A SERMON PREACHED at Pauls Crosse the third of March 1610. By Theophilus Higgons In testimony of his heartie reunion with the Church of England and humble submission thereunto Published by Command MICAH 7.8 Reioice not against me ô mine enemie though I fall I shall rise againe when I shall sit in darkenesse the Lord shall be a light vnto me AT LONDON Imprinted by WILLIAM HALL for William Aspley 1611. GEntle Reader whereas in the former impression by reason of importunate haste of the Worke some few faults escaped and especially page 4. l. 22. in this second thou shalt finde them corrected Farewell A SERMON PREACHED AT PAVLS Crosse the third of March 1610. EPHES. 2. vers 4.5.6.7 4 But God who is rich in mercy through his great loue wherewith he loued vs 5 Euen when we were dead by sinnes hath quickned vs together in Christ by whose grace you are saued 6 And hath raised vs vp together and made vs sit together in the heauenly places in Christ Iesus 7 That he might shew in the ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus THere is a fourefold condition or estate of Man The first of Innocency the second of Sinne the third of Grace the fourth of Glory The first by creation from God the second by propagation from our Parents the third by regeneration from the Spirit the fourth by reall possession of Heauen Now as the substance of my text leadeth me to entreate peculiarly of the third conditiō or estate which is the state of Grace so the very first word and entrance thereof BVT a discretiue particle directeth me vnto a consideration of our second estate to wit the state of Sinne which the Apostle describeth in this manner 1. And you hath he quickned that were dead in trespasses and sinnes 2. Wherein in times past you walked according to the course of this world and after the Prince that ruleth in the aire euen the spirit that now worketh in the children of disobedience 3. Among whom we also had our conuersation in times past in the lusts of our flesh in fulfilling the will of the flesh and of the mind were by nature the children of wrath as wel as others It followeth now in my Text But God who is rich in mercy c. This is the connexion and dependency of these wordes Before there was the state of Sin here is the state of Grace the one opposed vnto the other whereby the deformity of the first dignity of the second doth more spectably appeare For in the former we learne what we were by nature corrupted not created nature in the other we learne what we are by grace In the former we behold our owne misery in the second we contemplate the mercy of God In the former we see our captiuity in the second our deliuerance In the former we see our death in sinne in the second our life in Christ Therfore excellently saith our Apostle Where sin abounded there grace abounded much more that as sinne had raigned vnto death so might grace also raigne by righteousnes vnto eternal life through Iesus Christ our Lord Rom. 5 20.21 Thus the state of sinne in time and order is before the state of Grace as the euening was before the morning Gen. 1.5 and the darkenes before the light You were once darkenes but now you are light in the Lord. Ephes 5.8 For some liued without the Law as Gentiles some vnder the Law as Iewes now both are vnder grace But it is one thing to be in grace another thing to be vnder grace Many liue now vnder grace but not in it many liued heretofore in grace but not vnder it For properly to liue in grace is opposed vnto the state of sinne to liue vnder grace is opposed vnto the state of the Law The first is the state of persons who haue grace dwelling in them the second is the state of time wherein grace is offered vnto all Both are ioined heere together in my Text. The state of time we are vnder grace the state of persons wee are in grace so that we are deliuered from the power of the law and of sinne from the condemnation of the first and from the dominion of the second Sin preuaileth not to dominion why we are in grace The Law preuaileth not to condemnation why we are vnder grace And this is the scope of my Text. Wherein there is such amplitude and varietie of matter that plenty it selfe hath made mee poore it being hard to say where and whence I should take the beginning of my discourse as also it is hard to say where I may conclude the same But since the time hath power ouer my thoughts at the least ouer my words and boundeth them within the limits of an houre or two I cannot speake all of a little in my Text as I would therfore I will speake a little of all therein as I may obseruing fiue generall circumstances as they present themselues in order vnto your view The first is the Author of our saluation God or God in Christ For God was in Christ reconciling the world vnto himselfe 2. Cor. 5.19 The second is the causes