time will I waite till my changeing shall come Whence this note doth naturally arise That in this life in the regenerate man there is a combat and conflict betwixt the flesh and the spirit A naturall man of himselfe is like a heavie bodie which in a well disposed medium moveth downwards of it self without resistance he goes downwards without violence nay praecipitat non descendit he throwes himselfe downe as Sathan would have perswaded Christ to cast himself downe from the Pinacle of the Temple and doth not descend downe by staires but a regenerate and spirituall man as he cannot easily fall downe being holden up with the two wings of saith and hope so can he not easily ascend being pressed down by a weighty burthen too heavie for him to beare he is like to the Gyant under Sicily Nititur ille quidem pugnatque resurgere saepe Dextrae sed Ausonio manus est subjectae Peloro Laeva Pachine tibi Lylibaeo crura premuntur Aetna caput Upon his right hand lye presumptuous sins upon his left honour and feare upon his feet and thighs the lusts and affections of the flesh upon his head blindness and ignorance doubting and unbeliefe so that oftentimes the good which he would that he cannot doe but the evill which he would not that he doth or he may be compared to a man that swims against the stream with much ado he gets upward but if he misse the stroke the streame carryeth him back again or to one which ascendeth up to the top of a Hill with a but then on his back much panting and sweating hath he before he can get up and if his foot chance to slip so heavie is the load on his back that he will hardly recover himself without a fall the spirit strives against the streame to swim up to the fountaine of goodnesse and the flesh strives to beat him back and as it were with an easie tyde to carrie him down into the Ocean of sin and iniquitie the spirit strives to creep up the hil upon hand and foot as Jonathan and his armour bearer did between the two rocks Bozez and Seneh when they went against the Philistims but the flesh striveth to beate him backward and to tumble him down like Nebuchadnezzars stone from the top of the mountain so that it fareth with a regenerate man as it did with Rebecca when she was with Child the flesh and the spirit fight and strugle one with another as the Children did in her womb so saith the Apostle Gal. 5. 17. The flesh lusteth against the spirit and the spirit against the flesh and these are contrary one to another so that wee cannot doe the thing which we would which is not so to be understood as though the body fought against the soule or that these two the flesh and the spirit were locally separated for as the flesh is partly spirituall so the spirit is partly carnall these two are mingled and joyned in both body and soule and in every part and facultie thereof In the understanding there is knowledge mixed with ignorance and blindness there is spirit mixed with flesh in the Will there is a willing and a nilling in the affections there is a desiring and forsaking of that which is good as Medea in the Poet had between naturall reason and carnall appetite Video meliora proboque Deteriora sequor The reason is manifest For as a Child becomes not a perfect man in an instant but groweth by little and little So after our regeneration when we are new born of water and the spirit wee become not presently strong men in Christ Jesus but wee grow dayly in perfection wee ascend as it were up Iacobs ladder wee climb from one degree or staire of perfection to another till all imperfections be removed from us For howsoever justification be actus individum simul totus as judicious writer truly aver-Justification is an individuall act and admits of no degrees yet sanctification comes by parts and degrees for it fareth with him as it doth with cold water when it is made hot by fire as the cold is by degrees expelled so is the heate brought in by degrees omnis remissio est per admissionem contrarii In like manner as the old man which like the earth is cold perisheth so the new man heated by the fire of the spirit quickneth and reviveth and again as there is a strugling and mutuall conflict and encountring betwixt the the contrary qualities Frigida cum calidis pugnant humentia siccis One indeavouring to captivate and destroy the other so it is betwixt these two the spirit indeavoureth to conquer the flesh but like a naturall agent agendo repatitur it suffereth blows of the flesh which rebelleth against it and leadeth it captive to the law of sinne only here is the difference that two contrary qualities may be so tempered as that a mean consisting of both and not specifically distinguished from both may be produced of them but the flesh and the spirit will never make one and therefore the spirit saith to the flesh as Alexander did to Darius who offered him half of his kingdome so that he might quietly enjoy the other half but as one world cannot have two suns so one kingdom must not have two kings and therefore 't wil endeavour utterly to dispossesse the flesh and depose it from its estate which it holdeth in man as Alexander did to depose Darius from his kingdom it can no more live in agreement with the flesh then Sarah could with Hagar and her sonne and therefore it saith as she did to Abraham Cast out this bond-woman and her sonne for the sonne of the bond-woman may not be heire with my sonne Isaac Of heate and cold may be made one individuall quality which wee call luke-warme but the flesh and the spirit cannot be mixed no Christian may be luke-warm for such will Christ spue out of his mouth Thus you see that so long as a Christian remaineth in this world so long there is a contention betwixt the regenerate and carnall part the flesh which like a Zopyrus keeps within the wals of the City is ever ready to betray him unto his enemies hands it is to him as the Canaanites were to the Israelites thorns in their eys and pricks in their sides so that a Christian may say of it as David did of Absalom Even my sonne which comes out of my bowels seeks my life or take up that complaint which the Prophet doth elswhere it is not my open enemie that doth me this dishonour for then peradventure I could have borne it neither was it mine adversarie that did magnifie himselfe against me for then peradventure I could have hid my selfe from him but it is thou my guide and mine own familiar friend my flesh which eatest my bread that liftest up thy heele against me on the other side the spirit seeks to root out the earthy affections
