the Servant of GOD. There is also a kinde of violence inferred to our sinful corruption for so great is the Power of GOD given to us by his Grace that violently as it were we break the bands whereby our naturall corruptions hath hitherto tyed us The Kingdome of heaven sayeth our Saviour suffereth violence and the violent entereth by force Thus we see our effectuall calling is not without cause called a drawing of us by the Father who of his infinite Goodnâ—s by his almighty Power worketh so on our hearts that of unwilling he maketh us to be willing to go to Christ to run after him This doctrine serveth first to teach us al humility If thou have any good thou may perceive from this which hath been said that it is not of thy self but from God O man who hath discerned thee what hast thou but that which thou hast received and of thou hast received it why â—oustest thou as if thou hadest not received it No honour herein is due to us but all the glory belongeth to him From whom every good gift and every perfect giving descendeth Againe if as yet thou have nothing which is truly good blame not God but thy self through whose default it is that thou art not drawn by him No man indeed can come to him except he be drawn but if any man be not drawn this is to be imputed to his own wickednes As GOD draweth none but out of his free Mercy so he leaveth none but out of his uncontrollable justice Humble therfore thy self and acknowledge as the truth is that thou hast not used the means a right which he hath given thee but on the contrary hath abused his manifold Blessings Lastly This serveth also to work in us humility while we consider the different dealing of God towards diverse persons of whom some are drawn and some are not drawn by him Go not to inquire curiously why this man is drawn and that man is not drawn although it may be that he that is drawn is no lesse if not more unworthy then he who is not drawn If thou search into this it is presumption humility contenteth it self with this that if any be not drawn it is through their own fault if any be drawn it is of the bounty of God who may do with his own what he will Humility maketh us cover our faces with the Seraphims to adore this great mysterie to cry out with them Holy holy holy is the LORD GOD of Hosts Holy is be in all his wayes Holy is he both when he draweth and when he draweth not when he calleth men to him and when he rejecteth them It maketh us to cry out with S. PAUL O the deepe of the riches both of the Wisdome and Knowledge of GOD. how unsearchable are his judgements and his Wayes are past finding one Secondly The consideration of this doctrine should stirre us up to earnest incalling on God for his Grace at all times Inquire not sayeth holy AUGUSTINE upon this place Why GOD draweth this man and why he draweth not that man but understand receive this counsell if thou thy self be not drawn pray to God that thou may be drawn Are we not yet converted we should carefully use the means especially of prayer that we may be converted And suppose we be coÌ„verted yet should we still cal on God that he would yet draw us more that we may run after him We should say with David Thou hast been mine help leave me not neither forsake me O God of my salvation Thirdly This should stirre us up to be carefull obediently to answer the Calling of God that we through our default deprive not our selves of his saving Draught Remember he that calleth thee is infinitly Excellent and most Worthy whom thou shouldest hearken unto He hath no need of thee but thou standest in great need of Him and without him cannot be but miserable To him thou art infinitely bound he is the Creator and thou the creature he the LORD and thou the servant he the Redâ—â—â—â—r and thou the captive 2. Consider that thou art most unworthy to be called by him but most worthy to perish in thine own sinnâ—s 3. That from which hee calleth thee 〈◊〉 sinne the greatest of evils and death the wages of sinne 4. That which he calleth thee unto is perfect Happines He calleth thee to life even the life of Grace he calleth thee to Peace even to that peace that passeth understanding he calleth thee to the Gifts Joy of his Spirit yea to the participation of his blessed Spirit himself He calleth thee to the great banquet wherein thou art to receive not earthly food but the bread of life which came down to give life to the world And will thou not hearken unto him wofull miserable shal thy estate be when some refused to come to the feast of the great King Luk. 14. He vaxed angry said they should never taste of his banquet If Wisdom call we answer not if she stretch out her hands and we regard not Prov. 1. 24. She also will laugh at our destruction and mock when our feare cometh we shall call but she shall not answer we shall seek her early but shall not find her The Lord make us wise that we may consider this aright and that for the Merits of Christ Iesus to whom with the Father c. THE SECOND SERMON Upon the VI Chapter of S. JOHN Vers 44. 〈…〉 And I will raise him up at the Last day Vers 45. It is written in the prophets And they shall be all taught of GOD. Every man therefore that hath heard and hath learned of the Father cometh unto meeâ— YEe have already heard the instruction given by the LORD unto the murmuring Jews namely That none can come to him except he be drawn by his Father who sent him In the words now read he showeth first the happy estate of them who are drawn by the Father and come unto him confirming withall his former discourse where at they murmured 2. He proveth the necessity of that drawing before mentioned and more fully explaineâ—h it It is written in the prophets Thy shall be all taught of God And I will raise him up at the last day These words are added here by our LORD first to preveene the misinterpretation of his former words wherein he said that men cannot come to him except they be drawn by the Father Some might have thought because of this that he was inferiour to the Father therefore he saieth That he shall raise him up at the last day which importeth no lesse power then that is whereby men are drawn by the Father 2. These words ar added to confirme that which he said before namely That he is the bread of life and came down from heaven To confirme this I say especially in the minds of beleevers For if he raise up men at the last day undoubtedly he
