no friend to stand vp for him and he cannot be a friend vnto himselfe how desperate is his case What remayneth then but that hee betake himselfe vnto a wretched course Surely Cain did so when hee was reiected hee became the Father of such Giants whom nothing could mend but the generall Deluge and what a life led Saul after hee was depriued So ill a life that his owne death could not make amends for it but many of his children were faine to be hanged vp long after to pacifie the wrath of God Yea the Parable of the vncleane Spirit witnesseth that they that haue beene in the state of grace and by reiection and depriuation are fallen from it are much worse vpon the relapse then euer they were before they first began to be good No wonder then that Dauid conceiued this deprecation against so fearefull iudgements Yea most gracious was God vnto him that gaue him time for to deprecate that put a distance inter meritum iudicium betweene his ill deseruing and Gods iust reuenge he deserued to be cast out but continued still in Gods presence he deserued to be depriued but he retayned still Gods holy Spirit See what good vse hee maketh of Gods patience while hee is in the presence hee preuenteth the casting out and preuenteth the taking away of the Spirit while yet the Spirit abode within him and his preuenting is nothing but deprecating And while we haue the like time we must vse no other meanes how long doth God forbeare vs when wee grieuously prouoke him Were we better aduised we would be more prouident and not ouer-slip the time allowed vs for deprecation lest to our endlesse griefe we find that when we are vnder these iudgements our state is past recouerie I should here end but I must speake a little of
this solemne time All Saints day and of the blessed Sacrament which wee shall now receiue and my Text is well fitting to them both to the time for turne the deprecation into a supplication and what will it sound then but King Dauids desire to continue a Saint What is a Saint Is it not a person that is vouchsafed to attend the presence of God And is furnished with the holy Spirit of God And he that prayeth Take not from mee thy holy Spirit cast mee not out of thy presence what doth hee desire but this Lord continue mee what thou hast once made me let me euer bee a Saint And now you see how true that is which at the entrance I obserued my Text is a Prayer for perseuerance in grace it was King Dauids Prayer it must bee the Prayer of All Saints I hope wee are all such and that wee may neuer be other let vs timely pray against those fearefull iudgements of spirituall reiection and depriuation pray so we must and that wee pray not in vaine loe yonder is a gracious answere to our Prayer wee shall find it at the Table of the Lord that I may touch at the Sacrament as I haue done at the time Would any man be sure that hee is of Gods Family What better euidence can he haue then that he is fed at Gods Table Certainly hee is not cast out that is allowed his Ordinarie there Doth any man desire to continue in him the possession of Gods Spirit Loe yonder is the fuell that feeds that heauenly fire the bread the drinke are both Spirituall they are pledges they are Conduits of the Spirit of God the Spirit will neuer faile them that worthily doe partake of these And why it is Christs Spirit and where Christ is his Spirit must needes goe also But yonder is the fariest picture that euer was made of Christ goe to it receiue it that thou maist become one with it and it with thee so shalt thou be euer sure euer to be of the familie of God thou shalt stand before his presence thou shalt euer weare his liuery and keepe possession of his spirit Feare not thou hast Christ promise Iohn 6. Him that commeth to me I will not câ—â—â— forth and God hath said Heb. 13. I will neuer leaue thee nor for sake thee Onely le◠〈◊〉 not be senselesse of our danger nor carelesse of these good meanes LOrd our sinnes are many they are great but thou hast giuen Dauid a prerogatiue beyond Saul to the Family of Dauid beyond the Family of Saul to true Penitents beyond gracelesse Sinners Vouchsafe vs all to be such Penitents that we may enioy there prerogatiue when we sinne let vs not forget to returne in time and that we be not swallowed vp of these fearefull iudgements of reiection and depriuation heare vs graciously when we cry humbly Cast vs not away from thy presence and take not thine holy Spirit from vs. PSAL. 51. VERSE 12. Restore vnto me the ioy of thy saluation and stablish me with a free Spirit KIng Dauids desire to bee continued in the state of grace is conceiued in two Prayers one against that which himselfe deserued another for that without which hee could not perseuere I haue alreadie opened the former Prayer I come now to the later This later Prayer then that you may the better vnderstand I will obserue therein what King Dauid beggeth and of whom That which he beggeth is a restitution and a confirmation restore stablish Wee must moreouer obserue in the restitution whereof it is and in the confirmation wherewith it is wrought The restitution is of a comfortable sense of Gods grace Gods grace is noted by saluation whereof the comfortable sense is ioy The Confirmation is wrought by a generous disposition the disposition is meant in the word Spirit which that it may be generous must be free Such a comfortable sense and such a generous disposition are the two supporters of perseuerance by them are the children of God continued in the state of grace But whence doe they get them Surely only from God it is he that withdraweth in displeasure and therefore it is hee that in mercie must restore the comfortable sense as our being so our well being subsists only in him and therefore only by him can we be confirmed therein therefore King Dauid desirous to speed of these meanes of perseuerance seeketh them where they may be had hee beggeth them at the hands of God These are the contents of this text which I will inlarge and apply in their order But in the passage I may not forget to obserue vnto you that for obtayning perseuerance the deprecation will not suffice without a supplication it is not enough to be freed from the impediments except wee bee vouchsafed the meanes of perseuerance put the case our Master should neuer in this World turne vs out of his Family which is the Church nor strip vs of his Liuerie which is his holy Spirit yet if wee bee not prouided of meanes heartning and exercising vs in this seruice better neuer to continue then to continue so in that blessed societie The vnprofitable seruant that hid his Talent in a Napkin abode in the house with his fellowes that were more thrifty 〈◊〉 25. and emplyed their talents to their Masters aduantage but at the reckoning day that idle one was cast into vtter darknesse there to weepe and gnash with his teeth when his fellowes vpon their better account did enter into their Masters ioy God hath done vs all this fauour as to continue our entertainment in the Church we must not neglect our employment in his seruice if wee doe well may Gods fauour increase our paine wee must neuer looke that it will yeeld vs comfort For perseuerance is not a bare continuance in Gods Church and participation of his gifts it requireth that wee make vse of it and aduance his glorie This by the way let vs come now to the particulars whereof the first is saluation The Fathers by this word vnderstand our Sauiour Christ and indeed old Simeon calleth him so in his Song taking Christ in his armes he speaketh thus to God Lord now lettest thou thy seruant depart in peace for mine eyes haue seene thy saluation and saluation is included in the Name of Iesus therefore in the Kings Bibles the Latine hath the Name of Iesu insteed of saluation Acts. 18. â— Saint Peter in the Acts telleth vs that there is no other name vnder Heauen by which we may be saued but only the Name of Iesus he is that salutare Dei so often remembred in the Prophets and the sauing grace of God mentioned in Saint Paul Titus 2.11 But we must not vnderstand only the person by this name saluation but also the fruit that springeth from him spirituall and corporall The spirituall I haue handled vpon former Verses it is the discharge from the guilâ— from the corruption of sinne sinne which
immediately vpon their Creation after Gods Image how foully were they ouer-reacht by the Serpent How shamefully did they plunge themselues in sinne in the full integritie of their nature And if they could stand so little in the fulnesse of grace how little shall we bee able to stand that come so short of their their measure Least therefore we make no vse of our abilitie God must be pleased to doe for vs that which he was not pleased to doe for them hee must in compassion of our frailtie either keepe off temptations or arme vs against them hee must giue vs grace to make vse of his grace In any other sense to conceiue that the first grace is indifferent and our will doth determine it is an Arminian dreame Not that we are excusable if hauing abilities we doe not vse them for temptations worke not physically but morally perswade they may they cannot compell and it is plaine that wee doe not vse that care and conscience in trying the fallacies wherewith wee are tempted to disbelieue God and those allurements which endeauour to withdraw vs from God as wee doe in reading the discourses of humane Arts and entertaining aduises concerning our worldly State Therefore wee are without all excuse and should iustly perish for our sinne when wee neglect the meanes that are giuen vs of God inward or outward And indeed all would so perish that haue them because all would so neglect them did not God as well follow as preuent some with his grace prouide by a second that they receiue not the first grace in vaine You haue not yet heard the vttermost that God doth for vs toward the performance of this condition for the condition must bee performed not for a day or a yeare but all our life long it is not enough for to heare Gods voyce to day and to morrow to despise it to day to bee true to him and to bee false to morrow our Faith and our Charitie must be as lasting as our life But alas our faith and our charity haue their wanings they fall often into a sowne wee breake euery day with God and if wee breake with him hee is no longer bound to vs yet he doth not so deale with vs nor take the aduantage which wee doe giue him hee is like a kind Landlord who when his Tenant neglecteth his Couenant and he by vertue of the Lease may make a re-entry forbeares and giues his Tenant leaue to salue the forfeiture hee is long-suffering toward vs and giueth vs space to repent and returne to our good God which is alwayes ready to receiue vs vnto grace and to pardon our offences Yet we may not presume of this vpon the Couenant for when God doth it hee doth it vpon another ground vpon the ground of Predestination Yea that which the kindest Land lord vseth not to doe God out of his goodnesse doth supply vs with those helpes whereby wee may recouer againe his fauour by the ministry of his word or some other meanes hee seasonably worketh in vs repentance and faith and indeed this is a great hight of grace Philip. 