which mooued God vnto this excellent worke and they are three First Mercy v. 4. not bare mercy but with an addition rich in mercie Secondly Loue and that not a naked loue but with an addition great loue Thirdly Grace iv 5. not simply grace also but with an addition exceeding riches of his grace v. 7. And here with this motiue or cause I will ioine the effect also by grace you are saued The third is the persons or subiect vpon which the benefits are conferred Vs. Wherein you may obserue First the extension of the subiect to wit Iewes and Gentiles both included therein Secondly the condition dead in sinne The fourth is the benefits bestowed vpon vs and they are three First viuification of the spirit Hee hath quickned vs together in Christ vers 5. Secondly resurrection of soule and body He hath raised vs vp together vers 6. Thirdly Session of both in heauen He hath made vs sit together in the heauenly places in Christ Iesus The Fifth and last is the end and finall cause of all this happinesse towards vs and indulgence from God That he might shew in the ages to come the exceeding riches of his grace through his kindnes towards vs in Christ Iesus First of the Author THe Author of our saluation is he that is the author of our creation GOD. Non est qui reficiat nisi qui fecit saith S. Bernard None can make vs good of euill but hee that made vs something of nothing It is he that in my creation dedit me mihi gaue me vnto my selfe by creating me after his owne image It is he that in my Redemption dedit se mihi gaue himselfe vnto me by redeeming mee with his owne bloud But you must vnderstand that this
wanted vessels to receiue it 2. King 4.6 so there is no end of Gods mercy toward vs till wee want faith to apprehend the same Secondly concerning the Loue of God what shall wee render vnto him for the same Loue for loue That is most fit since it is like for like But though it bee like yet it is lesse For as he goeth before vs in time hee loued vs first 1. Ioh. 4 19. so hee excelleth vs in degree He loueth vs more then wee doe or can loue him Hee loueth vs as a Father we loue him as Children Ours is an ascending his a descending loue But though we cannot loue him so much as we ought and as he loueth vs yet let vs loue him aboue all things Whom haue I in heauen but thee and in earth I haue desired none in comparison of thee Psal 73.25 Finally let vs loue nothing but for him Minùs te diligit ô Domine qui praeter te aliquid diligit quod propter te non diligit saith Augustine O Lord he loueth thee lesse then other things who loueth any thing besides thee which he loueth not for thy sake Thirdly concerning the Grace of God it taketh away all our reioycing but in him alone who voluntarily without our desire and freely without our desert and entirely without our cooperation hath saued vs by his grace euen by his louing fauour towards vs in Iesus Christ our Lord. Therefore as I will not nay I cannot attribute any thing vnto my selfe but weakenesse and sinne which truly and properly are my owne and if I must needs reioyce I will reioyce of mine infirmities 2. Cor. 11.30 so I will not put my confidence in man for none is so great or so good that I may rest securely vpon his grace But contrariwise let the foolish deride me the malitious depraue me the insolent contemne me the mighty oppresse me it is enough for me that I am in the grace and fauor of my Lord. Sufficit mihi gratia tua O Lord thy grace is sufficient for me I condlude therefore with S. Paul Reioyce in the Lord alway againe I say reioyce Phil. 4.4 Thus I haue discoursed briefly vpon three circumstances of my text The Author of our saluation GOD. The Motiues in him Mercy Loue and Grace The Persons vpon which he hath conferred his benefits and fauours Vs dead in sinne Of the Benefits NOw 〈◊〉 the fourth place ensue the Benefits themselues the first whereof is Viuification in the soule Hee hath quickened vs together in Christ Here is spirituall life opposed vnto spirituall death It is comfortable because Life but more because Spirituall for this doth eleuate vs aboue our mortall condition and is the pledge of our eternity in heauen This spirituall life we haue partly in Christ partly in our selues In Christ by iustification through his bloud In our selues by regeneration from the spirit First by Iustification through the bloud of Christ For he with all his merits is ours Thus I liue yet not I now but Christ liueth in me and in that I now liue I liue by faith in the Sonne of God Gal. 2.20 I am grafted into him and so I liue by the life of the roote His is the primitiue mine a deriuatiue life Secondly by regeneration from the Spirit who sanctifieth vs and reneweth vs by grace For as before wee had imputed righteousnesse in Christ so now wee haue inherent righteousnesse in our selues though