the way The third was Lazarus and he was dead stinking in his grave and Christ raised him there Saint Austin doth thus moralize the stories ista tria genera mortuorum sunt tria genera peccatorum c. These three kinds of dead men are three kinds of sinners whom our Saviour doth daily raise from death unto life These are those that be dead in the house these be they that have conceived sinne in their hearts but have not actually committed the same he feare dead in the house for there is no sinne no not the least exorbitant thought of its own nature venial but he that raised Iairus daughter will upon their repentance raise these the second sort are those that are dead in the way these are they that have conceived sins in their souls and actually committed the same these are in the way to be buried in Hell but he that said to the widdows sonne of Naim young man arise is able and willing upon their repentance to raise these The third are those that with Lazarus lye stinking in the grave these are they that have not onely conveyed sinne in their hearts and actually committed the same but by long continuance have got an habit of sinning and continued custome like a great stone is laid upon their graves the case of these men is fearefull but he that said Lazarus come forth is able and readie if they lay as deep as Hell upon their serious repentance to raise these Non haec dico fratres saith he ut qui vivunt vivant sed ut qui mortui sunt revivificant I speak not these thiâ—gs Brethren that those that live in sin may be incouraged to continue therein but that those who are dead in sinne may be revived well then let us be sorry with Judas let us make confessâ—ion with Judas let us make fatisfaction with Judas but let us never despaire with Judas be our sins never so hainous for there is no more proportion between our sins and Christs merits apprehended by faith then there is to use Tullies phrase inter Sillam muriae mare Aegeum between a drop of brine and the Aegean nay the whole Ocean Sea For as Rahab the Harlot was saved by reason of a red thred which was tied to her window when Jericho was destroyed so be thou ten thousand times worse then ever Rahab was if the red thred of Christs bloody passion be tyed to the window of thy heart by faith doubt not but thou shalt be saved though not Iericho but the whole world should be destroyed But without this faith our legal sorrow will availe nothing our confession nothing our satisfaction will profit nothing for as a plaster be it never so excellent if as soone as it is laid upon a sore it be wiped off will not heale the sore and as a potion be it never so precious if as soone as it be drunke it be vomited up again will not 〈◊〉 he inward maladies that are in a mans bodie So the precious plaster of Christs merits will not heal the wounds of our soules if it be wiped off by unbeliefe nor will the Soveraign potion of his merits cure our inward maladies if they be vomited up by incredulitie I have read somewhere of a Lacedemonian who riding on his way hapned to finde a dead man and not knowing perfectly that he was dead he alighted from his horse to trie whether he could make him stand when he could not but the dead fell sometime this way and sometime that he said to himself deâ—st profecto aliquid intus there is something wanting within that should keep him up he said truly for his soul was wanting a man without faith be he never so sorrowfull for his sinnes make he never so ample a confession of them be he pressed even to the mouth of hel with a dolefull remembrance of his iniquities yea though he could say the whole Bible on his fingers ends he is never able to stand in judgement nor to make answer before the Lord in the congregation of the righteous and no marvell for by faith wee stand 2 Cor. 1. 24. and therefore it stands us all upon for the best of as all hath but fidem implicitam I mean a weake and imperfect faith to pray with the Apostles O Lord encrease our faith and with the father of the possessed child Lord I believe help my unbeliefe PSAL. 82. 