〈◊〉 that hee that beginnineth this good worke in vs will perfect it to the day of the Lord that wee are thus preserued by the power of God and that hee doth so put his feare into vs 1. Pet. 1. that wee depart not from him totally or finally What shall wee say then to these things Seeing that God by grace is Alpha and Omega the beginning and the end the author and the finisher of the performance of the condition required therefore though wee performe what wee are commanded yet must wee giue him the glory and hee that doth glory must glory in the Lord. I will shut vp this first obseruation with two good Admonitions The first shall bee this when wee receiue these commands from God Heare my voyce keepe my Couenant let vs humbly pray with Saint Austin Da domine quod iubes iube quod vis Lord enable mee to obey thee and then lay vpon me what commandement thou wilt Or rather if you will let vs pray as the Church teacheth vs when wee heare the ten Commandements Lord haue mercie vpon vs and encline outr hearts to keepe thy Law And God giue vs all this Spirit of Grace and Prayer 1. Epist 1. The second admonition let vs take from Saint Peter Brethren giue all diligence by the practice of Christian vertues to make your calling and election sure for if yee doe these things you shall neuer fall If wee follow the first admonition God will not bee wanting vnto vs if the second wee shall not bee wanting vnto our selues Thus much of the first Obseruation The second followeth We must not sticke at that which God requires because that which God offers doth infinitely exceed it That which God requires is neither thanke worthy nor in comparison of any worth It is not thanke worthy for what thankes doth a man deserue for yeilding that which he doth otherwise owe to God nay which God as before you haue heard doth giue him to bestow I will not againe amplifie these two points I adde a third what thankes doth a man deserue for working his owne perfection for to heare Gods voice and to keepe his Couenant are the perfection both of our head and of our heart they were first qualified for this vse and this vse is their happinesse It is true that so long as Concupiscence doth distemper our soule these imployments at first are not so pleasing they rellish as medicines to a sicke bodie And if you marke it well this is no small difference betweene Vertue and Vice wickednesse is sweete in the mouth and a man hideth it vnder his tongue but when hee hath swallowed it it is like the gall of Aspes vnto his conscience but with vertue it is cleane otherwise the first time wee enter thereupon is the harshest time Eccles 6. Vers 24 25. the longer wee are acquainted the better friends shall we be Put thy feet saith the sonne of Syracke into wisdomes fetters and thy necke into her chaine bow downe thy shoulder and beare her and be not grieued with her bonds Vers 28 29. for at last thou shalt find rest and it shall be turned to thy ioy For then shall her fetters be a strong defence for thee and her chaine a robe of glorie He that maketh his eare liable to Gods voice maketh his eare happie and he maketh his heart happie that maketh it stedfast in the Couenant of God for wherein can hee take more contentment And doth a man deserue thankes for thus bringing his owne person to perfection Put the case these things were thanke worthy yet certainly in comparison they are but of little worth for of what worth is the obedience of a seruant in regard of the fauour of a Soueraigne that vouchsafeth him to bee his Fauourite Of what worth is our loue of God which is our
with it And indeed they may easily ouercharge vs as appeareth in the next reason the reason of our prayer The spirit is wilâ—ing but the flesh is weake I will not trouble you with the diuers sense that is put vpon these words the best and the most agree that these two words note the two parts of a regenerate man the spirit noting the New and the flesh the Old man and so this passage agreeth with the like Rom. 7. the phrases themselues doe giue vs to vnderstand that our willingnesse to serue God is not from Nature but from Grace and our backwardnesse is not from Grace but from Nature If these two parts do not concurre the spirit the flesh the flesh may plucke backe as much as the spirit putteth forward yea and though they doe concurre yet the spirit is too quicke for the flesh and will venture farther than flesh dares to follow Tertullians rule is true that these words import Quid eui subijci debeat whether of the parts should haue the command but all goeth not as it should because one part is inabled to will but the other is not inabled to obey therefore St. Hierome saith well Quantum de ardore mentis confidimus tantum de fragilitate carnis metuamus we must not suppose we can doe all we would but we must pray that the spirit that is well disposed may also bee strong to subdue the flesh as by watching the flesh is dis-inabled to sinne so by praying is the spirit inabled to rule But more distinctly First touching the willingnesse of the spirit there is great difference betweene the habit of grace and the vse thereof though wee be well qualified with the habit yet except God excite and assist wee make little vse thereof Now the willingnesse of the spirit here meant is the ability of a regenerate man without the assistance of God and we must pray for the latter because without it the former will auaile but little As for the weaknesse of the flesh it must be vnderstood with a restraint ad bonum for to resist it is strong enough strong enough to resist the spirit but weake to resist temptation And why the Tempter offereth to the flesh if it yeeld that which the flesh naturally desireth and if it yeeld not he threatneth what the flesh naturally abhorres corporall comfort is that whereafter the body doth long by nature as by nature it doth Ioath the losse thereof The Tempter therefore hath an easie conquest vpon the flesh except Gods hand goe with it in vaine is it countermanded by the spirit many wofull examples haue the Primitiue Churches of this frailty of our nature and euery day is too fertill in spectacles hereof if the Tempter set vpon the flesh he will easily carry vs away though not without some contradiction of the spirit And here we see the fountaine of all our sinnes of infirmity the roote of them is this oddes betweene the flesh and the spirit and this is the whetstone of Prayer the best men if they be buffeted with the messenger of Sathan as Saint Paul was their best remedy is that which Saint Paul vsed Prayer vnto God whose Grace onely can be sufficient for vs 2. Cor. 12. â— and whose strength is made perfect in our weaknesse If this lesson be necessary for those that haue some inward alacrity how much more for them that are altogether drowsie if the best must pray in conscience of their infirmity how feruent in prayer should they be that feele not in themselues that forwardnesse of grace how earnestly should they pray O God make speed to saue vs O Lord make haste to helpe vs I conclude all This whole Text is a lesson of modesty and calleth vpon vs to worke out our saluation in feare and trembling seeing it is God that worketh in vs both to will and to doe not that wee should wauer in our faith but that we should not presume vpon our owne strength remembring that it is an easie matter to vow much while we are on the shore whereof we will be little mindfull when wee be ouertaken at sea Many faire flowers shoote forth when the Sunne shineth which come to nought if they be nipt with a Frost we may not presume that we will be more constant than the Apostles let their weaknesse teach vs to be humble lest if wee promise more than we performe Christ taxe our pride and vpbraid our weaknesse the Tempter will euer set on vs therefore let vs neuer cease to Watch. But the more wee finde out our danger by Watching the more let vs flye to God in Praying that the same God which hath giuen vs a willing spirit may also giue vs obedient flesh that both may hold out in the day of Temptation so shall they both reioyce in the liuing God reioyce here while they sticke fast vnto Christ notwithstanding the Crosse and reioyce hereafter when both comming out of all tribulation shall from Christ receiue an immarcescible Crowne THE SECOND SERMON On Good-Friday MARKE 14.35.36 And he went forward a little and fell on the ground and prayed that if it were possible the houre might passe from him And hee said Abba Father all things are possible vnto thee take away this Cup from mee neuerthelesse not that I will but what thou wilt IN the history of Christs Crosse which wee commemorate this day there are two remarkable parts first a feeling representation thereof which Christ made vnto himselfe and secondly a constant perpession thereof when it was imposed by others The first may bee called Propassio and the second Passio there went a Crosse before the Crosse a fore-Crosse before the after-Crosse a rationall before the sensitiue Christ wrought a smart in himselfe before hee was stricken by others This feeling representation this fore-hand Crosse this selfe-affliction is the argument of those words that now I haue read vnto you The whole Tract is conceiued in forme of a prayer and indeed it is an Offertory prayer Christ by prayer sets the stampe of a sacrifice vpon his death and turneth his suffering into an offering In this Prayer wee are to obserue the circumstances that attend it and the substance of it The circumstances are two when and where when he prayed timely he prayed before he suffered he armed himselfe before he came vnto the conflict But where in a priuate place that hee might more freely poure forth his soule to God he withdrew himselfe from all company of men In the substance of the Prayer wee must see first to Whom it is directed and secondly What is expressed in it It is directed vnto the Father and there is reason it should be so directed by him was the Crosse ordained therefore a prayer against the Crosse must be directed vnto him But as he to whom Christ directed his prayer is his Father so in directing of it he doth expresse the behauiour of a Childe The behauiour of a childe is