a Name of dignitie and authoritie which God hath over the creatures therefore as they were not eternall so this name agreeth not to him from eternitie S. August in his 12. book of the City God and 15. chap. in modestie refuseth to determine this question Vpon the one part he saieth that he dare not deny but God was LORD from all eternitie and one the other part he saieth it is hard to conceive this since Dominion importeth a respect to the creatures which begane in time But if we consider well we will find that the question is rather verball then reall For clearing whereof ye are to understand that there are two things imported by the Dominion of God The first which is the chief and principall is his power over all things that actually are or are possible The second is a reference unto the creatures subject unto God This belongeth unto God but in time but it is nothing else then an outward secondarie respect that which is inward and principall in the Dominion of God to wit his Power was from eternitie and therfore he is truly from eternitie LORD His Dominion is grounded on his Power which is one with his essence and that is eternall Neither is it the creatures that actually are who alone are subject to him Even the things that are not at under his Dominiō he calleth the things that are not as if they were They obey his commandement and commandement presupposeth Dominion by vertue whereof it hath power Thus the Dominion of God was from all eternitie Secondly It we look to following ages this Dominion and Kingdome endureth after them to all eternitie This is true both of Gods Kingdome generally and particularly considered That is the Kingdome of his Power as it is called by which he commandeth and ruleth all things It is certaine this Kingdome shall never end for God shal ever have supreame power over things that are or are possible His particular Kingdome is that whereby he reigneth in his church and this also shall have no end Hence the Angell speaking of our Saviour LUKE 1. saieth Hee shall reigne in the house of Jacob for ever and of his kingdome there shall be no end Wee must not think that this Kingdome of God and Christ shall end when this World endeth no it shall be most perfected and established when all other Rule Authority and Power shall be put down Here it is the kingdome of grace God ruling in the hearts of his servants by his Spirit grace hereafter it shall be the kingdome of Glory wherein the glory of Gods Wisdome Mercie and Power shall be manifested in the eternall salvation of his own and the glory of his Power and justice shall appeare in the eternall confusion of his enemies Now the Kingdome of God is but not peaceable now his enemies are overcome but not wholly rooted out and trampled under foot Sathan remaineth yet and goeth about like a roaring Lyon seeking whom hee may devoure Sinne and Death remain As yet there are many that rebell against the Law of God and despise his Commandements but all these enemies shall be hereafter rooted out Sathan with his angels shall be chained in hel and shall have no more leave to tempt Sin shall be banished also in the godly it shall not be Their flesh shall no more resist the spirit and the spirit God and the wicked shall have no more liberty to commit any new sin Death shall be rooted out by the resurrection so that we may then sing Death is swallowed up in victorie O death where is thy sting O grave where is thy victorie Lastly wicked men the rebels of this great KING and disobedient to his Will shall be subjected to eternal pains against their will whereas the servants of God shall be advanced to the participation of his eternall glory Thus this his Kingdome shall be Eternal and not only so in respect of himself but also in respect of his servants Feare not little flock saith our Saviour it is your Father will to give you a kingdom To him that overcometh will I give saith he Rev. 3. to sit with me in my Throne even as I overcame and sit with my Father in his Throne Come yee blessed of my Father shall he say at the last day and receive the kingdome prepared for you c. This much of the Eternitie of the Kingdome of God I come now to the uses of the Doctrine First The consideration of this Eternitie of God his Kingdome should teach us to disesteeme the things of this World which are but fraile and momentanie suppose they endured never so long yet at last they have an end and when that end is come they are as though they had never been Put the case thou had all the riches and pleasures and honours and dominions of the World yet these should end and being ended leave thee nothing but a sad and sorrowfull remembrance of them and the more sad and bitter the more sweet and deare they were to thee when thou had them I will yet say more these things not only have an end but also end suddenly to us Their continuance is most uncertaine and short All our enjoying of them is grounded upon this mortall life and how fraile that is wee know by experience and S. Jam. teacheth us Chap. 4. Go to now saeth he yee that say to morrow wee will go to such a City and continue a year and buy and sell and get gain And yee know not what shall be to morrow for what is your life but a vapour that appeareth for a little whyle and then vanisheth away Now the life being ended all this World endeth to us That which our Saviour saieth of the soule I may say of the body also What profite is it to a man to gaine the whole World if he losse his bodily life More our health is more uncertaine then life and without it we can enjoy no worldly thing Take health from a man what availe all the treasures of the earth Set the most daintie dishes before him they are loathsome Bring his Wife children friends unto him their sight is often grievous Let him remember his former pleasures it breedeth nothing but bitternesse In a word What is the whole man but as it were an earthen vessel which God in whose hand is a rod of Iron is able to dash in pieces when he will Albeit an earthen vessel were never so pleasant painted perfumed adorned with flowers a crown set upon it yet if it be stricken with a rod of Iron it goeth in pieces so it fareth with these earthen vessels of our bodies Though we had the vigour and strength of youth the prudence of the aged the knowledge and eloquence of the learned the treasures of the rich if God but touch us with his rod it is enough to beat us to powder Why then should we set our hearts upon these things that