6 7. I have said ye are Gods but yee shall die like men THere are three sorts of men who if they be faithfull in their places and follow the direction of their books are the chief pillars to support a Christian common-wealth the Physitian the Divine and the Magistrate These three are in the body politick as the three principall parts the liver the heart and the braine are in the body of man The Physitian is the liver the Divine is the heart and the Magistrate is the brain of the common-wealth The liver is called the beginning of the natural faculty it segregateth the humours it ingendreth alimental bloud and by veins sends it into each part of the body whereby the whole is nourished and preserved Like unto it is the Physitian who purgeth the body of man from such noxious humours as whereby it may be endangered and prescribeth such a diet as whereby it may be best nourished and kept in health The heart is called the beginning of the vital faculty it ingendreth the vital spirits and by arteries sendeth them into every particular member To which I compare the Divine For as the heart is the fountain of the vital spirits and the beginning of the vital faculty so is the Divine the fountain and beginning though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of generation nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of radication yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use the Physitians terms of the dispensation of the true vital spirit Hee is the means to make thee of a natural man such as the Physitian leaveth thee a spiritual substance The brain which is called the beginning of the animal faculty is the chief commander of the whole it sitteth in the highest room as in a stately palace being compassed about with the pericranium the cranium and the two meninges as so many strong castles and countermures against all forrain invasion It hath the five externall senses as intelligencers to give notice what is done abroad the common sense the phantasie and the understanding as privy counsellers the memory as a book of records But yet it is not idle but is continually busied in tempering the spirits received from the heart which it sendeth by the nerues through the whole body thereby giving sense and motion to every part A fit embleme of a good Magistrate who as he hath his forts and guard and counsellours and records c. so must he remember that he hath not these for his own proper use but for the whole and therefore should bestir himself for benefitting the whole
especially in tempering the spirits received from the heart I mean in using those spiritual admonitions and instructions which he shall receive from the minister of the Gospel for the good and benefit of all those that are under him As the body is in best estate when all these are well disposed so it is most miserable when there is a dyscrasie and distemperature in any of them So in the state likewise Wo unto that Common-wealth where the Physitian for wholsome physick ministreth hemlock and the Divine for sound doctrine broacheth heresie and the Magistrate turneth justice into wormwood Of all these three the brain is subject to most diseases and of all these three the Magistrate is most obnoxious to fals both because he hath many ineitements unto sin which others want and because he is deprived of a benefit which others have that is he is not so freely reproved for his offences as commonly others are And lastly because of those Cubiculares consiliarij as Lipsius cals them tinea sorices Palatij as Constantine tearmed them the very mothes and rats of a court which live by other mens harmes à quibus bonus prudens cautus venditur imperator as Dioclesian an ill Emperour said well which sell the magistrates favours as if one would sell smoak as did Zoticus the faire promises of Heliogabalus and are alwayes ready for their own advantage to give an applause unto his worst actions By these he is ledde whithersoever they will have him Ducitur ut nervis alienis mobile lignum Even as an arrow is led by the bow-string Therefore David in this Psalm maketh a sharp sermon against the corruption of Magistrates out of which I have made choyce of this one branch I have said yee are Gods but ye shall die like men As if he had said truth it is your authority is great your power extraordinary ye are Gods yet set not up your horns on high and speak not with a stiffe neck ye are no transcendents ye have no more reason to boast of your superiority then the moon hath to bragge of the light which she borroweth from the sunne or the wall of the beam which it receives in at the window ye have it only from me I have said and though ye be Gods yet ye are but earthly Gods ye are Gods in office not Gods in essence ye are made of the same metal that others are and your end shall be like other mens you shall die like men In which words not to stand upon the divers acceptions of any of them may it please you to observe these three points 1. The party from whom Magistrates receive their authority it is from God I have said and Gods saying is his doing 2. Their preheminence above others in that they are called Gods ye are Gods 3. The limitation of their dignity ye shall die as men Out of which I collect these three propositions 1. Magistrates and Judges of the earth do receive their authority from God 2. They are Gods deputies to minister justice and to judge between party and party 3. Though they be extolled above their brethren according to their office yet they must die as other men where is implied this general conclusion that it is the lot of all men once to die These are the pillars of my intended discourse of which while I shall plainly entreat in the same order that I have now proposed them I beseech you all to afford me your Christian attention 2. Of all the corporeal creatures that God made none is more exorbitant then man The highest moveable is constant in his motion He doth not hasten nor neglect his course The Sunne is precise in his course under the Ecliptick line and turneth not an hair breadth unto the right hand or unto the left but cometh forth as a bridegroom out of his chamber and rejoyceth as a gyant to run his race The rest of the Planets though they turn to both sides of the Zodiacke and are the most of them sometimes direct and sometimes stationarie and sometimes retrograde as Astronomers speak by reason of their motion in their imaginary Epicicles yet they have their constancie in this inconstancie Thou O God hast given them a law that shall not be broken The