we are not thereby iustified in the sight of God nor dare in any confidence thereof appeare securely in his presence Tutior mihi iustitia data quam innata saith Bernard the imputed righteousnesse of Christ is more safe for me then inherent righteousnesse from the spirit that which is on me then in me Iacob had not obtained the blessing but in the garments of Esau Gen. 27.23 which was a type and figure of our happinesse in the sole righteousnesse of Iesus Christ our Lord. Therefore S. Paul hauing esteemed all things as dung that he might win Christ addeth That I might be found in him not hauing my owne righteousnesse which is of the law but that which is through the faith of Christ Phil. 3.9 Here then is life to liue in him who is life it selfe I am the Way the Truth and the Life Iohn 14.6 I am the Way without which you wander I am the Truth without which you erre I am the Life without which you die Let vs not therefore by sinning any more kill the Lord of life within vs in whom and by whom we liue neither let vs greeue the Spirit by whom wee are sealed vp vnto the day of redemption Let vs not liue after the flesh and extinguish the spirit for the wisedome of the flesh is death but the wisedome of the spirit is life and peace Rom. 8.6 It followeth he hath quickned vs together in Christ Here is not onely life in vs but a community of life with others by a mysticall vnion in Christ and in our selues For there is a double communion The first of the members with Christ For as we haue a spirituall vnion iointly with all the persons He that cleaueth vnto God is one spirit saith S. Paul 1. Cor. 6.17 so we haue a mysticall vnion peculiarly with Christ as being made Man in nature a Redeemer in office and consequently our Head The second of the members amongst themselues For we being many are one body in Christ and euery one one anothers members Rom. 12.5 The members are not diuided in the body nor the body from the head The members are ioined with Christ by liuely faith in themselues by ardent loue So there is a common life in them all a mutuall sense and participation in all things The honour of Christ by any is our comfort his dishonour by any is our grief The good and prosperity of our brethren is ours their euill and calamity also is ours Who is weake saith S. Paul and I am not weake Who is offended and I burne not 2. Cor. 11.29 So much of the first benefite to wit viuification in the spirit The second is Resurrection of soule body He hath raised vs vp together There is the first the second resurrection The first in respect of the Subiect is of the soule the 2. of the body The first in respect of Quality is by grace the second to glory The first in respect of Time is in this life the 2. in the end of the world So that the first is a praecursor aforerūner vnto the second prepareth a way thereunto Finally as there is a death in sin a death for sin so there is a double resurrection the first à culpa from sin the second à poenae from the punishment which followeth thereupon Anima corrupta in culpā fecit quoque vt corpus corrumperetur in poenam saith S. Bernard The soule was corrupted by sinne the body by the punishment thereof So saith he mors mortem operata est
the deliuerance of Israel I will sing vnto the Lord for he hath triumphed gloriously the horse and him that rode vpon him hath hee ouerthrowne in the sea There is the First Behold the Second It followeth The Lord is my strength and my praise and he is become my saluation He is my God and I will prepare him a Tabernacle he is my Fathers God and I will exalt him Exodus 15.1.2 This latter glorification is that which here appertaineth vnto vs. GOD hath shewed his glory not in iudgement but in mercy in loue and in grace which he hath plentifully extended towards vs giuing vs life when we were dead raising vs vp when we were fallen placing vs in heauen when we were at the gates of hell Now for as much as God doth so highly honour vs in this world and will honour vs more in the world to come what shall we do but honour him also in this world whom we shall likewise honour in the next The end of our Creation requireth it All things were made for the vse of man man for the seruice of God The end of our Preseruation requireth it We liue by the benefits of God we must liue also to his honour The end of our redemption requireth it For what prisoner will not exalt and magnifie a King that giueth him his naturall life when he was ciuilly dead and by his mercy freeth him from the sword of iustice But as our estate was more miserable then the condition of any prisoner so God hath dealt more roially with vs then that any mortall Prince is able to performe the like Hee hath freed vs from the infernall prison of hell from the terrible iawes of Satan he hath restored vs vnto the glorious