Psal 145. Psal 25. of the hight of it it reacheth vnto Heauen sometimes of the depth of it it fetcheth men from Hell sometimes of the width of it it is ouer all his workes sometimes of the length of it it hath bin euer of old His tender Compassions faile not they are renewed euery Morning Lamen 3. But all this is to bee vnderstood in Christ his Incarnation his passion the whole Redemption that hee wrought is indeed Magna Misericordia a wonderfull Mercy Saint Paul mentioning the breadth the length the depth and the hight of it teacheth vs that it passeth all knowledge Ephe. 3. Neither is it Great onely but in this Greatnesse we must obserue Magnitudinem Multitudinem Saint Chrisostome doth excellently amplifie this poynt in regard of both branches Ores nouas inauditas Behold and wonder the first fruits of those that come to Christ are those which were most desperately enthrauled to Satan Magi Publicani Meretrices latro blasphemus the Conuersion of such persons is an vndoubted Argument of the Magnitude of his Mercy And touching the Multitude beleiue his answer to Saint Peter Mat. 18. â—â— who asking Christ Whether hee should forgiue his Brother seauen times replied Not only seauen times but seauentie times seauen Eze. 18.21 At what time soeuer a Sinner doth repent from the bottome of his heart I will put all his wickednesse out of my remembrance sayth the Lord. And verely were it not for this double Greatnesse that is in Gods Mercy few should bee saued for Psal 130. If thou Lord shouldest bee extreame to marke what is done amisse who were able to stand but with thee there is Mercy we would despaire of our cure if there were not such physicke of our great sores if there were not such a soueraigne medicine but this is our comfort Where sinne aboundeth Grace aboundeth much more Rom. 3.20 There is no sinne either so great or manifold which cannot be remedied by the Mercifull bowells of Christ It was Cains voice Gen. 4. my sinne is greater then can be forgiuen but a Father Saint Austin I thinke replieth to him Mentiris Cain this thy complaint is a blasphemous derogation from the vnmeasurable bowells of Christ and the Nouatians were long since condemned by the Church which straightned the power of the Remission of sinnes which Christ hath left vnto the Pastors Marke now the Correspondencie of the branches of this Text. Wee found Magnitude and Multitude in the Miserie of Dauid and they did need a Magnitude and Multitude in the gracious operations of Mercie and here we doe finde in the third place that Mercy is so well stored that it can doe as much as is required by Miserie Whereupon two thinges follow It is vnbeseeming diuine Mercy to bee scant in giuing and humane Miserie is foolishly modest that is spare in asking But this Diuinitie must not be abused it was neuer intended to encourage Presumption but God would haue it published to keepe men from Desperation It is wholesome Doctrine for them that are Miserabiles which labour and are heauie laden with the burden of their sin but it is dangerous to them that are onely Miseri such as are grieuous sinners but haue no sense of their wretched state The last point in the Text is Secundum Misericordiam Haue mercy vpon me according to that which is in Thee not that which is in Mee Nothing to moue God but onely the free goodnesse of God certainely to moue Mercy nothing else can be pleaded by Miserie Dauid had done many good things Omnes voluntates Dei as Saint Paul saith Acts 13. hee had restored Church and Common Weale and made many sweet Songs to the honor and prayse of God But he remembreth none of all these in his Prayer he doth not desire to speede for any of those And why Bona Opera Deo placere possunt Deum placare non possunt while wee doe them though imperfect yet are they well pleasing vnto God thorough Christ but if we doe contrary vnto them we may not pleade them for Satisfactions for our sinne No Gods Rule is Eze. 18. When a righteous man turneth away from his righteousnesse and committeth iniquitie all his righteousnesse that he hath done shall not bee mentioned therefore Dauid prayeth discreetly when he referreth God to his owne Goodnes and pleades nothing of his owne Worth and we must in the like Case lay before God only our beggery and commend that vnto Gods Mercy the lesse we haue the more wee shall find in him if wee are not ashamed to confesse our owne basenes and his Goodnesse But it is time to draw to an end Audi peccator orantem peccatorem whosoeuer thou art that art a sinner learne from King Dauid the argument of penitent Prayer It must represent a feeling Miserie and a tender Mercy and the feeling of Misery must make vs seeke vnto tender Mercy It was a strange errour in Saint Peter that when he had seene a glimpse of Christs Glorie Luke 5. â— brake out into these words Goe from me Lord for I am a sinfull Man hee should rather haue desired that Christ would approach him for with whom should a Patient desire rather to be then with his Physitian or a Sinner then with his Sauiour Surely Saint Peter at another time Iohn 13.2 though at first he made dainty that Christ should wash his feete yet when Christ told him except I wash thee thou canst haue no part in me replied Wash Lord and not my feete onely but my hands and my head also There is none of vs that doth not daily runne in arrerages to God that doth not staine that garment of Innocencie which he receiued in his Baptisme and what should we do then being in such a case but that our selues may be written in the booke of life desire that our sinnes may be blotted out of the Booke of death that we be not cast out of heauenly Hierusalem â—euel 7.14 as an vncleaÌ„e thing wash our garments white in the blood of the Lambe No doubt but as King Dauid so wee shall haue Paroxismes sharpe sits of despaire when our Conscience curiously suruaieth our Miserie But the eyes of our soule must not dwell there we must lift them vp vnto the Mercy-seate et abyssus abyssum inuocet let the depth of our Misery seeke a reliefe in the depth of Gods Mercy be our sins neuer so many bee they neuer so great we shall find more bowells of tender Mercy greater loue kindnesse there then our Sinnes can need Yea not onely finde them there in God but seele them also streaming from thence to the full reliefe of our distressed soules We shall feele them so acquitting so cleansing vs that we shall be assured that we are vessells of Mercy though we deserue for our sinnes to be Vessells of Wrath. I Shut vp all with this Prayer O Lord Righteousnesse belongeth vnto thee but
is not the first time that we are beholding to Gods grace the very word Regeneration may teach we had this cleane heart and right spirit when we were first created for wee were created after Gods image sinne lost it grace restored it now you know that if a Tenant forfeit his Lease and a Land-lord after re-entry restore it to him againe this is a worke of his goodnesse which is more then a worke of his ability for many are able and doe it not therefore if any being able doe it the inducement is not his ability but his goodnesse the like must we conceiue of God it was his pittying mercie that imployed his almighty power to repaire what we had ruined to recouer what we had lost to restore what we had forfeited a cleane heart and a right spirit Finally both the creating and the renewing are actus continui workes that God neuer intermitteth otherwise we should quickly come to nothing or rather which is worse then nothing become fire-brands of hell for wee dayly forfeit by sin and God may daily take aduantage of our breach of his Couenant Adde hereunto that our Regeneration is not in facto but in fieri and therefore needeth a perpetuall influence and supportance for this cause though Dauid were now in the state of grace yet doth he begge grace of God though God had created in him a cleane heart yet doth he desire that God would create a cleane heart in him and though he bad renewed in him a right Spirit yet doth he pray that God would renew a right Spirit within him so doth he wisely prouide against forfeitures and religiously beg the increase of that which he had receiued But I conclude sicut rogauit Dauid it a debet vnusquisque nostrûm saith S. Hierom Dauids prayer is a praier that beseems vs all we all beare about vs a body of sin and we should all desire that it might be abolished We should indeed but who doth who doth enquire into the vncleannesse of his heart and the crookednesse of his spirit or who taketh notice whether there be in him at all any part of Regeneration nay who doth shew that there is any Nazianzene Oratione 43. writing de Encaeâ—ijs doth giue a good obseruation how a man should know whether his heart haue any part in this Creation or his spirit in this Renouation yesterday thou wert a time seruer to day thou