blessed as his Angels and as himself is This is our salvation and this is our last end the right way leading to it is to know GOD here to Love Him to Reverence Praise and Serve Him in holinesse without which none shall see His Face To help us forward to this end GOD hath made these inferiour creatures and hath given us the use of them They all proclaime to us the Perfection and Excellencie of their Maker and invite us to know and love Him in Whom these Perfections are infinitely greater then in them and who hath given them these Perfections more for our good then for theirs They are appointed as means to help us to serve our LORD to save out selves and that this might be done the more effectually and cheerfully He hath made so many so beautifull so admirable creatures serving not only for necessity but also for delight Hence the beauty of colours harmonie of sounds pleasantnesse of odours sweetnesse of meat and drinke softnesse of rayment plenty of fruits preciousnesse of gold silver and jewels c. All this I say is not that our hearts may go a whoring after these things but that by them we may be furthered toward our last end to wit GOD Himself This if we attaine unto happy are we We have obtained the true good in which there is no mixture of evil the perfect good in which there is no defect and in which is all perfection GOD is an Infinite Ocean of Goodnesse Able to satisfie our desires in all things In Him is infinite Light Beauty Truth Love Power Safety therefore in the possession of so infinite a good there is an unspeakable joy and perfect peace but on the contrary if we losse this true and last end we have lost all true good all joy all peace and in stead thereof incurre Damnation and Eternall Torment Hence followeth That if we would be truly wise and eschew this damnable folly we should take heed that our affection be not inordinate in any thing whether in our wealth or pleasure or health or life These things should be desired of us only so far forth as they are able to procure our salvation promove us in the way to our last end It is therfore neither health nor sicknes nor riches nor poverty nor honour nor dishonour that we should seek but that which is most fit to bring us to our true end so much of that as God knoweth to be expedient for true wisdome teacheth not to take more of the means then is convenient for the end Secondly Hence followeth that nothing in true wisdom should be extreamly shuned but that which is contrary to the obtaining of this our end That which directly crosseth it is neither sicknesse nor poverty nor basnes of birth nor disgrace nor rudnes of knowledge for a man may have all these and yet be saved but it is sinne By this directly we go out of the right way we deny GOD in effect and place our last end in some of the creatures and therefore S. PAUL sayeth That the belly of the glutton and the gold of the covetons is his GOD. So give a man all the world let the whol countrey think him the wisest man therin if he sin against God he is a foole if he have no other thing else yet if he serve him he is truly WISE Who is wise and he shall understand who is prudent and he shall know these things Hos 14. 9. But let us now come to the Sentence of GOD. This night c. He proveth his folly from the effect of it as if he would have said behold thy folly and imprudence thou thinkest to live many years to enjoy thy goods but thou shalt not live so much as to the morrow For this night c. This night This she weth that his consultation was in the night time the care of his riches bereaved him of sleep and made him anxiously to be thinking on them when he should have been at rest This is not one of the least evils of riches that the care to gather preserve and imploy them spend so much time unto us which is a thing most precious so that often they give us no leasure to naturall refreshment and farrelesse to do that which belongeth to the Service of our GOD salvation of our souls THEOPHYLAC addeth That it was sitly in the night that he had such thoughts for the desire of his riches had blinded him and had made him to be in a night of grosse darknes whence all his thoughts and consultations were but dreams of felicity Observe here how dreadfull is the Sentence of GOD against this man 1. His death is sudden even that same night It is a fearfull and dangerous thing to be taken away in a moment Iob 34. 20. To be snatched away suddenly there is none but would shune this and therefore it hath been one of the petitions of the christian Church in her service From sudden death LORD deliver us To die leasurely is more painfull indeed for the body somtimes then to be despatched suddenly but very advantagious for the soul It giveth a man time to call himself to just account of things past it giveth him leasure to censure unpartially the pleasures of sinne and vanities of this world to detaste them and to mourne for them and so to perfect repentance The Joyes of heaven have leasure also to present themselves unto our minde and thus a man by means of departing at leasure may exercise noble acts of faith love hope and patience By means of it he may also do great good to others It giveth him occasion to advise prudently of bestowing charity It giveth opportunity of giving instruction and comfort to others of prayer for them and in a word of teaching men how to die a right Thus Moses Joshâ—ah and David died and so all good men would wish to die but this was denied to this wretch he is snatched away suddenly even away that night Secondly He dies in his folly which was yet farre more fearfull If a man be in a right and wise course though death come suddenly yet it cannot prejudge his salvation but to be seized upon by death in the very hight of our folly is a very dreadfull thing The godly want not their own folly but they perceive and amend it in time This is the misery of the wicked that they perceive not their folly till they be taken in it and feele the smart of it by death and judgement This should teach us to pray to God to give us respet at death if it be his Will and howsoever that death take us not in the midst of our folly but that in respect of our prepared minds it never be sudden for this cause we should be ever on our guarde alwayes carefull to shune that folly which migh prejudge our souls if death should overtake