elements keep themselves within their bounds The beasts of the forrest in their kinde have their policie and society The raging sea goes not beyond his limits God hath bound it to use Jobs words as a child in swadling bands he hath given it doores and barres and said unto it hither shalt thou go and thou shalt go no further here shalt thou stay thy proud waves But man is more exorbitant then all these no bounds can keep him in Therefore God hath written in the heart and conscience of every man that comes into the world a law which we call the law of nature as that God is to be worshipped good is to be embraced evil is to be avoided That which thou wouldest not another man should do unto thee thou must not do to another man And according to these general notions hee would have every person to direct his actions But this law like an old inscription upon a stone is written in the stony heart of man in such blind characters that he is put to his shifts before he can spell it And howsoever he understand it in Thesi yet in Hypothesi in the particular he makes many soloecismes and oftentimes calls good evil and evil good Therefore God hath written with his own finger a paraphrase upon it which we cal the moral law and added a large commentary of judiciall lawes by the hand of Moses Which benefit though not the same numero he hath not onely granted unto Christian Common-wealths but even to the heathen also amongst whom in all ages he hath stirred up men of excellent spirit to make lawes for the better government of their several states The best of which did acknowledge that they had them from God Howbeit after the custome of nations which held a plurality of Gods they did not all agree in one name Lycurgs affirming that he received his lawes from Apollo Minos from Jupiter Solon and Draco from Minerva Numa from the Nymph Egeria Anacharsis from Zamolxis the Scythian God 3. But all this will not confine man within his bounds for it is true of him which was spoken of the Athenians that they knew what was to be done and yet did it not And which was objected by the Cynick against the old Philosophers of Greece that they gave good rules but put none in practise video meliora proboque Deteriora sequor said Medea when she was overcome with passion It is true of most men though they know the law how that they which commit sinne are worthy of death yet they do not only the same themselves but also favour them that do it The law of it self is but
and lusts of the flesh as the Hebrews by little and little rooted out the Cananites it seeketh to represse this rebellion as David did the plots of his son Absalom Experience we have in the main pillars of the spirituall Temple David a man after Gods owne heart so moved at the prosperity of the wicked that he begins to say that certainly he hath cleansed his heart in vain and washed his hands in innocencie there is a carnall David which make his feet almost to goe and his steps well-nigh to slip but when he goeth in the Sanctuarie of God then he understandeth the end of these men there is spirituall David which makes him condemn his former thoughts and speeches so foolish was I and ignorant even as it were of a Beast before thee Peter who sometime was so confident as to continue true unto his Master that he made protestation that if all should deny him yet he would never doe it presently after he begins to follow afarre off and anon after the rock of Peters faith is so shaken with the voice of a damosel that he begins to curse and sweare that he never knew him but presently again at the crowing of a Cock the spirit is awakened and goes about to take some avengement of the flesh he went out and wept bitterly who more strong in the spirit then Paul was in zeale fervent in labours abundant in nothing inferiour to the chief Apostles and yet he hath given him a prick in the flesh the Messenger of Sathan to buffet him which makes him say when he would doe good evill is present with him and that he finds a Law in his Members rebelling against the law of the mind and carrying him captive to the law of sinne and good reason it should be so for if the spirit should so domineer over the flesh then there were no resistance and reluctation then would we not have an earnest and longing desire to be out of this world we would not with the faithfully say Come Lord Jesus come quickly we would not desire to be cloathed with our house which is from Heaven but would say as Peter did Master it is good for us to be here To end then that wee should long after our future perfection when corruption shall put on incorruption and mortallity shall be swallowed up of immortallity we find this conflict in our own bowels that we may be wearie of this present state and say as Rebecca did when Esau and Iacob strugled in her womb if it be so why am I thus Only here is our comfort that though the flesh be still lusting against the spirit and we have more flesh then spirit for flesh is like to Goliath the spirit is like to little David yet the spirit shall be in the end sure to prevaile as David prevailed against Goliath for though it be little in quantity yet it is fuller of activity as a little fire hath more action though lesse resistance then much earth for it fareth with these two as with the house of Saul and David the spirit like the house of David waxeth stronger and stronger but the flesh like the house of Saul waxeth weaker and weaker it is with them as it was with John Baptist and Christ I must decrease saith John but he must increase the flesh which like John is before it must decrease but the spirit which like Christ comes after whose shoe latchet the flesh is not worthy to loose it must grow and increase