art not ashamed of thy Sauiour Christ yesterday thou didst affect the praise of men to day thou settest more by an honest life yesterday thou wert delighted with vain spectacles to day thou art giuen to diuine meditations c. if thou find such a change Haec mutatio dextrae excelsi God hath put to his mercifull power to make thee a new man if it be otherwise with thee and the day following find thee as bad as thou wert the day before thou hast no part in Regeneration A fearfull case because the Psalmist mouing the question to God Psal 24. Who shall ascend into the mountaine of the Lord who shall stand in his holy place answers Euen he that hath innocent hands and a pure heart Wherfore be ye renewed in the spirit of your minds put on the New-Man Eph. 4.25 which after God is created in righteousnes true holines or because this is a worke too hard for any one of vs Let vs euery one pray with K. Dauid in this place Create in me a clean heart ô God renew a right spirit within me AMEN PSAL. 51. VERS 11. Cast mee not away from thy presence and take not thy holy Spirit from mee KIng Dauids desire set forth in the first part of this Psalme is that hee may be restored vnto and preserued in the state of grace How he desires to bee restored you haue hitherto seene you haue seene how hee sueth first in generall that Gods Mercie would relieue his Miserie Gods great mercy his deepe miserie Secondly in speciall how hee brancheth his owne sinne and Gods grace hee confesseth sinne which himselfe committed and that which he inherited from his parents and hee beggeth a two-fold grace that the cure may be proper to each kind of sinne finally he would not haue a plaister narrower then his sore nor a medicine that could not throughly remedy his disease Thus he desires to be restored But to be restored is not enough a Penitents desire must carrie him farther for how shall it appeare that hee doth vnfainedly sorrow for sinne and affect goodnesse except he be as desirous to continue in as to bee brought vnto the state of grace 〈◊〉 Pet. 2. Nay Saint Peter will tell vs that it were better neuer to haue knowne the way of righteousnesse then after wee haue knowne it to returne like dogges to our vomit and like swine to our wallowing in the myre Wherefore the second desire was necessarie for King Dauid and must bee exemplarie vnto vs. Let vs come then to it It is set downe in this and the following Verse and conceiued in a double prayer first in deprecation and secondly in supplication a prayer against that which King Dauid deserued and a prayer for that without which King Dauid could not perseuere we will meddle now onely with the former prayer But in the passage I may not forget a good note of Saint Bernards where he commends King Dauids method Serm. 3. de Penticost and obserues that after hee hath prayed Create in me a cleane heart O Lord renew a right spirit within me he prayeth seasonably Cast me not away from thy presence and take not thy holy spirit from me When we offend we fall into sinne and out of fauour and when we repent wee must not desire to be receiued into fauour vntill we are first acquitted from sinne otherwise wee shall betray that we wish there were no Sanction of the Law but as for the transgression of the Law we are not much moued therwith wheras the least sinne must be more irkesome to a repenting soule then the most grieuous punishment But let vs breake vp this prayer wherein I will note two things 1. the Manner and 2. the Matter the manner is a prayer against the matter is that which King Dauid deserued Now that which he deserued comprehends two fearefull iudgements 1. Reiection and 2. Depriuation I will cleare these two tearmes vnto you While we are in the state of grace wee haue communion with God and God hath communion with vs God receiueth vs into his family and we attend him we weare his liuerie and are knowne to belong vnto him the first giueth vs free accesse vnto his presence and the second is a participation of his holy spirit Sinne as much as lieth in it dissolues both these communions for we deserue by it first that God discharge vs of his seruice giue vs no longer place in his family which is that which I called Reiection Secondly we deserue that God take from
vs his liuerie leaue vs no marke of our reference to him and this is that which I called depriuation But more distinctly in reiection we will obserue 1. from what Place and state both are included in Gods presence Secondly with what disgrace and danger a sinner deserues to bee reiected we may gather them both out of the words Cast out In the depriuation we will obserue first Whereof secondly how farre a sinner may be depriued Whereof first of what gift of the Holy spirit then What worth there is in the gift spiritus tuus thy holy Spirit or the Spirit of thy Holinesse a most precious gift of this a sinner deserueth to be depriued But how farre that appeareth in aufer as the taking away which wee will resolue into these two Notes the first is the taking backe of the spirit which God once gaue him and therefore some render it Ne recipias withdraw not secondly the spirit is so taken backe that nothing of it remaines with a sinner it is not a diminution but an ablation a stripping him wholy of the Spirit of God Finally both these reiection and depriuation must bee considered not in themselues but also in their consequences and the consequences are two and they much aggrauate the fearefulnesse of the iudgement The first is We cannot be reiected of our old good Master but wee shall fall into the hands of another who is much worse and wee shall be forced to weare a much worse Liuerie if we be stript of his Looke whatsoeuer good we lose we shall fall vnder the contrarie euill if we bee reiected if we be depriued This is the first Consequence A second is that such a sinners Case is desperate God will heare no mans praiers for him and he wil giue him no grace to pray for himselfe And what can follow but that being brought into so bad a case he senselesly runne a gracelesse course which commeth to the maine point of my Text which I told you was a desire of perseuerance in grace whereunto nothing can bee more opposite then this reiection and depriuation which is prayed against by our penitent King And so haue I broken vp this Text the parts whereof I shall now open farther vnto you God grant they may further our religious repentance First then of the manner of the Prayer I told you it is a deprecation a praying against When we are in danger we must not be senselesse bee it but corporall how much more if it be spirituall Now that we are sensible wee can giue no better proofe then if wee pray against the danger yea the more earnest wee are in prayer the more doe wee manifest the prouident feare of our soules Dauid had committed enormous sinnes adultery 1. Cor. â— 6 1. Iob. 3.15 murder of adulterers Saint Paul tels vs that none shall enter into the Kingdome of Heauen and of the murderer Saint Iohn tels vs that hee hath not eternall life abiding in him King Dauid finding himselfe in this danger had reason to fall vnto this kind of prayer especially hauing before his eyes the wofull example of his Predecessor Saul But what needed hee 1. Sam. â— God had promised that it should goe well with him and with his seed also and that when they sinne though hee will punish them he will not withdraw his Mercy as he did from Saul whom hee cast out from before his eyes yea and Dauid for his particular had his pardon brought vnto him by Nathan It is true But it is as true that he that doth recouer out of a desperate danger is not so soone secure as hee is safe behold it in a corporall danger If a man were ready to fall into a deepe pit and a stander by timely stretch out his hand and recouer him hee cannot so soone recouer his spirits as hee saued his life you shall see him looke wan feele his heart tremble scarce get a word from him or make him stand vpon his feet he will aske some pretty time before hee can come to himselfe againe And may we thinke that hee that found himselfe vpon the brinke of Hell that saw himselfe entring at the gates of aeternall death that was singed with the flames of that vnquenchable fire and felt the palpable darkenesse of that euerlasting night though by Gods mercy hee tumbled not into the pit came not into the Chambers of death was not deuoured of the fire nor cast into the vtter darknesse thinke wee I say that hee can soone forget those affrighting spectacles that hee can suddainly calme those stormes which they raised in his soule that hee can as soone be secured as hee is safe certainly he cannot they that haue beene exercised in such conflicts yeeld vndenyable proofe and therefore wonder not that King Dauid notwithstanding Gods gracious promise as if hee did forget it maketh this kind of prayer vnto God Adde hereunto that God doth not giue his promises to make vs idle but to exercise our faith in importuning God for a performance 1. â—im 4.8 Pietie hath the promise both of this life and of that which is to come yet doe wee not forbeare dayly to say the Lords Prayer that we may speed of both Our rule then is That wee must vse Gods Promises as directions in not as dispensations from the deuotion we owe vnto God And let this suffice touching the manner of the Prayer Let vs come now to the matter And first let vs looke to the Reiection wherein the first particular was the Place from whence a sinner deserueth to bee reiected that is here called the presence of God God from the beginning of the world had a speciall place whereat hee appeared to the Patriarkes and they performed their deuotions at it the learned gather it out of the 4. of Genesis where God threatneth that Cain should bee a vagabond and Cain complaineth that hee was cast from the presence of God that is excommunicated from the visible Church and the seuering of the sonnes of God from the sonnes of Men seemeth to haue bin in regard of the meeting in that speciall place But howsoeuer that may be doubted it is out of all question that when God made the Israelites a nationall Church hee had a visible presence amongst them hee commanded the Tabernacle to be built for that purpose whereinto he entred in the Cloud and rested betweene the Cherubims on the Mercy-seat This was the typicall presence of a spirituall residence of God of his gracious dwelling amongst his people This was a thing so much reuerenced by the Patriarkes Psal 27. that they held it a great blessing to enioy it Vnum petij aith King Dauid One thing haue I desired of the Lord and that will I still require that I may dwell in the house of the Lord all the dayes of my life to behold the faire beauty of the Lord and to visit his holy Temple As it was a comfort to them to enioy