libertie of the sons of God yea more then this he hath but one kingdome and but one Sonne yet behold he hath made vs co heires with him therein Rom. 8.17 What then could he doe for vs and he hath not done it And now finally lest we should pretend a difficultie in this seruice see the facility thereof God hath shewed his benefits let vs also shew them and this is the seruice which he requireth at our hands Howbeit there is a great disparity betwixt his and our shewing the same He sheweth his benefits by donation wee by declaration his is reall ours verball He sheweth his benefits and we haue an accession or increase of our happinesse thereby We shew them but the infinite sea of his happinesse which dependeth not vpon his creatures is not increased by the riuers of praises which are poured foorth of our lips In a word he sheweth and it is his voluntary liberalitie toward vs we shew and it is our necessary duty toward him An easie and a iust seruice Therefore saith the Angel vnto Tobit and his sonne Praise God and confesse him and giue him the glory and praise him for the things that he hath done vnto you before all them that liue It is good to praise God and to exalt his name and to shew forth his euident works with honor therefore be not weary to confesse him It is good to keep close the secrets of a KING but it is honourable to reueale the works of GOD Tobit 12.6.7 His benefits then that are priuate vnto our selues we must make publike vnto others He was an vnfaithful and an vnwise seruant also who receiuing a talent from his master hid it in the earth Mat. 25.25 and did not imploy it to his aduantage Likewise he is an vngrateful person who receiueth a blessing from God and concealeth it in his bosome Let euery man therefore recount with himselfe the benefits which God hath bestowed vpon him Be they inward or outward spirituall or temporall concerning this life or the life to come shew them declare them first in word then in worke that men may glorifie your Father which is in heauen ANd that I may induce you vnto this acceptable seruice not onely by my speech but by my example also Fathers and Brethren Right Honourable right Worshipful and dearely beloued in Iesus Christ our Lord I present my selfe here this day as a 1. Cor. 4.9 aspectacle vnto the world and to Angels and to men though with some regret and reluctation of the flesh yet with great comfort and exultation of the spirit b Mark 14.38 The spirit indeed is ready but the flesh is weake Come therefore and hearken all ye that feare the Lord and I will tell you what he hath done to my soule So doth c Psal 66.16 Dauid inuite his auditors and so doe I inuite mine Come Who All ye that feare the Lord. For they that feare him not are as vnfit to heare this seruice performed by an other as they are vnable to performe it themselues But your religious concourse vnto this place your diligent attention of my speech your reuerent estimation of Gods word your zealous profession of his truth all these assure me that you are such indeed as the Prophet Dauid speaketh of in this place you feare the Lord. Therefore come and hearken al you and I will tell you what he hath done to my soule But yet before I tel you what God hath done vnto me I must tell you what I haue done vnto him for this is the truest methode to illustrate his gratious fauours Vide quid tibi debeatur saith S. Augustine quid tibi dederit qui gratis dedit see first what is due vnto thee secondly what God hath done for thee then how freely hee hath done the same First therefore because we giue glory vnto God by the humble confession of our sins so said Iosuah vnto Achan d Ios 7.19 My sonne I beseech thee giue glory vnto the Lord God of Israel and make confession vnto him and shew mee now what thou hast done I confesse vnto almighty GOD in the face of his CHVRCH that in part I haue denied my Lord with Peter betrayed him with Iudas and crucified him with the Iewes A grieuous sinne and a great punishment too malum culpae turned into malum poenae when one sinne is made the punishment of another the iustice of God shining in the iniustice of man Thus my vngratitude for his benefits my negligence in his seruice my affectation of vaine glory my impatience at calamities and my other sinnes were punished with the sinne of Apostasie and defection from the truth euen from the sincerity of the Gospel of Iesus Christ So that I proceeded from one fal vnto an other first in my Will then in my vnderstanding first à bono and then à verò first in manners and then in faith Here now peraduenture some will say vnto me as Michal vnto Dauid when she despised him in her heart e 2. Sam. 6.20.21.22 Thou hast vncouered thy selfe as a foole this day But vnto them I answere as Dauid vnto Michal It was before the Lord and I will yet be more vile then