and this is plain and of this place for whereas the flesh objecteth that man is sick and perisheth and where is he and again If a man dye shall he live again the Spirit replyeth and puts the flesh to silence All the dayes of my appointed time will I waite till my changing shall come Is it true beloved Christians That the Children of God yea even in such as have obtained the greatest perfection that a meer man hath obtained in this life there is reluctation between the flesh and the spirit Oh then let as many of us as long after life and desire to see good daies even life everlasting and daies which never shall have an end Let us I say labour to subdue this Rebel and bring it into subjection to the Spirit for it is the Spirit that quickeneth the flesh will profit nothing The flesh is like Caligula who as Tacitus saith of him was a good servant but an ill master It will be a good servant if we keep it in subjection to the spirit but it will be an exceeding bad master if it once get the upper hand and it will use the spirit as the Scythians servants dealt with their masters who when their masters had for many years warred in the Southern parts of Europe and Asia in the mean time married their wives and got possession of whatsoever they had and therefore we must use it as these Scythians used their servants who when they could not prevail against them with open war at length handled them like servants and slaves took rods and beat them and so recovered their ancient possessions We must not proceed against the flesh as against an equal enemy but we must use rods and scourges we must chasten and correct it and so bring it again in subjection to its lawful commander It is like the dumb divel which could not be cast out but by prayer and fasting we must implore the assistance of Gods spirit being of our selves unable that we may be strengthened and enabled to overcome it we must by fasting withdraw its food wherewith it is nourished I do not mean only our meat and drink but all worldly delight and enticing allurements to sin wanton and idle spectacles they be food of our carnal eyes these we must withdraw away and with Job Make a covenant with our eyes that we will not look upon wantonness foolish and undecent speeches be the delight of the tongue those we must remove away and pray with David Set a watch O Lord before our mouthes and keep the dore of our lips In a word whatsoever will be an incitement to sin and is like to strike fire in the tinder of our corrupt affections that must be debarred and kept from them Let us then use the flesh as the enemy useth a besieged City observe and watch the by-wayes that there be no intercourse or secret compact between it and Sathan that there be no provision carried by Sathan and his vassals into it that so it may be inforced to yeild it self or as the Hunters use Mole and Foxes in the earth stop the passages that through hunger it may be at last inforced to come out and leave its habitation otherwise if by excessive eating and drinking we nourish it if by gorgeous and costly attire wee deck it if by epicureous and voluptuous delights wee pamper it what doe we but arme our enemies against us and
the Fundamentals but differ in the Ceremonies and circumstances of Religion that hold with us the substance but as David did to Saul would pull a lap of our Garment and hew down the carved work of our Temple as it were with Axes and Hammers I never thought it a sound Argument that Ceremonies must be abolished because they have been abused for if the abuse should make the thing unlawfull there is nothing in the world which a tender conscience might not make scruple of the Sun the Moon and all the Hoast of Heaven the Earth which we tread upon the Aire which we breath our Meat and Drink which nourish us our Apparell which cover us the Bells the Pulpit the Font the Church and what cannot have been wickedly abused We abridge the liberty of the Church too much if we think that it may not use any thing which the Pope or others misused saith Peter Martyr in an Epistle written to Hooper Bishop of Gloce â—er there being some cavelling at that time between him and Ridly then Bishop of London about some Ceremonies of the English Church the one seeking to abolish them the other to maintain the lawfull use of them yet were they both so far from Popery that he that stood so stiff for those Ceremonies was as ready as the other in Queen Maries daies to spend his best blood in defence of the Gospell Our Elders if not before the Egge was laid yet before the cockatrice of Popery was hatched were of another opinion when they converted the Temples that were erected to heathenish Gods and the reverence which were due to the Vestall Virgins and Idolatrous Priests to the service of the true God And this is the meetest sense that can be taken in the Judgment of any that is not wedded to his owne conceit to take away the abuse and keep the thing we have no commandement to deale with false Religion as Saul was commanded to do unto Amelek to root out good and all that belonged unto it but rather as Joshuah was instructed to deale with Jericho to destroy the execrable things to reserve the Silver and Gold and Vessels of Brasse and Iron for the Treasury of the Lord. It is a pritty saying of Austine non debet ovis pellem deponere quod lupi aliquando eam jâ—duunt the Sheep must not therefore put off his Skin because Wolves are sometimes cloathed in Sheeep-skins Let no man then take me to be a Pleader for such although I must confesse that I have partly learned Judes Rule to have compassion of some in putting difference such as not out of a spirit of contradiction but out of a tendernesse of conscience choose rather to forgoe all worldly preferment then to have the Eye of their Soules their Consciences troubled with the least mote I cannot chuse but lament their cases as he did the seduced Prophet Alas my Brother 1 King 13. 