true the soueraigne good There is one thing moreouer meant by this phrase which is peculiar vnto Dauid and doth somwhat concerne all those that are in authority 1. Sam. ca. 16 and that is an heroicall spirit Numb 11. God gaue him one when hee anointed him first to be King so did he vnto Moses Exod. ca. 19. and the Elders which were chosen to assist him Though euery child of God must by a noble spirit testifie his parentage and that Kingly degree whereunto he is called of God yet they that are set ouer others must haue a principall spirit in a higher measure answerable to their charge must their gifts be seruilitie beseemes none lesse then those who are appointed guides to lead others out of thraldome The next point is King Dauids prayer vphold or stablish His late wofull experience had taught him that he was labilis and fragilis that he was apt to take a fall and with the fall a bruise therefore hee had good reason to pray God to hold him vp to strengthen him yea the best are mutable creatures as they were made of nothing so of themselues they would turne to nothing againe Therefore hee that standeth must pray that he may not fall that his house rest not vpon the Sands to be blowen downe by the winds or borne downe by the Waues but vpon a Rocke which will hold out against them both Secondly this word importeth that he that hath recouered a fall Clem. Alex. Stromat lib. â— desires that he may no more relapse Vilificat libertatem qui iterùm vult amittere it is a shrewd argument that he setteth light by a free spirit that doth not desire as well for to keepe it as for to haue it and the desire for to keepe it doth argue at how deare a rate we set it Thirdly Saint Bernards rule is true Quae modo sunt modo non sunt is qui verè est non acceptat nec in caducis istis potest vera aeternitas sibi complacere Vertue be it neuer so eminent pleaseth not God except it bee lasting he will haue euery one striue to resemble him as well in constancie as in sanctitie Finally this comfortable sense and generous spirit are the two supporters of perseuerance for what should moue him to fall from God that is heartned with the comfortable sense of Gods fauour and established by a generous spirit to doe him seruice Therefore Gregorie the Great giueth vs a good note In 〈◊〉 Psal that if wee meane to perseuere wee must take heed that we doe not seuer these Solet quibusdam contingere c. it falleth out too often saith he that men luld a sleepe with the ioy of saluation forget how feeble their knees are and begge not to be held vp with a free spirit and so slip before they are aware wherefore he addeth Ita me correctum sac gaudere de veniâ vt tamen nunquam desinam esse suspectus de culpâ Let me neuer so ioy in the pardon of my sinnes as that out of the consciousnesse of my owne frailtie I should not desire to be strengthned against sinne The last thing I noted vpon this Text is Who is the giuer of these gifts and it appeareth to bee God for to him King Dauid prayeth and what better proofe then that euery man seeketh it of him and thanketh him Serm 6. Dei onâ—â—e 〈◊〉 Cap. 6. 1. Cor. 1.31 if that he haue it What meane we saith Saint Cyprian by all the Lords Prayer Nisi vt in eo quod esse cepimus perseueremus Whereunto agreeth Saint Augustine and the Apostle telleth vs that he that glorieth must glorie in the Lord Vntill we come to God we can find no ground of stabilitie how glorious were the Angels in Heauen How holy was Adam in Paradise Both left vnto themselues are monuments of the frailtie of a creature If they how much more we that come so short of their gifts Wherefore God hauing shewed vs how little stedfastnesse there is in the foundation of nature Psal 94. buildeth vs vpon a surer foundation he buildeth vs vpon himselfe Hee is become our refuge and the strength of our considence And as he only can establish vs with a free spirit so only he can restore vnto vs the ioy of his saluation The earth may breath forth vapours and intercept the sun-shine but not the Earth but the Sunne it selfe must dispell those vapours that with his brightnesse hee may cheere the earth againe our sinnes may cloud the light of Gods countenance only Gods mercie can make it breake through that cloude and shed a comfortable influence into our soule I say only God that for sinne withdrew it from vs. It is not meant that hereupon we should grow idle but wee must not ouer-value our endeuours Heb. 3.12 wee must take heed that our Lampes goe not out That there be not in any of vs an euill heart of infidelitie to depart from the liuing God Psal 127. we must gird vp our loines and we must watch But yet wee must still remember that Except the Lord build the house they labour but in vaine that build it except the Lord keepe the Citie the watchman waketh but in vaine Tutiores saith Saint Austin Esay 46. Viuimus si totum Deo damus non nos illi ex parte nobis ex parte committimus wee are most secure while we value our owne endeauours at nought and giue all the glorie of our stabilitie to God Heare yee me O house of Iacob and all that remayne of the house of Israel which are borne of mee from the wombe and brought vp of me from the birth therefore vnto the old age I am the same euen I will beare you vnto the hoarie haires I haue made you I will also beare you and I will carrie you and I will deliuer you If God put his feare into our hearts we shall not depart from him if hee keepe vs none shall be able to take vs out of his hand Reade Colos 1. Philip. 1. I conclude though we can say with Saint Paul 2. Tim. 4. I haue fought a good sight I haue finished my course I haue kept the faith hence-foorth there is laid vp for me a Crowne of righteousnesse which God the righteous Iudge shall giue me at that day yet let vs with the foure and twentie Elders Cast downe our selues and our crownes before him that sitteth vpon the Throne and the Lambe saying Reue. 4.4 Prayse and honour and glorie and power be vnto him that sitteth vpon the Throne and to the Lambe for euermore AMEN PSAL. 51. VERSE 13. Then will I teach transgressors thy wayes and Sinners shall bee conuerted vnto thee WHen I brake vp the first part of this Psalme I told you that it was a Vow and therefore obserued therein the parts of a Vow a Desire and a Promise for when a man voweth there is something that he
goodnesse of a Creature and if it faile no lesse power then this can restore it againe In a word there is none other Good but hee and therefore none but he can doe good whether it be naturall or morall good good of Grace or good of Glory all are but drops whereof he is the Ocean and hee is the Sunne from whom these beames doe issue His Ability is not all the reason why the suite is directed vnto him but his Promise also must bee ioyned thereto Take the words corporally then hath Dauid a speciall promise both of the indulgence and beneficence of God 2. Sam. 7. take them spiritually and then the blessings come within the generall promises of Gods Couenant for that hath the promises both of this Life 1. Tim 4 â— and of that which is to come For doe good you see there is reason to pray to God and there is as much reason for Build thou the wals Men cannot so much as build corporally except the Lord build the house he laboureth but in vaine that buildeth much more spiritually Psal 127. seeing none can giue the spirit but himselfe and all our sufficiencie is from his spirit without which we can doe nothing God is the wall of our wall hee standeth about those that feare him as the Hils about Ierusalem Psal 125. Psal 147. he will build vp Ierusalem and gather together the out-casts of Israel But when wee make God the Author wee doe not exclude the Instruments our selues and others but shew their impotencie if he make them not both able and effectuall The Person is well chosen to whom the suite is directed but that is not enough there must bee some motiue also which may plead for the Sutor And here is the most preuailing motiue nothing without God euer moueth him to doe good many things from without may prouoke his vengeance but nothing can draw from him works of Grace but that which is within him And that which is within him the first mouer is alwayes his good will Gods will is alwayes good but wee then vse the addition of good when we feele the gracious effects thereof when God dealeth with vs according to the sweetnesse of his Nature not the rigour of his iustice And this phrase commeth then in seasonably when wee haue deserued the contrary as Dauid now had and all men doe when they are put to this Petition doe good build vp witnesse all the Instaurations that haue beene since the beginning of the World Nothing can bee had from God by merit but we owe it all vnto Gods Mercie who for his owne sake doth repaire his Church as at first he gaue it a being onely for his owne sake And it is happie that that is the onely motiue for were it not for that wee should bee left comfortlesse but from this wee may receiue more then wee can hope for Hee dealeth like a God 2 Sam 7. and not like a man Secondly this phrase may note some remarkable thing touching the nature and measure of the gifts The nature as if Dauid did desire that most which would please God best and did not sue to God for other gifts then such as he taketh the greatest content in and so that he might obtaine Gods good will for Sion and Ierusalem hee