30. and beâ—one the Churches loss as the Israelites did theirs of the Benjamites because a Tribe was perished out of Israel Judg. 21. 6. But now to return to that from whence for mine own excuse I have somewhat digrest that such as neither make any Donatisticall Separation from our Church neither any Rent in our Church but allow and approve as well the Ceremonies as the fundamentall points of our Religion if they strive to sail against Wind and Weather and to swim against the Stream and as much as humane practise will permit to keep themselves unspotted in the World Should in Streets in Markets in Tavernes on Stages yea in Pulpits and Bookes too be branded for Puritans because by their Lives and Conversations they give Evident Demonstration that they are of this Flock for other Reason I cannot give Quis talia fando temperet a lacrimis This shewes that all they are not Israel which are of Israel but woe unto them that call Good evill If thou abhor that beastly and swinish sinne of Drunkenness and either envy against or refuse to be an ordinary Companion to such Thou art a Puritan if thou canst not indure that blasphemous horrible hellish swearing which is so common almost in all Professions that we may iustly renew St. Austins Complaint Et cum creduntur jurant cum non creduntur jurant horrentibus hominibus jurant plura sunt plerumque juramenta quam verba Thou art but a Puritan if thou exclaim against the Chemarims and Baalites of Rome thou art with Elias a Troubler of Israel inclining to Puritanisme if thou make a Conscience of keeping the Sabboth and call it a Delight to consecrate it as glorious to the Lord as thou art commanded Isa 58. 13. Hic nigrae succus loliginis haec est aerugo mera it is a strong strain of a Puritan Hereupon it falls out that as of old Arius for avoiding of Sabellianisme fell into a more dangerous Heresie and Eutiches for fear of Nestorianisme defended a contrary but worse Errour And Pelagius out of dislike of Manichisme founded a proper heresie of his own So many amongst us verifying Horace his Verse In vitium ducit culpae fuga si caret arte like unskilfull husbandmen who going about to make straite a crooked peice of wood bend it so far the other way that instead of striaightning of it they break it for avoiding of Puritanisme fall into more pernicious Erours then either the old or new Catharists ever maintained to wit Papisme Neutralisme and Libertinisme and Epicurisme and Arminianisme and Atheisme They care not what they be so they be not counted Puritans Hos populus ridet multumque torosa juventus The name is so generally derided they cannot indure it Thus then it hath been thus it is at this day and thus no doubt it will be in times to come they that are in the sight of God the dearest shall commonly in the eyes of men be of little and base account The Reason of this Proposition are cheifly two The first ariseth from the difference of Judgment between the World and the Sons of God The second from the enmity and Antipathie of the Serpents Seed against the Womans For the first Gods Wayes are not as Mans Wayes nor his Thoughts as mans Thoughts The Wisdome of the World is foolishnesse with God and the Wisedome of God to a naturall man seems foolishness The reason is because a naturall man cannot perceive the things of the Spirit of God such knowledge is too wonderfull and excellent for him he cannot attain unto it he wants a Spirituall Eye to discern Spirituall things The Milesians objected to Thales that the Study of Astronomie and other liberall arts was idle and fruitlesse because it commonly fell out that those that study them the most were the poorest and when the same of Aristotle his learning was spread abroad through all the Regions of Greece many desirous to be acquainted with that which they heard by Report from others flocked to Athens to hear him read a
third heaven and it was this that men died in that Citie of Kings as well as in other places But it may be truly said of this that it is not Vrbs regum but regnum regum a Kingdome of Kings not the meanest doore-keeper there but weares a Crown beset with more precious jewels then the Jaspâ—r and the Onix stone And here is that which makes up their felicity that the Crown shall never â—ade as appears by that which hath been spoken their joy shall never faile their Sunne shall never set their life shall never end Is not here honour enough Indeed neither houses nor Cities nor wealth nor honours will satisfie some unlesse they may fare well and have store of dainties therefore it s elsewhere likened to a wedding feast of a Kings sonne where nothing is wanting which may delight the heart of man 1. Costly apparell 2. Curious and exquisite musick 3. Great provision of all kinds of dishes c. All these which I have named are but spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherby the holy Ghost would have us gather the unspeakable joys of this Kingdom as Pythagoras from the print of Hercules his foot in the games of Olympus did gather the bigness of his whole body This is not all faire houses goodly Cities wealth and riches honours and Kingdoms so rich apparell delicate fare c. joyne them all together and without good neighborhood they are like Jericho 2 Kin. 2. whose situation was pleasant but the waters naught When Themistocles was about to sel an house in Athens he made the Cryer proclaim that he that would buy that house should have a good neighbour with it He that gets this House this Citie this Kingdome wee have spoken of shall be sure of a good neighbour he shall have the society of innumerable Angels and the spirits of just and perfect men and of God the Judge of all and Jesus the Mediator of the New Testament who can wish better company An unwise man doth not consider these things and a foole cannot understand them The reason is he wants a spirituall eye and spiritual things must be spiritually discerned and thinks himselfe never rich enough another thinks he hath never preferment enough another is so addicted to the pleasures of this world that he never thinks he hath enough every one is desirous to have his abode here It was Peters errour Bonum est esse hic Let us here build us tabernacles Here will I dwell for I have a delight herein And the holy Ghost saith of Peter That hee wist not what he said Mar. 9. 