passeth not for all the rest And indeed it it is true spirituall wisedome to make Let mee finde grace in thine eyes the vpshot of our suite and to seeme to minde no thing else but the recouery of Gods good will 1. King â— wee are sure then to speed with Salomon of any other good though wee mention it not in our prayers Finally this phrase may note as the nature so the measure of the gifts it implyeth that we presume not to carue to our selues but leaue him to enlarge or contract his bountie as it seemeth best vnto him And indeed as he knoweth best what is good for vs so is he the best proportioner of his gifts and will deale more freely the lesse we presume to prescribe vnto him But let vs draw to an end I told you that in the whole Text you might obserue two remarkable Vertues shining therein The first is Confidence In the beginning of the Psalme King Dauid seemed to bee a very wretch so sinfull that he might well seeme vnworthy to open his mouth for himselfe yet hauing vnburthened his conscience and poured forth his soule for himselfe hee gathereth strength and groweth bold to pray for others for the whole Kingdome yea for the whole body of the Church hee presumeth to importune God to bestow the greatest of his temporall and spirituall blessings And the conscience of sinne must not so dishearten vs but when wee haue made our owne peace wee may become suitors for others also It is an argument of the Communion of Saints and Christ out of a fellow-feeling hath taught vs to say Our Father 1. Tim. 2.1 yea the Apostle willeth vs to pray for all men But as we must pray with this Confidence like Dauid so must wee bee like Dauid in seasoning our prayers with Compassion though we doe well enough our selues yet must we not be senslesse of other mens wants nor finde ease in ease while others are in danger especially if our selues haue beene the cause of their danger as Dauid was who as much as lay in him exposed all Israel to ruine and destruction Hee had reason therefore to remember it in his prayers and desire God to be gracious vnto it God hath visited our Land with a Plague of Raine and no doubt but our sinnes are the cause of so vnseasonable weather for Genes 3. Cursed be the Earth for thy sake hath a constant truth and God doth not distemper the Seasons except we be first distempered You shall doe well therefore to looke vpon the Land with Compassion and remember in your denotion the distresses thereof Finally learne from King Dauid to put into our prayers those to whom wee haue specâ—all reference Would the time permit this Note might be enlarged to Parents Masters Magistrates Pastors I will insist onely on Sion and Ierusalem to that wee haue the neerest reference No consanguinity no affinity worketh so straight a band as doth the Communion of Saints yet is there nothing that moueth men lesse I would it did moue more especially at this time when Sion is as a wildernesse and Ierusalem a desolation what with the Turke and what with the Pope euery where is the sword bathed in Christian bloud if euer Ne â—rascaris Domine would now be a seasonable Antheme wee should all pray Be not wrath very sore O Lord neither remember iniquitie for euer And I would there were that compassionate disposition in vs which appeared in the captiue Iewes Psal 137. when they said If I forget thee O Ierusalem let my right hand forget her cunning if I doe not remember thee let my tongue cleaue to the roofe of
my mouth if I preferre not Ierusalem before my chiefest ioy GOd grant vs all such a disposition so will our dayly prayer bee vnto God Doe well O Lord vnto Sion build thou the wals of Ierusalem PSAL. 51. VERSE 19. Then shall they be pleased with the Sacrifices of Righteousnesse with burnt offerings and whole burnt offerings then shall they offer bullockes vpon thine Altar THe later of King Dauids Vowes that which hee made for his Kingdome doth present vnto vs a Desire and a Promise I haue opened the Desire I am now to open the Promise vnto you In vnfolding whereof I shall God willing shew you First What it containeth Secondly When it taketh place It containeth a double vndertaking of King Dauid Hee vndertaketh first for God vnto the Kingdome in these words Thou shalt be pleased with the Sacrifices of righteousnesse with burnt offerings and whole burnt offerings Secondly he vndertaketh for the Kingdome vnto God in the words that follow They shall offer bullockes vpon thine Altar But more distinctly In King Dauids vndertaking for God obserue a Deuotion and the Acceptance thereof the Deuotion is noted by the name of Sacrifice And touching this Deuotion we are moreouer taught that it is solid and full solid as appeares by the qualitie for it is a Sacrifice of Righteousuesse and righteousuesse maketh Deuotion to bee solid As it is solid so it is full I gather that from the varietie for it consisteth of burnt offerings and whole burnt offerings and these two as anon you shall heare will make vp a full Deuotion If the Denotion be so solid so full it will find Acceptance with God it will find acceptance for it will please and he that is pleased is no other then God to him Dauid saith Thou shalt be pleased with the Sacrifice of righteousnesse In the second vndertaking the Kingdome is noted by this word They for it repeateth Sion and Ierusalem which were mentioned before That which for them Dauid vndertaketh is that they shall be verie thankefull vnto God verie thankfull for they shall offer Bullockes and they shall not misplace their thankfulnesse because they shall offer vpon Gods Altar But when shall all this bee The Text doth tell vs in this word Then Then shalt thou be pleased Then shall they offer When God hath fulfilled the Desire whereof you heard in the former verse Then shall follow the accomplishment of the Promise whereof you shall heare on this Dauid vndersaketh this for if you marke hee speaketh without all peraduenture he affirmeth considently Thou shalt bee pleased They shall offer Finally lay together the many parts of the Text and behold a blessed Accord betweene God and his Church God graceth the seruice of his Church and the Church acknowledgeth the bountie of her God a better accord we cannot wish And we may haue our part therein if we listen to that which shall be said as attentiuely as affectionately as I hope we will I am sure we ought Before we fall vpon the particulars we must take by the way this rule The Promise must be vnderstood sutably to the Desire that had a double sense a litterall and a spirituall and so must this haue also This rule must be carried through the particulars of my Text Whereof the first is Sacrifice A Ceremoniall word and importeth a Legall seruice whereof the most part was performed at the Altar either the brasen or the golden Altar But God was pleased to shadow a Morall in that Ceremoniall seruice as you may gather out of Ezekiels last Vision which is a Prophesie of the New Testament Saint Peter speaketh it plainely when he telleth vs that we must offer spirituall Sacrifice through Christ to God 1 Pec. â— 5 And indeed what is a Sacrifice but a visible prayer Neither is prayer ought else but an audible sacrifice Yea looke how many kinds of prayers there are so many kinds of Sacrifices was God pleased there should be Saint Paul reckoneth vp foure kinds of Prayers whereof the first 1 Tim. 2.1 is f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deprecation when the conscience of sinne maketh vs endeauour to pacifie Gods displeasure vnto this answered the Propitiatorie sacrifice The second kind of Prayer was z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petition wherein man seeketh to God for supplie of his want vnto this answered the Votiue sacrifice Either of these Deprecation and Petition may be made for others as well as for our selues whereupon Prayer receiueth a third fashion and name which is called a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intercession whereunto there was an answerable Sacrifice as you may reade in the first and last of Iob where hee Sacrificeth for his Children and for his friends Finally when wee haue receiued that which we seeke at the hands of God by any of the three former kinds of Prayer then come we to him with a fourth and that is a c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiuing wherevnto did answere the Eucharisticall sacrifice Seeing then there is such a correspondencie betweene Morall deuotion and Legall sacrifices the one may very well note the other and I did not without cause tell you that Deuotion was meant by the name of sacrifice But touching this Deuotion we are moreouer taught first that it must be solid for it must be a sacrifice of righteousnesse And indeede it is righteousnesse that maketh our Deuotion solid But there is a double righteousnesse a righteousnesse of the Offerer and a righteousnesse of the Offering I will shew you both first in the Ceremoniall then in the Morall seruice First for the Offerer There was about Salomons Temple a Court which was called Prophane beyond which no vncircumcised or vncleane person might come neither of them were deemed worthie to come into the Court of Israel or offer at Gods Altar except he were first circumcised if a Gentile and if an Israelite defiled except he were first Ceremonially purified Whereby the Holy Ghost did giue vs to vnderstand Morally that neither Insidels nor vnrepentant Christians are fit to serue God their sacrifice wanteth that righteousnesse that must bee in the Offerer which is Faith and Repentance without which no man is worthie to come into his presence There is a second righteousnesse and that is of the offering In the Law God commanded that no vncleane beast should bee sacrificed vnto him Nuâ—â— 18 15. and in those that were allowed for sacrifice he endured no blemish either inherent or adherent 〈◊〉 3 6. they must not bee blind lame or diseased these were inherent blemishes neither must they bee ill gotten for God would not receiue the hire of an harlot Applie this Morally And then yee must obserue that all impure thoughts and lusts must be excluded from our Deuotion they are more abhominable then vncleane beasts a man may not begge of God that hee may speede in his adulterous his murderous his treacherous designes wee may begge nothing of God but that which