6. It 's true of us too we wote not what we say we make not that comparison wee should between this present and future life we think of the moment any pleasures of the one which notwithstanding is mingled with much bitternesse we think not upon peradventure we believe not the eternity of the other Like bruit Beasts the most are carried with carnall sensuality and regard the present they consider not that which is to come If a Beast could speak he would say that hee is in a more happy estate then men the reason is because he feeleth his owne pleasures but he hath not the wit to consider the felicity of man Man can speak and he saith at least in his heart he thinketh that he is in a more happy estate then the Angels in heaven he feels his owne felicity which indeed is a misery and no felicity he wants a spiritual understanding to judg of theirs I remember what Aelian reports of Nicostratus an excellent Painter this Nicostratus seeing the picture of Helena which was painted by Zeuxis did very earnestly look upon it being much amazed at the curiousnesse of the work-manship An ignorant man that had no skill in painting and therefore thought that he had seen many pictures as good as that came unto him and asked him the reason why he did so much admire that image Oh quoth Nicostratus if thou hadst mine eyes thou wouldst never ask me that question but be as much astonied with it as I am The faithfull Christian looking with the eyes of faith upon this Kingdom mentioned in my Text Explorimentem nequit ardescitque tuendo and prizeth it above 1000. worlds all of gold and pearl the carnall man seeing him laughs at him and calls him a Gods fool he seeth no reason why he should be so astonied at the contemplation of that which is so high above his reach and so far beyond his horizon as hee by his naturall understanding cannot attaine unto I am better perswaded of you that hear me this day though I speak these things only for conclusion let me exhort you nay with Austin hortor vos omnes clarissimi â—eque ipsum that seeing the riches of this Kingdome is such as cannot be valued the excellency such as cannot be expressed the joyes such as cannot be conceived the durance such as cannot be ended let us not with Aesops Cock prefer a barly-corne the transitory trash of this world before this precious pearle for which the wise Lapidary will part with all he hath that he may purchase it Let us not with Esau preferre a messe of Pottage before our Birth-right nay with the Israelites accompt more of the stinking Garlick and Onions of Aegypt then of the Milke and Honey of this spirituall Canaan but as the Spies which were sent from the Danites to view Laish Judg. 18. said to their brethren at their returne We have seene the land and surely it is very good arise and let us not be sloathfull to goe and enter to possesse it And if the old Gaules adventured their lives over the rocky Alpes and encountered all their cruell Enemies the Italians that they might have their fill of the Hetrurian Wine and Figs of Tuscanie And if the Queen of the South adventured her selfe from Sheba or Meroe in Aethiopia through the vast Wildernesses in Africk and the sandy Desarts of Arabia to Jerusalem to see Solomon and to conferre with him shall not wee with patience swallow up all those calamities which may befall us in the wildernesse of this world And in despight of all opposition by evill or Devill let us boldly hold on our journey to the new and holy Jerusalem which is above where we shall see and conferre with the true Solomon Jesus Christ the righteous the mighty God the everlasting father the King of peace Isa 9. of whom we may more truly say then shee did of that Solomon It was a true word that I heard in mine owne land of thy sayings and of thy wisdome but loâ— the one halfe was not told mee Happy are the men happy are thy servants which stand ever before thee and heare thy wisdome For the better performance of our duties in this journey let us remember that every one hath a double calling one general another particular in both these let us do our utmost endeavor to spend that little time which