they make them vsurpers of Christs office And howsoeuer their Schooles qualifie the matter their Liturgies cannot be freed from this imputation And the notions of the vulgar vnderstanding and the affections of their heart in their practicke deuotion are framed according to their Liturgie not according to their Schooles the more reason haue we to censure the abuse Moses at Mount Sinai Aaron in the Tabernacle may be typicall Mediatours but there is no true one either in Earth or Heauen but only our Sauiour Iesus Christ None of Redemption as the Papists confesse neither any of Intercession as we moreouer hold and hold it with the Primitiue Church But I here end my Text and with my Text this whole Chapter Only I will giue you one generall obseruation vpon it which may not bee neglected This whole Chapter is but an Exordium to the next Chapter shall I say or to the whole Law indeed to the whole Law but immediatly to the next Chapter Now in this Exordium I would haue you obserue how God playeth the skilfull Oratour and performeth all things which the best rules in Rhetoricke require in an Exordium The rules require that an Orator should Captare beneuolentiam worke himselfe into the good liking of his Auditors And why because if they like not the man they will not much care for the matter And doth not God this at the fourth Verse Doth he not set forth his well deseruings of them in ouerthrowing their euemies in setting them free And what may better giue God an interest in their loue then the experiment that hee had giuen them of his reall loue The next rule of Rhetorike is Reddere Auditores dociles to bring them that alreadie affect the man to bee desirous to bee informed of the matter And how is that done by shewing how much the matter concerneth them how beneficiall it will bee to them For men gladly heare of their owne good and the greater the good the more gladly doe they heare of it See how excellently God playeth this part of the Orator at the fift and sixt Verses how significantly hee setteth forth the benefit which they shall reape by their obedience shewing them what a rate hee will set vpon them what an approach they shall make to him how sacred how blessed their state shall bee which is so much the more to be esteemed in that they shall haue it as a Prerogatiue none shall haue it but they And who will not bee curiously inquisitiue after such a matter and heare them gladly that bring such good tydings The third point of Rhetoricke is Auditores attentos reddere to rowse his Auditory make them shake off all dulnesse and drowsinesse that no part of the speech slip by or passe vnweighed This is done by setting before vs the danger that may ouertake vs and the respect that must be vsed by vs. And God omitteth not this point of Rhetoricke all the rest of the charge is spent hereabout It serueth to quicken and quallifie the Israelites as beseemed that heauenly Sermon which they were to heare from the mouth of God Chrysoil Hitherto tend their Preparation which you heard of heretofore and the humiliation wrought by the Harbingers of God whereof you haue heard this day What shall I say now to you but only this The same Sermon that was preached to Israel is to be preached now to vs for we are now the Israel of God therefore vnto vs belongeth this Oratorie of God Yea God hath deserued better of vs then euer he did of Israel for we enioy the truth whereof they had but the Type We haue reason then to affect him Yea and to affect also that which is deliuered by him for it containeth our soueraigne good our blessed communion with God And those spurres of attention must worke vpon vs no lesse then vpon them Because though wee be not called to the Parliament we must come to the Assizes the Assizes is much more dreadfull then was the Parliament Finally though wee were not at those Espousals we shall be at the mariage feast It concerneth vs therefore to prouide our wedding garment In a word will we nill we we are parties to this Couenant though not as it was vailed yet as it was vnuailed Therefore not one of the Articles must passe vs vnregarded because enquirie will be made after our conformitie vnto euery one of them GOd grant that we may so set God and our owne good before our eyes that we may willingly open our eares and gladly apply our hearts to heare him and heare of it that what we shall learne at the foot of Mount Sinai may make vs more fit to climbe to the top of Mount Sion Heb. 12. So shall we be incorporated into the blessed Societie that dwelleth there while wee liue here and hereafter hauing our Harps sing there a new Song before the Throne before the foure Beasts and the Elders Reuel 14. which none can learne but the 144000. which are redeemed from the Earth AMEN FIVE SERMONS PREACHED in Saint Maries in OXFORD Vpon Luke 3. Verse 7 8 9. BY The Right Reuerend Father in God ARTHVRE LAKE the late L. Bishop of Bath and Wells LONDON Printed by W. STANSBY for Nathaniel Butter 1629. FIVE SERMONS PREACHED AT Saint Maries in OXFORD The first Sermon LVKE 3. VERS 7.8.9 7. Then said he to the people that were come bee Baptised of him O generation of Vipers who hath forewarned you to flee from the wrath to come THis Chapter is the second Lesson appointed for this Morning Prayer the Argument whereof is nothing else but a storie of Saint Iohn Baptists seruice what paines he tooke and what successe he had his paines were great his successe diuers To say nothing of them with whom hee preuailed nothing at all such as were they that despised the counsell of God against themselues being not baptised of him Luke 7. This Chapter sheweth that betweene them with whom hee preuailed there was no small odds for some were sincere some hypocrites Saint Iohn vseth them accordingly For he instructeth the sincere mildly but his Sermon against hypocrites it very sharpe you haue it in my Text my Text is Saint Iohns reproofe of those Iewes which came dissemblingly to his Baptisme More distinctly to open it consider Whom hee reproueth and How The persons were many a multitude and they seeme well disposed whether you respect their Paines or their pretence Their paines they came out they tooke a iourney from home to come vnto him and the pretence of their iourney cannot be disliked for they came to be baptised Such were the persons But how dealeth Saint Iohn Baptist with them Surely notwithstanding their great number and their faire shew hee doth not spare to tell them that they were in worse case then they thought and must take a better course then hitherto they had For their Case whereas there are but two heads whereunto we reduce all Euill
Iosephus reports The fourth and the last inequalitie stands in the materials vsed about the fabricke to say nothing of their qualities certainely those that were vsed about the first Temple did in quantity farre exceede those that were vsed about the second For what comparison could there be between the riches of poore captiue Iewes and of King Salomon that was the most glorious Monarch in the world 1 Chron. 22.14 2 Sam. 8. Adde hereunto the prouision that his father King Dauid made in his time a hundred thousand talents of gold and a thousand thousand talents of siluer and brasse and iron without weight besides what he gaue out of his owne peculium or priuate Treasurie for the former were dedicated out of the spoyles of kingdomes which he conquered three thousand talents of gold of the gold of Ophir and seuen thousand talents of refined siluer besides great abundance of all sorts of precious stones Whereunto adde the offering of the Fathers of Israel fiue thousand talents and ten thousand drammes of gold and of siluer ten thousand talents of brasse eight thousand talents and a hundred thousand talents of iron besides precious stones And put all this together and therewith increase Salomons wealth the totall will bee a summe of infinite value farre exceeding that wherewith Zorobabel was furnisht eyther by the Persian Kings or by his owne countrey-men yea although you adde what afterward was bestowed eyther by Alexander the great or his successours Kings of Syria and those of Egypt Neither will the additions of other benefactors no not that of Herod make vp the summe I dare say boldly that if all the Christian Kings of the West for so many yeares as the Temple was a building by Salomon should contribute their treasures they could not raise a summe answerable to that which was expended vpon the first Temple and reserue to themselues their Kingly ports as Dauid and Salomon did Neither neede wee out of the incredulitie of the summe as some learned doe question the signification of the word talent as if it signified a lesser summe than commonly it is taken for For to say nothing that it is the same Authour that wrote both the 22. and the 29. of the first of Chronicles and that it is not likely he would vary the sense keeping himselfe to the same word they doe not marke that Dauids offering was the spoyle of many Kingdomes that God promised that Salomon should bee the richest King in the world that the vessels of gold and siluer vsed in the Temple were many thousands as appeares by Iosephus and that there was great store of treasure layd vp there besides 2 Chro. 5. I neede say no more to proue that if we compare fabricke with fabricke we cannot finde therein the truth of these words of Haggai Let vs come then to the furniture that is eyther typicall or spirituall such parts of the furniture as were figures of diuine things and that by Gods owne ordinance were typicall Vpon Diana's Temple at Ephesus Apollo's at Delphi the Capitoline Temple at Rome and many other heathenish Temples there was much gold and siluer bestowed yea and precious stones also but they wanted a typicall relation and therein did the temples of the Iewes infinitely exceede them In these types if we compare Salomons temple with Zorobabels Galatinus Chrysost orat 3. aduersus Iudaos Zorobabels commeth farre short of Salomons The Iewes confesse that fiue eminent things were wanting in the later temple which were in the former 1. the Cloud wherein God resided betweene the Cherubims 2. the Arke with the contents therein whereon the Cloud rested 3. the fire kindled from heauen wherewith all their sacrifices were to be offered 4. the Vrim and Thummim on the breastplate of the high Priest by which hee was inabled to giue out diuine Oracles and ordinarily resolue the Iewes perplexing doubts in peace and warre the fifth was the spirit of prophecie wherewith God furnished diuers other persons whom he sent as messengers vnto the kings and people of Iuda and Israel Now these fiue were the chiefe of all the typicall furniture if Zorobabels temple came short in these fiue there can be no doubt but it was inferiour in types vnto that of Salomons temple What remaines then but that the greatnesse of the glorie here meant must consist in the spirituall and heauenly furniture of the later temple or else there was none at all And indeede it is that which wee finde there we finde Christ in person as in former sermons I haue shewed you and hee is the truth of all those types Of the Cloud for in him God dwelt visibly on earth Cyril l. 4. in Ioh. c. 2. 