God affords us in this land of the living in a conscionable walking with God after the example of Enoch and Noah To omit the generall as every man hath a particular calling so let him make conscience to use as to Gods glory so to the good and benefit of his Country the Minister in a faithfull dispensation of the Word of God to them that are committed to his charge the Magistrate in using the sword of Justice put into his hands for the punishment of evill doers and for the praise of him that doth well He is Vir gregis the Belweather in Christs little Flock and as he goes the rest will follow if by honest and upright and conscionable dealings he shall lead them the right way the lesser and weaker Sheep will be ready to follow him into the green Pastures of the Lord that are beside the waters of comfort To this purpose let him remember that God hath set him in his own room and stiled him with his owne name The studie of a Poet that every speech and action and gesture be sutable to the person hee brings upon the Stage Sit Medea Ferox c. The fifth Sermon MATTH 7. 22 23. Many will say to me in that day Lord Lord have not we by thy name prophesied And then I wil professe to them I never knew you THAT which our Saviour delivered in the former part of the Precedent verse That not all that professe Christ to be their Lord shall be saved is in these two verses confirmed for a man may have most excellent gifts and in respect of his Calling come neer unto Christ be his Vice-gerent and supply his roome and for all that misse heaven Many will say unto me c. In which words note 1. The plea of certaine persons 2. Christs answer Then will I professe c. In the Plea note 1. The persons described by their Offices they are Prophets and they have taken pains in their calling Have not wee prophesied 2. Their number Many 3. The time when this plea shall be made At that day 4. The Judge before whom Vnto me The first will be as much as I shall be able to runne through at this time which I purpose not to handle ut thema simplex but as it hath relation to Christs answer Have not we in thy name That is by thy authority and appointment as being called by thee to that office Prophesied that is either foretold things to come that 's the proper signification of the word or else explained and expounded the word The Prophets in the time of the Law did both and in the New Testament it is used both wayes In those days there came certain Prophets from Jerusalem to Antiochia Act. 11. 27. That is such as by revelation of the Spirit did foretell things to come such was Agabus and the daughters of Philip Acts 21. There you have it in the former signification Despise not prophesie 1 Thes 5. 20. Covet spiritual gifts but rather that ye may prophesie 1 Cor. 14. 1. And in the next verse Prophesie is defined A speaking unto men to edification and to exhortation and to comfort there you have it in the letter here it 's taken generally as infolding both these particulars So that from hence may be gathered these two propositions which shall be the subject of my speech at this time 1. A man may be a Prophet that is a foreteller of things to come and be a reprobate 2. A man may be a learned Preacher and a meanes of saving others and for all that be damned himselfe To foretell future contingents as they are considered in themselves and not in their causes for so they are in some sort present its proper to him from whose all-seeing eyes nothing is hidde Who calleth things that are not as though they were and understandeth the thoughts of our hearts things of all other most purely contingent long before and therefore the Lord brings this as an argument against the Idols of the Heathen to prove that they were no gods because they could not foretell things to come Isa 41. 23. It 's hee and none but hee that could name Josias long before he came into the world and call Cyrus his Shepheard above 100. yeares befor he was borne and number the years of the Jewes captivity before they were carried to Babylon and foresee the foure great Monarchies of the world before they were notwithstanding as the true Prophets have foretold these and other future events not by help of Melancholy which made them more addicted to contemplation as Bodin fondly dreameth but meerly by divine illumination so hath the Lord revealed some of the like nature unto such as were not of the houshold of faith which as it is plain by my Text so also by the example of Caiphas an enemie to Christ and Balaam A stranger from the common-wealth of Israel and Saul a reprobate and the Devill himselfe who could never certainly have foretold Sauls death unlesse the Lord had revealed it unto him which places are so plain that Bellarmine De gratia libero arbitrio lib. 1. cap. 10. confesseth as much in substance as now I labour to prove If it please you to leave the Scriptures a little and to passe to heathen men you shall find that they were not without their Prophesies Hierom upon his Epistle to Titus saith that Epimenides whom Paul calls a Prophet of Crete wrote a booke of Predictions out of which the Apostle borrowed that heroicall verse which is cited in the first Chapter of that Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning their Oracles although they were oftentimes given in amphibologicall termes when the event could not be known such as was that to Pyrrhus if such was given which Tully doubts Aio te Aeacida Romanos vincere posse And that given to Croesus Croesus Halyn penetrans pervertet plurima regna Croesus passing Halys shall great Kingdomes overthrow viz. either of his owne or others and such as was given to Alexander King of Epirus that he should beware of the Citie Pandosia and the river Acheron those two being in Epirus and others of that name in Italie where he was slain and sometimes were of things already begun to be done the news whereof was carried by Spirits in a moment of time unto places far distant such as that was in the first book of Herodotus where the Oracle tells Croesus his messengers what he was doing at that time in his own house and sometimes were of such things as had naturall causes unknown to men yet known to Devils by reason of their greater subtilty and quick apprehension yet were they not all of these kinds some being of such nature as could never be knowne without divine revelation To tell Alexander the time place and manner of his death as the Indian Oracle did if that Epistle be not counterfeit which