1 Pet. 2. Rom. 8. Ind. Of the Arke by him God shewed mercie vnto men Of the Fire for by his spirit all sacrifices must be offered that are acceptable vnto God Of the Vrim and Thummim for hee is the word the wisedome of God Finally of the spirit of prophecie for he is the Prophet that was to come into the world and the Reuelation of Iesus Christ is the spirit of prophecie Reuel 1. What shall I say of the table of shewbread Christ is the bread of life of the golden candlesticke Iohn 6. Iohn 1. Reu. 5.8 Christ is the light of the world of the altar of incense it is Christ that putteth sweet odours into the prayers of the Saints of the altar of burnt offerings Psalme 40. Heb. 10. Iohn 1.29 1 Iohn 1.7 sacrifice and offerings God did not desire but he opened Christ eare and gaue him a body hee was the Lambe of God that tooke away the sinnes of the world and his bloud cleanseth from all sinne And what comparison betweene this truth and those types certainely no more than betweene earth and heauen therefore when the truth appeared the type vanished Ier. 3.16.17 It must needs follow then that the glorie of the later temple must needs be greater than the glorie of the former Greater if we insist only vpon Christs apparition in the materiall temple of Zorobabel L. 3. Epist 11. De ciuit Dei l. 18. how much more if with the Fathers St. Ambrose and St. Austine wee enlarge it to the Christian Church in whom Christ abideth And indeed Zorobabels temple beeing voide of the types did represent the Christian Church as Salomons full of them did represent the Church of the Iewes and then marke what St. Paul saith if these two Churches be compared 2 Cor. 3. Euen that which was made glorious had no glory in this respect by reason of the glory that excelleth for if that which was done away was glorious much more that which remaineth is glorious that whole Chapter is a good commentarie vpon my text the Epistle to the Hebrewes is much fuller So then wee must reade and consider this text as directed vnto vs it concernes vs for wee are partakers of that glory And see how God dealeth both with
of paines to fulfill Gods commands but so insolent so foolish are the most of men that they will haue their owne wils satisfie their owne lusts and rather than faile thereof they will breake Gods bonds and cast his cords from them And what Cup can be bitter enough to purge such peccant humours The last note that I gaue vpon the Text is the comparison betweene the Wish and the Will whereof I told you the one was conditionall the other absolute the one is but as it were a deliberation the other a resolution And indeed that difference we must hold when our Wishes and Gods Decrees are different neuer to present our desires but with a condition but to take heed of capitulating with God for that were to giue Law vnto the Law-giuer which should not be attempted and will not be endured But it is time to end Tract 104. Christ saith S. Austin being in the forme of a seruant might haue conceiued this prayer in silence but It a se voluit Patri exhibere peccatorem vt meminisset se nostrum esse doctorem he would so performe his deuotion as might make best for our instruction And Saint Chrysostome noteth herein an extraordinary instruction Sublimem admirabilis Philosophiae virtutem docet etiam Natur â abhorrente renuente Deum sequendum It is an high straine of Christian vertue that is taught vs in this patterne of Christ so farre to be masters of our naturall Affections that will they nil they we will doe what God doth bid vs. St. Cyprian telleth ys that we are not onely taught by Christ What to doe but How namely to imitate Christs offertory Prayer prostrating our selues humbly inuocating our Father reuerently and not presenting our desires otherwise than conditionally if we take this course we shall conclude with an absolute submission vnto the Will of God Certainly St. Bernard thought so for hee meditateth thus vpon my Text Noniam despero Domine Lord I am not out of heart now be my case neuer so bad Let my tribulation be irkesome vnto me and let me haue a comardly heart by nature let me be forward when I petition with Transeat Let this Cup passe take i◠from mee I haue learned of thee to betake my selfe not to a carnall but an heauenly comfort Not my Will but thy Will be done will hold in all murmuring and hearten all fainting of my soule These words then are exemplary words they informe vs what Christ did to direct vs what we must doe Christs example is without exception because hee was without sinne and is of good vse for vs because we may fall into the like case The like I say but not the same we may fall though not into a Propitiatory yet into a Probatory suffering It is sacriledge to affect the one the other is common to the whole Church When we fall into it if we take Christ for our patterne we shall finde him our patron also we shall finde that his draught hath left little bitternesse in ours and that which is left is much allayed When Christ made this Prayer an Angell from heauen comforted him and if wee conceiue the like prayers the Spirit of Christ will not faile to be a comforter to vs. Onely let vs ex non volito make volitum giue the vpper hand to Grace aboue Nature and we shall finde much ioy in affliction which will be vnto vs the pledge of a greater ioy which after our affliction wee shall enioy in the Kingdome of Heauen THis Grace he giue vnto vs that in this practice hath gone before vs that as his so by his our patient obedience may open vs a way vnto a blessed Inheritance IHS A SERMON PREACHED AT St. PETERS IN OXFORD Vpon EASTER DAY 1 COR. 15.20 Christ is risen from the dead and become the first fruits of them that slept ANd these words are a part of that first Hymne wherewith wee solemnize this Feast yea they containe a good and full Commentary vpon this dayes employment For this day is spent in historia Prophetia we therein renue Christs and foretaste our owne Resurrection that in the Seruice and this in the Sacrament These two Resurrections are inseparable therefore St. Paul willing to assure vs of the later doth first establish the Doctrine of the former and he doth it by Witnesses and by Reasons By Witnesses because a matter of fact and by Reasons because this fact is an Article of Faith For Articles of Faith are not only credenda but also credibilia though before they are reuealed we cannot diuine at them yet being reuealed we may argue fairely for them many times out of Nature but out of Scripture alwaies The Reasons here yeelded by the Apostle are of two sorts the first collects the Absurdities that presse all Gaine-sayers the second those Conueniences that must bee acknowledged by true Beleeuers This Scripture stand◠in the midst of these Reasons and is compounded of the conclusion of the former and foundation of the later The refutation of the Absurdities warrants this truth Christ is risen from the dead and the proofe of the Conueniences relyes vpon this ground Christ is become the first fruits of them that slept The Resurrection then from the dead is the maine point of this Text and the Text doth occasion vs to consider 1. what it is then how applyed What it is we cannot be ignorant if we know the termes wherein it is exprest these two termes Dead and Resurrection But when we haue found them wee must discreetly apply them for they haue different subiects Christ and those that slept they belong to both but vnto those by him for He is their first fruits These be the contents of this Scripture and of these shall I by Gods assistance and your Christian audience now speake briefly and in their order And first of the termes Death and Resurrection These termes are opposite therefore by the one wee must bee led to know the other and because death is first in nature I beginne at that All death if it bee antecedent to the Resurre ion is eyther in sinne or for sinne Death in sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 7 as Nyssen defines it an inabilitie to doe good because we haue lost communion with God But communion with God simply wee cannot lose and be for without him nothing can subsist It is then communion in that which is his supreme perfection in wisedome and in holinesse the soule that is destitute of these that soule is dead for it can neyther taste nor see how good the Lord is whom notwithstanding so to know is euerlasting life and if it be so senslesse it must needes be liuelesse It is dead in sinne But as there is death in sinne so is there also for sinne and this is double eyther only the dissolution of soule and body or else a penall condition that followeth thereupon Touching the dissolution we must marke that as